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

In the Collection of the Middle Length Discourses

Commentary on the Middle Fifty Discourses

1.

The Chapter on Householders

1.

Commentary on the Kandaraka Sutta

1. "Thus have I heard" - this is the Kandaraka Discourse. Therein, "at Campā" means in the city so named. For in that city's parks, ponds, and other various places, campaka trees were abundant; therefore it came to be reckoned as "Campā." "On the bank of the Gaggarā pond" - not far from that city of Campā there is a pond which obtained the conventional expression "Gaggarā" because it was excavated by the chief queen named Gaggarā. On its bank, all around, there was a great campaka grove adorned with flowers of five colours beginning with blue. In that campaka grove, fragrant with the scent of flowers, the Blessed One dwelt. With reference to that, "on the bank of the Gaggarā pond" was said. "Together with a large community of monks" means together with a large community of monks whose number was not specified. "Pessa" is his name. "The elephant driver's son" means the son of an elephant trainer. "And Kandaraka the wandering ascetic" - "Kandaraka" is a clothed wandering ascetic so named. "Having paid respect" means having entered into the midst of the dense six-coloured Buddha-rays, as if plunging into clear lac-colouring; as if spreading out an excellent cloth of the colour of refined gold and covering himself up to the head; as if receiving on his head campaka flowers endowed with beauty and fragrance; like a full moon approaching the foot of Mount Sineru, having paid homage at the feet of the Blessed One, which were adorned with the wheel marks, resplendent like fully opened lotuses of lac-red colour - this is the meaning. "Sat down to one side" means he sat down in a place free from the six faults of sitting.

"Silent, completely silent" means wherever he surveys, there it is completely silent - this is the meaning. For therein, not even of a single monk was there any restlessness of the hands or restlessness of the feet; all, both out of respect for the Blessed One and through their own completion of training, having ceased conversation with one another, not making even the sound of clearing the throat, like well-planted boundary posts, like the water of the great ocean settled in a windless place, motionless even in body, undistracted even in mind, like red clouds, having surrounded the Blessed One who was the peak of Mount Sineru, they sat down. For the wandering ascetic, having seen the assembly thus seated, great joy and pleasure arose. But being unable to contain what had arisen within his heart alone, he gave rise to an affectionate utterance. Therefore he said beginning with "Wonderful, dear sir."

Therein, "wonderful" means that which does not occur constantly, like a blind man's climbing of a mountain. This is the method according to the word. But this is the method of the commentary: "wonderful" means worthy of snapping the fingers. The meaning is "fitting to snap the fingers." "What has not come to be before has come to be" is "marvellous." Both of these are indeed designations for astonishment. But this is of two kinds: the wonderful of reproach and the wonderful of praise. Therein, "Wonderful, Moggallāna, marvellous, Moggallāna! That foolish man would wait until he was taken by the arm!" - this is called the wonderful of reproach. "Wonderful, mother of Nanda, marvellous, mother of Nanda, that you would purify even the arising of intention!" - this is called the wonderful of praise. Here too this very same is intended, for he said thus praising him.

In "yāvañcidan," here "ida" is merely a particle. "Yāva" is a delimitation of measure; to the extent that he has been rightly guided, to whatever measure he has been rightly guided, it is not possible to speak in praise of it; rather, it is indeed wonderful, it is indeed marvellous - this is what is meant. "Just such a supreme" means this community of monks thus rightly guided is the supreme of that community of monks too, thus "the supreme of that"; that "just such a supreme" - just as this one was guided, having made it guided in the same way, they guided, not more than this - this is the meaning. According to the second method, it should be connected as: they will guide in the same way, not more than this. Therein, "rightly guided" means engaged in the right practice of non-opposition, beginning with the fundamentals of conduct. Then why does this wandering ascetic point to Buddhas of the past and future? Does he have knowledge of the three periods of time? He does not; but standing on the grasping of the method, thinking "In whatever manner this community of monks is seated, tamed, disciplined, at peace, past Buddhas too guided just such a supreme, future Buddhas too will guide just such a supreme, there is no guidance beyond this," he spoke thus through following understanding.

2. "So it is, Kandaraka" is a separate connection. It is said that the Blessed One, having heard that, began this teaching in order to show: "Kandaraka, you say that the community of monks is at peace, but the reason for this community of monks being at peace is not known to you. For indeed you did not fulfil the more than thirty perfections, develop the wholesome roots to maturity, and penetrate the knowledge of omniscience on the seat of enlightenment. But by me, having fulfilled the perfections, having brought to completion the conduct for the welfare of relatives, the conduct for the welfare of the world, and the conduct for the welfare of Buddhahood, the knowledge of omniscience was penetrated on the seat of enlightenment. The reason for their being at peace is known to me."

"There are indeed, Kandaraka" - this too is a separate connection. It is said that this occurred to the Blessed One - "This wandering ascetic says that this community of monks is at peace, but this community of monks does not show the appearance of being at peace by having contrived and planned, establishing a deportment through deceitfulness, while being not at peace in mind. But here in the community of monks there are both those who are still fulfilling the practice and monks who, having fulfilled the practice, have reached the summit and stand established. Therein, those who have fulfilled the practice and reached the summit are at peace through the very qualities penetrated by themselves; those who are fulfilling the practice are at peace through the insight of the higher path; but the remainder, freed from these, are at peace through the four establishments of mindfulness. I shall show the reason for their being at peace" - in order to show "by this reason and by this reason this community of monks is at peace," he said beginning with "There are indeed, Kandaraka."

Therein, what should be said regarding "Worthy Ones, who have eliminated the mental corruptions" and so on, that has been stated in the commentary on the Mūlapariyāya Sutta itself. The trainee's practice too has been explained in detail there itself. "Of continuous morality" means of constant morality, of uninterrupted morality. "Of continuous conduct" is a synonym for that very thing; or the meaning is also "of continuous livelihood." The meaning is that, having stood established in that continuous morality, they get their living, and do not reach death through immorality.

"Prudent" means endowed with discretion, wise. "Of prudent conduct" means of conduct guided by wisdom; having stood established in wisdom, they get their living. Just as a certain one, even having gone forth in the Dispensation, for the sake of livelihood frequents the six improper resorts - he frequents prostitutes, he frequents widows, unmarried grown-up women, eunuchs, taverns, and nuns. He dwells in company with kings, royal ministers, sectarians, and disciples of sectarians, with not becoming association with laypeople; he performs medical treatment, he performs messenger duty, he performs errand duty, he lances boils, he gives anointing of sores, he gives emetics, he gives purgatives, he cooks nasal oil, he cooks fattening oil, he gives bamboo, he gives leaves, he gives flowers, he gives fruit, he gives bathing powder, he gives wooden toothbrushes, he gives water for washing the face, he gives bath powder and clay, he practises flattery, bean-soup-like behaviour, acting as a servant, running errands on foot - thus getting his living by the twenty-one kinds of wrong means of livelihood, he is called one of imprudent conduct; he does not get his living having stood established in wisdom. Then, having died, having become what is called an ascetic-demon, he experiences great suffering according to the method stated as "his double robe too is blazing, in flames." Not being of such a kind, not transgressing a training rule even for the sake of life, having become established in the fourfold purification morality, having learnt the word of the Buddha according to one's strength, fulfilling these noble practices - the Relay-of-Chariots practice, the Great Gosinga practice, the Great Emptiness practice, the Without-Blemish practice, the Heirs-of-the-Teaching practice, the Nālaka practice, the Tuvaṭṭaka practice, and the Moon-Simile practice - having become body-witnesses in the practice of the noble lineage of contentment with the four requisites, delight in meditative development, like an elephant departed from the military unit, like a lion released from the herd, like a great ship with its stern-rope cut, dwelling alone in going about and so on, having established insight, they dwell with the ongoing effort "today, this very day, arahantship!" - this is the meaning.

"With minds well established" means having well placed their minds in the four establishments of mindfulness. The remaining discussion on the establishments of mindfulness has been explained in detail above. But here the establishments of mindfulness have been spoken of as a mixture of mundane and supramundane; by this much, the reason for the community of monks being at peace has been spoken of.

3. "How well laid down" means how well established, well expounded. "We too, venerable sir" - by this, he shows his own state of being a doer, and elevates the community of monks. For this is the intention here: "We too, venerable sir, laypeople... etc. we dwell with minds well established, but for the community of monks this itself is the ploughing and the seed and the yoke and plough and the ploughshare and goad; therefore the community of monks has the establishments of mindfulness as its ultimate goal at all times, but we, from time to time having obtained the opportunity, give this attention; we too are doers, not altogether those who have abandoned the meditation subject." "Thicket of humans" means the state of being a thicket through the thicket of the dispositions of humans; the state of being a thicket of their dispositions too should be understood through the thicket of mental defilements. The same method applies also to impurity and fraudulence. Therein, the state of impurity should be understood in the sense of being impure, and the state of fraudulence should be understood in the sense of deceit. "Knows what is beneficial and harmful for beings" means how well the Blessed One knows the practice that is beneficial and harmful for humans who are thicket-like, impure, and deceitful. "Namely animals" - here, by "animals" all four-footed species are intended. "I am able" means I am capable. "In whatever interval" means in whatever moment. "Will make a journey to and from Campā" means it will make the going and coming from the training ground up to the gate of the city of Campā. "Fraudulent behaviours" means states of being fraudulent. "Deceitful behaviours" means states of being deceitful. "Crooked behaviours" means states of being crooked. "Dishonest behaviours" means states of being dishonest. "Will reveal" means will make known, will show. For it is not possible for it to show those in that much of an interval.

Therein, for one who, wishing to stand at any place whatsoever, when a place is frightening for humans, the thought "I will go ahead and, having deceived, stand there" does not arise; at the very place where it wishes to stand, like a firmly planted post, having made the four feet motionless, it stands - this is called fraudulent. But for one who, wishing to cut off and fell a trunk at any place whatsoever, when a place is frightening for humans, the thought "I will go ahead and, having deceived, fell it" does not arise; right there it cuts off and fells it - this is called deceitful. For one who, wishing to swerve from the path at any place whatsoever and, having turned back, to mount the return path, when a place is frightening for humans, the thought "I will go ahead and, having deceived, do thus" does not arise; right there, having swerved from the path and turned back, it mounts the return path - this is called crooked. But for one who, wishing to go sometimes to the left, sometimes to the right, sometimes by the straight path, when a place is frightening for humans, the thought "I will go ahead and, having deceived, do thus" does not arise; right there it goes sometimes to the left, sometimes to the right, sometimes by the straight path. Likewise, for one wishing to discharge dung or urine, the thought "This place is well swept, crowded with people, delightful; it is not proper to do such a thing in this place; I will go ahead and do it in a concealed place" does not arise; it does it right there - this is called dishonest. Thus this was said with reference to this fourfold behaviour. "It will reveal all those fraudulent behaviours, deceitful behaviours, crooked behaviours, and dishonest behaviours" - even while doing thus, those fraudulent ones and so on do indeed reveal those fraudulent behaviours and so on.

Having thus shown the manifest nature of animals, now showing the thicket-like nature of humans, he said beginning with "But our, venerable sir." Therein, "slaves" means those born in the household, or those bought with money, or those captured in war, or those who have themselves entered into slavery. "Servants" means those who perform errands. "Labourers" means those maintained by food and wages. "One way with the body" shows that they behave with the body in one manner, with speech in another manner, and their mind is established in yet another manner. Therein, those who, face to face, having seen their masters, go out to meet them, take their belongings from their hands, having put aside this and taking up that, perform all the remaining duties too such as preparing seats, fanning with palm-leaf fans, washing feet, and so on; but when out of their presence, they do not even look at oil that is overflowing, and when work worth a hundred or even a thousand is declining, they do not wish even to turn back and look - these are called those who behave one way with the body. But those who, face to face, praise them saying "Our master, our lord" and so on, but in their absence, there is nothing that should not be said - whatever they wish, that they say - these are called those who behave in a different way with speech.

4. "There are these four persons, Pessa" - this too is a separate connection. For this Pessa said: "How well, venerable sir, the Blessed One knows what is beneficial and harmful for beings when such a thicket of humans, such impurity of humans, such fraudulence of humans exists." The former three persons have practised the practice that is harmful, the fourth above has practised the practice that is beneficial - he began this teaching in order to show "Thus I know what is beneficial and harmful for beings." It is also fitting to connect it with Kandaraka's talk below. Therefore it was said: "How well the Community of monks has been rightly guided by Master Gotama." Then the Blessed One also began this teaching showing to him: "Having abandoned the former three persons, I guide only in the beneficial practice of the fourth person above." "Santo" - this is merely a synonym for the term "saṃvijjamānā" (existing). In "They are peaceful, calmed, appeased" - here indeed "santa" is said to mean ceased. In "These are called peaceful abidings in the Noble One's discipline" - here it means quenched. In "The virtuous indeed declare this among the virtuous" - here it means wise. But here the meaning is existing, discoverable.

In the terms beginning with "self-mortifying" and so on: one who scorches oneself, afflicts with suffering - thus "self-mortifying." The pursuit of tormenting oneself is the pursuit of self-mortification. One who scorches others, afflicts them with suffering - thus "other-mortifying." The pursuit of tormenting others is the pursuit of mortifying others. "In this very life" means in this very individual existence. "Without hunger" - "chāta" is called craving; that does not exist in him, thus "without hunger." Quenched because of the quenching of all mental defilements. Become cool because of the absence within of tormenting mental defilements, having become cool - thus "become cool." One who experiences the happiness of meditative absorption, path, fruition, and Nibbāna - thus "experiencing happiness." "With a self become divine" means with a self become supreme. "Pleases the mind" means accomplishes the mind, fulfils, takes hold of, gladdens - this is the meaning.

5. "Averse to pain" means averse to suffering, standing in opposition, not wishing for suffering - this is the meaning.

6. "Wise" means here he should not be called wise for the four reasons, but since he does work in the establishments of mindfulness, it is proper to say he is wise. "Of great wisdom" means this too should not be said by the characteristic of great wisdom such as "one comprehends great meanings" and so on, but since he is endowed with wisdom that comprehends the establishments of mindfulness, it is proper to say he is of great wisdom. "Would have been connected with great benefit" means he would have gone having been connected with great benefit; the meaning is he would have attained the fruition of stream-entry. But for those who have the decisive support for path and fruition, even when standing in the presence of Buddhas, does an obstacle arise for them? Yes, it does arise, but not dependent on the Buddhas; rather, it arises either through decline of action or through evil friendship. Therein, through decline of action it is as follows - for if the General of the Dhamma, having known the disposition of the brahmin Dhanañjāni, had taught the Dhamma, that brahmin would have been a stream-enterer; thus, for now, it arises through decline of action. Through evil friendship it is as follows - for if Ajātasattu, having taken Devadatta's word, had not committed the deed of patricide, he would have been a stream-enterer on the very day spoken of in the Sāmaññaphala Sutta; but because of having committed the deed of patricide having taken his word, it does not happen; thus it arises through evil friendship. For this lay follower too, decline of action arose; he got up and departed while the teaching was not yet completed. Furthermore, "But, monks, even so much, Pessa the elephant driver's son is connected with great benefit" - with which great benefit? With two advantages. It is said that that lay follower obtained confidence in the Community, and a new method arose for him for the purpose of comprehending the establishments of mindfulness. Therefore it was said "connected with great benefit." But Kandaraka obtained only confidence in the Community. "This is the time, Blessed One" means the time for this teaching of the Dhamma, or for the analysis of the four persons.

8. Regarding "sheep-butcher" and so on: rams are called goats; one who kills rams is a sheep-butcher. The same method applies also to "pig-butcher" and so on. "Hunter" means cruel and hard. "Fish-killer" means a fisherman who catches fish. "Prison-keeper" means a guardian of the prison. "Cruel activities" means harsh activities.

9. "Anointed on the head" means anointed on the head with the noble consecration. "To the east of the city" means in the eastern direction from the city. "Assembly hall" means the sacrificial hall. "Having put on a rough cheetah hide" means having put on a cheetah-skin leather with bristles. "With ghee and oil" means with ghee and with oil. For setting aside ghee, whatever other fatty substance remains is called "oil." "Scratching" means because the nails have been cut, at the time when scratching is needed, scratching with that. "On the bare ground" means on ground not covered with a rug. "With a calf of the same colour" means with a calf of similar appearance. If the cow is white, the calf too is just white. If the cow is spotted or red, the calf too is of such appearance - thus "with a calf of the same colour." "He speaks thus" means that king thus speaks. "Bullocks" means strong calves that have passed beyond the state of being young calves. The same method applies also to heifers. "For the sacred grass" means for the purpose of making an enclosure and also for the purpose of spreading on the sacrificial ground. The remainder is clear in itself, since it has been explained in detail below in the respective places.

In the Papañcasūdanī, the commentary on the Majjhima Nikāya,

the commentary on the Kandaraka Sutta is concluded.

2.

Commentary on the Aṭṭhakanāgara Sutta

17. "Thus have I heard" - this is the Discourse on the Man from Aṭṭhakanāgara. Therein, "in the village of Beluva" means not far from the southern side of Vesālī there is a small village named Beluva; the meaning is "having made that his village as food resort." "Dasama" means for he is counted in the tenth place by way of birth and clan as well as by the reckoning of families that have attained substance; therefore the name "Dasama" came to be for him. "Of Aṭṭhakanāgara" means a dweller in the town of Aṭṭhaka. "Kukkuṭa's park" means the monastery built by the millionaire Kukkuṭa.

18. "By that Blessed One... etc. declared" - here this is the meaning in brief: That Blessed One who, having fulfilled the thirty perfections and having destroyed all mental defilements, fully awakened to the unsurpassed perfect enlightenment - by that Blessed One who knows the inclinations and underlying tendencies of those various beings, who sees all phenomena that should be known as if an emblic myrobalan placed on the palm of the hand. Furthermore, knowing by means of the recollection of past lives and so on, seeing with the divine eye; or knowing by means of the three true knowledges or the six direct knowledges, seeing with the all-seeing eye that is unobstructed everywhere; knowing by means of wisdom capable of knowing all phenomena, seeing with the exceedingly pure physical eye even material forms of all beings that have gone beyond the domain of the eye, that have gone through walls and so on; knowing by means of the wisdom of penetration that accomplishes one's own welfare and has concentration as its proximate cause, seeing by means of the wisdom of teaching that accomplishes the welfare of others and has compassion as its proximate cause; as the Worthy One, because of having destroyed the enemies and because of being worthy of requisites and so on; as the perfectly Self-awakened One, because of having perfectly and by himself awakened to the truths. Or knowing the things that are obstructions, seeing the states leading to liberation; as the Worthy One, because of having destroyed the enemies that are mental defilements; as the perfectly Self-awakened One, because of having by himself awakened to all phenomena - thus, by one praised in four ways by means of the four grounds of self-confidence. "Is there indeed one teaching declared?"

19. "Conditioned" means done, produced. "Fashioned by volition" means intended, designed. "He, steady in that" means he is steady in that mental state of serenity and insight meditation. "By lust for mental states, by delight in mental states" - by these two terms, desire and lust regarding serenity and insight meditation is stated. For one who is able to utterly consume desire and lust regarding serenity and insight meditation is a Worthy One; one who is unable is a non-returner. He, because of the non-abandonment of desire and lust regarding serenity and insight meditation, is reborn in the Pure Abodes through the volition of the fourth meditative absorption - this is the common explanation of the teachers.

But a sophist says: "From the statement 'by that very lust for mental states,' he is reborn in the Pure Abodes through the unwholesome." He should be told: "Bring a discourse." Certainly, not seeing another, he will bring this very one. Thereupon he should be told: "But is this discourse of meaning to be inferred or of explicit meaning?" Certainly he will say it is of explicit meaning. Thereupon he should be told - this being so, one desiring the fruition of non-returning would have to produce desire and lust regarding serenity and insight meditation, and when desire and lust have been produced, the fruition of non-returning would have been penetrated - do not, thinking "I have obtained a discourse," say whatever this or that. For one who speaks on a question should have learnt near a teacher and, having penetrated the meaning and the flavour, should speak; for indeed there is no conception through the unwholesome in heaven, or through the wholesome in a realm of misery. For this was said by the Blessed One -

"Not by action born of greed, by action born of hate, by action born of delusion, monks, are gods discerned, are human beings discerned, or whatever other fortunate destinations there are. Rather, monks, by action born of greed, by action born of hate, by action born of delusion, hell is discerned, the animal realm is discerned, the sphere of ghosts is discerned, or whatever other unfortunate realms there are."

Thus he should be made to understand. If he understands, let him understand; if he does not understand, he should be dismissed thus: "Go, right early enter the monastery and drink rice gruel."

And just as in this discourse, so too in the Mahāmālukyovāda, in the Mahāsatipaṭṭhāna, and in the Kāyagatāsati Sutta, serenity and insight meditation have been spoken of. Therein, in this discourse, whether one proceeds by means of serenity or proceeds by means of insight, serenity alone is the responsibility. In the Mahāmālukyovāda, insight alone is the responsibility. The Mahāsatipaṭṭhāna, however, is spoken of as having insight as the higher. The Kāyagatāsati Sutta has serenity as the higher.

This, householder, etc. "One teaching is declared" - because when asked about one teaching, this too was spoken of as "this too is one teaching," thus by virtue of being spoken in response to the question, even eleven teachings became called one teaching. For in the Mahāsakuludāyi Sutta, nineteen sections became called one teaching by way of practice; here they have come as one teaching by way of eleven questions. Or, in the meaning of being the cause for the arising of the Deathless, it is proper to say that all of them too are one teaching.

21. "Seeking a treasure opening" means seeking a treasure. "At once" means by a single undertaking. But how is there achievement of eleven treasures by a single undertaking? Here a certain person goes about seeking a treasure in the forest, and a certain person doing good, having seen him, asks "What are you doing, my dear?" He said "I am seeking a livelihood." The other said "If so, my dear, come, roll away this stone." He, having rolled it away, would see eleven pots either placed one on top of another or standing belly to belly; thus by a single undertaking there is achievement of eleven treasures.

"Will seek a teacher's fee" means for the heterodox followers indeed learn a craft in the presence of one, and they give wealth to him, having brought it out from their house, either before or after or in between the learning of the craft. Those who have nothing in their house seek from their relatives and associates; not obtaining it thus, they even go about for almsfood and give it. With reference to that, this was said.

"Why should I not" means outsiders even in a Dispensation not leading to liberation seek wealth for one who gives merely a craft; but I, in such a Dispensation leading to liberation, why should I not make an offering to a teacher who teaches the elevenfold practice for the arising of the Deathless - I shall indeed make it, he says. "Clothed individually with a suit of garments" means the meaning is he gave one suit of garments to each and every monk. But here the conventional expression is of such a form; therefore "clothed" was said. "A monastery worth five hundred" means the meaning is he had a leaf-hut worth five hundred built. The remainder is clear everywhere.

In the Papañcasūdanī, the commentary on the Majjhima Nikāya,

the commentary on the Aṭṭhakanāgara Sutta is concluded.

3.

Commentary on the Sekha Sutta

22. "Thus have I heard" - this is the Discourse on the Learner. Therein, "a new assembly hall" means an assembly hall recently built; the meaning is a single great hall. For at times of military expeditions and so on, kings, standing there, make arrangements thus: "This many shall go in front, this many behind, this many on both sides, this many shall mount the elephants, this many on horses, this many shall stand in chariots" - thus they make an arrangement, establish a limit; therefore that place is called an "assembly hall." And having come from the place of military expedition, until they make the wet cow-dung plastering and so on in their houses, for two or three days those kings rest there - thus too it is an "assembly hall." It is also an "assembly hall" as the house where those kings together give instruction on matters. For they are republican kings; therefore an arisen matter is not settled by the authority of one alone; it is proper to obtain the consent of all; therefore all, having assembled there, give instruction. Therefore it was said "it is also an 'assembly hall' as the house where together they give instruction on matters." And since they, having assembled there, discuss household affairs by such a method as "at this time it is proper to plough, at this time to sow" and so on, therefore it is also an "assembly hall" because they spread out there the household life with all its deficiencies and non-deficiencies. "Recently built" means recently completed, well adorned by way of woodwork, stonework, decorative painting and so on, like a heavenly mansion of the gods. "By an ascetic or" - here, because deities take their dwelling place at the very time of taking possession of the house site, therefore, without saying "by a god or," it was said "by any ascetic or brahmin or any human being."

"They approached the Blessed One" - having heard that the assembly hall was completed, thinking "Let us go, we shall see it," having gone and having inspected everything from the gateway onwards, having thought "By whom should this assembly hall, resembling a heavenly mansion, exceedingly delightful and glorious, be first used so that it would be for our welfare and happiness for a long time?" and having thought "Even if given first to our foremost kinsman, it is befitting only for the Teacher; even if given as a worthy offering, it is befitting only for the Teacher; therefore we shall first have the Teacher use it, we shall invite the Community of monks, when the Community of monks has come, the three Canons of the Buddha's teaching will have come as well, we shall have the Teacher give us a talk on the Teaching throughout the three watches of the night, thus having been used by the Three Jewels, we shall use it afterwards; thus it will be for our welfare and happiness for a long time" - having made this conclusion, they approached.

"They approached the assembly hall" - on that day, it is said, although the assembly hall was well adorned like a heavenly mansion of the gods for the viewing of the royal families, and well attended to, it had not been prepared as worthy of a Buddha. For Buddhas by name are inclined to the forest, delighting in the forest; whether they would dwell within the village or not. Therefore, thinking "We shall prepare it only after knowing the Blessed One's mind," they approached the Blessed One. But now, having obtained his consent, wishing to prepare it, they approached the assembly hall.

"Having completely spread the assembly hall with coverings" means having had it spread so that everything was completely covered. First of all, thinking "Cow-dung is indeed suitable for all auspicious occasions," having had the ground, even though treated with lime plaster, wiped with wet cow-dung, and having known it to be dry, so that no footprint would appear at the place stepped upon, having had it anointed with the four kinds of scent, having spread various-coloured straw mats on top, on top of those, beginning with large-backed fleecy coverlets, having had all the space that was suitable to be spread covered with various-coloured coverings such as elephant-rugs, horse-rugs, lion-rugs, tiger-rugs, moon-rugs, sun-rugs, variegated rugs and so on. Therefore it was said "having completely spread the assembly hall with coverings."

"Having prepared seats" - first, in the middle place, leaning against the auspicious pillar, having prepared a very precious Buddha-seat, having spread there whatever soft and delightful bed-sheets, having placed for the Blessed One a red, pleasant-looking cushion, having tied above a canopy variegated with golden and silver stars, having adorned it with coverings of scented garlands, flower garlands, leaf garlands and so on, having made a net of flowers in the space of twelve cubits all around, having had a space of about thirty cubits enclosed with a cloth screen, leaning against the western wall, having prepared cross-legged seats, backed seats, and plain seats for the Community of monks, having had them covered above with white bed-sheets, leaning against the eastern wall, having prepared their own large-backed fleecy coverlets, they had cushions filled with swan's down and so on placed, thinking "Thus without becoming weary we shall listen to the Teaching the whole night." With reference to this, it was said "having prepared seats."

"Water jar" means a large-bellied water pot. "Having set up" - thus, so that the Blessed One and the Community of monks might wash their hands or feet as they wished, or rinse their mouths, having had them filled with crystal-coloured water at those various places, having put in various flowers and perfumed bath powder for scenting, having covered them with plantain leaves, they set them up. With reference to this, it was said "having set up."

"Having lit an oil lamp" means having lit oil lamps on lamp-stands made of silver, gold and so on, and in saucers made of gold, silver and so on placed in the hands of figures in the form of Greeks, figures in the form of hill-tribesmen and so on - this is the meaning. "They approached the Blessed One" - here then those Sakyan kings, not only the assembly hall, but also having had the city streets swept in Kapilavatthu within a yojana's circumference, having raised banners, having set up full pitchers and plantain trees at the house gates, having made the whole city like scattered stars with garlands of lamps and so on, "Give milk to the milk-drinking children, having quickly fed the young boys put them to sleep, do not make loud noise, today for one night the Teacher will dwell within the village, Buddhas by name desire quietness" - having had the drum circulated, themselves taking torches, they approached the Blessed One.

"Then the Blessed One, having dressed, taking his bowl and robe, together with the Community of monks, approached the new assembly hall": "Now let the Blessed One do as he thinks fit, venerable sir" - it is said that when the time was thus announced, the Blessed One, having arranged the red double cloth of the colour of tintaratta and koviḷāra flowers dyed with lac-colouring, as if cutting a lotus with scissors, covering the three circles, having dressed, having tied the waistband resplendent like a lightning creeper, as if encircling a cluster of lotuses with a golden girdle, as if wrapping the forehead of an elephant with a red blanket, as if casting a net of coral over a golden casket a hundred cubits in height, as if putting on a red blanket jacket on a golden shrine, as if covering the moving full moon with a red-coloured cloud, as if sprinkling well-ripened lac-colouring on the summit of a golden mountain, as if encircling the summit of Mount Cittakūṭa with a lightning creeper, having put on the excellent red rag-robe of the colour of banyan sprouts, taken up as if having shaken the great earth together with its world-system, Sineru, and Yugandhara, he emerged from the door of the Perfumed Chamber like a lion from a golden cave, and like a full moon from the peak of the rising mountain. Having emerged, he stood at the entrance of the Perfumed Chamber.

Then from his body, rays emerged like clusters of lightning from the mouths of clouds, and made the monastery trees appear like branches with sprouts, leaves, flowers, and fruits sprinkled with streams of golden liquid. And at that very moment, the great Community of monks, each having taken their own bowl and robe, surrounded the Blessed One. And those monks who stood surrounding him were of such a nature: of few wishes, content, secluded, aloof from society, putting forth strenuous energy, speakers, patient of speech, accusers, reprovers of evil, accomplished in morality, accomplished in concentration, accomplished in wisdom, liberation, and the knowledge and vision of liberation. Surrounded by them, the Blessed One shone like a mass of gold encircled by a red blanket, like a golden boat gone into the midst of a grove of red lotuses, like a golden mansion encircled by a coral railing. The great elders such as Sāriputta and Moggallāna too surrounded him, having put on their cloud-coloured rag-robes, like great elephants armoured with gem-armour, having vomited out lust, having shattered defilements, having unravelled tangles, having cut bonds, unattached to family or group.

Thus the Blessed One, himself free from lust, surrounded by those free from lust; free from hate, by those free from hate; free from delusion, by those free from delusion; free from craving, by those free from craving; free from defilements, by those free from defilements; himself enlightened, surrounded by those learned and enlightened - like a filament surrounded by petals, like a pericarp surrounded by filaments, like Chaddanta the king of elephants surrounded by eight thousand elephants, like Dhataraṭṭha the king of swans surrounded by ninety thousand swans, like a wheel-turning monarch surrounded by the divisions of his army, like Sakka the king of gods surrounded by a host of deities, like Hārita the Great Brahmā surrounded by a host of Brahmās, like a full moon surrounded by a host of stars - with an incomparable Buddha's appearance and immeasurable Buddha's grace, set out upon the road to Kapilavatthu.

Then from the eastern side of his body, golden-coloured rays arose and occupied a space of eighty cubits. From the western side of the body, from the right hand, from the left hand, golden-coloured rays arose and occupied a space of eighty cubits. Above, beginning from the tips of the hair, from all the hair whorls, rays the colour of a peacock's neck arose and occupied a space of eighty cubits in the expanse of the sky. Below, from the soles of the feet, coral-coloured rays arose and occupied a space of eighty cubits in the solid earth. Thus all around, the six-coloured Buddha rays, shining and quivering in a space of eighty cubits, having emanated from golden torches, ran about like nets of flame leaping into the sky, like lightning flashing forth from a great cloud covering the four continents. In all the directions they spread forth as if being scattered with golden champaka flowers, as if being sprinkled with streams of golden liquid flowing from golden pots, as if surrounded by spread golden cloth, as if covered with the powder of kiṃsuka and kaṇikāra flowers raised by the verambha wind.

The body of the Blessed One too, resplendent with the eighty minor marks, the fathom-radiance, and the thirty-two excellent marks, shone like the expanse of the sky with risen stars, like a blooming lotus grove, like the coral tree of a hundred yojanas in full bloom on every branch, as if surpassing with its splendour the splendour of thirty-two moons, thirty-two suns, thirty-two wheel-turning monarchs, thirty-two kings of gods, and thirty-two Great Brahmās placed in succession - as befits one adorned by the thirty perfections well fulfilled through the ten perfections, the ten secondary perfections, and the ten ultimate perfections. The giving given, the morality guarded, and the wholesome deeds done over four incalculable aeons and a hundred thousand cosmic cycles, having converged into one individual existence, not finding room to give their result, it was as if they had reached a state of confinement. It was like the time of loading the cargo of a thousand ships onto one ship, like the time of loading the cargo of a thousand carts onto one cart, and like the time when the floods of twenty-five rivers, having merged together at the mouth, become heaped up in one mass.

Even though the Blessed One was radiant with this Buddha's glory, in front of him they raised aloft many thousands of torches. Likewise behind. On the left side and the right side. Jasmine, kusuma, champaka, forest-jasmine, red lotus, blue lotus buds, and sinduvāra flowers, as well as fragrant scented powders of blue, yellow, and other colours, were scattered about like showers of rain released from clouds covering the four continents. The sounds of five-part musical instruments and songs of praise connected with the virtues of the Buddha, the Teaching, and the Community filled all directions. The eyes of gods, humans, nāgas, supaṇṇas, gandhabbas, yakkhas, and others received as it were a drink of the deathless. But standing at this point, it would be proper to describe the beauty of the journey in a thousand stanzas. Herein this is just a summary -

This is indeed called the time for praise; at such times, whether regarding the beauty of the Buddha's body or the beauty of his virtues, the strength of the Dhamma preacher alone is the measure - as much as one is able, whether in prose passages or in verse composition, that much should be said. It should not be said "it has been badly stated." For Buddhas are of immeasurable beauty; even Buddhas are unable to speak their praise completely, how much less the other generation. Having entered the city of the Sakyan kings, adorned and prepared with this splendour and grace, the Blessed One, being venerated by the people with devoted minds with perfumes, incense, scented powders, and so on, entered the assembly hall. Therefore it was said - "Then the Blessed One, having dressed, taking his bowl and robe, together with the Community of monks, approached the assembly hall thus prepared."

"Having put the Blessed One in front" means having put the Blessed One in front. There the Blessed One, seated in the midst of both monks and lay followers, as if bathed with scented water, dried with a fine cloth pad, and polished with natural vermilion, shone exceedingly like a solid image of red gold placed upon a chair wrapped in a red woollen blanket. Now here this is the method of praise of the ancients -

"The Sakyans of Kapilavatthu for much of the night with a talk on the Teaching" - here, the talk on the Teaching should be understood as a miscellaneous talk connected with the thanksgiving for the assembly hall. For at that time the Blessed One, as if bringing down the celestial river, as if drawing out the essence of the earth, as if taking the great rose-apple tree upon his shoulders and shaking it, as if squeezing a honeycomb of one yojana with a wheel-press and giving a honey beverage to drink, spoke a miscellaneous talk bringing welfare and happiness to the Sakyans of Kapilavatthu. "This gift of a residence, great king, is great. Your residence, used by me, used by the Community of monks, used by me and the Community of monks, and moreover used by the jewel of the Teaching - thus it is called used by the Three Jewels. For when the gift of a residence has been given, all gifts have been given indeed. The benefit of even an eight-floored leaf hut or a branch pavilion cannot be delimited" - having spoken much talk on the Teaching, variegated with diverse methods -

Thus, "this too is a benefit of a residence, this too is a benefit" - for much of the night, more than one and a half watches, he spoke a talk on the benefits of a residence. Therein, only these verses entered the collection, but the miscellaneous teaching of the Teaching does not enter the collection. "He instructed" and so on are of already stated meaning.

"He addressed the Venerable Ānanda" means he made it known, wishing to have a talk on the Teaching spoken. Then why, when there were eighty great elders such as Sāriputta, Mahāmoggallāna, and Mahākassapa present, did the Blessed One place the burden on the Elder Ānanda? According to the disposition of the assembly. For the Venerable Ānanda was the foremost of the very learned, and was famous and recognised in the Sakyan territory as being able to speak a sweet talk on the Teaching with coherent phrases and sentences. His talk on the Teaching had been heard before by the Sakyan kings even when going to the monastery, but their harem-ladies were not able to go to the monastery at their own pleasure. This occurred to them - "Oh, indeed, may the Blessed One, having spoken just a little talk on the Teaching, place the burden on Ānanda, the foremost of our kinsmen." According to their disposition, the Blessed One placed the burden on him alone.

"The learner's practice" means a practitioner, a learner-ascetic. "Let that occur to you, let it present itself, teach him the practice" - by specifying the person through the practice, he shows. He specifies the person through the practice. But why did the Blessed One specify this practice? For many reasons. To begin with, these Sakyans in the blessing hall expect a blessing and wish for prosperity, and this learner's practice is a practice of blessing in my Dispensation, a practice of growth - for this reason too he specified this practice. And in that assembly, many learners were seated; they, when what has been penetrated by themselves is being spoken of, will observe without becoming weary - for this reason too he specified this practice. And the Venerable Ānanda had attained the learner's analytical knowledges; he, speaking about what has been personally penetrated, about what is evident, without becoming weary, would be able to make them understand - for this reason too he specified this practice. And in the learner's practice, the three trainings are included. Therein, when the training in higher morality has been spoken of, the entire Canon of monastic discipline has been spoken of; when the training in higher consciousness has been spoken of, the entire Canon of discourses has been spoken of; when the training in higher wisdom has been spoken of, the entire Canon of the higher teaching has been spoken of. And Ānanda was very learned, a bearer of the Triple Canon; he was able to speak on the three trainings by means of the three Canons. When thus spoken, there would be nothing but blessing and nothing but prosperity for the Sakyans - for this reason too he specified this practice.

"My back aches" - why does it ache? For when the Blessed One was striving in his striving for six years, there was great bodily suffering; then afterwards, in the time of old age, a back ailment arose in him. Or this is not the reason. For the Blessed One was able, having suppressed arisen feeling, to sit in a single cross-legged posture for even one or two weeks. But he wished to use the assembly hall with the four postures. There, from the foot-washing place up to the pulpit he walked; in that much of the place, walking was accomplished. Having reached the pulpit, having stood for a moment, he sat down; in that much, standing. For one and a half watches he sat on the pulpit; in that much of the place, sitting was accomplished. Now, when he had lain down for a moment on his right side, lying down would be accomplished - thus he wished to use it with the four postures. And of a body that is clung to, it cannot be said "it does not ache"; therefore, having taken even the slight aching that had arisen from sitting for a long time, he spoke thus.

"Having prepared the double robe" means it is said that on one side of the assembly hall those kings, having caused a cloth screen to be placed around, having prepared an allowable small bed, having spread it with an allowable bed-sheet, having tied above a canopy adorned with golden stars and garlands of scented flowers, lit a scented oil lamp, thinking "Perhaps the Teacher, having risen from the pulpit, resting a little, might lie down here; thus this assembly hall of ours, used by the Blessed One in the four postures, will be for our welfare and happiness for a long time." The Teacher too, with reference to that very thing, having prepared the double robe there, lay down. "Having attended to the perception of rising" means having placed in the mind the perception of rising, thinking "Having passed this much time, I shall arise."

23. "He addressed Mahānāma the Sakyan" means it is said that at that time he was the chief and foremost in that assembly; when he was included, the rest of the assembly was included as well - therefore the elder addressed him. "Accomplished in morality" means accomplished through morality; the meaning is one whose morality is accomplished, one whose morality is complete. "With good qualities" means with beautiful qualities, or with the qualities of the good, of good persons.

24. "And how, Mahānāma" - having set down the matrix of the learner's practice by this much of a passage, wishing to expand it in succession, he said thus. Therein, the terms beginning with "accomplished in morality" should be understood in the manner already stated in the Ākaṅkheyya Sutta and other discourses beginning with "Monks, dwell accomplished in morality."

25. In "by bodily misconduct" and so on, the instrumental case is used in the accusative sense; the meaning is that one is ashamed of bodily misconduct and so on, which are things to be ashamed of - one is ashamed, one is disgusted. In the description of moral fear, the instrumental case is used in the causal sense; the meaning is that one has moral fear, one fears, because of bodily misconduct and so on, which are the causes of moral fear. "Putting forth strenuous energy" means one whose energy has been exerted, whose mind has not drawn back. "For the abandoning" means for the purpose of abandoning. "For the acquisition" means for the purpose of attainment. "Steadfast" means endowed with the strength of energy. "Of firm effort" means of steady effort. "Not shirking the responsibility regarding wholesome mental states" means one who has not laid down the responsibility regarding wholesome mental states, one whose energy has not drawn back. "The highest" means the supreme. "With mindfulness and discretion" means with mindfulness and with the state of being prudent. But why has wisdom come in the section on mindfulness? For the purpose of illustrating the powerful nature of mindfulness. For mindfulness dissociated from wisdom is weak, but when associated, it is powerful.

"What was done long ago" means the fulfilment of the eighty great duties and practices such as the shrine courtyard duty and so on, done long ago by the body, by oneself or by another. "What was said long ago" means verbal action spoken long ago by speech, by oneself or by another, carried out carefully by way of recitation, causing others to recite, reinstatement of the Teaching, teaching of the Teaching, talk while seated nearby, thanksgiving, and so on. "Remembering and recollecting" means regarding that which was done long ago by the body - "the body is namely bodily intimation, what was said long ago - speech is namely verbal intimation. Both of those are matter, and the consciousness and mental factors that produce them are immaterial. Thus these material and immaterial phenomena, having arisen thus and having ceased thus" - one remembers and recollects, one produces the enlightenment factor of mindfulness - this is the meaning. For the mindfulness that produces the factors of enlightenment is what is intended here. By that mindfulness, this should be understood as remembering by remembering even once, and recollecting by remembering again and again.

"That discerns rise and fall" means that which discerns the rise and fall of the five aggregates, that which is capable of penetrating both rise and fall. "Noble" means that which stands far from mental defilements by way of suppression and by way of eradication, that which is pure. "Endowed with wisdom" means endowed with both insight wisdom and path wisdom. "Penetrative" means it is called penetrative because it itself pierces through; the meaning is endowed with that. Therein, path wisdom, by way of eradication, pierces and breaks through the mass of greed, the mass of hate, and the mass of delusion never before pierced, never before broken through - thus it is penetrative. Because insight wisdom is penetrative by way of substitution of opposites, and because it leads to the attainment of penetrative path wisdom - therefore it is fitting to call insight "penetrative." "Leading rightly to the complete destruction of suffering" - here too, path wisdom is called "leading rightly to the complete destruction of suffering" because it goes, consuming the suffering of the round of rebirths by right cause and method. Insight, consuming the suffering of the round of rebirths and the suffering of mental defilements by way of substitution of opposites, goes - thus it is leading to the destruction of suffering. Or it should be understood as leading to the destruction of suffering because it leads to the attainment of path wisdom that leads to the destruction of suffering.

26. "Pertaining to the higher mind" means dependent upon, based upon the higher consciousness, the foremost consciousness. "Pleasant abidings in the present life" means of those that are causes for obtaining happiness at each and every moment of attainment. "One who obtains at will" means one who attains at whatever moment one wishes. "One who obtains without difficulty" means one who obtains without pain. "One who obtains without trouble" means one who obtains abundantly. Through well-practised familiarity, one person is able to attain at whatever moment he wishes, but without becoming weary he is not able to suppress the mental states that obstruct concentration; he emerges quickly against his own wish, and is not able to maintain the attainment according to a predetermined limit - this one is called one who obtains with difficulty, one who obtains with trouble. One person is able to attain at whatever moment he wishes, and without becoming weary he suppresses the mental states that obstruct concentration; he is able to emerge according to the very predetermined limit - this one is called one who obtains without difficulty, one who obtains without trouble.

27. "This is called, Mahānāma, a noble disciple who is a learner in the practice" - this shows that a noble disciple who is a learner in the practice is called one endowed with the growing practice that has insight as its embryo. "To the state of not being a rotten egg" means to the state of not being a rotten egg. "Capable of breaking through" means capable of the breaking through of knowledge beginning with insight. "Of highest enlightenment" means of the noble path. "Of the unsurpassed freedom from bondage" - arahantship is called the unsurpassed freedom from bondage; it shows that one is capable of its achievement. But whatever simile was brought here for the purpose of illustrating the meaning, that should be understood according to the method stated in the Cetokhila Sutta itself. For only there, the comparison of the simile that came thus: "Just as the hen's performing of the threefold action upon the eggs, so is this monk's state of being endowed with the fifteen factors including enthusiasm" - that, here, because of the statement beginning with "he is accomplished in morality," should be understood as: "Just as the hen's performing of the threefold action upon the eggs, so is this monk's state of being endowed with the fifteen qualities beginning with accomplishment in morality." It should be understood by connecting it thus. The remainder is exactly the same as what has been said everywhere.

28. "This very unsurpassed purity of mindfulness due to equanimity" means this purity of mindfulness due to equanimity belonging to the fourth meditative absorption, which is incomparable with the first and other meditative absorptions, and is the highest. "First breaking forth" means the first breaking through of knowledge. The same method applies also to the second and so on. But a chick is born on two occasions - once from the mother's womb and once from the egg-shell. A noble disciple is born on three occasions by means of the three true knowledges. Having dispelled the darkness that conceals past lives, he is born for the first time through the knowledge of past lives; having dispelled the darkness that conceals the passing away and conception of beings, he is born for the second time through the knowledge of the divine eye; having dispelled the darkness that conceals the four truths, he is born for the third time through the knowledge of the elimination of mental corruptions.

29. "This too is his conduct" means this morality too is called the conduct of that monk - this is the meaning. Conduct is indeed many and manifold - the fifteen qualities beginning with morality; therein, this too is one conduct - this is the meaning. The meaning of the term, however, is: one walks by it, one goes to a direction never gone to before - thus it is conduct. This same method applies everywhere.

"This too is his true knowledge" means this knowledge of past lives is called his true knowledge - this is the meaning. True knowledge is indeed many and manifold - the eight knowledges beginning with insight knowledge; therein, this knowledge too is one true knowledge - this is also the meaning. The meaning of the term, however, is: having pierced through, one knows by means of it - thus it is true knowledge. This same method applies everywhere. "Accomplished in true knowledge" means accomplished in true knowledge by the three true knowledges. "Accomplished in conduct" means accomplished in conduct by the fifteen qualities. But by both of those, "accomplished in true knowledge and conduct."

30. "By Sanaṅkumāra" means by the ancient youth, one who has been known as a youth since a long time ago. It is said that he, in the human realm, at the time of being a boy with five crests, having produced meditative absorption and not having fallen away from the meditative absorption, was reborn in the Brahma world. That individual existence was dear and agreeable to him; therefore he goes about with just such an individual existence, and on account of that they perceive him as "Sanaṅkumāra." "Among people" (janetasmiṃ) means among the generation (pajā); that is the meaning. "Those who trace their lineage by clan" (ye gottapaṭisārino) means those who, among people, trace back their clan - "I am a Gotama, I am a Kassapa" - among those in the world who trace their lineage by clan, the noble is foremost. "Approved by the Blessed One" means taught in agreement with my answering of questions. In the Ambaṭṭha Sutta, by the Buddha, the Blessed One: "I too, Ambaṭṭha, say thus -

By speaking thus, it was permitted and approved. "Good, good, Ānanda" - it is said that the Blessed One, from the beginning, without falling into sleep, having heard this discourse, having known that Ānanda had grasped the pinnacle of the learner's practice, rising, folding his legs crosswise, and seated, gave applause. And by this much, this discourse became known as spoken by the Conqueror. The remainder is clear everywhere.

In the Papañcasūdanī, the commentary on the Majjhima Nikāya,

the commentary on the Sekha Sutta is concluded.

4.

Commentary on the Potaliya Sutta

31. "Thus have I heard" - this is the Potaliya Discourse. Therein, "among the Aṅguttarāpans" - that country is indeed Aṅga, but because the waters that are to the north of the Mahī are not far from it, it is also called Uttarāpa. "Which Mahī's waters to the north?" - the Great Mahī. Herein, this is the account of clarification - It is said that this Indian subcontinent is ten thousand yojanas in extent. And therein, a region of four thousand yojanas in extent, submerged by water, has gone by the term "ocean." In a region of three thousand yojanas in extent, human beings dwell. In a region of three thousand yojanas in extent, the Himalayas are established, five hundred yojanas in height, adorned with eighty-four thousand peaks, decorated with five hundred rivers flowing all around, where, fifty yojanas each in length and breadth and in depth, one hundred and fifty yojanas in circumference, the seven great lakes are established - the Anotatta lake, the Kaṇṇamuṇḍa lake, the Rathakāra lake, the Chaddanta lake, the Kuṇāla lake, the Mandākinī lake, and the Sīhapapāta lake. Among these, the Anotatta lake is surrounded by these five mountains - the Sudassana peak, the Citra peak, the Kāḷa peak, the Gandhamādana peak, and the Kelāsa peak.

Therein, the Sudassana peak is made of gold, two hundred yojanas in height, curved inward, having the shape of a crow's beak, standing having covered over that very lake. The Citra peak is made of all kinds of jewels. The Kāḷa peak is made of eye ointment. The Gandhamādana peak is made of tableland, of mung-bean colour inside, abundant with these ten odours - the odour of roots, the odour of heartwood, the odour of softwood, the odour of bark, the odour of outer bark, the odour of sap, the odour of leaves, the odour of flowers, the odour of fruits, and the odour of all fragrances - covered with medicines of various kinds; on the Observance day of the dark fortnight, it stands blazing like a burning ember. The Kelāsa peak is made of silver. All are of the same height and shape as the Sudassana, standing having covered over that very lake. All of those rain by the power of the gods and by the power of the serpents, and rivers flow in them. All that water enters into Anotatta itself. The moon and sun, going to the south or to the north, cast light there through the gaps between the mountains; going straight, they do not cast light. Therefore the term "Anotatta" arose for it.

There are charming stone terraces, free from fish and turtles, with water pure like crystal, bathing places well prepared, where Buddhas, Individually Enlightened Ones, those who have eliminated the mental corruptions, and sages possessing supernormal power bathe, and gods, demons, and others sport in park amusements.

On its four sides there are four openings - a lion-mouth, an elephant-mouth, a horse-mouth, and a bull-mouth - through which four rivers flow. On the bank of the river that goes out through the lion-mouth, lions are more numerous. Through the elephant-mouth and the others, elephants, horses, and bulls. The river that goes out from the eastern direction, having circumambulated Anotatta three times, without approaching the other three rivers, going along the eastern Himalayas by a non-human path, enters the great ocean. The rivers that go out from the western direction and from the northern direction also, having likewise circumambulated it, going along the western Himalayas and along the northern Himalayas by a non-human path, enter the great ocean. But the river that goes out from the southern direction, having circumambulated it three times, going straight to the south over the surface of rock for sixty yojanas, having struck a mountain, having risen up, having become a torrent of water three leagues in circumference, having gone through space for sixty yojanas, fell upon a rock named Tiyaggaḷa; the rock was split by the force of the torrent of water. There a pond named Tiyaggaḷā, fifty yojanas in extent, arose; having broken through the bank of the pond, having entered the rock, it went sixty yojanas. Then, having broken through the solid earth, having gone sixty yojanas through a tunnel, having struck the transverse mountain named Viñjha, it becomes five streams resembling five fingers on the palm of a hand and flows on. The place where it went having circumambulated Anotatta three times is called the Āvaṭṭa Ganges. The place where it went straight over the surface of rock for sixty yojanas is called the Kaṇha Ganges; the place where it went through space for sixty yojanas is called the Ākāsa Ganges; where it stood at the Tiyaggaḷa rock in a space of fifty yojanas is called the Tiyaggaḷa pond; the place where it went sixty yojanas having broken through the bank and having entered the rock is called the Bahala Ganges; the place where it went sixty yojanas through a tunnel is called the Umaṅga Ganges. But at the place where, having struck the transverse mountain named Viñjha, having become five streams, it flows on, it has gone by the term in five ways - the Ganges, the Yamunā, the Aciravatī, the Sarabhū, and the Mahī. Thus these five great rivers originate from the Himalayas. Among those, the one which is this fifth, named the Mahī, is what is intended here as the Great Mahī. The waters that are to the north of it - because of their not being far from those, that country should be understood as Aṅguttarāpa. In that country among the Aṅguttarāpans.

"Named Āpaṇa" - it is said that in that market town there were twenty thousand shop-fronts distributed. Thus, because of the abundance of shops, it came to be reckoned as "Āpaṇa." Not far from that market town, on a riverbank, there was a great jungle thicket, a delightful piece of land with dense shade; there the Blessed One dwelt. By that very fact it should be understood that here no specific dwelling place was fixed. "He approached a certain jungle thicket" means having sent the Community of monks to their dwelling place, he approached entirely alone, with reference to the householder Potaliya. "Now the householder Potaliya" means a householder named "Potaliya." "Fully dressed with inner and outer robes" means with complete inner and outer robes; the meaning is clothed in one long-fringed cloth and wrapped in another. "With umbrella and sandals" means the meaning is having taken an umbrella and having put on sandals. "Seats" means divans, chairs, straw stools, and so on. For even at least a broken branch is called a seat. "With the term 'householder'" means with this word "householder." "Addresses" means speaks to.

"Said this to the Blessed One" means being unable to accept the word "householder" for the third time, he spoke this statement to the Blessed One beginning with "This, Master Gotama." Therein, "not proper" means not befitting. "Not fitting" means not suitable. "Characteristics" and so on are all merely synonyms for cause. For wearing long-fringed cloth, keeping hair, beard, and nails, and so on - all these are characteristics of a layman; because they make his state of being a householder manifest, they are called characteristics; because of being established in the form of a householder, they are marks; because of being the basis for recognising the state of being a householder, they are called signs. "As those of a householder" means just as the characteristics, marks, and signs of a householder would be, so too are yours. It shows: "Therefore I address you thus." Then he, making known the reason why he does not accept the term "householder," said beginning with "Because, indeed, for me."

"Handed over" means given into charge. "Without advising, without criticising" - for one who advises by such a method as "Dear ones, plough, sow, engage in trade" is called an adviser. But one who criticises by such a method as "You do not plough, you do not sow, you do not engage in trade, how will you live, or how will you support your children and wife?" is called a critic. But I do neither of those two. It shows: "Therefore I am there without advising, without criticising." "I dwell with food and clothing as my highest concern" - it explains: I dwell having made just the measure of food and just the measure of clothing as the highest; there is nothing beyond that, nor do I desire it.

32. "Greedy attachment is to be abandoned" means greed that has become covetousness is to be abandoned. "Non-blaming anger" means non-insult that has become the opposite of blame. "Blaming anger" means insult by way of blame. "For the eradication of dealings" - here "dealings" means commercial dealings, designation, utterance, and also volition. Therein -

This is called dealings as commercial dealings. "Term, designation, description, conventional expression" - this is called dealings as designation. "In that way one speaks without adhering to it" - this is called dealings as utterance. "Eight noble statements, eight ignoble statements" - this is called dealings as volition; this is what is intended here. Or because from the time of going forth, the volition "I am a layman" does not exist, the volition "I am an ascetic" exists. The utterance "a layman" does not exist, the utterance "an ascetic" exists. The designation "a layman" does not exist, the designation "an ascetic" exists. The commercial dealing "a layman" does not exist, the commercial dealing "an ascetic" or "one gone forth" exists. Therefore all these are obtained.

33. "Whatever mental fetters because of which I would be one who kills living beings" - here killing living beings itself is the mental fetter. For because of killing living beings itself, on account of killing living beings, one is called one who kills living beings. But because of the multiplicity of killings of living beings, "whatever indeed I" was said. "Of those mental fetters, I" means of those bonds of killing living beings, I. "Practising for the abandoning and eradication" means practising for the purpose of abandoning, for the purpose of eradication, by means of this bodily morality-restraint reckoned as non-killing of living beings. "I myself would censure myself" means having gone forth in a Dispensation where one does not deprive even a louse or an ant of life, I am not able to refrain even from the mere act of killing living beings - what is the use of my going forth? Thus I myself would censure myself. "The wise, having investigated, would censure me" means having gone forth in such a Dispensation, he is not able to refrain even from the mere act of killing living beings - what is the use of his going forth? Thus, having investigated, having weighed, having scrutinised, other wise persons too would censure him. "This itself indeed is a mental fetter, this is a mental hindrance" - although not included among the ten mental fetters and the five mental hindrances, this was said by way of the teaching of "eight mental hindrances." For in the sense of binding to the round of rebirths and in the sense of concealing welfare, it is called both a mental fetter and a mental hindrance. "Mental corruptions" means because of killing living beings, one mental corruption of ignorance arises. "Vexations and fevers" means vexations and fevers. Therein, by the mention of vexation, both the suffering of mental defilement and the suffering of result are included; by the mention of fever too, both the fever of mental defilement and the fever of result are included. By this method the meaning should be understood everywhere.

34-40. But this is the distinction - "For the abandoning of those mental fetters, I" - in this term, by means of this bodily morality-restraint reckoned as taking what is given, by means of verbal morality-restraint reckoned as truthful speech, by means of verbal morality-restraint reckoned as non-divisive speech, by means of mental morality-restraint reckoned as non-greedy desire, by means of bodily and verbal morality-restraint reckoned as non-blaming anger, by means of mental morality-restraint reckoned as non-wrath and anguish, by means of mental morality-restraint reckoned as non-arrogance, practising for the purpose of abandoning, for the purpose of eradication - thus the explanation should be made in all instances.

"I myself would censure myself, the wise, having investigated, would censure me" - but in these terms, having gone forth in a Dispensation where one does not take what is not given, even taking up a blade of grass, I am not able to abstain even from the mere act of taking what is not given - what is the use of my going forth? Thus I myself would censure myself. Having gone forth in such a Dispensation, he is not able to refrain even from the mere act of taking what is not given - what is the use of his going forth? Thus, having investigated, would the wise censure me? Having gone forth in a Dispensation of non-performance of lying even for the sake of laughter or fondness for joking. Having gone forth in a Dispensation of non-performance of divisive speech in every way. Having gone forth even in a Dispensation of non-performance of even a trifling amount of greedy desire. Having gone forth in a Dispensation of non-performance of blaming anger towards others even when one's limbs are being cut with a saw. Having gone forth in a Dispensation of non-performance of wrath and anguish even towards cut stumps and thorns and so on. Having gone forth in a Dispensation of non-performance of even overestimation as conceit, I am not able to abandon even the mere act of arrogance - what is the use of my going forth? Thus I myself would censure myself. Having gone forth in such a Dispensation, he is not able to abandon even the mere act of arrogance - what is the use of his going forth? Thus, having investigated, the wise would censure me - thus the explanation should be made in all instances.

"Mental corruptions" - but in this term, because of taking what is not given, three mental corruptions arise - the mental corruption of sensuality, the mental corruption of wrong view, and the mental corruption of ignorance; likewise because of lying and because of divisive speech; because of greedy desire, the mental corruption of wrong view and the mental corruption of ignorance; because of blaming anger, only the mental corruption of ignorance; likewise because of wrath and anguish; because of arrogance, the mental corruption of existence and the mental corruption of ignorance - thus only two mental corruptions arise. Thus the arising of mental corruptions should be understood.

But in these eight instances too, for the purpose of non-confusion, again this is the concise judgment - In the first four, "I am not able to abstain" should be said; in the latter ones, "I am not able to abandon." And in killing living beings, blaming anger, and wrath and anguish, there is only one mental corruption of ignorance; in taking what is not given, lying, and divisive speech, the mental corruption of sensuality, the mental corruption of wrong view, and the mental corruption of ignorance; in greedy desire, the mental corruption of wrong view and the mental corruption of ignorance; in arrogance, the mental corruption of existence and the mental corruption of ignorance; non-killing of living beings and taking what is given are bodily morality; non-lying and non-divisive speech are verbal morality; setting aside non-blaming anger, the remaining three are mental morality. But since one offends with the body too and angers with speech too, therefore non-blaming anger goes to two states - it is both bodily morality and verbal morality. By this much, what has been spoken of? The morality of restraint according to the Pātimokkha. And it should be understood that for a monk established in the morality of restraint according to the Pātimokkha, the eradication of lay conduct by means of abandoning through reflection has been spoken of.

Commentary on the Discussion of the Danger in Sensual Pleasures

42. In the detailed teaching, the connection of the term "sees" with "might throw towards" should be understood. This is what is meant: one might throw towards that dog, the meaning is one might throw near him. "Skeleton" means the breast bone, or the backbone, or the skull bone. For that, being free from flesh, is called a "skeleton." "Well-scraped, scraped" means scraped in such a way that it is well-scraped, scraped clean, whatever clinging flesh there is here, having scraped all that away, only the bare bone is made - this is the meaning. Therefore he said "fleshless." But blood remains smeared on it; therefore it is said "smeared with blood."

"Having much suffering, much anguish" means having much suffering through sufferings pertaining to the present life and the future life, and having much anguish through the defilements of anguish. "That equanimity which is of diversity, based on diversity" means that which is this equanimity regarding the five types of sensual pleasure, having diverse intrinsic nature by way of the objects of the five types of sensual pleasure, and because it is dependent on those very objects, it is called "based on diversity" - having avoided that equanimity regarding the five types of sensual pleasure. "Of unity, based on unity" means the equanimity of the fourth meditative absorption; for that, being of one intrinsic nature since it arises in a single object even for a whole day, is called "based on unity" because it is dependent on that very single object. "Where all clinging to worldly gains ceases without remainder" means where, in that equanimity of the fourth meditative absorption, having come to which equanimity, dependent on which, entirely without remainder, the gains of the five types of sensual pleasure reckoned as worldly gains cease. "The gains of the five types of sensual pleasure" means the desire and lust for the objects of the types of sensual pleasure; and in the sense of grasping, those very things are also called "clinging." "Develops that very equanimity" means he increases that very equanimity of the fourth meditative absorption which has become the counterpart of clinging to worldly gains.

43. "Might fly up" means having flown up, it might go. "Having pursued" means having followed. "Might tear at" means they might pare with their beaks, biting. "Might pull away" means they might drag the slice of flesh with their claws and let it drop.

47. "A vehicle or befitting a man" means a vehicle suitable for a man. "Excellent jewelled earrings" means manifold excellent gems and earrings. "Taking away their own things" means they take their own belongings.

48. "With ripe fruit" means with sweet fruit. "With abundant fruit" means endowed with fruit, having much fruit.

49. "Unsurpassed" means the highest, luminous, free from impurity.

50. "I am far, venerable sir" means I am very far away, like the sky from the earth, like the far shore from the near shore of the ocean. "Of inferior breed" means those not knowing the reason for the eradication of a householder's dealings. "Food fit for those of good breed" means food to be eaten by those who know the reason. "Food fit for those of inferior breed" means food to be eaten by those who do not know the reason. The remainder is clear everywhere.

In the Papañcasūdanī, the commentary on the Majjhima Nikāya,

the commentary on the Potaliya Sutta is concluded.

5.

Commentary on the Jīvaka Sutta

51. "Thus have I heard" - this is the Jīvaka Discourse. Therein, in "Jīvaka Komārabhacca's mango grove," here "he lives" (jīvati) thus "Jīvaka." "Nourished by a prince" (kumārena bhata) thus "Komārabhacca." As it was said: "What is this, my good men, surrounded by crows?" "A child, Your Majesty." "Is he alive, you say?" "He is alive, Your Majesty." "Then, my good men, take that child to our inner palace and give him to the nurses to bring up." They gave him the name "Jīvaka" because "he lives," and they gave him the name "Komārabhacca" because "he was brought up by a prince." This is the summary here. But in detail, the story of Jīvaka has come in the Khandhaka itself. The discussion of judgment on this matter too has been stated in the Samantapāsādikā, the commentary on the Vinaya.

Now this Jīvaka, on one occasion, having purged the Blessed One's body which was afflicted by bodily disorder, having offered a Siveyyaka suit of garments, at the conclusion of the thanksgiving for the cloth offering, having become established in the fruition of stream-entry, thought - "I must go to attend upon the Buddha two or three times a day, and this Bamboo Grove is too far away, my park, the mango grove, is nearer. What if I were to have a monastery built here for the Blessed One?" He, having prepared in that mango grove night quarters, day quarters, rock cells, huts, pavilions and so on, having had a perfumed chamber befitting the Blessed One built, having had the mango grove enclosed with a wall eighteen cubits in height and of the colour of copper plate, having satisfied the Community of monks headed by the Buddha with robes and food, having poured the water of dedication, he presented the monastery. With reference to that it was said - "In Jīvaka Komārabhacca's mango grove."

"They kill" means they slay. "Specifically prepared" means done having designated. "Dependent on that action" means done dependent on oneself. Alternatively, "dependent on that action" is a designation for the action connected with the sign; the meat is called "dependent on that action" because "dependent on that, there is action here" - whoever consumes such meat, he too becomes an heir of that action, just like the killer, for him too there is the action of killing a living being - this is their view. "They explain what is in conformity with the Teaching" means they speak of a subsidiary reason conforming to the reason stated by the Blessed One. And here, the reason is the consumption of fish and meat pure in three aspects; the subsidiary reason is the declaration of that to the public. But since the Blessed One does not consume what is specifically prepared, therefore that is indeed not the reason, nor is the declaration of that by the sectarians a subsidiary reason. "A reasonable counter-argument" means having a reason corresponding to the reason stated by others, does not even the slightest reason blameworthy by the wise come regarding your speech or counter-argument? This is what is meant - "Is there not in any way whatsoever a blameworthy reason in your doctrine?" "Misrepresent" means they declare overcoming the truth.

52. "On grounds" means for reasons. Among seen and so on, "seen" means having seen deer and fish being killed for the benefit of monks and being taken. "Heard" means having heard that deer and fish were killed and taken for the benefit of monks. "Suspected" is threefold: suspected through seeing, suspected through hearing, and suspected free from both.

Herein this is the all-inclusive judgment - Here monks see people with nets, traps, and so on in hand, going out from a village or wandering in the forest. And on the second day, when they have entered that village for almsfood, they bring them almsfood with fish and meat. They suspect on account of what was seen, "Was this perhaps done for the benefit of monks?" This is called suspected through seeing; it is not proper to accept this. Whatever is thus not suspected, that is proper. But if those people, having asked "Why, venerable sir, do you not accept?" and having heard that matter, say "This, venerable sir, was not done for the benefit of monks; it was done by us for our own benefit or for the benefit of those in the king's service and so on," it is allowable.

Monks do not indeed see, but they hear "People, it is said, with nets, traps, and so on in hand, are going out from a village or wandering in the forest." And on the second day, when they have entered that village for almsfood, they bring them almsfood with fish and meat. They suspect on account of what was heard, "Was this perhaps done for the benefit of monks?" This is called suspected through hearing; it is not proper to accept this. Whatever is thus not suspected, that is proper. But if those people, having asked "Why, venerable sir, do you not accept?" and having heard that matter, say "This, venerable sir, was not done for the benefit of monks; it was done by us for our own benefit or for the benefit of those in the king's service and so on," it is allowable.

They do not indeed see nor hear, but when they have entered their village for almsfood, they take their bowls and, having prepared almsfood with fish and meat, bring it to them. They suspect, "Was this perhaps done for the benefit of monks?" This is called suspected free from both. This too is not proper to accept. Whatever is thus not suspected, that is proper. But if those people, having asked "Why, venerable sir, do you not accept?" and having heard that matter, say "This, venerable sir, was not done for the benefit of monks; it was done by us for our own benefit or for the benefit of those in the king's service and so on, or it was done with available meat, or having obtained only what is allowable, it was prepared for the benefit of monks," it is allowable.

Even when done for the purpose of funeral rites for the dead or for the purpose of blessings and so on, the same method applies. For whatever was not done specifically for the benefit of monks, and where they are free from doubt, all that is allowable. But if in one monastery it has been done specifically for monks, and they do not know the fact of its having been done for their own benefit, but others know. For those who know, it is not proper; for the others, it is proper. The others do not know, but those very ones know; for those very ones it is not proper, for the others it is proper. They too know "It was done for our benefit," and the others too know "It was done for their benefit" - for all of them too, that is not proper. All do not know; for all it is proper. For indeed, among the five co-religionists, what is done specifically for the benefit of any one whatsoever is not allowable for all.

But if someone, having killed a living being specifically for one monk, fills his bowl and gives it, and if he, knowing well the fact of its having been done for his own benefit, having accepted it, gives it to another monk, that one consumes it in faith in him. For whom is there an offence? There is no offence for either of the two. For what was done specifically, there is no offence for him because of not having eaten it; for the other, because of not knowing. For indeed there is no offence in accepting allowable meat. And for one who, not knowing it was specifically prepared, ate it and afterwards came to know, there is no such thing as the duty of confessing an offence. But for one who, not knowing, ate not-allowable meat and afterwards came to know, the offence should be confessed. For indeed, in the case of specifically prepared meat, the offence is only for one who eats knowing; but in the case of not-allowable meat, there is an offence even for one who ate not knowing. Therefore, by one who fears offences, even while observing the appearance, meat should be accepted only after asking; or having taken it thinking "I shall consume it after asking at the time of use," it should be consumed only after asking. Why? Because of the difficulty of cognizing. For bear meat is similar to pork, and leopard meat and so on are similar to deer meat; therefore they say it is proper only to accept after asking.

"Not seen" means not seen being taken after having killed for the sake of monks. "Not heard" means not heard that it was taken after having killed for the sake of monks. "Not suspected" means not suspected by way of seen-suspected and so on. "I say it is to be consumed" means what is pure by these three grounds is called pure in three aspects. Its consumption is similar to the consumption of curry-vegetables and pot herbs grown in the forest. For a monk who consumes such, dwelling in friendliness, there is neither fault nor blame; therefore "I say that it should be consumed" - this is the meaning.

53. Now, in order to show the blamelessness even of one who abides in friendliness in the use of such food, he said beginning with "Here, Jīvaka, a monk." Therein, although it was said "a monk" without specifying anyone in particular, it should be understood that this was said with reference to himself alone. For by the Blessed One, in three places - in the Mahāvacchagotta Sutta, in the Caṅkī Sutta, and in this sutta - the teaching was given with reference to himself alone. "With superior almsfood" means below in the Anaṅgaṇa Sutta, whatever costly almsfood is intended as "superior almsfood," but here only meat curry is intended. "Not greedy" means not greedy through craving. "Not infatuated" means not infatuated through the infatuation of craving. "Not transgressing" means not having fallen in; the meaning is that he is not like a crow that, having grabbed everything, wishes to swallow it all at once in a single gulp. "Seeing the danger" means seeing the danger by such a method as: having stayed for one night, it will enter the membrane of the stomach and will exit through the nine wound-openings, and so on. "With wisdom of escape, he consumes" means having determined with wisdom that "this use of food is for this purpose," he consumes. "Intends for affliction of himself" means intends for suffering of himself. "I have heard this" shows that "this was heard by me before; this is merely something heard by me." "If, Jīvaka, you have spoken with reference to this" means: Jīvaka, by the Great Brahmā, anger and the rest have been abandoned by suppression-abandoning; therefore he is one who abides in friendliness. By me, through eradication-abandoning. If you have spoken with reference to this, this being so, I allow this statement of yours. This is the meaning. He accepted.

54. Then the Blessed One, extending the teaching further to him by means of the remaining divine abidings as well, said beginning with "Here, Jīvaka, a monk." That is of manifest meaning.

55. "Whoever, Jīvaka" is a separate connection. For in this instance the Blessed One closes the door and shows compassion for beings. For if anyone were to think thus: "By giving one meal of flavoursome almsfood, one obtains the achievement of heaven for a hundred thousand cosmic cycles; having done whatever it takes, even having killed another, a flavoursome almsfood should be given" - preventing that, he said beginning with "Whoever, Jīvaka, for the Tathāgata or."

Therein, "by this first ground" means by this first reason, which is merely the command alone. "With a rope around its neck" means being dragged, having been tied at the neck with a string, with its neck trembling. "Being killed" means being slain. "Offends with what is not allowable" means having caused them to eat bear meat saying it is pork, or leopard meat saying it is deer meat - he offends them saying "Are you supposed to be an ascetic? You have eaten not-allowable meat." But those who, during famines and so on, or for the purpose of overcoming illness, knowing that "bear meat is similar to pork, leopard meat is similar to deer meat," having said "This is pork, this is deer meat," cause them to eat with a disposition for welfare - this was not said with reference to them. For them there is indeed much merit. "I, venerable sir, go for refuge to the Blessed One, to the Teaching, and to the Community of monks" - this is a noble disciple who has attained the fruit, who has understood the teaching, who has seen the truth. But plunging into this teaching of the Dhamma, having aroused confidence, offering praise for the discourse on the Teaching, he said thus. The remainder is clear everywhere.

In the Papañcasūdanī, the commentary on the Majjhima Nikāya,

the commentary on the Jīvaka Sutta is concluded.

6.

Commentary on the Upāli Sutta

56. "Thus have I heard" - this is the Upāli Discourse. Therein, "at Nāḷandā" means in the city so named Nāḷandā, making that city his village as food resort. "In Pāvārika's mango grove" means in the mango grove of the cloth-merchant millionaire Pāvārika. That, it is said, was his pleasure grove. He, having heard the Blessed One's teaching of the Teaching, being devoted to the Blessed One, having made a dwelling for the Blessed One in that pleasure grove adorned with huts, rock cells, pavilions and so on, dedicated it. That dwelling, just like Jīvaka's mango grove, came to be reckoned as "Pāvārika's mango grove." The meaning is: he dwells in that Pāvārika's mango grove. "Dīghatapassī" means one who received this name on account of his length. "Having returned from the alms round" means having returned from the almsfood. As in the Dispensation, is the conventional expression "almsfood" found in the outsiders' sphere? It is not.

"Declares" means shows, establishes. "Declares punishments" - this he said asking according to the Jain doctrine. "Bodily punishment, verbal punishment, mental punishment" - here they declare the former pair of punishments as without consciousness. Just as, it is said, when the wind blows, a branch moves, water moves, and there is no consciousness therein, so too bodily punishment is only without consciousness. And just as when the wind blows, palm leaves and so on make sounds, waters make sounds, and there is no consciousness therein, so too verbal punishment is only without consciousness - thus they declare this pair of punishments as without consciousness. But they declare consciousness as mental punishment. Then the Blessed One, wishing to establish his statement, said beginning with "But, ascetic."

Therein, "in this point of discussion" - here the discussion itself is the point of discussion. The meaning is: he established him in the discussion. But why did the Blessed One do thus? For the Blessed One sees: "This one, having taken this discussion and gone, will report it to his own teacher, the great Jain. And in that assembly, the householder Upāli is seated. He, having heard this discussion, will come to refute my doctrine. To him I shall teach the Teaching. He will go for refuge three times. Then I shall illuminate the four truths for him. He, at the conclusion of the illumination of the truths, will become established in the fruition of stream-entry. For the perfections were fulfilled by me solely for the purpose of helping others." Seeing this purpose, he did thus.

57. "Declares actions" - this the Jain said asking according to the Buddha's doctrine. "Bodily action, verbal action, mental action" - here, eight sensual-sphere wholesome volitions and twelve unwholesome volitions, making twenty volitions, that have reached the stage of taking up, grasping, releasing, and stirring at the body door, are called bodily action. Those same twenty volitions that, not reaching taking up and so on at the body door, have arisen producing a distinction of utterance at the verbal door, are called verbal action. Twenty-nine wholesome and unwholesome volitions that have arisen at the mind-door, not reaching stirring at either door, are called mental action. Furthermore, in brief, the threefold bodily misconduct is called bodily action, the fourfold verbal misconduct is called verbal action, the threefold mental misconduct is called mental action. And in this discourse, action is the responsibility, while in the next discourse, even though it comes thus "Puṇṇa, there are these four actions that I have realised by direct knowledge myself and proclaimed," volition is the responsibility. Volition occurring in whatever door obtains the classification beginning with "dark with dark result." And in the detailed exposition section, that volition was spoken of by the method beginning with "generates afflictive bodily activity." But here, what occurs at the body door is intended as bodily action, what occurs at the verbal door as verbal action, what occurs at the mind-door as mental action. Therefore it was said - "In this discourse, action is the responsibility; in the next discourse, volition." For the Blessed One also declares action as action, as in this very discourse. And also volition, as he said - "Volition, monks, I call action; having willed, one performs action." But why was volition called action? Because action has volition as its root.

And here, with regard to the unwholesome, one saying that bodily action and verbal action are great is not wearied; with regard to the wholesome, mental action. For indeed, the four actions beginning with matricide one undertakes by body alone and performs by body alone; the action of schism in the Community that results in remaining in hell for a cosmic cycle one performs through the verbal door. Thus, one saying that with regard to the unwholesome, bodily action and verbal action are great is not wearied. But a single volition of meditative absorption brings about the achievement of heaven for eighty-four thousand cosmic cycles; a single path volition, having uprooted all unwholesome states, causes the attainment of arahantship. Thus, one saying that with regard to the wholesome, mental action is great is not wearied. But in this instance, the Blessed One, saying that with regard to the unwholesome, mental action is greatly blameworthy, speaks with reference to wrong view with fixed bad rebirth. Therefore he said - "I do not, monks, perceive any other single phenomenon that is thus greatly blameworthy as this, monks, wrong view. Wrong view is paramount, monks, among greatly blameworthy things."

Now the Jain too, following the path traversed by the Tathāgata, even though not seeing any accomplishment of purpose, said beginning with "But, friend Gotama."

58. "An assembly from Bālaka" means it is said that Upāli has a village named Bālakaloṇakāra; having taken people from there, he came, and he, surrounded by that assembly, went there saying "Come, sirs, we shall see our Teacher, the great Jain." With reference to that it was said "an assembly from Bālaka," the meaning is "dwelling in the village of Bālaka." "With Upāli at its head" means with Upāli as the elder. Furthermore, "from Bālaka" also has the meaning "full of fools, abounding in the ignorant." "With Upāli at its head" means the householder Upāli himself was the only one there with a little wisdom; he was its chief, the elder. For that reason too it was said "with Upāli at its head." "Well now" is an indeclinable particle used in the sense of an expression of intention. "Miserable" means inferior. "Gross" means great. "Compared with" means having placed beside. This is what is meant: having placed beside bodily punishment, when looked at thus - "Is this one great, or is this one great?" - the miserable mental punishment, what does it amount to? How could it amount to anything? It does not amount to anything. It explains that it is not even adequate for the mere placing beside. "Good, good, venerable sir, ascetic" - giving applause to Dīghatapassī, by "venerable sir" he addresses Nāṭaputta.

60. "This does not please me, venerable sir" means: venerable sir, this does not please me. "Deceitful" means a juggler. "Enticing magic" means magic for enticing and seizing. "Entices" means having enticed and encircled, he seizes. "Go, householder" - why did the great Jain send the householder up to the third time? And why did Dīghatapassī obstruct? And why did Dīghatapassī obstruct? For the great Jain, even though dwelling in dependence on the same city together with the Blessed One, had never seen the Blessed One before. For whoever acknowledges himself as a teacher's follower, he, without abandoning that acknowledgment, is unable to see the Buddha. Therefore he, because of never having obtained a sight of the Buddha, not knowing the excellence of seeing the One of Ten Powers and the nature of his talk leading to liberation, sent him up to the third time. But Dīghatapassī, from time to time having approached the Blessed One, would stand, would sit down, and would ask questions; he knew both the excellence of seeing the Tathāgata and the nature of his talk leading to liberation. Then this occurred to him - "This householder is wise; having gone to the presence of the ascetic Gotama, he might become devoted even by seeing him, and having heard the talk leading to liberation, he might become devoted. Then he would not come again to our presence." Therefore he obstructed up to the third time.

"Having paid respect" means having paid homage. For having seen the Tathāgata, both those who are devoted and those who are not devoted mostly pay homage indeed; few do not pay homage. Why? For one born in a very noble family, even while dwelling in a house, is indeed worthy of homage. But this householder paid homage precisely because of being devoted; it is said he became devoted at the very sight. "Did he come here" means: did he come here indeed?

61. "Good, good, venerable sir, ascetic" - giving applause to Dīghatapassī, by "venerable sir" he addresses the Blessed One. "Standing firm in truth" means like a stump driven into a heap of chaff, being unshakeable, having stood firmly in verbal truth. "There could be between us" means there could be for us.

62. "Here" means in this world. "Would" means might be. "Forbidden cold water" means the Jains reject cold water through the perception of it as a living being. With reference to that, this was said. "Deities called 'mind-attached'" means beings attached, stuck, fastened to the mind. "With his mind attached" shows that because he dies having been attached to the mind, therefore he is reborn among the deities called 'mind-attached'. For he will have a bilious fever disease. Because of that, it is not proper for him to drink hot water, or to bring it for the purpose of washing hands, feet, and so on, or for the purpose of sprinkling the body; the disease becomes more severe. Cold water is proper; it relieves the disease. But this one uses only hot water; not obtaining that, he uses rice gruel. But in mind he is desirous of drinking and desirous of using cold water. Because of that, his mental punishment is broken right there. He, thinking "I am guarding bodily punishment and verbal punishment," though desirous of drinking or desirous of using cold water, does not dare to say "Give me cold water." For him, even though thus guarded, bodily punishment and verbal punishment are unable to drag along either death or conception. But mental punishment, even though broken, drags along both death and conception. Thus the Blessed One made him say that bodily punishment and verbal punishment are weak, miserable, and sinful, while mental punishment alone is powerful and great.

This also occurred to that lay follower: "For those who have become unconscious through the power of fainting, even for seven days the in-breath and out-breath do not proceed, yet they are not called dead by the mere proceeding of the continuity of consciousness. When their consciousness does not proceed, then they come to the point where it must be said 'These are dead; having carried them out, cremate them.' Bodily punishment is without effort, without activity; likewise verbal punishment. But by consciousness alone do their death and conception occur. Thus too, mental punishment alone is great. Even though broken, because of dragging along death and conception, this alone is great. But the talk of our great Jain is not leading to liberation." Thus he observed. But wishing to hear the Blessed One's variegated discernments of questions, he does not yet concede.

"Does not connect for you" means does not fit together for you. "The former with the latter" means by this former statement "bodily punishment is great," now this statement "mental punishment is great." "Or the latter with the former" means or by that latter statement, that former statement does not fit together.

63. Now the Blessed One, bringing forth other reasons as well, said beginning with "What do you think?" Therein, "restrained by the fourfold restraint" means he does not kill a living being, does not cause a living being to be killed, and is not approving of one who kills a living being. He does not take what is not given, does not cause what is not given to be taken, and is not approving of one who takes what is not given. He does not speak falsely, does not cause falsehood to be spoken, and is not approving of one who speaks falsely. He does not desire what is cultivated, does not cause what is cultivated to be desired, and is not approving of one who desires what is cultivated - restrained by restraint in these four portions. And here, "what is cultivated" means the five types of sensual pleasure.

"Held back from all water" means one from whom all water is warded off; the meaning is one who has rejected all cold water. For he perceives beings in cold water; therefore he does not resort to it. Alternatively, "held back from all water" means one whose evil is warded off by the warding off of all evil. "Yoked to all water" means endowed with the warding off of all evil. "Shaken off all water" means one who has shaken off evil through the warding off of all evil. "Pervaded by all water" means pervaded by the warding off of all evil. "Brings destruction to small living beings" means he brings murder to small living beings. It is said that he declares a one-facultied being as a two-facultied being. He declares even dry sticks, old leaves, gravel, and potsherds as living beings. Therein, a small drop of water is a small living being, a large one is large - thus he has the perception. With reference to that, this was said. "In what does he declare" means where, in which portion does he declare? "In mental punishment" means in the portion of mental punishment, venerable sir. But this lay follower, even while speaking, himself observed - "Our great Jain, having declared 'unintentional action is of little blame, intentional action is greatly blameworthy,' declares volition as mental punishment; the talk of this one is not leading to liberation, only that of the Blessed One is leading to liberation."

64. "Prosperous" means successful. "Flourishing" means exceedingly successful, as if entirely in full bloom. "Crowded with people" means thronged with people. "Living beings" means animals such as elephants, horses, and so on, and also those of human birth such as women, men, children, and so on. "One heap of flesh" means one mass of flesh. "Pile" is a synonym for that very thing. "Possessing supernormal power" means endowed with power. "Having attained mastery of mind" means having attained the state of mastery over the mind. "I will reduce to ashes" means I will reduce to cinders. "For what does one miserable Nāḷandā amount to!" - while saying this too, that householder - "Even fifty men by bodily effort are unable to make one Nāḷandā into one heap of flesh, yet one possessing supernormal power is able to reduce it to ashes with just one mental act of ill-will. The talk of our great Jain is not leading to liberation; only the talk of the Blessed One is leading to liberation." Thus he observed.

65. "Became forest, became wilderness" means having become entirely forest without villages, it became forest. "Through the ill-will towards the sages" means through the ill-will directed towards the sages, those kingdoms were destroyed by deities who could not endure that ill-will. But worldly people think that the sages, having corrupted their minds, destroyed them. Therefore it should be understood that this charge was made while standing on this popular belief.

Therein, the manner in which the Daṇḍakī forest and the others became wilderness should be known thus - First, when the assembly of the Bodhisatta Sarabhaṅga had grown to excessive expansion, the ascetic named Kisavaccha, a pupil of the Great Being, desiring to dwell in seclusion, having abandoned the group, from the bank of the Godhāvarī, in the Kaliṅga country, dwelt in dependence on the city named Kumbhapura of King Daṇḍakī, cultivating seclusion in the royal garden. The general was his attendant.

And at that time a certain courtesan, having mounted a chariot, attended by five hundred women, went about adorning the city. The great multitude, gazing at her, surrounded her and went about; the city streets were not sufficient. The king, standing having opened the window, having seen her, asked "Who is she?" "Your city-belle, Sire." He, being jealous, saying "What does the city need her beauty for? The city will be beautiful by itself," had her position taken away.

She, from that time onwards, having made intimacy with someone, seeking a position, one day having entered the royal garden, leaning against the railing board at the end of the walking path, having seen the ascetic seated on a stone slab, thought - "Filthy indeed is this ascetic, unanointed and unadorned; his face is covered with overgrown whiskers, his chest is covered with a beard, both armpits are overgrown." Then displeasure arose in her - "I am going about on a certain errand, and this wretch has been seen by me; bring water, I will wash my eyes" - having had water and a wooden toothbrush brought, having chewed the wooden toothbrush, having spat spittle lump by lump on the ascetic's body, having thrown the wooden toothbrush on top of his matted hair, having rinsed her mouth, having poured the water right on the ascetic's head - "The eyes with which I saw the wretch, those have been washed, the misfortune has been carried away" - she departed.

And on that very day the king, having regained his awareness - asked "My dear, where is the city-belle?" "In this very city, Sire." "Give her back her former position" - he had the position given. She formed the notion that the position obtained through formerly well-done deeds was obtained by spitting on the ascetic's body.

Then after the lapse of a few days, the king took away the chaplain's position. He, having gone to the city-belle, asked "Sister, by doing what did you regain your position?" "What else is there to be done, brahmin? In the royal garden there is one unanointed wretch, a fraudulent matted-hair ascetic; spit on his body, thus you will obtain a position," she said. He, saying "I will do so, sister," having gone there, having done everything just as told by her, departed. The king too, on that very day, having regained his awareness - asked "Where, my dear, is the brahmin?" "In this very city, Sire." "It was done by us without consideration; give him back that same position" - he had it given. He too, having obtained it by the power of merit, formed the notion "It was obtained by me through spitting on the ascetic's body."

Then, by the elapse of a few days, the king's borderland was in revolt. The king, thinking "I shall appease the borderland," went forth with the fourfold army. The chaplain, having gone and stood before the king, having said "Victory to the great king" - asked "Are you, great king, going for the purpose of victory?" "Yes, brahmin." "This being so, in the royal garden there dwells one unanointed wretch, a fraudulent ascetic; cast spittle on his body." The king, having taken his word, having done everything just as the courtesan and he had done, commanded even the harem - "Cast spittle on the body of this fraudulent ascetic." Thereupon the harem ladies and the harem guards did just so. Then the king, having had a guard placed at the park gate, commanded "All those going out with the king are not permitted to go out without having cast spittle on the hermit's body." Then the entire army and the guild-masters, by that very same procedure, caused spittle and wooden toothbrushes and mouth-rinsing water to fall upon the hermit, and the spittle and wooden toothbrushes covered his entire body.

The general, hearing last of all, thinking "They have thus harassed my Teacher, the worthy one, the field of merit, the stairway to heaven," with a heart burning with anguish, breathing through his mouth, came swiftly to the royal garden, and having seen the sage thus fallen into disaster, having girded his loins, having pushed aside the wooden toothbrushes with both hands, having lifted him up, having caused him to sit down, having had water brought, having bathed him, having rubbed his body with all medicines and with the four kinds of perfumes, having wiped him with a fine cloth, having stood before him with joined palms, he said thus: "What was done by people is inappropriate, venerable sir; what will become of them?" "The deities, general, are divided in three ways: some say 'We shall destroy the king alone,' some say 'The king together with his retinue,' some say 'We shall destroy the entire realm of the king.'" Having said this, however, the hermit, without making even the slightest irritation, pointing out only the means of peace for the world, said: "An offence does indeed occur, but for one who knows how to acknowledge a transgression, it becomes merely ordinary."

The general, having obtained the method, having gone to the presence of the king, having paid homage to the king, said - "By you, great king, while offending against innocent hermits of great supernormal power, a serious deed has been done; the deities, it is said, are divided in three ways and speak thus" - having reported everything - he said: "When forgiveness is asked, it is said, great king, it becomes merely ordinary; do not destroy the country; ask forgiveness of the hermit." The king, even having seen the fault done to himself, thus speaks: "I shall not ask forgiveness of him." The general, having entreated up to the third time, said to the unwilling one - "I, great king, know the power of the hermit; he is not a speaker of what is not factual, nor is he angry; but out of compassion for beings he spoke thus. Ask forgiveness of him, great king." "I shall not ask forgiveness." "Then give the position of general to another; I shall not dwell in a place where your authority operates." "You go wherever you wish; I shall find my own general." Thereupon the general, having come to the presence of the hermit, having paid homage, said: "How should I proceed, venerable sir?" "General, all those who heed your word, taking them together with their requisites, their wealth, their bipeds and quadrupeds, go outside the kingdom's boundary within seven days. The deities are exceedingly angry; they will certainly make even the country into a non-country." The general did so.

The king, as soon as he had gone, having crushed the enemies, having appeased the countryside, having come back, having sat down at the victory-camp site, having had the city prepared, entered the inner city. The deities first of all sent down a rain of water. The great multitude was delighted: "From the time of offending against the fraudulent ascetic, there has been nothing but prosperity for our king; he crushed the enemies; on the very day of arrival the rain god rained." The deities again sent down a rain of jasmine flowers; the great multitude was even more delighted. The deities again sent down a rain of small coins. Then a rain of kahāpaṇa coins; then, thinking "They would not go out for the sake of kahāpaṇa coins," they sent down a rain of made-up goods such as hand-ornaments and foot-ornaments and the like. The great multitude, even though standing in seven-storeyed mansions, having descended, putting on ornaments, was delighted. Having uttered words of delight - "The casting of spittle on the fraudulent ascetic is indeed deserved; from the time spittle was cast upon him, prosperity has arisen for our king, the crushing of enemies was done, on the very day of arrival the rain god rained, then a rain of jasmine flowers, a rain of small coins, a rain of kahāpaṇa coins, a rain of made-up goods - thus four rains arose" - the people became approving of the evil done by the king.

At that time the deities rained down upon the public various kinds of weapons - single-edged, double-edged, and so on - as if pounding meat on a board. Immediately after that, flameless, smokeless embers the colour of kiṃsuka flowers; immediately after that, rocks the size of pinnacle buildings; immediately after that, causing fine sand that could not be held within the fist to rain down, they made dry ground eighty cubits in height. In the place where the king had conquered, only three human beings remained healthy - the ascetic Kisavaccha, the general, and Rāma the supporter of his mother. For the remaining animals who had not been involved in that deed, there was no drinking water at the drinking water places, no grass at the grass places. They, going wherever there was drinking water, wherever there was grass, without even arriving, on the seventh day reached beyond the border of the kingdom. Therefore the Bodhisatta Sarabhaṅga said -

Thus, for now, the becoming wilderness of King Daṇḍakī's realm should be understood.

But in the Kāliṅga country, when King Nāḷikira was exercising kingship, five hundred hermits in the Himalayas, free from the odour of women, wearing hides, matted hair, and bark garments, subsisting on forest roots and fruits, having spent a long time, having descended to the path of humans for the purpose of partaking of salt and sour things, gradually arrived at the city of King Nāḷikira in the Kāliṅga country. They, having arranged their matted hair, hides, and bark garments, displaying the splendour of peace befitting those gone forth, entered the city for almsfood. The people, when a Buddha had not yet arisen, having seen the ascetic renunciants, with confidence, having arranged a place for sitting, having taken the alms vessel from their hands, having caused them to sit down, having prepared the almsfood, gave it. The hermits, having completed their meal duty, gave thanksgiving. The people, having heard, with confident minds, asked "Where are the venerable ones going?" "To a comfortable place, friends." "Venerable sirs, enough with going elsewhere; dwell in the royal park. We, having eaten our morning meal, will come and listen to a talk on the Teaching." The hermits, having consented, went to the park. The citizens, having eaten their morning meal, dressed in clean garments, thinking "We shall listen to a talk on the Teaching," in groups and crowds, having become a company, went towards the park. The king, standing on the upper storey of the mansion, having seen them going thus, asked his attendant "Why, my good man, are these citizens, having put on clean garments and clean upper robes, going towards the park? Is there a festive gathering or a theatrical performance here?" "There is not, Sire; they are going wishing to hear the Teaching in the presence of the hermits." "Then, my good man, I too shall go; let them go together with me." He went and announced to them - "The king too wishes to go; go surrounding the king." The citizens, already delighted by nature, having heard that - "Our king is faithless, without confidence, immoral; the hermits are righteous; having come to them, the king too will become righteous" - they became even more delighted.

The king, having gone out, surrounded by them, having gone to the park, having exchanged friendly welcome with the hermits, sat down to one side. The hermits, having seen the king, by way of introduction gave a signal to one hermit who was skilled, saying "Speak the Teaching to the king." That hermit, having looked at the assembly, speaking of the danger in the five enmities and the benefit in the five precepts -

"A living being should not be killed, what is not given should not be taken, sexual misconduct should not be practised, falsehood should not be spoken, intoxicants should not be drunk. Killing living beings is conducive to hell, conducive to the animal realm, conducive to the sphere of ghosts; likewise taking what is not given and so on. Killing living beings, having been tormented in hell, for one who has come to the human world, by the remainder of the result, is conducive to a short life span; taking what is not given is conducive to little wealth; sexual misconduct is conducive to having many rivals; lying is conducive to false accusation; drinking intoxicants is conducive to madness" -

He spoke of this danger in the five enmities.

The king was by nature faithless, undevoted, and immoral, and for one who is immoral, a talk on morality is a badly spoken talk, like the driving of a stake into the ear. Therefore he thought - "I came thinking 'I will encourage these,' but these, from the time of my arrival, speaking while striking and piercing me in the midst of the assembly, I shall do to them what ought to be done." He, at the conclusion of the Dhamma talk, having invited them saying "Teachers, tomorrow accept almsfood at my house," departed. He, on the second day, having had large, large jars brought and filled with excrement, having had their mouths covered with plantain leaves, had them placed here and there; again, having filled pots with thick slippery substances such as madhuka oil, nāgabala and so on, he had them placed at the top of the stairway; and right there, having had great wrestlers with loincloths tied take clubs in their hands and stationed them, he said: "These fraudulent ascetics have vexed me exceedingly; at the time of their descending from the palace, having released the slippery substance from the pots at the top of the stairway, having struck their heads with clubs, having seized them by the throat, throw them down the stairs." And at the foot of the stairs he had fierce dogs tied up.

The ascetics too, thinking "Tomorrow we shall eat at the king's palace," admonished one another - "Sirs, a king's palace is dangerous and perilous; those gone forth should be restrained regarding objects at the six doors; at each and every object the sign should not be grasped; restraint at the eye-door should be established."

On the following day, having observed the time for the alms round, having put on bark garments, having placed the cheetah-skin hide over one shoulder, having arranged the bundle of matted hair, having taken the alms vessel, they ascended to the king's dwelling in succession. The king, having known that they had ascended, had the plantain leaves removed from the mouths of the excrement jars. The foul smell, having struck the nostrils of the ascetics, reached the point of causing the brain to fall. The chief ascetic looked at the king. The king - "Here, sirs, eat as much as you like and take away as well; this is befitting for you. Yesterday I came thinking 'I will encourage you,' but you, striking and piercing me, spoke in the midst of the assembly; this is befitting for you, eat!" - and offered excrement with a ladle to the chief ascetic. The chief ascetic, saying "Shame! Shame!" turned back. "Will you get away with just that?" - having had the slippery substance released from the pots on the stairs, he gave the signal to the wrestlers. The wrestlers, having struck their heads with clubs, having seized them by the neck, threw them down the stairs; not even one was able to gain a footing on the stairs; rolling down, they reached the very foot of the stairs. As each one arrived, the fierce dogs, tearing them apart with a snapping sound, devoured them. Whoever among them, having got up, fled, he too fell into a pit; there too the dogs, having pursued him, devoured him. Thus the dogs left of them nothing but a chain of bones. Thus that king deprived of life five hundred ascetics accomplished in austerity in a single day.

Then in his kingdom the deities, in the same manner as before, again sent down nine rains. His kingdom was covered with a sandy plain sixty yojanas in depth. Therefore the Bodhisatta Sarabhaṅga said -

Thus the becoming wilderness of the Kāliṅga forest should be understood.

But in the past, in the city of Bārāṇasī, there was one daughter of a millionaire with a fortune of four hundred million, named Diṭṭhamaṅgalikā, beautiful and pleasing. She, being endowed with the achievement of beauty, wealth, and family, was desirable to many. But whoever sent a person for the purpose of a marriage proposal, having seen that one, having attributed a fault somewhere either in his birth or in his hands, feet, and so on, having said "Who is this ill-born, ill-formed one" and so on - having had him removed saying "Take him away," she washed her eyes saying "I have indeed seen such a one, bring water, I shall wash my eyes." Because she brought each one seen to a state of alteration and had him removed, the term "Diṭṭhamaṅgalikā" arose for her, and her original name disappeared.

She, one day, thinking "I shall play water-sports in the Ganges," having had the bathing place prepared, having had carts filled with abundant solid and soft food, having taken many perfumes, garlands, and so on, having ascended a covered vehicle, surrounded by a group of relatives, went out from the house. Now at that time a great man, reborn in an outcast womb, was living in a leather-worker's house outside the city; his name was indeed Mātaṅga. He, being sixteen years of age, wishing to enter the inner city for some business, having put on one blue rag, having tied one on his hand, having taken a basket in one hand and a bell in the other, sounding it and announcing "Make way, noble sirs, an outcast here," for the purpose of making it known, having established a humble mind, bowing to each and every person he saw, having entered the city, he proceeded along the high road.

Diṭṭhamaṅgalikā, having heard the sound of the bell, looking through the curtain, having seen him coming from afar, asked "What is this?" "A Mātaṅga, my lady." "What unwholesome deed indeed, sirs, have we done? Whose is this outcome? Has destruction indeed presented itself to me? Going on an auspicious errand, she has seen an outcast!" - having shaken her body, being disgusted, having spat, she said to the nurses - "Quickly bring water, an outcast has been seen, I shall wash both my eyes and my soiled mouth" - having washed, having had the chariot turned back, having sent all the provisions home, she ascended the mansion. The drunkards and so on and her attendant people, asking "Where is Diṭṭhamaṅgalikā, sirs? She does not come even at this time?" having heard that news - "Alas indeed, sirs, on account of an outcast we did not get to enjoy the great honour of liquor, meat, perfumes, garlands, and so on. Seize the outcast!" - having searched for the place where he had gone, having threatened the innocent wise Mātaṅga - "Hey, Mātaṅga, on account of you we did not get to enjoy this and that honour" - having seized him by the hair, having thrown him to the ground, having beaten him with knees, elbows, stones, and so on, thinking he was dead, having seized his feet, dragging him, they threw him on a rubbish heap.

The great man, having regained consciousness, having felt his hands and feet - reflecting "In dependence on whom has this suffering arisen?" - having known "Not on anyone else; it has arisen in dependence on Diṭṭhamaṅgalikā," having thought "If I am a man, I shall bring her to my feet," trembling, having gone to the gate of Diṭṭhamaṅgalikā's family house - "Obtaining Diṭṭhamaṅgalikā, I shall rise; for one not obtaining her, death is right here" - he lay down in the courtyard of the house. Now at that time in Jambudīpa this was the natural order - If an outcast, having become angry, lies down at the door of an inner room and dies, all those who dwell in that inner room become outcasts. If he dies in the middle of the house, all the householders; if he dies at the door, the householders on both sides of the adjacent houses; if he dies in the courtyard, seven from this side and seven from that side - the householders of fourteen houses all become outcasts. But the Bodhisatta lay down in the courtyard.

They reported to the millionaire - "A Mātaṅga, master, has fallen in your courtyard." "Go, sirs, what is the reason?" having said this, "Give him one māsaka coin and make him get up." They, having gone, said "Take this māsaka coin, it is said, and get up." He "I am not lying down for the sake of a māsaka coin; I am lying down for Diṭṭhamaṅgalikā," he said. What is the fault of Diṭṭhamaṅgalikā? Do you not see her fault? I, being guiltless, was brought to disaster by her people. Only obtaining her shall I rise; not obtaining her, I shall not rise.

They, having gone, reported to the millionaire. The millionaire, having known the fault of his daughter, sends them saying "Go, give one coin." He said "I do not wish for a coin, I wish for her herself." Having heard that, the millionaire and the millionaire's wife - "We have only one dear daughter, there is no other boy in the lineage to carry on the tradition" - overcome with religious emotion - "Go, dear ones, someone unable to endure us might deprive him even of life, for if he dies we are all ruined; take up protection for him" - having surrounded him, having arranged protection, they sent rice gruel, they sent food and wealth; thus he rejected everything. Thus one day passed; two, three, four, five days passed.

Then the residents of the seven houses on each side, having risen up - "We are not able to become outcasts in dependence on you; do not ruin us; having given your girl to him, make him get up" - they said. They sent even a hundred, even a thousand, even a hundred thousand; he just refused. Thus six days passed. On the seventh day, the residents of the fourteen houses on both sides, having assembled together - "We are not able to become outcasts; even against your will, we shall give the girl to him" - they said.

The mother and father, pierced by the dart of sorrow, having become unconscious, fell upon their bed. The residents of the fourteen houses on both sides, having ascended the mansion, as if cutting off a fully blossoming kiṃsuka branch, having removed all her ornaments, having made a parting with their nails, having tied up her hair, having dressed her in a blue cloth, having wrapped a piece of blue rag on her hands, having adorned her ears with lead plates, having given her a palm-leaf basket, having brought her down from the mansion, having taken her by both arms - "Take your husband and go" - they gave her to the great man.

The delicate girl, for whom even a blue lotus was too heavy a burden, who had never before been lifted up, said "Get up, husband, let us go." The Bodhisatta, while still lying down, said "I shall not get up." "Then what shall I say?" "Say to me thus: 'Get up, noble sir, Mātaṅga.'" She spoke thus. "Your people have made me unable to rise; having taken me by the arm, raise me up." She did so. The Bodhisatta, as if rising, having rolled over, fell on the ground - "Ruined, friend! Diṭṭhamaṅgalikā, having first had people beat me, now beats me herself!" - he cried out. She said "What shall I do, noble sir?" "Having taken me with both hands, raise me up." She, having thus raised him up and made him sit down, said "Let us go, husband." "Trees are found in the forest; we are human beings. I have been excessively beaten by your people; I am not able to go on foot. Carry me on your back." She, having bent down, offered her back. The Bodhisatta climbed on. "Where shall I take you, husband?" "Take me outside the city." She, having gone to the eastern gate - asked "Is your dwelling place here, husband?" "What place is this?" "The eastern gate, husband." "Sons of outcasts are not permitted to dwell at the eastern gate" - without revealing his own dwelling place, he had her wander about to all the gates. Why? "I shall bring down her conceit that has reached the peak of existence." The great multitude cried out - "Apart from one such as you, there is no other who could break her conceit."

She, having reached the western gate, asked "Is your dwelling place here, master?" "What place is this?" "The western gate, master." "Having gone out by this gate, go looking for the leather house." She, having gone there, said "Is this leather house your dwelling place, master?" "Yes," and having descended from his back, she entered the leather house.

There, dwelling for seven or eight days, the steadfast one seeking omniscience did not make any mixing of caste in those many days. "If the daughter of a great family, depending on me, does not attain great fame, then I am not a pupil of the twenty-four Buddhas. With the water from washing her feet I shall perform the consecration ceremony for the kings of the whole Indian subcontinent," having thought thus, he thought again - "Dwelling in the midst of a house I shall not be able, but having gone forth I shall be able." Having thought, he addressed her - "Diṭṭhamaṅgalikā, formerly we were lone wanderers; whether having done work or not having done work, it was possible to live. But now we have undertaken the maintenance of a wife; without doing work it is not possible to live. Do not be distressed until I come back." Having entered the forest, having collected rags from cemeteries and other places, having made an inner and outer robe, having gone forth into the ascetic's going forth, wandering alone, having obtained bodily seclusion, having done the preliminary work on a circular meditation object, having produced the eight attainments and the five direct knowledges, thinking "Now it is possible for me to be a support for Diṭṭhamaṅgalikā," having gone towards Bārāṇasī, having put on the robe, walking for almsfood, he went towards the house of Diṭṭhamaṅgalikā.

She, having seen him standing at the door, not recognising him - "Please pass by, venerable sir, this is the dwelling place of outcasts," she said. The Bodhisatta stood right there. She, looking again and again, having recognised him, having struck her chest with her hands, crying aloud, having fallen at his feet, said - "If you have such an intention, master, why did you deprive me of great fame and make me destitute?" Having lamented with various kinds of lamentation, wiping her eyes, having risen, having taken the alms bowl, having caused him to sit down inside the house, she gave almsfood. The great man, having done the meal duty, said - "Diṭṭhamaṅgalikā, do not grieve, do not lament. I am able to perform the consecration ceremony for the kings of the whole Indian subcontinent with the water from washing your feet. But you do one thing I say: having entered the city, go about the whole city proclaiming 'My husband is not an outcast, the Great Brahmā is my husband.'"

When this was said, Diṭṭhamaṅgalikā - "Even by nature, master, I have come to disaster through the fault of my mouth alone; I shall not be able to say thus," she said. The Bodhisatta - "But have you ever heard a false word from me while I was living in my house? Even then I do not speak falsehood; now that I have gone forth, what shall I say? A man is called a speaker of truth," having said this - "Today is the eighth of the fortnight. You proclaim throughout the whole city: 'After the elapse of seven days from now, on the Observance day, my husband the Great Brahmā, having broken through the disc of the moon, will come to my presence,'" having said this, he departed.

She, having believed, glad and delighted, having become courageous, having entered the city morning and evening, proclaimed thus. People, clapping hand against hand - "Look, our Diṭṭhamaṅgalikā is making the outcast's son into the Great Brahmā!" laughing, they made sport. She, on the following day too, likewise having entered morning and evening - "Now after the elapse of six days, after the elapse of five days, four days, three days, two days, one day, my husband the Great Brahmā, having broken through the disc of the moon, will come to my presence," she proclaimed.

The brahmins thought - "This Diṭṭhamaṅgalikā speaks with excessive boldness; perhaps it might be so. Come, let us look after Diṭṭhamaṅgalikā's dwelling place" - and having had the outer area of the leather house planed smooth all around, they scattered sand. She too, on the Observance day, right early, having entered the city, proclaimed: "Today my husband will come." The brahmins thought - "This one, friends, will not be proved wrong from afar; today, it seems, the Great Brahmā will come; let us prepare the dwelling place" - and having had the leather house swept clean, having smeared it with green, having surrounded it with new cloths, having spread out a very precious divan, having tied a cloth canopy above, they hung down garlands of scented flowers. While they were still making preparations, the sun set.

The Great Man, just as the moon had risen, having attained the meditative absorption that is the foundation for direct knowledge, having emerged, having done the preliminary work with sensual-sphere consciousness, having created with the supernormal power consciousness a Brahmā body twelve yojanas in extent, having risen up into the sky, having entered inside the moon mansion, having split the moon as it was emerging from the edge of the forest, having left the moon mansion and having come to the front, he determined: "Let the great multitude see me." The great multitude, having seen - "True, friends, is the word of Diṭṭhamaṅgalikā; let us venerate the approaching Great Brahmā" - taking garlands of scent, having surrounded Diṭṭhamaṅgalikā's house, stood. The Great Man, having gone around Bārāṇasī seven times from overhead, having known that he had been seen by the great multitude, having abandoned the body twelve yojanas in extent, having created one of just human measure, while the great multitude was watching, entered the leather house. The great multitude, having seen - "Our Great Brahmā has descended; bring a screen!" - having encircled the dwelling with a great screen, having surrounded it, stood.

The Great Man too sat down in the middle of the royal couch. Diṭṭhamaṅgalikā stood nearby. Then he asked her: "Is it the time of your season, Diṭṭhamaṅgalike?" "Yes, noble sir." "Receive the son given by me" - and he touched the circle of her navel with his thumb. By that very touch, an embryo was established. The Great Man - "By this much, Diṭṭhamaṅgalike, your foot-washing water will become the consecration water for the kings of the whole of Jambudīpa; you remain here" - having said this, having created the Brahmā body, while the great multitude was watching, having departed, having risen up into the sky, he entered the disc of the moon itself. She, from that time onwards, became known as Brahmapajāpatī. There was no one who could obtain the foot-washing water.

The brahmins - "We shall have Brahmapajāpatī dwell within the city" - having placed her upon a golden palanquin, they did not allow anyone of impure birth up to the seventh generation to take the palanquin. Sixteen brahmins of pure lineage carried it. The rest, having venerated with scents, flowers, and so on, having entered the city - "It is not possible, friends, for Brahmapajāpatī to dwell in a used house; having taken a site, we shall build a house; but until that is done, let her dwell in a pavilion" - they had her dwell in a pavilion. From that time onwards, those wishing to pay homage while standing within the range of vision, having given a coin, are able to pay homage; those wishing to pay homage within hearing distance, having given a hundred, are able; those wishing to pay homage at a nearby place where ordinary conversation can be heard, having given five hundred, are able; those wishing to pay homage by placing the head on the top of her feet, having given a thousand, are able; those desiring the foot-washing water, having given ten thousand, are able. The wealth obtained just while she was coming from outside the city to the pavilion within the city amounted to about a hundred crores.

The whole of Jambudīpa was stirred; thereupon all the kings, saying "We shall perform the consecration with the foot-washing of Brahmapajāpatī," sent a hundred thousand and obtained it. While she was dwelling in the pavilion itself, the delivery took place. The boy obtained on account of the Great Man was pleasing and endowed with auspicious marks. "A son of the Great Brahmā has been born!" - the whole of Jambudīpa was in a single uproar. "Let this be for the boy's milk and jewel fund" - the wealth that came from here and there amounted to a thousand crores. By this much, the dwelling too was completed. "We shall perform the naming ceremony for the boy" - having prepared the dwelling, having bathed the boy with scented water, having adorned him, because he was born in the pavilion, they gave him the name Maṇḍabya.

The boy, growing up in happiness, reached the age for learning crafts - those skilled in crafts throughout the entire Indian subcontinent came to his presence and trained him in crafts. The boy was intelligent and wise; whatever he heard, he grasped as if stringing it together; whatever was grasped remained like oil placed in a golden pot. Whatever learning there was that had been learnt by heart, there was none that was not taken up by him. Brahmins surrounded him and went about with him, and he too was a devotee of brahmins. In the house, eighty thousand brahmins partook of a regular meal. His house had seven gateways and was great. In the house, on the festive day, the wealth sent by the inhabitants of the Indian subcontinent amounted to a thousand crores.

The Bodhisatta reflected - "Is the boy heedless or diligent?" Then, having known his circumstances - "He has become a devotee of brahmins; where what is given is of great fruit, that he does not know; I shall go and tame him" - having put on his robe and having taken his alms vessel - "The gateways are too congested; it is not possible to enter through the gateway" - having come through the sky, he descended into the open courtyard at the place where the eighty thousand brahmins were eating. The boy Maṇḍabya too, having had a golden ladle taken up - While having them served, saying "Give curry here, give cooked rice here," having seen the Bodhisatta, becoming angry like a venomous snake struck with a stick, he spoke this verse -

Then the Great Being, without becoming angry, exhorting him, said -

He, showing that "This is not prepared for those like you," said -

Then the Bodhisatta, in order to show that "A gift should be given to anyone whatsoever, whether virtuous or without virtue; for just as a seed planted whether in low ground or on high ground succeeds by drawing upon the essence of the earth and the essence of water, thus there is nothing that is fruitless; but like a seed sown in a good field, in the virtuous it is of great fruit" - spoke this verse -

Then the boy, overcome by wrath - having threatened the door-guards and others, saying "By whom was entry given to this shaveling?" -

Having spoken this verse, he said "Beat this contemptible one with a bamboo board, seize him by the neck, and having passed through all seven gateways, remove him outside." Then the great man said to him -

And having said thus - "If this one were to have me seized by the hands or feet and cause suffering, he would generate much demerit" - out of compassion for beings, having risen up into the sky, he descended in the middle of the street. The Blessed One, having attained omniscience, making known that meaning, spoke this verse -

At that very moment, the chief king of the deities who guard the city twisted Maṇḍabya's neck. His face, having been turned round, became facing backwards, his eyes were rolled back, he vomited spittle from his mouth, his body was stiff as if impaled upon a stake. Eighty thousand attendant demons did just so to the eighty thousand brahmins. Having gone quickly, they informed Brahmapajāpatī. She, being in a hurry, having come and having seen that affliction, spoke a verse -

Then they informed her -

She, having heard, understood - "My lord, the giver of glory, must have come out of compassion, having known my son's state of heedlessness." Then she asked the attendants -

They said -

The Great Man too, beginning from the place where he had descended in the middle of the street - Having determined "Let not my footprint disappear by the passage of elephants, horses and so on; let only Diṭṭhamaṅgalikā see it, not others," having walked for almsfood, having taken just sufficient mixed rice for sustenance, having sat down in the retiring hall and eaten, he placed a little of the eaten remainder in the alms bowl itself. Diṭṭhamaṅgalikā too, having descended from the mansion, proceeding along the middle of the street, having seen the footprint - "This is the footprint of my lord, the giver of glory," having come following the footprints and having paid homage, she said - "Venerable sir, forgive me for the offence committed by your servant; for you are certainly not ones subject to anger; give my son his life."

And having said thus -

Spoke this verse. The Great Man said - "We do not do such a thing; but having seen one harming a renunciant, it must have been done by spirits, yakkhas and deities who are respectful towards renunciants."

Only, venerable sir, let there be no ill-will on your part; let it have been done by deities; venerable sir, make the deities happy; but, venerable sir, how should I proceed? If so, I shall tell you a medicine. In my alms bowl there is food remaining from what was eaten; having poured a little water into it, having taken a little, put it into your son's mouth; having stirred the remainder in a water jar, put it into the mouths of the eighty thousand brahmins. She, saying "I shall do so," having taken the food, having paid homage to the Great Man, having gone, did accordingly.

As soon as it was put into his mouth, the chief king of the gods - "When the master himself is administering the medicine, we are not able to do anything" - released the boy. He too, having vomited, was of his natural complexion as if he had never experienced any suffering before. Then his mother said to him - "See, dear son, the conduct of those dependent on your family who are devoid of shame and moral fear; but ascetics are not of such a kind. You should feed ascetics, dear son." Then she had the remainder stirred in a water jar and had it put into the mouths of the brahmins. The demons, having released them at that very moment, fled. The brahmins, having vomited again and again, having got up, asked: "What was put into our mouths?" The leftover food of the sage Mātaṅga. They, thinking "We have been made to eat the leftovers of an outcast; we have now become non-brahmins. Now the brahmins will not give us fellowship, saying 'These are impure brahmins'" - having fled from there, having gone to the Majjha country, eat in the king's palace in the city of the Majjha king, saying "We are brahmins holding the foremost seats."

At that time the Bodhisatta, suppressing evil, humbling those born of conceit, wanders about. Then one, thinking "There is none equal to me, the hermit of noble birth named Jātimanta," does not even pay heed to others. The Bodhisatta, having seen him living on the bank of the Ganges, thinking "I shall humble his conceit," went there. The hermit Jātimanta asked him - "What is your birth, sir?" I am an outcast, teacher. Go away, outcast, go away, outcast! Dwell downstream of the Ganges. Do not make the water upstream polluted with leftovers.

The Bodhisatta - "Very well, teacher, I shall dwell in the place indicated by you" - dwelling downstream of the Ganges, he determined: "Let the water of the Ganges flow against the stream." The hermit Jātimanta, right early, having descended into the Ganges, rinses his mouth and washes his matted hair. The Bodhisatta, chewing a wooden toothbrush, drops spittle lump by lump into the water. He also washes away the chewed remains of the wooden toothbrush right there. He determined that it should not stick anywhere else but should stick only in the matted hair of the hermit. Both the spittle and the wooden toothbrush lodge only in the matted hair of the hermit.

The hermit, becoming remorseful thinking "This must be the deed of the outcast," having gone, asked - "This water of the Ganges, friend outcast, has been made to flow against the stream by you?" Yes, teacher. If so, you should not dwell downstream of the Ganges; dwell upstream of the Ganges. "Very well, teacher, I shall dwell in the place indicated by you" - dwelling there, he revoked his supernormal power; the water became just as it naturally flowed. Again the hermit met with that same disaster. He, having gone again, asked the Bodhisatta - "Friend outcast, do you make this water of the Ganges flow against the stream at one time and with the stream at another time?" Yes, teacher. "Outcast, you do not allow those gone forth who dwell in happiness to live in comfort. On the seventh day, may your head split into seven pieces." "Very well, teacher. But I shall not allow the sun to rise."

Then the Great Being thought - "This one's curse will fall back upon himself; I shall protect him" - and out of compassion for beings, on the following day, by supernormal power, he did not allow the sun to rise. The domain of supernormal power of one possessing supernormal power is indeed incomprehensible. From that time onwards, the break of dawn was not discerned, there was no distinction between night and day, and there was no one engaging in work such as farming, trading, and so on.

People - "Is this a calamity caused by demons, or by spirits, or by gods, or by serpents, or by supaṇṇas?" - having been struck by misfortune, having thought "What indeed should be done?" and "The royal family is indeed of great wisdom and is able to consider the welfare of the world; let us go there" - having gone to the royal palace, they reported that matter. The king, having heard, though frightened, assuming a fearless appearance - "Do not fear, dear ones; the hermit of good birth dwelling on the bank of the Ganges will know this reason; having asked him, we shall be free from doubt" - together with just a few men who worked for the welfare of others, having approached the hermit and having exchanged friendly greetings, he asked him about that matter. The hermit said - "Yes, great king, there is one outcast; he makes this water of the Ganges flow downstream at one time and upstream at another time. Something has been said by me for that purpose; ask him, he will know."

The king, having gone to the presence of the sage Mātaṅga - "Do you, venerable sir, not allow the dawn to rise?" he asked. "Yes, great king." "For what reason, venerable sir?" "Because of the hermit of good birth, great king. When the hermit of good birth comes and pays homage to me and asks forgiveness, I will release it, great king." The king, having gone, said "Come, teacher, ask forgiveness of the hermit." "I do not, great king, pay homage to an outcast." "Do not, teacher, do thus; look at the face of the people of the country." He again simply refused. The king, having approached the Bodhisatta, said "The teacher does not wish to ask forgiveness." "Without his asking forgiveness, I do not release the sun." The king, thinking "This one does not wish to ask forgiveness, this one does not release the sun without his asking forgiveness; what use is that hermit to us? Let us look after the world" - said "Go, sirs, to the presence of the hermit, seize him by the hands and feet, lead him to the feet of the sage Mātaṅga, make him lie down, and have him ask forgiveness, on account of compassion for the people of the country." Those king's men, having gone and having done so to him, having brought him and having made him lie down at the feet of the sage Mātaṅga, made him ask forgiveness.

"I indeed forgive what should be forgiven. But yet this one's words will fall back upon himself. When the sun is released by me, the sun's rays will fall upon his head, and then his skull will split into seven pieces. But let him not meet with that disaster. Come, you, having lowered him into water up to the neck, place a large lump of clay on his head. Then I shall release the sun. The sun's rays, having fallen upon the lump of clay, will split it into seven pieces. Then let him throw away the lump of clay, dive under, and come out at another ford - thus tell him; in this way there will be safety for him." Those people, saying "We shall do so," had it done accordingly. For him too, safety arose in just the same way. He, from that time onwards - "Birth is indeed not the reason; among those gone forth, virtue alone within is the reason" - having abandoned the conceit of birth and clan, he became free from pride.

Thus, when the ascetic of noble birth was tamed, the public recognised the Bodhisatta's power, and a great uproar arose. The king requested the Bodhisatta for the purpose of going to his own city. The Great Being, having given his acknowledgment, saying "I shall tame those eighty thousand brahmins and fulfil my acknowledgment," went to the city of the Majjha king. The brahmins, having seen the Bodhisatta - "This is he, dear sirs, the great thief has come; now he will make us well-known, saying 'all these, having eaten my leftovers, have become non-brahmins'; thus we shall have no residence here either; let us kill him beforehand" - having again approached the king, they said - "You, great king, do not think this outcast renunciant is of good disposition. He knows powerful spells; he takes the earth and makes it space, space into earth; he takes what is far and makes it near, what is near far; he reverses the Ganges and makes it flow upward; if he wishes, methinks he is able to lift up the earth and cast it down. Moreover, another's mind cannot be grasped at all times. This one, gaining a foothold here, could destroy your kingdom, could create danger to life and extinction of lineage. Heed our word, great king; it is fitting to kill him this very day."

Kings are dependent on others; thus he came to a conclusion through the talk of many. But the Bodhisatta, having walked for almsfood in the city, having eaten mixed rice at a place convenient for water, having gone to the royal garden, sat down on the auspicious stone slab, unsuspecting because of his innocence. Because the knowledge capable of recollecting eighty aeons - forty in the past and forty in the future - was not being adverted to, mindfulness did not suffice in that brief moment of time. The king, having made another known as the reason, went himself and struck the Great Man, who was sitting in negligence due to non-adverting, with a sword and made him into two pieces. In this king's realm, the eighth was a rain of iron balls, the ninth a rain of mud. Thus in this country too nine rains fell. And that king, together with his retinue, was reborn in the great hell. Therefore the wise Saṅkicca said -

Thus the becoming wilderness of the Majjha forest should be understood. But by virtue of the sage Mātaṅga, that same is called the Mātaṅga forest.

66. "Discernments of questions" means answering questions. "Should be opposed" means should be opposed. "I thought" means he was as if taking the opposing side. This is the meaning.

67. "Through investigation" means having investigated, having thought, having weighed, do what ought to be done - this is what is meant. "Is good" means is excellent. For in the case of one like you, having seen me, going for refuge to me, having seen a Jain, going for refuge to a Jain - "Why does this Upāli go for refuge to whoever he happens to see?" Reproach will arise; therefore he shows that thorough investigation is good for those like you. "They would carry a banner" - it is said that they, having obtained such a disciple - "Such and such a king or a king's minister or a millionaire has gone for refuge to us, has become a disciple" - raising a banner, they wander about proclaiming in the city. Why? Thinking "Thus our greatness will become manifest," and if regret should arise in him, "Why have I gone for refuge to these?" he too, having dispelled that by thinking "Many know of my state of having gone for refuge to these; it is difficult to turn back now," will not withdraw. Therefore he said "they would carry a banner."

68. "Like a well" means standing like a prepared well. "Family" means your dwelling. "You might think a lump of food should be given" means formerly, having seen ten, twenty, or even sixty people who had arrived, he gives without saying "there is nothing." Now he exhorts: "Do not, merely on account of having gone for refuge to me, cut off the gift to these ones; for indeed, to those who have arrived, it should be given." "I have heard this, venerable sir" - from where was it heard? From the Jains. It is said that they make known thus in the houses of families - "We say 'it should be given to whoever has arrived,' but the ascetic Gotama says 'gifts should be given only to me... etc. what is given to the disciples of others is not of great fruit,' he says." With reference to that, this householder said "I have heard this."

69. "Progressive discourse" means after giving morality, after morality heaven, after heaven the path - thus a discourse in succession. Therein, "a talk on giving" means this giving is the source of happiness, the root of successes, the support of wealth, the shelter, rock cell, destination, and ultimate goal for one gone to adversity; in this world and the world beyond there is no support, foundation, basis, shelter, rock cell, destination, or ultimate goal equal to giving. For this, in the meaning of support, is like a throne made of jewels; in the meaning of foundation, is like the great earth; in the meaning of basis, is like a supporting rope. For this, in the meaning of crossing over suffering, is a boat; in the meaning of giving relief, a hero in battle; in the meaning of protection from danger, a well-constructed citadel; in the meaning of being untainted by the stain of stinginess and the like, a lotus; in the meaning of consuming them, fire; in the meaning of being difficult to approach, a venomous snake. In the meaning of being unafraid, a lion; in the meaning of being powerful, an elephant; in the meaning of being considered supremely auspicious, a white bull; in the meaning of leading to a land of security, the horse-king Valāhaka. Giving is such a path gone by me, this is my very lineage; while I was fulfilling the ten perfections, the great sacrifice of Velāma, the great sacrifice of Mahāgovinda, the great sacrifice of Mahāsudassana, the great sacrifice of Vessantara - thus many great sacrifices were carried out; and as the hare, by surrendering oneself into the blazing mass of fire, the hearts of the beggars who had arrived were won. For giving in the world bestows the success of Sakka, the success of Māra, the success of Brahmā, the success of a universal monarch, the knowledge of the perfections of a disciple, the knowledge of individual enlightenment, and the knowledge of perfect enlightenment - thus a talk connected with the virtues of giving and so on.

But since one who gives a gift is able to undertake morality, therefore immediately after that he spoke a talk on morality. "A talk on morality" means this morality is a support, a foundation, a basis, a shelter, a rock cell, a destination, and an ultimate goal; this morality is my lineage; I fulfilled morality in countless individual existences - during the time of the nāga king Saṅkhapāla, during the time of the nāga king Bhūridatta, during the time of the nāga king Campeyya, during the time of the nāga king Sīlavant, during the time of the elephant king who supported his mother, during the time of the elephant king Chaddanta. For there is no support equal to morality, no foundation equal to morality, no basis, shelter, rock cell, destination, or ultimate goal for the successes of this world and the world beyond; there is no ornament equal to the ornament of morality, there is no flower equal to the flower of morality, there is no fragrance equal to the fragrance of morality. For even the world with its gods, looking upon one adorned with the ornament of morality, wearing the garland of the blossom of morality, anointed with the fragrance of morality, does not reach satisfaction - thus a talk connected with the virtues of morality and so on.

But in order to show that in dependence on this morality this heaven is obtained, after morality he spoke a talk on heaven. "A talk on heaven" means this heaven is desirable, pleasant, agreeable; here there is always sport, successes are always obtained; the gods ruled by the four great kings experience divine happiness and divine success for nine million years; the gods of the Thirty-three for three ten million years and sixty hundred thousand years - thus a talk connected with the virtues of heaven and so on. For when the Buddhas are speaking of the success of heaven, their mouths are not adequate. And this too was said: "In many ways indeed, monks, I could speak a talk on heaven," and so on.

Having thus enticed with the talk on heaven, again, like one who, having adorned an elephant, cuts off its trunk - for the purpose of showing that "this heaven too is impermanent, unstable; desire and lust should not be entertained herein" - by the method beginning with "sensual pleasures have been declared by me as having little enjoyment, much suffering, much anguish; the danger herein is greater," he spoke of the danger, degradation, and defilement of sensual pleasures. Therein, "danger" means fault. "Degradation" means lowliness, the state of being inferior. "Defilement" means the becoming defiled of beings in the round of rebirths through them. As it was said: "Alas, dear sir, beings are afflicted!"

Thus, having frightened with the danger of sensual pleasures, he made known the benefit of renunciation. "Of pliant mind" means of healthy mind. "Discovered by themselves" means exalted by oneself, lifted up and grasped by oneself alone, seen through self-born knowledge, not shared with others - this is the meaning. But what is that? The teaching of the noble truths. Therefore he said - "Suffering, origin, cessation, path."

"Stainless, spotless" means stainless because of the absence of the dust of lust and so on; spotless because of the disappearance of the stain of lust and so on. "Eye of the Teaching" - above in the Brahmāyu Sutta this is the name for the three paths; in the Cūḷarāhulovāda for the elimination of mental corruptions. But here the path of stream-entry is intended. In order to show the manner of its arising, he said "Whatever has the nature of arising, all that has the nature of cessation." For that arises having made cessation its object, thus penetrating all that is conditioned by way of function.

"The noble truth Teaching has been seen by means of this" - thus "one who has seen the Teaching." This same method applies to the remaining terms as well. "Doubt has been crossed over by means of this" - thus "one who has crossed over doubt." "Bewilderment has gone for him" - thus "one who has gone beyond uncertainty." "Having attained self-confidence" means one who has attained self-confidence. Where? In the Teacher's instruction. There is no other as a condition for him; he does not proceed here by another's faith - thus "not relying on others."

70. "Having delighted in" means receiving with the mind; "having given thanks" means praising with speech. "I close" means I shut, I cover. "Open" means not obstructed, unveiled, unfastened.

71. "Dīghatapassī heard" - it is said that he, from the time of his going, - "The householder is wise, and the ascetic Gotama is accomplished in vision, one whose talk leads to liberation; he will become devoted even by seeing him, he will become devoted by the Teaching-talk too, and having become devoted he will go for refuge - has the householder gone for refuge or has he not yet gone?" - thus he went about with ear inclined, as it were. Therefore he heard first of all.

72. "If so, my dear" means overpowered by intense sorrow, even having heard the words "stand right here," not considering their meaning, he simply converses with the doorkeeper.

"In the middle door-hall" means for a house that has seven gate-porches, the fourth gate-porch counting either from the innermost or from the outermost; for one that has five, the third; for one that has three, the second gate-porch is called the middle door-hall. But for a house with a single gate-porch, the middle door-hall is in dependence on the auspicious pillar at the middle place. But that house had seven gate-porches; five has also been said.

73. "Foremost" and so on are all mutual synonyms. In "yaṃ sudaṃ," here "yaṃ" means Nāṭaputta. "Su" is merely a particle. "Taking hold of it" means having taken hold of it while wrapping it around the belly with that very upper robe. "Would have him sit down" means saying "Gently, teacher, gently, teacher," he has him sit down as if setting down a large oil jar. "You are a fool" means "Have you become stupid?" - this is the meaning. "Caught" means seized by having encircled around the head. Although "one who fetches testicles" and so on is lewd speech, due to the powerful sorrow arisen through the alteration of his former attendant, he speaks without even considering "I am saying such a thing."

74. "Excellent, venerable sir, is the enticing" - the Jain speaks with reference to magic itself, the lay follower with reference to the path of stream-entry penetrated by himself. "If so" (tena hi) - this is merely an indeclinable particle; "venerable sir, I will make a simile for you" is the meaning. Or it is a word expressing reason; by whatever reason your Dispensation is not leading to liberation and my Teacher's is leading to liberation, for that reason "I will make a simile for you" - this is what is meant.

75. "Near to giving birth" means she had reached the time of giving birth. "A young monkey" means a baby monkey. "Having bought, bring" means bring it having given the price. For in the markets they sell playthings such as monkeys and so on, both animate and inanimate. With reference to that, this was said. "Dyed" means having taken a very thick dye called yellow ointment, having dyed it, and given it - "I wish for this" - this is the meaning. "Beaten and beaten again" means beaten and then turned over and beaten again and again. "Polished on both sides" means well polished on both sides with a polishing stone, having rubbed it to raise the nap.

"Fit for dyeing indeed" means both the animate and the inanimate absorb dye. Therefore he spoke thus. "Not fit for beating" means as for the animate one, when placed on a beating board and beaten on the belly, its belly splits open and excrement comes out. When the rest is beaten, its head splits open and brains come out. The inanimate one goes to pieces. Therefore he spoke thus. "Not fit for polishing" means the animate one, being rubbed with a polishing stone, becomes hairless and skinless; the inanimate one too reaches the state of powder. Therefore he spoke thus. "Fit for dyeing for fools indeed" means fit for dyeing for fools, those of dull intelligence; it generates merely a surface colouring and is dear to them. But for the wise, the doctrine of the Jains or any other useless line of talk such as the abduction of Sītā by Rāma in the Bhārata and so on is only disagreeable. "Not fit for questioning, not fit for scrutiny" means it does not withstand questioning or investigation; like searching for rice grains having pounded chaff, and like searching for heartwood in a plantain tree, it is merely empty and hollow. "Fit for dyeing for the wise" means the talk on the four truths is dear to the wise; even one listening for a hundred years does not reach satisfaction. Therefore he spoke thus. But the word of the Buddha, however much one plunges into it, is profound like the great ocean; therefore he said "fit for questioning and fit for scrutiny." "Listen to whose disciple I am" means "listen to his virtues" - he began to speak in praise of the Blessed One.

76. "Of the wise one" - "dhīra" is called wisdom, whatever wisdom, understanding, etc. right view - "I am a disciple of one endowed with that, skilled in elements, sense bases, dependent origination, and what is possible and impossible, of the wise one, he is my Teacher" - thus the connection should be understood in all terms. "Who has broken through the barrenness" means one who has broken through the five mental rigidities. "They conquered, conquer, or will conquer all worldlings" - thus "victories." Who are they? Death as Māra, defilements as Māra, and the son of a god as Māra. "Those victories were conquered by him" - thus "the victorious conqueror." The Blessed One, of that victorious conqueror. "Of the one free from trouble" means free from suffering both through the suffering of defilements and through the suffering of resultant states. "Of the one with well-balanced mind" means of one whose mind is well balanced even towards Devadatta, Dhanapālaka, Aṅgulimāla, the Elder Rāhula and others, and towards gods and humans. "Of mature virtue" means of one whose good conduct has been developed. "Of good wisdom" means of one with beautiful wisdom. "Of the one who has crossed over the uneven" means of one who, having crossed over and completely crossed over the unevenness of lust and so on, stands firm. "Of the stainless one" means of one from whom the stains of lust and so on have departed.

"Content" means of one with a satisfied mind. "Who has rejected worldly gains" means of one who has rejected the types of sensual pleasure. "Joyful" means joyful by way of dwelling in altruistic joy, or this is merely a repetition. For through confidence, one speaks even a single virtue again and again. "Of the one who has accomplished the ascetic life" means of one who has accomplished asceticism; the meaning is one who has reached the summit of the duties of an ascetic. "Of the human being" means of one being by way of popular expression. "Of the man" is a repetition. If it were said otherwise, ten virtues would not suffice for each verse.

"Of the guide" means of the leader of beings. "Of beautiful teaching" means of one whose teaching is pure. "Of the luminous one" means of one who illuminates. "Of the hero" means of one accomplished in energy. "Of the leading bull" means of the leading bull in the sense of being unmatched everywhere among bulls, leading bulls, and chief bulls. "Of the profound one" means of one with profound virtues, or profound by reason of his virtues. "Who has attained wisdom" means of one who has attained knowledge. "Of the knower" - "veda" is called knowledge; of one endowed with that. "Established in the Teaching" means of one established in the Teaching. "Of restrained self" means of one whose self is closed off.

"Of the serpent" means of the serpent for four reasons. "Dwelling in remote places" means of one dwelling in a secluded resting place. "Of the one with counter-wisdom" means of one endowed with the wisdom of counter-argument. "Of the wise one" means wisdom is called knowledge; of one endowed with that, or of one who has shaken off mental defilements. "Of the tamed one" means of one who has ceased from association.

"Of the seventh sage" means the seventh, taking Vipassī and the others as the six sages. "Who has attained the supreme" means of one who has attained the foremost. "Of the one who has bathed" means of one who has bathed away mental defilements. "Skilled in verse" means of one skilled in composing verse lines, having connected together syllables and so on. "Who has understood knowledge" means of one whose knowledge is understood. "Of the first of givers" means of one who is the very first giver of the gift of the Teaching. "Of the able one" means of one who is capable. "Who has attained what is to be attained" means of one who has attained those virtues that are to be attained. "Of the explainer" means of one who illuminates the meaning by expanding it in detail. For indeed there is no passage called "undeclared by the Blessed One"; the meaning of all has been spoken.

"Of the one with insight" means of one who practises insight. "Neither bent forward" means of one who is not bent. "Nor bent back" means of one who is not hateful.

"Whose mind is not followed by defilements" means of one whose mind is not followed by mental defilements. "Of the unattached one" means of one who is unfettered.

"Of extensive wisdom" means "bhūri" is called the earth; the meaning is of one endowed with wisdom like the earth, extensive, great, and widespread. "Of great wisdom" means of one endowed with great wisdom.

"Of the untainted one" means of one not stained by the mental defilements of craving and wrong view. "Of the one worthy of offerings" means of one fit to accept oblations. "Of the demon" means the Blessed One is called a demon in the sense of showing his power, or in the sense of being visible. Therefore he said "of the demon." "Of the great one" means of the great one. "I am his disciple" means I am a disciple of that Teacher possessed of such manifold virtues. The analytical knowledges came to the lay follower through the path of stream-entry alone. Thus, standing in the domain of analytical knowledge, while speaking the praise of the abandoning of mental defilements of the One of Ten Powers with a hundred terms, he answered the meaning of the question "Whose disciple should we consider you, householder?"

77. "When were they concocted" means when were they combined. For thus it occurred to him - "This one has just now gone to the presence of the ascetic Gotama and come back; when were these praises combined by him?" Therefore he spoke thus. "Might string a variegated garland" means he might string a variegated garland of various types such as single-stalked and so on, both through his own skill and through the various colours of the flowers. In "Just so, venerable sir," here the heap of praises of the Blessed One, of various kinds of praises, as great as Sineru, should be seen as like a great heap of various flowers. The householder Upāli is like a skilled garland-maker. The householder's stringing together of variegated praises of the Tathāgata is like the garland-maker's stringing of a variegated garland.

"Hot blood gushed from his mouth" - for this occurred to him who could not endure the honour shown to the Blessed One - "This householder now has no need of us; from tomorrow onwards, having taken fifty or sixty people, I shall not be able to enter his house and eat; my food-pot is broken." Then powerful sorrow arose in him through the change of his attendant. For these beings think only of themselves. When that sorrow arose in him, the interior became hot, the blood melted, and that, lifted up by a great wind, like dye thrown into a pot, gushed from his mouth in the amount of a bowlful. But few beings are able to survive after vomiting blood that has gone to the depths. The Jain fell right there on his knees; then they carried him outside the city on a stretcher, and taking him on a small bed-palanquin, they went to Pāvā; he died at Pāvā before long. But in this discourse, the teaching of the Dhamma was concluded by way of a person who understands quickly.

In the Papañcasūdanī, the commentary on the Majjhima Nikāya,

the commentary on the Upāli Sutta is concluded.

7.

Commentary on the Kukkuravatika Sutta

78. "Thus have I heard" - this is the Discourse on the Dog-duty Ascetic. Therein, "among the Koliyans" means in the province so named. For even though it is a single province, it is said thus because it is the dwelling place of the Koliyan royal princes established in the city of Kola. In that Koliyan province. "Haliddavasana" - it is said that at the time of that market town's founding, people dressed in yellow garments celebrated a festival. They, at the conclusion of the festival celebration, bestowing a name on the market town, gave it the name "Haliddavasana." The meaning is that he dwells making that his village as food resort. But although the dwelling place is not specified here, it should be understood that he dwelt in a lodging befitting Buddhas. "One who practised the ox-duty" means one who had taken upon himself the ox-duty; having placed horns on his head and having tied on a tail, he goes about as if eating grass together with cows. "Naked ascetic" means naked, clotheless. "Seniya" is his name.

"One who practised the dog-duty" means one who had taken upon himself the dog-duty; he performs all dog-like actions. Both of these were friends who had played together in the dust as children. "Having crouched down like a dog" - a dog, when sitting down near its master, having scratched the ground with its two paws, sits down making a dog's whimpering sound; this one too, thinking "I shall perform dog-like actions," having exchanged friendly greetings with the Blessed One, having scratched the ground with his two hands, shaking his head, having made "bhū bhū" sounds, having drawn in his hands and feet, sat down like a dog. "Thrown on the ground" means placed on the ground. "Completely taken upon himself" means having made it complete, taken it up. "What is the destination" means what is the accomplishment. "What is the future life" means where is he reborn in the future life. "Enough" - thinking "it will be unpleasant for him," he wards off up to the third time. "Dog-duty" means the taking up of the dog-duty.

79. "Develops" means increases. "Complete" means not deficient. "Uninterrupted" means continuous. "Dog-morality" means dog-conduct. "Dog-mind" means the mind that has arisen thus: "From today onwards I shall do what is to be done by dogs." "Dog-deportment" means there is the manner of walking of dogs, there is the manner of standing, there is the manner of sitting, there is the manner of lying down, there is the manner of defecating and urinating, there is the manner of walking having bared the teeth upon seeing other dogs - this is called the dog-deportment; the meaning is that one develops that. In "by this morality of mine" and so on, the meaning is: I, by this conduct, or by this taking up of an ascetic practice, or by this practice of difficult austerity, or by this holy life of abstinence from sexual intercourse. "A god" means a certain one among Sakka, Suyāma, and so on. "An inferior deity" means a certain god in their second, third, and other stations. "Wrong view" means because it has arisen by taking what is not the path leading to the world of gods as the path leading to the world of gods, that is called his wrong view. "I declare one of the destinations" means for him there is no other destination than hell or the animal realm; therefore he spoke thus. "When succeeding" means succeeding without being mixed with wrong view.

"I am not, venerable sir, weeping because the Blessed One said thus to me" means: that which the Blessed One said thus to me, venerable sir, I do not weep at, I do not lament, I do not bewail that declaration of the Blessed One. This is the meaning. Thus the meaning here should be understood in the transitive sense, not merely by the shedding of tears.

And this is the usage here. "But this of mine, venerable sir" means but this dog-duty of mine, venerable sir, has been taken upon myself for a long time; whether it succeeds there is no progress, and whether it fails likewise. Thus "the deed done by me for so long a time has become vain" - reviewing his own failure, "I weep, venerable sir."

80. The terms beginning with "ox-duty" should be understood in the manner already stated regarding the dog-duty and so on. "Ox-deportment" means the deportment of cattle. The remainder is exactly the same as what was said regarding the dog-deportment. But just as there the manner of walking having bared the teeth upon seeing other dogs, so here the manner of walking having raised the ears upon seeing other cattle should be understood. The remainder is exactly the same.

81. "Puṇṇa, there are these four actions" - why did he begin this teaching? For this teaching came by way of the performance of a certain action, and when this fourfold classification of action was spoken of, the performance of these would become evident - thus he began this teaching. Furthermore, knowing that when this very fourfold classification of action was being taught, these would perceive it, from that one would go for refuge, one having gone forth would attain arahantship - thus this itself was suitable for them - he began this teaching.

Therein, "dark" means black, the action of the ten unwholesome courses of action. "With dark result" means with black result, because of rebirth in the realms of misery. "Bright" means white, the action of the ten wholesome courses of action. "With bright result" means with white result, because of rebirth in heaven. "Dark and bright" means mixed action. "With dark and bright result" means with pleasant and unpleasant result. For having performed mixed action, one reborn through the unwholesome in the animal realm in such positions as that of a state elephant and so on, experiences happiness when the wholesome operates. One reborn even in a royal family through the wholesome experiences suffering when the unwholesome operates. "Neither dark nor bright" means the action of volition of the four paths that brings about the elimination of action is intended. For if that were dark, it would give dark result. If it were bright, it would give bright result. But because of not giving either result, being of neither dark nor bright result, it is said "neither dark nor bright." This is the meaning in the synopsis for now.

But in the analytic explanation, "afflictive" means with suffering. Among bodily activity and so on, the twelve unwholesome volitions that have reached the stage of stirring by way of grasping and so on at the body door are called afflictive bodily activity. Those same twelve that operate at the verbal door by way of stirring the jaw, producing verbal expression, are called verbal activity. Those that have not reached either stirring, occurring at the mind-door of one thinking in private, are called mental activity. Thus in all three doors, unwholesome volitions classified as bodily misconduct and so on should be understood as activities. For in this discourse, volition is the responsibility; in the Upāli Sutta, action. "Having generated" means having collected, having made into a mass - this is the meaning. "An afflictive world" means they are reborn in a world with suffering. "Afflictive contacts touch" means resultant contacts with suffering touch. "Exclusively painful" means uninterrupted suffering. "What has come to be" is an ablative expression in the causal sense; the arising of a being who has come to be is from action that has come to be. This is what is meant - Whatever kind of action beings perform, by that kind of action, by way of correspondence with the action, their rebirth occurs. Therefore he said "by what one does, by that one is reborn." And here, "by that" is spoken as if by the action, but rebirth occurs through the result. But since action is the cause of the result, therefore it is produced by that action which is the root cause - this is the meaning here. "Contacts touch" means the contacts that are the result of that action by whose result of action one was reborn, touch one. "Heirs to their actions" means inheritors of action; I say that action itself is their inheritance, their property.

"Non-afflictive" means free from suffering. In this turn, the eight sensual-sphere wholesome volitions occurring at the body door are called bodily activity. Those same occurring at the verbal door are called verbal activity. Those same eight occurring at the mind-door, and the three lower meditative absorption volitions, are called non-afflictive mental activity. Let the meditative absorption volitions be so for now, but how have the sensual-sphere ones come to be called non-afflictive mental activity? They are obtained at the time of preparing the circular meditation object and at the time of cultivating the circular meditation object. The sensual-sphere volition is connected with the first meditative absorption volition, and the fourth meditative absorption volition is connected with the third meditative absorption volition. Thus in all three doors, it should be understood that the activities are wholesome volitions alone, classified as bodily good conduct and so on. The third turn should be understood by way of a mixture of both.

In the passage beginning with "just as human beings" and so on, for human beings, at times happiness and at times suffering is obvious indeed; but among gods, for earth deities, and among beings in states of misfortune, for mansion-dwelling ghosts, it should be understood that at times there is happiness and at times suffering. It is also obtained among animals such as elephants and so on.

"Therein" means in those three actions. "Whatever volition there is for the abandoning of that" means the path volition for the purpose of abandoning that. Having reached the subject of action, there is no other phenomenon brighter than the path volition. But having reached this fourfold classification of action, the twelve unwholesome volitions are called dark, the three-plane wholesome volitions are called bright, and the path volition has come to be called neither dark nor bright.

82. "May I, venerable sir" - this he said having thought: "For a long time indeed my self has been wearied by being yoked to the side not leading to liberation; like one rolling about thinking 'I shall bathe on the bank of a dry river,' like one pounding chaff, no purpose whatsoever has been accomplished. Come, let me apply myself to the method." Then the Blessed One - whoever was formerly of another sect, for whom the probation for adherents of other sects was laid down in this chapter, who, standing on the plane of a novice - undergoes probation having taken it upon himself by the method beginning with "I, venerable sirs, of such and such a name, formerly of another sect, wish for full ordination in this Teaching and discipline; I, venerable sirs, request the Community for probation for four months" - with reference to that, he said beginning with "Whoever, Seniyo, was formerly of another sect."

Therein, "going forth" is said merely by way of smoothness of expression. For he obtains the going forth without having undergone probation. However, one who seeks full ordination must undergo probation, fulfilling the eight duties beginning with entering the village at the proper time. "Having won the favour" means with gladdened minds through the fulfilment of the eight duties. This is the summary here. In detail, however, this probation for adherents of other sects should be understood by the method stated in the description of the Going Forth Chapter in the Samantapāsādikā, the commentary on the Vinaya. "But here to me" means "but to me here." "The difference among individuals is known" means the diversity of individuals is known. It shows that "this is well known to me: 'This person is worthy of probation, this person is not worthy of probation.'"

Then Seniyo thought - "Oh, wonderful is the Buddha's Dispensation, where thus having rubbed and pounded, they accept only what is proper and reject what is improper." Then, with even greater enthusiasm arisen for the going forth, he said beginning with "If, venerable sir." Then the Blessed One, having known his intense desire, thinking "Seniyo does not deserve probation," addressed a certain monk - "Go, monk, having bathed Seniyo and given him the going forth, bring him here." He, having done so, having given him the going forth, brought him to the presence of the Blessed One. The Blessed One, having sat down in the group, gave him full ordination. Therefore it was said - "The naked ascetic Seniyo received the going forth in the presence of the Blessed One, he received full ordination."

"Not long after being fully ordained" means having been fully ordained, not long indeed. "Withdrawn" means withdrawn in body and mind from sensual pleasures as objects and sensual pleasures as defilements. "Diligent" means not abandoning mindfulness in the meditation subject. "Ardent" means ardent with the ardour of energy reckoned as bodily and mental. "Resolute" means one whose self is directed towards and whose individuality is given over, through disregard for body and life. "For the sake of which" means for the purpose of which. "Sons of good family" means sons of good family endowed with good conduct. "Rightly" means just by reason, just by cause. "That unsurpassed" means that which is unsurpassed. "The final goal of the holy life" means the fruition of arahantship, which has become the final goal of the holy life of the path. For it is for the sake of that that sons of good family go forth. "In this very life" means in this very individual existence. "Having realised by direct knowledge himself" means having made it evident through one's own wisdom; the meaning is having known it without dependence on others. "Having attained, he dwelt" means having reached, having accomplished, he dwelt. And dwelling thus, birth is eliminated, etc. he directly knew.

Having thus shown his plane of reviewing, in order to conclude the teaching with the pinnacle of arahantship, it was said "And the Venerable Seniyo became one of the Worthy Ones." Therein, "a certain one" means one. "Of the Worthy Ones" means of the Worthy Ones; the intention here is that he was among the Worthy Ones who were disciples of the Blessed One. The remainder is clear everywhere.

In the Papañcasūdanī, the commentary on the Majjhima Nikāya,

the commentary on the Kukkuravatika Sutta is concluded.

8.

Commentary on the Abhayarājakumāra Sutta

83. "Thus have I heard" - this is the Abhaya Discourse. Therein, "Abhaya" is his name. "Prince" means the legitimate son of Bimbisāra. "Refute" means attribute a fault. "Doomed to Niraya Hell" means one who is reborn in hell. "Lasting an aeon" means lasting a world cycle. "Incurable" means it is not possible to cure even by a thousand Buddhas. "To spit it out" means being unable to release the two horns and speak, he will not be able to spit it out, to bring it outside. "To swallow it down" means being unable to attribute a fault to the question and dispose of it, he will not be able to swallow it down, to take it inside.

"Yes, venerable sir" - the Jain, it is said, thought - "The ascetic Gotama splits and takes away my disciples. Come, let me prepare a question, which when asked, the ascetic Gotama, having sat down squatting, will not be able to stand up." He, eating smooth food brought from Abhaya's house, having prepared many questions - "Here the ascetic Gotama will show this particular fault, here this particular one" - having abandoned all of them, at the end of four months he found this question. Then this occurred to him - "It is not possible to attribute a fault either in the asking or in the answering of this question. This is a waist-band in essence. Who indeed, having taken this, will refute the ascetic Gotama?" Thereupon, having come to the conclusion "Prince Abhaya is wise, he will be able to do it; I shall teach it to him," he taught him. He, because of his disposition for debate, accepting his word, said "Yes, venerable sir."

84. "It is not the right time today" - this question was prepared over four months; thinking "if, having taken up this point and answering that point, the daytime will not be sufficient," he thought thus. "Tomorrow now" means tomorrow now. "As the fourth with himself" - why did he not invite together with many? For thus it occurred to him - "When many are seated, having given a little, to one who is speaking, someone will bring another discourse, another reason, another such case and show it; this being so, there will be either a dispute or an uproar. If then I invite him alone, even so reproach will arise for me: 'How stingy is this Abhaya, even having seen the Blessed One going about day after day together with even a hundred or a thousand monks, he invited him alone.'" "In this way, however, there will be no fault" - thus he invited him as the fourth with himself together with three others.

85. "There is no categorical answer to this, prince" means: prince, there is no categorical answer to this question. For the Tathāgata might speak such speech or might not speak it. Seeing a purpose by reason of what is spoken, he would speak; not seeing one, he would not speak - this is the meaning. Thus the Blessed One crushed the question prepared over four months by the great Jain with a single utterance alone, like a mountain peak by a thunderbolt. "The Jains have lost" means the Jains have perished.

86. "Seated on the lap" means seated on the thighs. For sophistic debaters, when initiating a debate, sit down having taken some fruit or flower or book. When their own victory occurs, they overpower the opponent; when the opponent's victory occurs, they display distraction as if eating fruit, as if smelling flowers, as if reading a book. But this one thought - "This is the Perfectly Self-awakened One, one who has descended into many battles, a crusher of opponents' doctrines. If there will be victory for me, that is wholesome. If there will not be, I shall prick the boy and make him cry. Then, 'Look, sirs, this boy is crying, get up for now, we shall find out later too.'" Therefore he sat down having taken the boy. But the Blessed One was more excellent among debaters than the prince by a thousandfold, even by a hundred-thousandfold, and having thought "I shall break his argument by making this very boy of his a simile," he said beginning with "What do you think, prince?"

Therein, "were to put in the mouth" means were to place in the mouth. "I would remove it" means I would take it away from him. "At the first attempt" means by the very first effort. "Not factual" means of unfactual meaning. "Untrue" means not true. "Not connected with benefit" means not connected with benefit, not based upon welfare. "Unpleasant and disagreeable" means indeed not pleasant and not agreeable. By this very method the meaning should be understood everywhere.

Therein, in the unpleasant category, the first speech is one that proceeds as calling one who is not a thief at all a thief, one who is not a slave at all a slave, one who is not ill-conducted at all ill-conducted. The Tathāgata does not speak that. The second speech is one that proceeds by way of "a thief is indeed a thief" and so on. That too the Tathāgata does not speak. The third speech is speech that should be spoken thus to the public with benefit as the foremost concern, with the Teaching as the foremost concern, and with instruction as the foremost concern: "Now, through not having made merit, you are of unfortunate destiny, ugly, of little influence; even standing here you do not make merit again; at the second mind-moment, how will you not be released from the four realms of misery?" "There the Tathāgata knows the proper time" means in that third declaration, for the purpose of declaring that speech, the Tathāgata knows the proper time; the meaning is that he declares only after knowing the time of acceptance, the time of grasping by the public.

In the pleasant category, the first speech is called groundless talk. That should be understood thus - Thus, it is said, several cheats, wishing to deceive an old villager who had come to the city and was drinking in a tavern, standing at the drinking place and drinking liquor together with him, having thought "We shall take all of this one's lower garment and upper garment and even the goods in his hands," made an agreement - "Let us each tell a tale witnessed by oneself; whoever says 'untrue,' or does not believe what is told, him we shall make a slave and take." They asked that old man too, "Does this please you too, dear sir?" "Let it be so, dear sir."

One cheat said - "My dear, when I was in my mother's womb, she had a craving for wood-apple fruits. She, not finding another person to bring wood-apples, sent me myself. I, having gone, being unable to climb the tree, having seized myself by the feet, threw myself like a club up onto the tree. Then wandering from branch to branch, being unable to descend having taken the fruits, having gone home, having brought a ladder, having descended, having gone to my mother's presence, I gave the fruits to my mother. Those, however, were large, the size of jars. Thereupon, by my mother, seated on one seat, a full sixty fruits were eaten. Of the fruits brought by me in one lapful, the remaining ones were for the young and old in the village belonging to our family. Our house was sixteen cubits; having removed the remaining requisites and goods, it was filled with wood-apple fruits alone up to the roof. Then, having taken the surplus ones, they made a heap at the house-gate. That was like a mountain eighty cubits in height. Can such a thing, my dear, be believed?"

The village elder, having sat in silence, when asked at the end of all their talks, said - "So it will be, dear ones, it is a great country; because of the greatness of the country, it is possible to believe." And just as by him, so too when the others had told such groundless tales, he said - "Listen to me too, dear ones; not only your families, our family too is a great family. But among our remaining fields, the cotton field was the largest. In the middle of that cotton field of many hundreds of karīsas, there was one great cotton tree, eighty cubits in height. It had five branches; among those, the remaining branches did not bear fruit; on the eastern branch there was just one single fruit the size of a great jar. It had six segments; in the six segments, six cotton clusters had blossomed. I, having had my beard trimmed, bathed and anointed, having gone to the field, having seen those cotton clusters in bloom, just standing there, having stretched out my hand, I took them. Those cotton clusters, endowed with strength, were six slaves. They all, having abandoned me alone, fled. For such a long time I have not seen them; today they are seen - you are those six persons. You are named Nanda, you are named Puṇṇa, you are named Vaḍḍhamāna, you are named Citta, you are named Maṅgala, you are named Poṭṭhiya" - having said this, having risen, he seized them, still seated, by their topknots and stood. They were unable even to say "We are not slaves." Then, dragging them, having taken them to judgment, having applied the branding mark, having made them slaves for life, he used them. The Tathāgata does not speak such talk.

The second speech is words of praise of others, of various kinds, by way of flattery motivated by material gain and so on, and also pointless talk proceeding by way of talk about thieves, talk about kings, and so on. That too the Tathāgata does not speak. The third speech is talk based upon the noble truths, which even wise persons listening for a hundred years never reach satisfaction with. Thus the Tathāgata indeed does not speak all unpleasant speech nor pleasant speech. But the third, the third alone, he speaks without exceeding the proper time for speaking. Therein, it should be understood that the simile of the young boy came above with reference to the third unpleasant speech.

87. "Or does this occur to the Tathāgata spontaneously" - he asks whether through knowledge arising on the spot, at that very moment, it presents itself to the Tathāgata. "Known" means recognised, renowned, well-known. "Element of phenomena" means the intrinsic nature of phenomena. This is a designation for omniscient knowledge. That has been thoroughly penetrated by the Blessed One; it has come into the possession of the Blessed One. Therefore, whatever he wishes, all of that occurs to him spontaneously. The remainder is clear everywhere. But this teaching of the Teaching was concluded by way of a person who needs to be guided.

In the Papañcasūdanī, the commentary on the Majjhima Nikāya,

the commentary on the Abhayarājakumāra Sutta is concluded.

9.

Commentary on the Bahuvedanīya Sutta

88. "Thus have I heard" - this is the Discourse on Many Kinds of Feeling. Therein, "the carpenter Pañcakaṅga" - "Pañcakaṅga" is his name. Or, because of being endowed with the factors reckoned as the adze, hatchet, chisel, stick, mallet, carpenter's measuring line, and measuring tube, he was recognised as "Pañcaṅga." "Carpenter" means the chief among carpenters. "Udāyī" means the Elder Paṇḍita-Udāyī.

89. "Exposition" means reason. "Two, Ānanda" means two also, Ānanda. "By way of exposition" means by reason. And here, two should be known by way of bodily and mental. Three by way of pleasure and so on, five by way of faculties beginning with the faculty of pleasantness, six by way of doors beginning with that born of eye-contact, eighteen by way of exploration beginning with "having seen a form with the eye, one explores a form that is a basis for pleasure," six pleasures connected with the household life, six pleasures connected with renunciation, six displeasures connected with the household life, six displeasures connected with renunciation, six equanimities connected with the household life, six connected with renunciation - thus thirty-six; those thirty-six relating to the past, thirty-six relating to the future, thirty-six relating to the present - thus one hundred and eight feelings should be known.

90. "There are, Ānanda, these five types of sensual pleasure" - this is a separate connection. Not only were two feelings laid down by the Blessed One as the starting point, but by method even one feeling was spoken of. Showing that, he began this teaching in order to support the doctrine of the carpenter Pañcakaṅga.

"More brilliant" means more beautiful. "More sublime" means less gross. And here, beginning from the fourth meditative absorption, the neither-unpleasant-nor-pleasant feeling - that too was said to be happiness in the meaning of peaceful and in the meaning of sublime. Six pleasures connected with the household life were spoken of. Cessation became called happiness by way of bliss without feeling. For that which has arisen by way of the five types of sensual pleasure and by way of the eight meditative attainments is called bliss with feeling. Cessation is called bliss without feeling. Thus whether it be bliss with feeling or bliss without feeling, that has become exclusively happiness in the meaning of happiness reckoned as the state of being free from suffering.

91. "Wherever" means in whatever place. "Happiness is found" means bliss with feeling or bliss without feeling is found. "That the Tathāgata declares as happiness" means all that the Tathāgata declares as being in the state of freedom from suffering, as happiness only. Here the Blessed One, having made the attainment of cessation the head, concluded the teaching with the very pinnacle of arahantship by way of a person who needs to be guided.

In the Papañcasūdanī, the commentary on the Majjhima Nikāya,

the commentary on the Bahuvedanīya Sutta is concluded.

10.

Commentary on the Apaṇṇaka Sutta

92. "Thus have I heard" - this is the Unmistakable Discourse. Therein, "on a journey" means on an unhurried journey.

93. "But is there for you, householders" - why did he say this? It is said that village was situated at the entrance to a forest. Various ascetics and brahmins, having travelled the road during the day, in the evening approach that village for the purpose of lodging; those people, having spread out beds and chairs for them, having washed their feet, having anointed their feet, having given them allowable beverages, having invited them for the following day, give a gift. They, with confident minds, conversing with them, say thus: "But is there for you, householders, any view that has been taken up?" "There is not, venerable sir." "Householders, without a view the world is not liberated; it is proper to find one view agreeable, to make it acceptable, and to take it up. Take up the view 'The world is eternal'" - having said this, they departed. On the following day, others came. They too asked in the same way. They reported to them: "Yes, venerable sir, in former days ascetics and brahmins like you came and, having caused us to take up this view 'The world is eternal,' departed." "Those fools, what do they know? Take up the annihilationist view 'This world is annihilated'" - thus they too, having caused them to take up the annihilationist view, departed. By this method, others taught them partial eternalism, others finitism and infinitism, others eel-wriggling - thus they taught the sixty-two views. But they were unable to become established even in a single view. Last of all, the Blessed One came. He, asking for their welfare, said beginning with "But is there for you, householders." Therein, "with reason" means with cause, with root. "Unmistakable" means unfailing, not going to two ends, to be grasped as definite.

94. Wrong view with ten bases beginning with "there is not what is given" has been explained in detail below in the Sāleyyaka Sutta. Likewise right view, which is the opposite of that.

95. "The benefit of renunciation" means whatever benefit there is in the state of having departed from the unwholesome for them, and whatever is the cleansing aspect, the purification aspect - the meaning is that they do not see that. "Convincing of what is not the Good Teaching" means the convincing of what is not a factual teaching. "He exalts himself" means thinking "Setting me aside, who else is able to cause others to take up his own view?" he raises himself up. "He scoffs at others" means thinking "Among so many people, not even one is able to cause others to take up his own view" - thus he casts others down below. "But already before" means formerly, even while taking up wrong view, good morality has been abandoned, the state of immorality has been established. "Thus these for him" means thus for him these seven beginning with wrong view. But by way of arising again and again, those very many evil unwholesome mental states arise with wrong view as condition.

"Therein" means in those views of those ascetics and brahmins. "A losing throw" means a seizing of defeat. "Wrongly grasped and undertaken" means misapprehended and wrongly adhered to. "It stands having pervaded only one side" means it stands having pervaded and resolved upon exclusively one's own doctrine as a single portion absolutely, thinking "If there is no other world" - thus even so it brings about only safety. "It abandons" means it avoids.

96. "Convincing of the Good Teaching" means convincing of the factual teaching.

"A winning throw" means a victory-seizure. "Well grasped and undertaken" means rightly taken and well adhered to. "It stands having pervaded both sides" means it stands having pervaded and resolved upon both ends, both portions, one's own doctrine and another's doctrine - whether it be thus "if there is another world" or whether it be thus "if there is no other world" - it brings about safety. In the remaining one-sided and both-sided cases too, the meaning should be understood by this very method.

97. "For one who acts" means for one who acts with one's own hand. "For one who causes to act" means for one who causes others to act by command. "For one who cuts" means for one who cuts off the hands and so on of others. "For one who tortures" means for one who oppresses with punishment or for one who threatens. "For one who causes grief" means for one who causes sorrow to another by taking away goods and so on, whether causing it oneself or causing others to cause it. "For one who wearies" means for one who wearies oneself as well as for one who causes others to weary by cutting off food, imprisonment, confinement in prison and so on. "For one who trembles, for one who causes to tremble" means for one who, when another is trembling, at the time of trembling, oneself also trembles and also causes another to tremble. "For one who kills living beings" means for one who kills a living being as well as for one who causes it to be killed. Thus everywhere the meaning should be understood only by way of doing and causing to be done.

"Houses" means the joints of houses. "Plunders" means great plundering. "Commits burglary" means surrounding just one house and robbing it. "Waits in ambush" means for one who stands on the road for the purpose of robbing those who come and go. "For one who acts, no evil is done" means even for one who acts with the perception "I am doing whatever evil," no evil is done; there is no evil. But beings have the perception "We are doing it" - this is the meaning. "With a razor-edged" means with a razor-rimmed, or with an edge similar to a razor's blade. "One heap of flesh" means one mass of flesh. "Pile" is a synonym for that very thing. "On that account" means on account of making one heap of flesh. The people on the south bank are hard and cruel; with reference to them, beginning with "killing" and so on was said. On the north bank they are faithful, devoted, devoted to the Buddha, devoted to the Dhamma, devoted to the Saṅgha; with reference to them, beginning with "giving" and so on was said.

Therein, "sacrificing" means performing a great sacrifice. "By self-control" means by sense-faculty control, by the Observance practice. "By restraint" means by moral restraint. "By speaking truth" means by truthful speech. "Coming" means arrival; the meaning is occurrence. In every way they reject only the efficacy of evil and merit. The bright side too should be understood by the method already stated. The remainder here is exactly the same as what was said in the former section.

100. "There is no cause, there is no condition": here "condition" (paccaya) is a synonym for cause (hetu). By both, they reject the actually existing condition for defilement of bodily misconduct and so on, and the condition for purification of bodily good conduct and so on. "There is no power, there is no energy, there is no manly strength, there is no manly effort" means there is no power or energy for beings to become defiled or to become purified, nor is there any so-called manly strength to be exerted by a person, nor manly effort.

"All beings" indicates without remainder camels, oxen, donkeys and so on. "All living things" - they speak by way of a one-facultied living being, a two-facultied living being, and so on. "All creatures" - they speak with reference to creatures in egg-sheaths and membrane-sheaths. "All souls" - they speak with reference to rice, barley, wheat and so on. For these they perceive as having souls by virtue of their nature of growing. "Without control, without power, without energy" means they have no control or power or energy of their own. "Transformed by destiny, circumstance, and nature" (niyatisaṅgatibhāvapariṇatā): here "destiny" (niyati) means fixedness. "Circumstance" (saṅgati) means the going of the six classes of rebirth to this and that place. "Nature" (bhāva) means just intrinsic nature. Thus transformed by destiny and circumstance and nature, they have reached a state of diversity. For whoever is to become whatever, he becomes just that. Whoever is not to become something, he does not become that - thus they show. "In just the six classes of rebirth" (chasvevābhijātīsu) means standing in just the six classes of rebirth, they experience pleasure and pain; they show that there is no other plane of pleasure and pain.

Therein, the six classes of rebirth are: the dark class of rebirth, the blue class of rebirth, the red class of rebirth, the yellow class of rebirth, the white class of rebirth, and the supreme white class of rebirth. Therein, a fowler, a pig-butcher, a hunter, a fish-killer, a thief, an executioner of thieves, or whatever others there are engaged in cruel activities - this is called the dark class of rebirth. Monks, they say, are the blue class of rebirth. They, it is said, having inserted thorns into the four requisites, eat them. "Monks who live like thorns" - this is indeed their very canonical text. Or they say that certain renunciants are indeed called those who live like thorns. "Ascetics who live like thorns" is also their canonical text. The red class of rebirth, they say, means the Jains who wear a single cloth. These, it is said, are whiter than the former two. Householders who are disciples of the naked ascetics, they say, are the yellow class of rebirth. Thus they make their own donors of requisites senior even to the Jains. Nanda, Vaccha, Saṅkicca - this, they say, is the white class of rebirth. They, it is said, are whiter than the former four. But the Ājīvakas, they say, are the supreme white class of rebirth. They, it is said, are whiter than all.

Therein, all beings are first fowlers and so on, then becoming purified they become Sakyan ascetics, then becoming purified they become Jains, then disciples of the ājīvakas, then Nanda and so on, then ājīvakas - this is their view. The bright side should be understood by the opposite of what was stated. The remainder here too is exactly the same as what was said in the former section.

But among these three views, the view of nihilism obstructs result, the view of the inefficacy of action obstructs action, the view of the non-causality of phenomena obstructs both. Therein, even by one who obstructs action, result is obstructed; even by one who obstructs result, action is obstructed. Thus all these, in meaning, being obstructors of both, are proponents of nihilism, proponents of noncausality, and proponents of the inefficacy of action. But those who, having taken up their view, seated in their night-quarters and day-quarters, recite and investigate, for them - With respect to the object "there is not what is given, there is not what is sacrificed, for one who acts, no evil is done, there is no cause, there is no condition" - wrong mindfulness becomes settled, consciousness becomes fully focused, impulsions run their course; at the first impulsion they are curable, likewise at the second and so on. At the seventh, they are incurable even for Buddhas, irreversible, like a fatal thorn.

Therein, someone enters into one view, someone into two, someone even into three; whether having entered into one, or having entered into two or three, one is indeed a person of wrong view with fixed bad rebirth, having reached the obstruction of the path to heaven and the obstruction of the path to liberation, unable to go even to heaven immediately after that individual existence, how much more to liberation. This being is called a stump in the round of rebirths, a guardian of the earth. But is he fixed in destiny in just one individual existence, or in another as well? He is fixed in destiny in just one; but by the power of habitual practice, even in another existence he delights in this or that view. For indeed, for one of such nature, for the most part, there is no emergence from such an existence.

103. "There are altogether no immaterial states" means the immaterial Brahma world does not exist in every respect. "Mind-made" means made of the consciousness of meditative absorption. "Perception-made" means perception-made through the perception of immaterial meditative absorption. "Is practising for disenchantment, dispassion, and cessation towards material forms only" - this person is either an obtainer or a reasoner. An obtainer means an obtainer of fine-material-sphere meditative absorption. For him there is no uncertainty regarding the fine-material-sphere, but there is regarding the immaterial-sphere world. He "I hear both those who say immaterial states exist and those who say they do not exist, but I do not know whether they exist or not. Having made the fourth meditative absorption the proximate cause, I shall produce immaterial-sphere meditative absorption. If the immaterial states exist, I shall be reborn there; if they do not exist, I shall be reborn in the fine-material-sphere Brahma world. Thus my unmistakable teaching will be unmistakable only and unfailing only" - thus he proceeds accordingly. But the reasoner has not attained meditative absorption; for him too there is no uncertainty regarding fine-material meditative absorption, but there is regarding the immaterial world. He "I hear both those who say immaterial states exist and those who say they do not exist, but I do not know whether they exist or not. Having done the preliminary work on a circular meditation object, having produced the fourth meditative absorption, having made that the proximate cause, I shall produce immaterial-sphere meditative absorption. If the immaterial states exist, I shall be reborn there. If they do not exist, I shall be reborn in the fine-material-sphere Brahma world. Thus my unmistakable teaching will be unmistakable only and unfailing only" - thus he proceeds accordingly.

104. "Cessation of existence" means Nibbāna. "Near to lust" means near to defilement in the round of rebirths through the influence of lust. "For bondage" means for the purpose of mental fettering through the influence of craving. "For delight" means for delight through the influence of craving and wrong view. "Is practising" means this person too is either an obtainer or a reasoner. An obtainer means an obtainer of the eight attainments. For him there is no uncertainty regarding the immaterial sphere, but there is regarding Nibbāna. He "I hear both that cessation exists and that it does not exist, but I myself do not know. Having made the attainment a foundation, I shall develop insight. If there is cessation, having attained arahantship, I shall attain final Nibbāna. If there is not, I shall be reborn in the immaterial sphere" - thus he proceeds. But the reasoner is not an obtainer of even a single attainment; yet for him there is no uncertainty regarding the immaterial sphere, but there is regarding the cessation of existence. He "I hear both that cessation exists and that it does not exist, but I myself do not know. Having done the preliminary work on a circular meditation object, having produced the eight attainments, I shall develop insight with the attainment as proximate cause. If there is cessation, having attained arahantship, I shall attain final Nibbāna. If there is not, I shall be reborn in the immaterial sphere" - thus he proceeds. Here one asks - "Let 'there is what is given' and so on be unmistakable for now, but how are 'there is not what is given' and so on unmistakable?" By way of grasping. For those have become called unmistakable because they have been grasped thus as "unmistakable, unmistakable."

105. "There are these four" is a separate connection. The proponent of nihilism, the proponent of noncausality, the proponent of the inefficacy of action, and the two who hold such views as "immaterial states do not exist" and "cessation does not exist" - these five persons are only the three persons above. The five beginning with the proponent of the doctrine of existence are only one, the fourth person. The Blessed One began this teaching to show this meaning. Therein, all is clear in itself as to meaning.

In the Papañcasūdanī, the commentary on the Majjhima Nikāya,

the commentary on the Apaṇṇaka Sutta is concluded.

The commentary on the first chapter is concluded.

2.

The Chapter on Monks

1.

Commentary on the Ambalaṭṭhikarāhulovāda Sutta

107. "Thus have I heard" - this is the Discourse on the Exhortation to Rāhula at Ambalaṭṭhikā. Therein, "was dwelling at Ambalaṭṭhikā" means he dwells developing solitude in the mansion so named "Ambalaṭṭhikā," which was built in the manner of a meditation house on the border of the Bamboo Grove monastery for the purpose of dwelling by those desiring seclusion. A thorn is sharp from the very time of its birth; just so, this venerable one too dwelt there developing solitude even during the time when he was a seven-year-old novice. "Having emerged from seclusion" means having emerged from fruition attainment. "A seat" means here there was already a seat ordinarily prepared; he dusted it off and set it up. "Water vessel" means in a water container. "Udakaṭṭhāne" is also a reading.

"He addressed the Venerable Rāhula" means he addressed him for the purpose of giving exhortation. For many teachings of the Teaching were given by the Blessed One to the Elder Rāhula. The Novice's Questions were spoken to the elder himself. Likewise the Rāhula Connected Discourses, the Greater Discourse on the Exhortation to Rāhula, the Shorter Discourse on the Exhortation to Rāhula, and this Discourse on the Exhortation to Rāhula at Ambalaṭṭhikā.

For this venerable one, at the age of seven, having taken hold of the Blessed One by the corner of his robe, begging for his inheritance saying "Give me my inheritance, ascetic," was handed over by the Blessed One to the Elder Sāriputta, the Generalissimo of the Teaching, and was given the going forth. Then the Blessed One, thinking "Young boys speak talk that is proper and improper; I shall give him exhortation," having addressed the boy Rāhula, saying "It is not proper, Rāhula, for a novice to speak pointless talk; you, while speaking, would speak such talk" - the ten questions with fifty-five answers not abandoned by all Buddhas - "One question, one synopsis, one explanation; two questions, etc. ten questions, ten synopses, ten explanations." "What is called one?" "All beings are sustained by nutriment, etc. What is called ten?" "One endowed with ten factors is called a Worthy One" - he spoke this Novice's Questions. Again he thought, "Young boys are fond of speaking falsehood; they say 'what was not seen was seen by us, what was seen was not seen by us'; I shall give him exhortation." For the purpose of easy recognition even by looking with the eyes, first showing four similes of the water vessel, then two similes of the elephant and one simile of the mirror, he spoke this discourse. Furthermore, having shown the turning away from craving regarding the four requisites, the abandoning of desire and lust regarding the five types of sensual pleasure, and the greatness of the decisive support of a good friend, he spoke the Rāhula Discourse. He spoke the Rāhula Connected Discourses to show that desire and lust should not be produced regarding existences at each and every point as it comes. "I am beautiful, my basis of beauty is pleasing" - he spoke the Greater Discourse on the Exhortation to Rāhula to show that desire and lust connected with the household life should not be produced in dependence on one's individual existence.

Therein, it should not be said that the Rāhula Discourse was spoken at such and such a time. For that was spoken by way of frequent exhortation. The Rāhula Connected Discourses were spoken from the time of being seven years old up to the time of being a newly ordained monk. The Greater Discourse on the Exhortation to Rāhula was spoken at the time of being an eighteen-year-old novice. The Shorter Discourse on the Exhortation to Rāhula was spoken at the time of being a newly ordained monk. Both the Boy's Questions and this Discourse on the Exhortation to Rāhula at Ambalaṭṭhikā were spoken at the time of being a seven-year-old novice. Among those, the Rāhula Discourse was spoken for the purpose of frequent exhortation; the Rāhula Connected Discourses for the purpose of the elder's grasping the embryo of insight; the Greater Exhortation to Rāhula for the purpose of dispelling desire and lust connected with the household life; the Shorter Exhortation to Rāhula was spoken for the purpose of making the elder attain arahantship at the time of the maturation of the fifteen qualities that ripen liberation. And with reference to this, the Elder Rāhula, speaking of the virtues of the Tathāgata in the midst of the community of monks, said this -

The Novice's Questions was spoken for the purpose of abandoning inappropriate speech; this Discourse on the Exhortation to Rāhula at Ambalaṭṭhikā was spoken for the purpose of not engaging in conscious lying.

Therein, "passasi no" means "passasi nu" (do you see?). "Paritta" means small. "Sāmañña" means the ascetic practice. "Nikkujjitvā" means having turned face downwards. "Ukkujjitvā" means having turned face upwards.

108. "Just as, Rāhula, a king's elephant" - this simile is stated for the purpose of showing a comparison for one who is without restraint in conscious lying. Therein, "with tusks as long as a plough-pole" means with tusks similar to the pole of a chariot. "Fully grown" means having grown up, accomplished in stature. "Well-born" means of good birth, accomplished in lineage. "Experienced in battle" means one who has previously entered battle. "Does work" means he kills by rolling over those who come and go. But regarding "with the front part of the body" and so on, with the front part of the body, first, he brings down the planks, porches, watchtowers, ramparts, and so on of the counter-army; likewise with the hind part of the body. The work called "with the head" means having determined "I shall crush this area," he turns back and looks; by just that much, even a hundred, even a thousand are split in two. The work called "with the ears" means striking with the ears and bringing down the arrows that come and go. The work called "with the tusks" means the piercing of opposing elephants, opposing horses, elephant drivers, horse riders, foot soldiers, and so on. The work called "with the tail" means the cutting and breaking with a long sword-staff or an iron pestle tied to the tail. "Yet he protects his trunk" means he protects the trunk by putting it into his mouth.

"Therein" means in that action of that elephant. "Not given up" means not relinquished; the elephant driver thinks "he sees victory for the others and defeat for us." "Does work with his trunk also" means having taken an iron club or an acacia pestle, he crushes an area of eighteen cubits all around. "Given up" means relinquished; the elephant driver thinks "now he fears nothing from anywhere among the elephant warriors and so on; he sees victory for us and defeat for the others." "I say there is no evil that he will not do" means there is no evil that should not be done by him, whether in the transgression of offences beginning with wrong-doing or in deeds such as matricide and so on. "Therefore, Rāhula" means since for one who consciously lies there is no evil that should not be done, therefore you should train thus: "I will not speak falsely even in jest or even for the sake of fun." "For the purpose of reviewing" means for the purpose of looking at; it means for the purpose of seeing whatever fault there is in the face. "Having reviewed, having reviewed" means having looked at, having looked at.

109. "Should certainly not be done" means it should definitively not be done. "You should withdraw" means you should turn back, you should not do it. "You should continue" means you should keep giving support, you should sustain it, you should do it again and again. "Training day and night" means training by night and by day.

111. "Should be felt troubled about" means one should be oppressed and afflicted. "Should be felt ashamed of" means one should be ashamed. "Should be felt disgusted with" means disgust should be produced as if having seen faeces. But because mental action is not a basis for confession, it is not said here "should be confessed." But in how many places should bodily action and verbal action be purified, and in how many places mental action? Bodily action and verbal action, to begin with, should be purified in one place, before the meal itself. For having done the meal duty, while seated at the day-quarters, one should review thus: "From the break of dawn up to my sitting in this place, is there in this interval any bodily action or verbal action of mine that is unpleasant to others?" If one knows that there is, what is fit for confession should be confessed, what is fit for disclosure should be disclosed. If there is not, one should dwell with that very joy and gladness. But mental action should be purified at this place of seeking almsfood. How? "Is there in me today, at the place of seeking almsfood, any desire or lust or aversion towards matter and so on?" If there is, one should determine by the mind itself: "I shall not do thus again." If there is not, one should dwell with that very joy and gladness.

112. "Ascetics or brahmins" means Buddhas or Individually Enlightened Ones or Tathāgata's disciples. "Therefore" means since in the past too they purified thus, in the future too they will purify, at present too they purify, therefore the meaning is that by you too, following their example, it should be trained thus. The remainder is clear everywhere. But this teaching the Blessed One concluded by way of a person who needs to be guided, as if taking the pinnacle with a fitting tremendous jewel of a heap of precious things raised up as far as the highest point of existence.

In the Papañcasūdanī, the commentary on the Majjhima Nikāya,

the commentary on the Ambalaṭṭhikarāhulovāda Sutta is concluded.

2.

Commentary on the Mahārāhulovāda Sutta

113. "Thus have I heard" - this is the Greater Discourse on the Exhortation to Rāhula. Therein, "followed closely behind" means not abandoning the sight, making the going uninterrupted, he followed from behind, again and again behind, by following in deportment. For at that time the Blessed One, placing foot after foot, went in front, again and again in front, with a graceful gait, and the Elder Rāhula, having become one who followed step by step after the One of Ten Powers, went behind, again and again behind.

Therein, the Blessed One shone like a noble bull elephant that had just emerged for the purpose of descending to a beautiful ground, having reached the middle of a sal grove in full bloom, and Rāhulabhadda was like a young elephant that had emerged behind the noble bull elephant. The Blessed One was like a maned lion that had emerged from a jewelled cave in the evening period and set out for his feeding ground, and Rāhulabhadda was like a young lion that had emerged following the lion, the king of beasts. The Blessed One was like a great tiger, powerful in fang, from a resplendent jungle thicket on a jewelled mountain, and Rāhulabhadda was like a young tiger following the tiger king. The Blessed One was like a supaṇṇa king that had emerged from a silk-cotton tree grove, and Rāhulabhadda was like a young supaṇṇa that had emerged behind the supaṇṇa king. The Blessed One was like a golden swan king that had sprung from Mount Cittakūṭa into the expanse of the sky, and Rāhulabhadda was like a young swan springing after the lord of swans. The Blessed One was like a great golden ship that had plunged into a great lake, and Rāhulabhadda was like a small boat following behind the golden ship. The Blessed One was like a wheel-turning monarch who had proceeded through the expanse of the sky by the power of the wheel treasure, and Rāhulabhadda was like the commander-jewel that had proceeded after the king. The Blessed One was like the king of stars that had traversed the sky free from clouds, and Rāhulabhadda was like the pure healing star that had followed along the path of the lord of stars.

The Blessed One too was born in the royal lineage of King Okkāka in the succession of Mahāsammata, and so too was Rāhulabhadda. The Blessed One too was born in a thoroughly pure family of the warrior caste, like milk poured into a conch shell, and so too was Rāhulabhadda. The Blessed One too went forth having abandoned the kingdom, and so too did Rāhulabhadda. The body of the Blessed One too, adorned with the thirty-two characteristics of a great man, was exceedingly captivating, like a jewelled archway raised in the cities of the gods, and like the coral tree in full bloom on every branch, and so too was that of Rāhulabhadda. Thus both accomplished in resolution, both gone forth from royalty, both of warrior-caste delicacy, both golden-coloured, both endowed with the marks, having entered upon one path, going in succession, they shone as if surpassing with their splendour the splendour of two discs of the moon, of two discs of the sun, of two Sakkas, Suyāmas, Santusitas, Sunimmitas, Vasavattīs, Great Brahmās, and so on.

There the Venerable Rāhula, while going behind the Blessed One, again and again behind, looked at the Tathāgata from the soles of his feet up to the tips of his hair above. He, having seen the charm and grace of the Blessed One's Buddha-appearance, thought: "The Blessed One is beautiful, with a body variegated with the thirty-two characteristics of a great man, like one who has reached the midst of scattered golden powder by virtue of being encircled by the fathom-radiance, like a golden mountain encircled by a lightning creeper, like a golden festooned post variegated with jewels drawn by mechanical strings, even though covered with a red rag-robe, like a golden mountain wrapped in a red blanket, like a golden festooned post adorned with coral creepers, like a golden shrine honoured with red lead powder, like a golden sacrificial post smeared with lac-colouring, like a full moon that has just risen at that very moment from amidst red clouds. Oh, the achievement of splendour of an individual existence equipped with the power of the thirty perfections!" Then, having looked at himself too - "I too am beautiful. If the Blessed One had exercised wheel-turning sovereignty over the four great continents, he would have given me the position next to the commander. This being so, the surface of the Indian subcontinent would have been exceedingly resplendent" - thus, in dependence on his individual existence, he produced desire and lust connected with the household life.

The Blessed One too, while still going in front, thought - "Rāhula's individual existence now has fully developed skin, flesh, and blood. For the time has come for the mind to spring towards enticing visual objects and other sense objects. With what does Rāhula spend his time in abundance?" Then, together with the adverting itself, like a fish in clear water, and like a facial reflection in a pure mirror surface, he saw that arising of consciousness in him. Having seen - "This Rāhula, being my own son, coming behind me, thinking 'I am beautiful, my basis of beauty is pleasing,' produces desire and lust connected with the household life in dependence on his individual existence. He has plunged into an unsuitable place, entered upon a side road, walks outside his proper resort, like a traveller who has lost his bearings, he goes in a direction where one should not go. But this defilement of his, growing within, will not allow him to see his own welfare as it really is, nor the welfare of others, nor the welfare of both. Thereafter it will cause him to take conception in hell, in the animal realm, in the sphere of ghosts, in the titan realm, and in the confinement of a mother's womb" - thus it will cast him down in the round of rebirths without discernible beginning. For this one -

Just as a great ship filled with many precious things, taking in water through a gap between broken planks, should not be looked upon with indifference even for a moment, and it is proper to close its opening with speed, just so this one too should not be looked upon with indifference. Before this mental defilement destroys the jewels of morality and so on within him, I shall restrain him at that very moment" - thus he formed the intention. But in such situations, there occurs for the Buddhas what is called the elephant-look. Therefore, like a golden image turned by a machine, having turned around with his entire body, he stood and addressed the good Rāhula. With reference to that, "Then the Blessed One, having looked back" and so on was said.

Therein, "whatever matter" and so on were explained in every way in the Visuddhimagga in the description of the aggregates. "This is not mine" and so on were stated in the Mahāhatthipadopama. Why does he ask "Only matter, Blessed One"? For him, it is said - Having heard "all matter - this is not mine, this I am not, this is not my self" - The inference arose: "The Blessed One says that all matter should be seen thus with insight wisdom; but how should one proceed regarding feeling and so on?" Therefore, standing on that inference, he asks. For this Venerable Rāhula was skilled in method; when it was said "this should not be done," he penetrates by a hundred inferences or by a thousand inferences that "this too should not be done, this too should not be done." Even when it is said "this should be done," the same method applies.

For this venerable one was eager to train; right early he would scatter a handful of sand in the precincts of the perfumed chamber - "Today may I receive this much exhortation, this much censure from the perfectly Self-awakened One, from my preceptor." The perfectly Self-awakened One too, when establishing him in the foremost position - "This is the foremost, monks, of my disciples who are monks eager to train, namely Rāhula" - thus he established him having made him foremost in training itself. That venerable one too roared that very lion's roar in the midst of the community of monks -

Then the Blessed One, since not only matter alone, but feeling and so on too should be seen thus, therefore said "Matter too, Rāhula" and so on. "Ko najja" means "who indeed today." It is said that this occurred to the elder: "The perfectly Self-awakened One, having known the desire and lust dependent on my individual existence, did not speak a talk by way of method saying 'Such a thought should not be thought by an ascetic'; he did not send a messenger saying 'Go, monk, tell Rāhula: do not think such a thought again.' But standing right in my presence, like one seizing a thief with his goods by the topknot, he gave the exhortation of the Fortunate One face to face. And the exhortation of the Fortunate One is indeed rare even in incalculable cosmic cycles. Having received an exhortation face to face from such a Buddha, what wise person of intelligent birth will today enter the village for almsfood?" Then this venerable one, having abandoned the task of food, turned back from the very place where, while standing, the exhortation had been received, and sat down at the foot of a certain tree. The Blessed One too, having seen that venerable one turning back, did not say thus - "Do not turn back yet, Rāhula, it is time for your almsround." Why? For thus it occurred to him - "Let him for today consume the deathless food of mindfulness directed to the body."

"The Venerable Sāriputta saw" means going afterwards when the Blessed One had gone, he saw. For this venerable one, it is said, when dwelling alone there was one duty, and when dwelling together with the Blessed One there was another. For when the two chief disciples dwell alone, then right early, having swept the lodging, having attended to their toilet, having entered a meditative attainment, having sat down, they go on the alms round according to their own mind's preference. But the elders dwelling together with the Blessed One do not do thus. For then the Blessed One, surrounded by the community of monks, goes on the alms round first. When he had gone, the Elder, having departed from his own lodging - "In a place where many dwell, all are either able or not able to make everything pleasing" - having gone here and there, he sweeps any unswept place. If there is rubbish not thrown away, he throws it away. Where drinking water should be placed, if there is no drinking water stand, he places a drinking water pot. Having gone to the presence of the sick, "Friends, what shall I bring for you, what is desired by you?" He asks. Having gone to the presence of the newly ordained young monks - "Be delighted, friends, do not be discontented; the Buddha's Dispensation has practice as its essence," he exhorts. Having done thus, last of all he goes on the alms round. Just as a wheel-turning monarch, wishing to go somewhere, surrounded by his army, departs first, and the adviser treasure, having arranged the divisions of the army, departs afterwards; so the Blessed One, the wheel-turning monarch of the Good Teaching, surrounded by the community of monks, departs first, and the General of the Dhamma, who has become the adviser treasure of that Blessed One, having performed this duty, departs last of all. He, having thus departed, on that day saw Rāhulabhadda seated at the foot of a certain tree. Therefore it was said "going afterwards, he saw."

Then why did he direct him to mindfulness of breathing? Because it was suitable for his sitting posture. The Elder, it is said, without even considering "The Blessed One has taught this one the material meditation subject," having thought "In whatever manner this one is seated, motionless and unbound, this meditation subject is suitable for this sitting posture of his," spoke thus. Therein, "mindfulness of breathing" shows: having comprehended the in-breath and out-breath, having produced therein the fourfold or fivefold meditative absorption, having developed insight, attain arahantship.

"Is of great fruit" - how great is its fruit? Here a monk, devoted to mindfulness of breathing, seated on just one seat, having exhausted all mental corruptions, attains arahantship; being unable to do so thus, at the time of death he becomes one who attains arahantship simultaneously; being unable to do so thus, having been reborn in the heavenly world, having heard the Teaching from a young god who teaches the Teaching, he attains arahantship; having missed that, when a Buddha has not yet arisen, he realises individual enlightenment; not realising that, in the presence of Buddhas he becomes one of quick direct knowledge, like the Elder Bāhiya and others - thus it is of great fruit. "Of great benefit" is a synonym for that very thing. And this too was said -

Seeing this great fruitfulness, the Elder directs his co-resident pupil therein.

Thus the Blessed One the material meditation subject, and the Elder mindfulness of breathing - both having told the meditation subject, departed; Rāhulabhadda was left behind right in the monastery. The Blessed One, even though knowing his state of being left behind, neither himself took solid and soft food and went, nor sent it by the hand of the Elder Ānanda, nor gave a sign to King Pasenadi, Anāthapiṇḍika, and others. For having received merely a sign, they would have brought a carrying-pole meal. And just as the Blessed One, so too the Elder Sāriputta did nothing. The Elder Rāhula was without food, without a meal. But for that venerable one - Not even the thought arose "The Blessed One, even though knowing me left behind in the monastery, neither himself came having taken his own received almsfood, nor sent it by the hand of another, nor gave a sign to people; my preceptor too, knowing my state of being left behind, likewise did nothing" - from where then would he generate, on account of that, either an inferiority complex or arrogance? But the very meditation subject told by the Blessed One, both before the meal and after the meal - "Thus too matter is impermanent, thus too it is suffering, thus too it is foul, thus too it is non-self" - having attended to it continuously, like one churning fire, in the evening period he thought - "I have been told by my preceptor 'Develop mindfulness of breathing'; shall I not carry out his word? For one who does not carry out the word of one's teacher and preceptor is called difficult to admonish. There is no affliction harder than the arising of reproach 'Rāhula is difficult to admonish, he does not carry out even his preceptor's word'" - wishing to ask about the method of meditation, he went to the presence of the Blessed One. To show that, "Then the Venerable Rāhula" and so on was said.

114. Therein, "from seclusion" means from solitude. "Whatever, Rāhula" - why? The Blessed One, when asked about mindfulness of breathing, teaches the material meditation subject. For the purpose of abandoning desire and lust regarding matter. For thus it occurred to him - "Desire and lust have arisen in Rāhula in dependence on his individual existence, and previously the material meditation subject was spoken to him in brief. Now too I shall, by forty-two aspects, having removed desire for and having disassembled the individual existence, bring the desire and lust based upon it to the state of non-arising." Then why did he expand the space element? For the purpose of showing derivative materiality. For previously only the four primary elements were spoken of, not derivative materiality. Therefore, by this means, he expanded the space element in order to show that. Furthermore, matter delimited by internal space also becomes obvious.

Here, however, what should be said regarding the first four elements, that has been stated in the Mahāhatthipadopama itself.

118. Regarding the space element, "having the nature of space" means having gone to the state of space. "Grasped" means taken, adhered to; the meaning is deposited in the body. "Ear-hole" means the opening of the ear not touched by flesh, blood, and so on. The same method applies also to the nose-hole and so on. "By which" means by which hole. "Swallows" means makes enter inside; for from the binding of the tongue up to the membrane of the stomach, in human beings there is a hollow place measuring a span and four finger-breadths. With reference to that, this was said. "Where" means in whatever place. "Remains" means is established. For in human beings, the membrane of the stomach is large, the size of a cloth water-strainer. With reference to that, this was said. "Passes out below" means by which it exits below. The intestine is thirty-two cubits in length, crooked in twenty-one places. With reference to that, this was said. "Or whatever else" - by this he shows the extremely subtle space that has gone between the skin, flesh, and so on, and that exists in the form of pores of the hair. The remainder here too should be understood by the same method as stated regarding the solid element and so on.

119. Now, describing the characteristic of his such-like quality, he said beginning with "like the earth." For one who is not lustful and not averse towards desirable and undesirable things is called such-like by name. "Agreeable and disagreeable" - here, the eight types associated with consciousness accompanied by greed are called agreeable, and the two types associated with consciousness of displeasure are called disagreeable. "Will not remain obsessing the mind" means these contacts, having arisen, will not be able to remain having seized your mind as if taking it into a closed fist, obsessing it; thinking "I am beautiful, my basis of beauty is pleasing," desire and lust will not arise again in dependence on individual existence. In "faeces" and so on, faeces itself is "faeces-matter." Thus everywhere.

"Not established anywhere" means not established in even one among earth, mountains, trees, and so on; for if it were established on the earth, when the earth breaks apart it would break apart together with it; when a mountain falls it would fall together with it; when a tree is cut it would be cut together with it.

120. "Friendliness, Rāhula" - why did he begin this? For the purpose of showing the cause of the such-like quality. For previously the characteristic of the such-like quality was shown, but it is not possible to become such-like without a cause, nor does anyone become such-like by name through these reasons: "I am born of a noble family, I am very learned, I am an obtainer, kings, viceroys, chief ministers and so on associate with me, I am such-like"; but one becomes so through the meditation on friendliness and so on - thus he began this teaching for the purpose of showing the cause of the such-like quality.

Therein, "developing" means for one who is causing to reach either access or absorption. "Whatever anger" means whatever irritation towards beings, that will be abandoned. "Harming" means injuring beings with the hand and so on. "Discontent" means longing regarding secluded resting places and highly wholesome mental states. "Aversion" means the defilement of being struck against beings and activities wherever and whatever they may be. "Foulness" means access and absorption regarding the bloated and so on. And this meditation on foulness regarding the bloated and so on has already been spoken of in detail in the Visuddhimagga. "Lust" means lust for the five strands of sensual pleasure. "Perception of impermanence" means the perception conascent with the observation of impermanence. Or this is indeed insight itself; though not perception, it is called perception under the heading of perception. "The conceit 'I am'" means the conceit "I am" regarding matter and so on.

121. Now, expanding the question asked by the elder, he said beginning with "mindfulness of breathing." Therein, this meditation subject and the meditation development and the meaning of the Pāḷi together with the talk on benefits, all in every way, have been expanded in the Visuddhimagga in the description of recollections. This teaching the Blessed One concluded by way of a person who needs to be guided.

In the Papañcasūdanī, the commentary on the Majjhima Nikāya,

the commentary on the Mahārāhulovāda Sutta is concluded.

3.

Commentary on the Cūḷamālukya Sutta

122. "Thus have I heard" - this is the Mālukyaputta Discourse. Therein, "of Mālukyaputta" means of the elder so named. "Set aside and rejected" means wrong views are not to be declared - thus they were both set aside and rejected. "Tathāgata" means a being. "That does not please me" means that non-declaration does not please me. "Having rejected the training" means having refused the training.

125. "Being who, whom do you reject" means either a requester might reject the one requested, or the one requested might reject the requester. You are neither a requester nor one requested; so now, being who, whom do you reject? This is the meaning.

126. "Pierced he would be" means he would be pierced by a man standing in the enemy army. "With thick smearing" means with a thick coating. "Physician" means a doctor. "Surgeon" means the extraction of darts, denoting the discourse on surgical cutting. "Of swallow-wort" means having taken the bark of the swallow-wort plant, they make a bowstring. Therefore it was said "of swallow-wort." "Of the smooth" means of bamboo strips. Even for hemp and milky sap plants, they make them just from bark strips. Therefore it was said "whether of hemp or of the milky sap plant." "Wild" means grown among mountain shrubs, river shrubs, and so on. "Cultivated" means planted and grown; made having taken a reed from a reed grove. "Sithilahanu" means of a bird so named. "Of a bherava" means of a black lion. "Of a semhārassa" means of a monkey. "Thus it is not" means the meaning is that when there is such a view, it does not exist.

127. "There is indeed birth" means when there is such a view, there is simply no abiding by the holy life, but birth indeed exists. Likewise, he shows "ageing, death, and so on." "Those I" means "those of which I." "Destruction" means striking down, ruin. The intention is: for my disciples, being wearied of these, attain Nibbāna right here.

128. "Therefore" means since this is undeclared, and only the four truths have been declared by me, therefore - this is the meaning. "Because, Mālukyaputta, this is not connected with the goal" means this wrong view or this declaration is not based upon reason. "Not fundamental to the holy life" means it is not even the mere beginning of the holy life, not even the mere preliminary morality. In the passage beginning with "not to disenchantment," it is not for the purpose of becoming disenchanted with the round of rebirths, or for the purpose of becoming dispassionate, or for the cessation of the round of rebirths, or for the purpose of the appeasement of lust and so on, or for the purpose of directly knowing the phenomena that should be directly known, or for the purpose of the highest enlightenment reckoned as the four paths, or for the purpose of the realisation of the unconditioned Nibbāna. "Because this" means this declaration of the four truths. "Fundamental to the holy life" means the foundation of the holy life, the former proximate cause. The remainder should be understood by the method of the opposite of what has been stated. This teaching too the Blessed One concluded by way of a person who needs to be guided.

In the Papañcasūdanī, the commentary on the Majjhima Nikāya,

the commentary on the Cūḷamālukya Sutta is concluded.

4.

Commentary on the Mahāmālukya Sutta

129. "Thus have I heard" - this is the Greater Discourse on Mālukya. Therein, "lower" means belonging to the lower portion, conducive to rebirth in sensual existence. "Mental fetters" means bondages. "To whom indeed" means to which god or human being do you remember them as having been taught? Did you alone hear it, and no one else? "Underlies" means it underlies through not having been abandoned. That which underlies is called a mental fetter.

And here, the mental fetter was asked about by the Blessed One, and the mental fetter itself was answered by the elder as well. Even this being so, a fault was imputed by the Blessed One regarding his statement. If one asks why? Because the elder held such a view. For this was his view: "One is called connected with mental defilements only at the moment of their occurrence; at other moments, one is unconnected." Therefore a fault was imputed to him by the Blessed One. Then the Venerable Ānanda thought - "This teaching of the Teaching was begun by the Blessed One through his own natural inclination, thinking 'I shall teach the Teaching to the community of monks,' but it has been disrupted by this unwise monk. Come, let me, having requested the Blessed One, have the Teaching taught to the monks." He did thus. To show that, "When this was said, the Venerable Ānanda" and so on was said.

Therein, "obsessed by identity view" means seized by identity view, overpowered by it. "Overcome by identity view" means followed by identity view. "Escape" means the escape from views is Nibbāna; he does not understand that as it really is. "Not removed" means not dispelled, not driven away. "Lower mental fetter" means it is called a lower mental fetter. The same method applies to the remaining terms as well. The bright side is clear in meaning only. But here, from the statement "it is abandoned with its underlying tendencies," some say "the mental fetter is one thing, the underlying tendency is another." For just as when "food with vegetables" is said, the vegetables are different from the food, so from the statement "with underlying tendencies," there must be an underlying tendency different from the prepossession of identity view - this is their view. They should be rejected by such expressions as "having covered up to the head" and so on. For there is no person different from the head. And furthermore, there might be - "If the mental fetter itself is the underlying tendency, this being so, the reproof using the simile of the young child would have been wrongly imputed by the Blessed One to the elder." It was not wrongly imputed. Why? "Because he held such a view" - this has been explained in detail. Therefore, it should be understood that the Blessed One said "it is abandoned with its underlying tendencies" with reference to this meaning: that very same mental defilement is a mental fetter in the sense of binding, and an underlying tendency in the sense of not having been abandoned.

132. In "having cut through the bark" and so on, this is the correlation of the simile: For attainment should be seen as like the cutting of the bark, insight as like the cutting of the softwood, and the path as like the cutting of the substance. But "practice" is fitting as a mixture of mundane and supramundane. "So should they be seen" means persons of such a nature should be seen thus.

133. "Through seclusion from clinging" means by seclusion from clinging. By this, seclusion from the five types of sensual pleasure is stated. "Through the abandoning of unwholesome mental states" - by this, the abandoning of the mental hindrances is stated. "Through the cessation of bodily inertia" - by this, the cessation of bodily laziness is stated. "Quite secluded from sensual pleasures" means having been without sensual pleasures through seclusion from clinging. "Secluded from unwholesome" means having been without the unwholesome through the abandoning of unwholesome mental states and through the cessation of bodily inertia. "Whatever is there" means whatever collection of mental states beginning with matter and so on arises there within the very moment of the attainment itself and originated by the attainment. "Those mental states" means the mental states beginning with matter and so on stated by the method beginning with "pertaining to matter." "As impermanent" means not as permanent. "As suffering" means not as happiness. In the terms beginning with "as a disease": as a disease in the meaning of illness; as a boil in the meaning of inner corruption; as a dart in the meaning of being pierced and in the meaning of generating suffering; as misery in the meaning of suffering; as an affliction in the meaning of disease; as alien in the meaning of not being one's own; as disintegrating in the meaning of crumbling; as empty in the meaning of being without a being; as non-self in the meaning of not being a self. Therein, by the two terms "as impermanent" and "as disintegrating," the characteristic of impermanence is stated; by the six beginning with "as suffering," the characteristic of suffering; by the three "as alien, as empty, as non-self," the characteristic of non-self.

"He from those mental states" means he, from those five-aggregate mental states within the attainment that have been seen by having thus applied the three characteristics. "Turns away the mind" means he withdraws the mind, releases it, removes it. "Focuses" means first, the insight consciousness focuses on the unconditioned, deathless element by way of hearing, by way of praise, by way of the Scriptures, and by way of description, thus: "This is peaceful, Nibbāna." The path consciousness does not speak thus: "This is peaceful, this is sublime" merely by way of making Nibbāna its object; but the meaning is that penetrating it in this manner, one focuses the mind there. "He, steady in that" means steady by that insight which has the three characteristics as its object. "Attains the elimination of mental corruptions" means he attains it by developing the four paths in due order. "By that very lust for mental states" means by desire and lust for the mental states of serenity and insight meditation. For one who is able to utterly consume desire and lust regarding serenity and insight meditation attains arahantship; one who is unable becomes a non-returner.

"Whatever is there pertaining to feeling" - but here matter is not included. Why? Because it has been transcended. For this one, having below attained the fine-material-sphere meditative absorption and having transcended matter, has attained the immaterial-sphere attainment - thus matter has been transcended even by means of serenity; and having below thoroughly contemplated matter and having gone beyond it, now contemplates the immaterial - thus matter has been transcended even by means of insight. Moreover, in the immaterial-sphere of existence there is altogether no matter at all - with reference to that too, matter is not included here.

"Then why now" - he asks: what am I asking? For one going by means of serenity, unified focus of mind is the responsibility; he is called liberated in mind. For one going by means of insight, wisdom is the responsibility; he is called liberated by wisdom - here the elder has no uncertainty. This is just the intrinsic nature of things; but among those going by means of serenity alone, one is called liberated in mind, one liberated by wisdom. Among those going by means of insight too, one is called liberated by wisdom, one liberated in mind - he asks: what is the reason here?

"I say it is the difference in faculties" means I say it is the diversity of faculties. This is what is meant: you, Ānanda, did not fulfil the ten perfections and penetrate omniscience; therefore this is not obvious to you. But I penetrated it; therefore this is obvious to me. For here the diversity of faculties is the reason. For indeed, among those proceeding by means of serenity alone, for one monk unified focus of mind is the responsibility; he is called liberated in mind. For one, wisdom is the responsibility; he is called liberated by wisdom. And among those proceeding by means of insight alone, for one, wisdom is the responsibility; he is called liberated by wisdom. For one, unified focus of mind is the responsibility; he is called liberated in mind. The two chief disciples attained arahantship through the responsibility of serenity and insight. Among them, the General of the Dhamma became one liberated by wisdom, and the Elder Mahāmoggallāna one liberated in mind. Thus it should be understood that the difference in faculties is the reason here. The remainder is clear everywhere.

In the Papañcasūdanī, the commentary on the Majjhima Nikāya,

the commentary on the Mahāmālukya Sutta is concluded.

5.

Commentary on the Bhaddāli Sutta

134. "Thus have I heard" - this is the Bhaddāli Discourse. Therein, "food at one sitting" means eating food at one before-meal time; the meaning is "the meal to be eaten." "Freedom from illness" and so on are expanded in the Simile of the Saw. "I am not able" means I am not able. "There would be remorse, there would be regret" means eating thus, "Shall I indeed be able to live the holy life for as long as life lasts, or indeed not?" - thus there would be regret and remorse for me. This is the meaning. "Having eaten a portion" means the elders of old, it is said, having put food into the bowl, when ghee was given, having eaten just a little while hot with the ghee, having washed their hands, having taken out the remainder outside, having sat down in a place pleasant with shade and water, they eat. The Teacher said this with reference to that. But Bhaddāli thought - "If, having once filled the bowl, having eaten the given food, having again washed the bowl, having filled it with cooked rice, having taken what was obtained outside, he were to eat in a place pleasant with shade and water, thus it would be suitable; otherwise who is able?" Therefore he said "Even thus, venerable sir, I am not able." It is said that this one, in the past, in the immediately preceding birth, was reborn in the realm of crows. Crows are indeed greatly hungry by nature. Therefore he was known as the "Hunger Elder." But while he was still crying out, the Blessed One, having crushed and overpowered him - "Whatever monk should eat or consume solid food or soft food at the improper time, there is an expiation" - thus he laid down the training rule. Therefore it was said "Then the Venerable Bhaddāli, etc. declared his lack of endeavour."

"As one who" means just as anyone else who does not fulfil the training, even while dwelling in the same monastery, would not come into the presence of the Teacher, just so he did not come. This is the meaning. He did not go to the attendance upon the Blessed One, nor to the place of teaching the Teaching, nor to the discussion pavilion, nor did he proceed along a single almsfood-round path. At whichever family the Blessed One sat down, he did not even stand at its door. If the Blessed One went to his dwelling place, he, having known beforehand, went elsewhere. It is said that this son of good family had gone forth through faith and was pure in morality. Because of that, no other thought arose in him - "I indeed, for the sake of my belly, have obstructed the Blessed One's laying down of a training rule; something unsuitable has been done by me" - this alone was his thought. Therefore, even while dwelling in the same monastery, out of shame he did not come into the presence of the Teacher.

135. "Are doing robe-making work" means people gave cloth for robes to the Blessed One; having taken that, they are making robes. "This fault" means this occasion, this offence; the meaning is: pay close attention to the reason for having refused when the Teacher was laying down a training rule. "More difficult" means for indeed, having completed the rains retreat and when monks have departed to the various directions, they ask "Where did you stay?" When they say "We stayed at Jeta's Grove," they become questioners: "Friend, which Jātaka did the Blessed One relate during this rainy season, which discourse, which training rule did he lay down?" Thereupon they will say: "He laid down the training rule on eating at the improper time; one elder named Bhaddāli refused it." Having heard that, monks - They say: "That the Blessed One should be refused when laying down a training rule is inappropriate and without reason." Thinking thus: "This fault of yours, having become well-known among the public, will become difficult to remedy" - they said thus. Furthermore, other monks too, having performed the invitation ceremony, will come to the Teacher's presence. Then you will convene the Community, saying "Come, friends, be companions to me as I ask forgiveness of the Teacher." There, visiting monks will ask: "Friend, what has this monk also done?" Thereupon, having heard this matter, they will say: "A serious thing has been done by the monk; that he should refuse the One of Ten Powers - this is inappropriate." Thinking thus too: "This offence of yours, having become well-known among the public, will become difficult to remedy" - they said thus. Or else the Blessed One, having performed the invitation ceremony, will depart on a journey; then you will convene the Community at each place you go for the purpose of asking forgiveness of the Blessed One. There, monks dwelling in the various directions will ask: "Friend, what has this monk done?" etc. Thinking "it will become difficult to remedy" - they said thus.

"He said this" means thinking "Something improper was done by me, but the Blessed One, without clinging even to great faults, will accept my transgression," he spoke this statement beginning with "A transgression overcame me, venerable sir." Therein, "transgression" (accaya) means offence. "Overcame me" (maṃ accagamā) means it occurred having surpassed and overpowered me. "May he accept" (paṭiggaṇhātu) means may he pardon. "For the sake of restraint in the future" (āyatiṃ saṃvarāya) means for the purpose of restraint in the future, for the purpose of not committing again such an offence, fault, and stumbling. "Truly" (taggha) means categorically. "And this occasion too was not understood by you, Bhaddāli" (samayopi kho te, bhaddāli) shows that, Bhaddāli, there is one reason that was fitting to be understood by you, but that too was not penetrated by you, not observed.

136. In the passage beginning with "liberated in both ways," the follower of the Teaching and the faith-follower are the two persons possessing the path lasting one mind-moment. However, it is not proper even for the Blessed One to command these seven noble persons thus, and even if commanded by the Blessed One, it is not proper for them to do thus. But this was said by way of supposing an impossibility, for the purpose of showing the easy-to-admonish nature of noble persons and for the purpose of showing the difficult-to-admonish nature of the Elder Bhaddāli.

"Were you at that time one liberated in both ways" - why did he begin this teaching? For the purpose of subduing Bhaddāli. For this is the intention here: Bhaddāli, these seven noble persons are worthy of offerings in the world, masters in my Dispensation; when I am laying down a training rule, if there were a reason fitting to be obstructed, it would be proper for them to obstruct. But you are an outsider from my Dispensation; when I am laying down a training rule, it is not proper for you to obstruct.

"Empty, hollow" means inwardly void and hollow due to the absence of noble qualities; in the authoritative expression, nothing exists. "You make amends according to the Teaching" means you act in accordance with how the Teaching is established; the meaning is "you asked forgiveness." "We accept it from you" (taṃ te mayaṃ paṭiggaṇhāma) means we forgive that offence of yours. "For this is growth, Bhaddāli, in the Noble One's discipline" means this, Bhaddāli, is called growth in the Noble One's discipline, in the Dispensation of the Buddha, the Blessed One. Which? Having seen the transgression as a transgression, having made amends according to the Teaching, and undertaking restraint in the future. But making the teaching based on the standpoint of a person, he said: "Whoever, having seen a transgression as a transgression, makes amends according to the Teaching, and commits to restraint in the future."

137. "The Teacher blames" means having heard "A monk named so-and-so, a resident of such and such a monastery, a co-resident pupil of such and such an elder, a pupil of such and such a one, has entered the forest to produce supramundane states" - "What is the use of forest dwelling for him, who does not fulfil the training in my instruction?" - thus he blames. The same method applies to the remaining terms as well. But here the deities not only blame, but having shown a frightful object, they also make the appearance of fleeing. "He himself blames himself" means when he reflects on his morality, the defiled state becomes obvious, the mind runs about, and does not cling to the meditation subject. He, remorseful, thinking "What is the use of forest dwelling for one such as me?" rises and departs. "He himself blames himself" means he is blamed by himself; or this itself is the reading. The bright side should be understood by the method opposite to what was stated. "He, quite secluded from sensual pleasures" and so on up to "thus realizes" - this was said for the purpose of illustration.

140. "They forcibly again and again take action" means even for trifling faults, having censured them, they take action again and again. "Not thus" means even for great offences, just as with the other, they do not thus forcibly take action. He, it is said, expects assistance even from the community of monks, saying "Friend Bhaddāli, do not worry, such things happen, come and ask forgiveness of the Teacher," and also from the Teacher's presence, by sending some monk and having him summoned to his own presence, saying "Bhaddāli, do not worry, such things happen." Then, having thought "I have not been consoled even by the community of monks, nor even by the Teacher," he spoke thus.

Then the Blessed One, in order to show that both the community of monks and the Teacher exhort only one who is fit to be exhorted, and not the other, said beginning with "Here, Bhaddāli, a certain." Therein, "evades the issue with another issue" and so on are expanded in the Anumāna Sutta. "He does not behave properly" means he does not conduct himself even in proper conduct. "He is not subdued" means he does not conduct himself in conforming duty, but takes only the opposing way. "He does not make amends" means he does not conduct himself in the duty of making amends; he is not one in whom desire has arisen, very quickly hastening for the purpose of emergence from the offence. "Therein" means in that act of being difficult to admonish on his part. "One who habitually commits offences" means one who commits offences without interruption. "Full of offences" means the time when he is with offence is much, and the time when he is pure, without offence, is little - this is the meaning. "Is not quickly settled" means it is not quickly settled; it becomes a long thread. The experts in monastic discipline say to one who has come at the time of foot-washing: "Go, friend, it is the time for duties." To one who has come again, thinking it is the right time, having said "Go, friend, it is the time for your dwelling, go, friend, it is the time for giving recitation to novices and others, it is our bathing time, the time for attending upon the elders, the time for washing the face" and so on, they dismiss the one who has come whether during the daytime or during the night-time. Even when it is said "At what time, venerable sir, will there be an opportunity?" having said "Go, friend, you know only this one matter; such and such an elder who is an expert in monastic discipline is drinking softening medicine, such and such a one is taking a purgative, why are you in a hurry?" and so on, they make it a long thread indeed.

141. "Is quickly settled" means it is quickly settled; it does not become a long thread. Monks who have taken up zeal - "Friends, this monk is compliant; for those dwelling in the countryside, dwelling places, sitting places, and so on in lodgings near a village are not comfortable, and the alms round too is difficult; let us quickly settle his legal case" - having assembled together, having rehabilitated him from the offence, they establish him in the pure end.

142. "One who occasionally commits offences" means he commits an offence from time to time. Although he is one who has shame and is regular, because of his being difficult to admonish, however, the monks proceed with him in the same way.

144. "Carries on merely through faith, merely through affection" means he sustains himself with a trifling amount of household-based faith and a trifling amount of household-based affection towards his teachers and preceptors. For this going forth is like the taking of conception; a newly gone forth one, not knowing the virtue of the going forth, sustains himself with a mere measure of affection towards his teachers and preceptors; therefore such ones should be treated kindly. For having received even a trifling amount of kind treatment, those established in the going forth will become great ascetics who have attained direct knowledge. By this much of a narrative, this very thing was shown by the Blessed One: "They exhort one who is fit to be exhorted, not the other."

145. "Became established through final knowledge" means they became established in arahantship. "When beings are declining" means when practice is declining, beings are said to be declining. "When the Good Teaching is disappearing" means when the Good Teaching of practice is disappearing. For the Good Teaching of practice too, when there are no beings who fulfil the practice, is said to disappear. "Corrupting conditions" means mental corruptions persist in these, thus they are corrupting conditions. In which both those pertaining to the present life and those pertaining to the future life - censure by others, remorse, murder, imprisonment and so on, as well as mental corruptions that are particular forms of suffering in the realms of misery - indeed persist. The meaning is: because those are the cause of them. The explanation here is: as long as those corrupting conditions, which are transgression-prone phenomena, do not appear in the monastic community, the Teacher does not lay down a training rule for disciples.

Having thus shown the inappropriate time, in order to show again the appropriate time, he said beginning with "But when, Bhaddāli." Therein, "when" means whenever, the meaning is "at which time." The remainder should be understood in accordance with what has already been stated. Or the meaning here in brief is this - At whatever time faults of transgression that have come to the designation of "corrupting conditions" appear in the monastic community, then the Teacher lays down a training rule for disciples. Why? For the warding off of those very faults of transgression reckoned as corrupting conditions.

Having thus stated that the non-arising of corrupting conditions is the inappropriate time for laying down training rules, and that their arising is the appropriate time, now in order to show the time of non-arising and the time of arising of those conditions, he said beginning with "Certain corrupting conditions do not appear here, Bhaddāli." Therein, "greatness" means the state of being great. For as long as the monastic community has not attained greatness by way of elders, newly ordained, and those of middle standing, lodgings are sufficient, and certain corrupting conditions do not arise in the Dispensation. But when greatness is attained, those arise, and then the Teacher lays down a training rule. Therein, the training rules laid down when the monastic community had attained greatness are -

"Whatever monk should share a sleeping place with one not fully ordained for more than two or three nights, there is an expiation. Whatever nun should ordain annually, there is an expiation. Whatever nun should ordain two in one year, there is an expiation."

They should be understood by this method.

"The highest gain" means the peak of material gain. For as long as the monastic community has not attained the highest gain, corrupting conditions do not arise dependent on material gain. But when it is attained, they arise, and then the Teacher lays down a training rule -

"Whatever monk should give with his own hand solid food or soft food to a naked ascetic or to a wandering ascetic or to a female wandering ascetic, there is an expiation."

For this training rule was laid down when the monastic community had attained the highest gain.

"The highest fame" means the highest of fame. For so long as the monastic community has not attained the highest fame, corrupting conditions do not arise dependent on fame. But when it has attained it, they arise; then the Teacher lays down a training rule: "For drinking spirits and liquor, an expiation." For this training rule was laid down when the monastic community had attained the highest fame.

"Great learning" means the state of being very learned. For so long as the monastic community has not attained great learning, corrupting conditions do not arise. But when it has attained great learning, since persons who, having learnt one collection, two collections, or even five collections, emerging unwisely, comparing one thing with another by their flavour, explain the Teacher's instruction contrary to the Teaching and contrary to the monastic discipline, then the Teacher - "Whatever monk should say thus: 'Thus I understand the Teaching taught by the Blessed One' etc. even if a novice should say thus" - by such a method lays down a training rule.

"Has attained long standing" - here, "they know the nights" - thus "of long standing." They know many nights beginning from the day of one's own going forth; the meaning is "those who went forth long ago." The state of those of long standing is "long standing." Therein, it should be understood that when the monastic community had attained long standing, a training rule was laid down concerning Upasena Vaṅgantaputta. For that venerable one, having seen monks giving full ordination to those with less than ten rains retreats, himself with one rains retreat gave full ordination to a co-resident pupil. Then the Blessed One laid down a training rule: "One should not, monks, give full ordination to one with less than ten rains retreats. Whoever should give full ordination, there is an offence of wrong-doing." When the training rule had been thus laid down, again monks, foolish and inexperienced, gave full ordination saying "from ten years seniority, from ten years seniority." Then the Blessed One laid down a further training rule: "One should not, monks, give full ordination by one who is foolish and inexperienced. Whoever should give full ordination, there is an offence of wrong-doing. I allow, monks, an experienced monk who is competent, with ten rains retreats or more than ten rains retreats, to give full ordination." Thus at the time of attaining long standing, two training rules were laid down.

146. "I taught the exposition of the Teaching with the simile of the thoroughbred colt" means I taught the Teaching by making a simile of a young thoroughbred. "Therein" means in that helpless state. "Indeed, Bhaddāli, this alone is not the cause" means this state of being one who does not fulfil the training alone is not the one cause.

147. "Trains it in the bridle" means he trains it by means of the bit-binding and so on, in the placing upon the mouth, to hold the neck up well. By "wrigglings" and so on, he spoke of the conduct of unruliness. For all these are mutual synonyms. "In that state" means in that conduct of unruliness. "Becomes quenched" means he becomes free from unruliness; the meaning is he gives up that unruliness. "In the yoke" means in the placing of the yoke, for the purpose of thoroughly taking hold of the yoke.

"Stepping in order" means the lifting up and setting down of all four feet all at once by a single stroke. For the enemy army, standing in a pit, having taken a sword, cut the feet of the horse as it approaches. At that time, thinking "This one will lift up all four feet all at once by a single stroke," they perform this training by the method of rope-binding. "In circling" means he trains in circling so that while seated on the horse one is able to pick up a weapon fallen on the ground, for the purpose of doing thus. "In prancing" means in treading the earth with the very tips of the hooves. For in making an incursion at night, so that the sound of footsteps is not heard, for that purpose, having given a signal at one place, they train it to walk on the very tips of the hooves only. With reference to that, this was said. "In speed" means in swift conveyance. "Dhāve" is also a reading. For the purpose of fleeing when there is one's own defeat, and for the purpose of seizing by pursuing one who is fleeing, he performs this training. "In charging" means in charging; for at the time of battle, when elephants are trumpeting the cry of a heron, or when horses are neighing, or when chariots are resounding, or when warriors are making acclamations, this training is performed for the purpose of entering the enemy army without fearing that noise.

"In the king's qualities" means in the qualities to be known by the king. King Kūṭakaṇṇa, it is said, had a horse named Guḷavaṇṇa. The king, having gone out through the eastern gate, thinking "I shall go to Cetiyapabbata," arrived at the bank of the Kalambanā river. The horse, standing on the bank, did not wish to descend into the water. The king, having addressed the horse-trainer - "Alas, the horse trained by you does not wish to descend into the water," he said. The teacher - "The horse is well-trained, Sire. For his mind is thus: 'If I descend into the water, the tail-hair will get wet; when the tail-hair is wet, water might fall on the king's limbs.' Thus, out of fear of letting water fall on your body, he does not descend. Have the tail-hair held up," he said. The king had it done so. The horse, having descended swiftly, went to the far shore. For this purpose, this training is performed. "In the royal lineage" means in the lineage of royal horses. And this is the lineage of royal horses: even with their bodies cut and broken by such a blow, without letting the rider fall to the enemy army, they carry him out to safety. The meaning is: for this purpose he performs the training.

"In the highest speed" means in the achievement of speed; he trains it so that it has the highest speed - this is the meaning. "In the highest horsemanship" means in the state of being the highest horse; he trains it so that it is the highest horse - this is the meaning. Therein, by nature only the highest horse deserves the training of the highest horse, not another. And only through the training of the highest horse does a horse proceed to the highest speed, not through another.

Herein is this story - It is said that a certain king, having obtained a Sindh colt, without knowing its Sindh nature, gave it to a trainer saying "Train this one." The trainer too, not knowing its Sindh nature, subjects it to the training exercises of bean-fed hack horses. It, because of the unsuitability to itself, does not proceed with the training. He, being unable to tame it, had it sent back saying "This is a fraudulent horse, great king."

Then one day, a certain young man who had formerly been a horse-trainer, while going carrying his preceptor's belongings, having seen it roaming on the back of the moat - "Venerable sir, this is a priceless Sindh colt," he told his preceptor. If the king were to know, he would make it a state horse. The elder said - "The king holds wrong view, dear son; perhaps he might gain confidence in the Buddha's teaching. Tell the king." He went, - "Great king, there is a priceless Sindh colt," he said. Has it been seen by you, dear son? "Yes, great king." What is proper to receive? Your golden plate for eating, your food for eating, your drink for drinking, your perfumes, your garlands. The king had everything given. The young man, having had them taken, departed.

The horse, having just smelled the perfume, thinking "Methinks there is a trainer who knows my qualities," having raised its head, stood looking about. The young man, having gone, snapped his fingers saying "Eat the food." The horse, having come, ate the food on the golden plate and drank the drink. Then, having anointed it with perfumes and having adorned it with royal ornaments, he snapped his fingers saying "Go forward, go forward." It, having gone ahead again and again before the young man, stood at the place of the state horse. The young man - "This, great king, is your priceless Sindh colt; have it looked after for a few days by this very procedure," having said this, he departed.

Then, after the elapse of a few days, having come, you will see the horse's power, great king. Very well, teacher, standing where shall I watch? Go to the park, great king. The king, having had the horse taken, departed. The young man, having snapped his fingers, gave a signal to the horse saying "Go around this tree." The horse, having sprung forward, went around the tree and came back. The king saw it neither going nor coming. Was it seen by you, great king? Not seen, dear son. Having said "Place a ceremonial staff leaning against this tree," he snapped his fingers saying "Take the ceremonial staff and come." The horse, having sprung forward, took it with its mouth and came back. Seen, great king. Seen, dear son.

Again he snapped his fingers: "Walk along the top of the park wall and come back." The horse did so. "Have you seen, great king?" Not seen, dear son. Having had a red woollen blanket brought and having had it bound to the horse's feet, he gave the same signal. The horse, having leaped up, went round about along the top of the wall. It appeared on the top of the park wall like the flame-tip of a firebrand being swung by a strong man. The horse, having gone, stood nearby. Seen, great king. Seen, dear son. He gave the signal: "Go round about along the top of the wall of the royal bathing pond."

Again he gave the signal: "Having descended into the pond, walk about on the lotus petals." Having descended into the pond and having walked over all the lotus petals, it came back; not even a single petal was either untrodden or split or cut or broken. Seen, great king. Seen, dear son. Having snapped his fingers, he held out that palm of his hand towards it. Supported by its own element, having leaped, it stood on the palm of his hand. "Seen, great king?" Seen, dear son. Thus a highest horse indeed proceeds to the highest speed for the highest training.

"In the highest softness of speech" means with gentle speech. For with gentle speech, "Dear one, do not worry, you will become the king's state horse, you will receive royal food and so on" - thus the highest horse training should be carried out. Therefore it was said "in the highest softness of speech." "Fit for a king's use" means the king's enjoyment. "Is reckoned as a factor of the king himself" means wherever the king goes, like a hand, like a foot, it must go without being left behind. Therefore it goes by the reckoning of "a factor," or it is one factor among the four divisions of the army.

"With the right view of one beyond training" means with the right view of the fruition of arahantship. Right thought and the rest too are just associated with that. Right knowledge is just the right view stated before. But setting aside the eight fruition factors, the remaining mental states should be understood as liberation. The remainder is clear everywhere. But this teaching was concluded by taking the pinnacle of arahantship by way of a person who understands quickly.

In the Papañcasūdanī, the commentary on the Majjhima Nikāya,

the commentary on the Bhaddāli Sutta is completed.

6.

Commentary on the Laṭukikopama Sutta

148. "Thus have I heard" - this is the Discourse on the Simile of the Quail. Therein, "to that jungle thicket" - this Elder Mahā Udāyī too entered for almsfood together with the Blessed One and returned together with him. Therefore it should be understood that he approached the jungle thicket to which the Blessed One was approaching. "Remover" means one who takes away. "Bringer" means one who brings. "Having emerged from seclusion" means having emerged from fruition attainment.

149. "Yaṃ bhagavā" means at the time when the Blessed One. "Iṅgha" is an indeclinable particle used in the sense of command. "Alteration" means alteration of mind. And that indeed was not dependent on the Blessed One, but it should be understood that it arose dependent on sumptuous food thus: "Not obtaining such sumptuous food, how shall we sustain ourselves?" "Once in the past" - by this he shows the superior nature of the evening meal. "Curry ingredients" means what is to be brought as curry - fish, meat, bamboo shoots, and so on. "We shall eat in unity" means we shall eat together. "Preparations" means specially prepared solid foods. "All those at night" means all those preparations are at night only, but during the day they are few, limited, and slight. For human beings, even having sustained themselves during the day with rice gruel, conjey, and so on, at night they eat according to their ability and as sumptuously as possible.

"Once again in the past" - by this he shows the danger in eating at night at the improper time. Therein, "in the dark of the night" means in thick darkness. "Young men" means thieves. "Who had done their deed" means those who had done their thieving deed. It is said that thieves who had done their deed, having invoked their deity and the deed having been accomplished, for the purpose of making an offering to that deity, kill people and take their throats' blood and so on. They, thinking that if other people were being killed there would be an uproar, and that no one would be searching for a renunciant, seize monks and kill them. With reference to that, this was said. "Those who had not done their deed" means those who, at the time of coming from the forest to the village, wished to make an oblation beforehand for the purpose of accomplishing their deed. "Invites to sexual misconduct" means she invites to sexual intercourse thus: "Come, monk, for just one night, having eaten right here, having stayed here, having enjoyed the pleasures, you will go tomorrow."

"Once again in the past" - by this he relates an incident seen by himself. "By a flash of lightning" means at the moment of a lightning flash. "Let out a cry" means made a loud sound. "Abhumme" - "bhū" means growth, "abhū" means non-growth; the meaning is "destruction is upon me." "A goblin indeed has come upon me" means a goblin has indeed come to devour me. "Ātumārī mātumārī" - here "ātu" means father, "mātu" means mother. This is what is meant - Whoever has a father or a mother, the mother and father, having somehow or other raised him saying "He is our little son," having given whatever solid and soft food, make him lie down in one place. He thus does not walk for almsfood at night. But your mother and father are dead, methinks; therefore you walk about thus.

150. "Just so" means just so, not seeing any benefit, without any reason at all. "They said thus" means he said it censuring. Therein, "they said" means they say. "What then of this" means on account of this trifle, what indeed is to be said? Should one not be as if not seeing, as if not hearing? "Insignificant thing" means of a small trifle. "This ascetic is too scrupulous" means this ascetic is excessively scrupulous, like one grinding butter, like one cutting through a lotus stalk thread with a saw, he over-exerts, he makes excessive effort. "Eager to train" means eager to train like Sāriputta, Moggallāna and others, and they establish displeasure towards them. For it occurs to them thus: "If these were to say 'This is a trifle, remove it, Blessed One,' would the Teacher not remove it? But without speaking thus, having surrounded the Blessed One and seated, saying 'Thus it is, Blessed One, good, Blessed One, please lay down a rule, Blessed One,' they obtain even greater endeavour." Therefore they establish displeasure towards them.

"Of them" means of those certain foolish men. "That" means that trifle to be abandoned. "A gross log" means it is like a great piece of wood bound to the neck. "An Indian quail, a little bird" means a cātaka bird. It is said that having cried a hundred cries and having danced a hundred dances, it takes food once. But having seen it settled on the ground from the sky, cowherds and others bind it with a rotting creeper for the purpose of amusement. With reference to that, this was said. "Awaits" means approaches. "For that, of her" means that bond of rotting creeper, because of her small body and because of her little strength, is called a powerful bondage; like a great coconut-palm rope, it is difficult to break. "Of them" means of those foolish men, because of weakness of faith and because of weakness of wisdom, it is called a powerful bondage; even a mere matter of wrong-doing is difficult to abandon, like a great case of expulsion.

151. "Of what is to be abandoned in the bright side" means what is there to be said by the Blessed One on account of this trifle to be abandoned, of which the Blessed One has declared the abandoning. Is it not the case that, even having known the Blessed One's intention thus, it is still to be abandoned - this is the meaning. "Living at ease" means without eagerness. "Subdued" means with hair fallen down; not with hair raised upwards through fear of what is to be abandoned. "Living on what is given by others" means those whose livelihood is given by others; the meaning is they sustain themselves by what is obtained from others. "Dwelling with a mind become like a deer" means having stood on the side of not looking back, they dwell. For a deer, having received a blow, without forming the intention "I shall go to a human habitation and obtain medicine or wound oil," having received the blow, enters a forest without villages, places the struck spot underneath, lies down, and when it has become comfortable, rises and goes. Thus deer stand on the side of not looking back. With reference to this, it was said "dwelling with a mind become like a deer." "For that, of that" means that thong bondage, because of that noble elephant's great body and great strength, is called a feeble bondage. Like a rotting creeper, it is easy to break. "That of theirs" means for those sons of good family, because of the greatness of their faith and because of the greatness of their wisdom, even a great case of expulsion is easy to abandon, as if it were a mere case of wrong-doing.

152. "Poor" means possessed of poverty. "Penniless" means without possessions. "Destitute" means not wealthy. "Little house" means a small dwelling. "Broken and collapsed" means one whose house sticks, having become detached from the ridge-pole, are stuck on the circular frame, and having become detached from the circular frame, are stuck on the ground. "Open to crows" means where, when sitting inside thinking "We shall eat something," there is no separate door function, and crows enter from here and there and surround them. For bold crows, even at the time of fleeing, depart and flee by the very place where they are facing. "Not of the highest quality" means not of the highest quality like the house of those possessing merit. "Little cot" means a small bed made of bamboo slips. "Broken and collapsed" means sunken and raised. "Grain and seeds" means grain and seeds. Therein, "grain" means kudrūsaka grain. "Seeds" means species of seed such as gourd seeds, pumpkin seeds, and so on. "Not of the highest quality" means not of such quality as the pure seed of fragrant rice and so on belonging to those possessing merit. "Little wife" means a wretched wife. "Not of the highest quality" means with a basket-shaped head, with pendulous breasts, with a big belly, hideous like a goblin. "Asceticism" means the state of being an ascetic. "I would indeed be that man who" means I would indeed be a man who, having shaved off hair and beard, would go forth.

"He would not be able" means he, even having thought thus, having gone home - He investigates: "Going forth is indeed focused on material gain, difficult to do, difficult to approach; having walked for almsfood in even seven or eight villages, one may have to return with the bowl as if unwashed; being unable to sustain myself thus, when I have come back again, a dwelling place must be sought; materials of grass, creepers, and timber are indeed difficult to assemble together - what shall I do?" Then that little house appears to him like the Vejayanta mansion. Then, having looked at the little cot - He thinks: "When I have gone, they will dismantle this and make it firewood for the oven; the legs, the frame, the bamboo slips and so on would have to be obtained again - what shall I do?" Then that appears to him like a royal bed. Then, having looked at the grain pot - "When I have gone, this wife will eat this grain together with this one and that one. When I have come back again, a livelihood would have to be obtained - what shall I do?" he thinks. Then that appears to him like twelve hundred and fifty storehouses. Then, having looked at the woman - He thinks: "When I have gone, some elephant keeper or horse keeper or whoever will seduce her; when I have come back again, a female cook would have to be obtained - what shall I do?" Then she appears to him like a beautiful goddess. With reference to this, "He would not be able" and so on was said.

153. "Groups of gold coins" means hundreds of gold coins. "Accumulation" means an accumulation made through continuity. "Groups of grain" means hundreds of cartloads of grain.

154. "Udāyī, there are these four persons" - what does this show here? Above, "they abandon that very thing, they do not abandon that very thing" - those who abandon and those who do not abandon were shown by way of categories, not analysed individually. Now, just as a man who has gone for the purpose of collecting building materials, having cut trees in succession, then having turned back and having abandoned the crooked ones, takes only those suitable to be brought to the work, just so, he began this teaching in order to show that, having discarded those who do not abandon, having made them negligible, the persons who abandon are four.

"For the abandoning of clinging" means for the abandoning of these clingings: the clinging of aggregates, the clinging of mental defilements, the clinging of volitional activities, and the clinging of types of sensual pleasure. "Connected with clinging" means running after clinging. "Thoughts" - here, "they run" means they move along, thus "sara." "They think about" thus "saṅkappā." By both terms, only applied thoughts are spoken of. "Occur" means they overcome, they operate having submerged. "Bound" means connected with mental defilements. "Difference in faculties" means diversity of faculties. "Sometimes, on rare occasions" means after a long time has passed. "Through forgetfulness of mindfulness" means by forgetfulness of mindfulness. "Falling" means the falling onto the iron cauldron. By this much, three categories have been shown: "does not abandon, abandons, quickly abandons." Among those, four persons do not abandon, four persons abandon, four persons quickly abandon.

Therein, a worldling, a stream-enterer, a once-returner, and a non-returner - these four persons do not abandon. Let alone the worldlings and so on not abandoning, how does the non-returner not abandon? For he too, as long as there is craving for existence in him, so long he delights "Oh, what happiness! Oh, what happiness!" Therefore he does not abandon. But these very same four persons abandon. Let the stream-enterers and so on abandon, but how does the worldling abandon? For one who has begun insight, when mental defilements have suddenly arisen through forgetfulness of mindfulness, having aroused a sense of urgency thinking "A mental defilement has arisen in a monk such as me!" having exerted energy, having developed insight, he uproots the mental defilements by the path. Thus he abandons. Those very same four quickly abandon. Therein, in this discourse, in the Mahāhatthipadopama, and in the Indriyabhāvanā - in these discourses, although the third turn is taken, the question should be understood as spoken of by the second turn only.

"Clinging is the root of suffering" - here the five aggregates are called clinging. "That is the root of suffering" - thus having understood, he is without clinging by way of the clinging of mental defilements; the meaning is without grasping, without craving. "Liberated in the extinction of clinging" means liberated by way of object in Nibbāna, the elimination of craving.

155. Having thus expanded the four persons, now those who abandon - "these by name abandon this many mental defilements." Those who do not abandon too - in order to show "these by name do not abandon this many mental defilements," he said beginning with "There are, Udāyī, these five types of sensual pleasure." Therein, "filthy happiness" means impure happiness. "Ignoble happiness" means happiness cultivated by the ignoble. "Should be feared" means one should fear both the attainment and the result of this happiness. "Happiness of renunciation" means happiness gone forth from sensuality. "Happiness of solitude" means happiness secluded from company and from mental defilements. "Happiness of peace" means happiness for the purpose of the appeasement of lust and so on. "Happiness of highest enlightenment" means happiness for the purpose of the arising of highest enlightenment reckoned as the path. "Should not be feared" means one should not fear either the attainment or the result of this happiness; it should indeed be developed.

156. "I call perturbable" means I say it is motion, movement, agitation. "And what is perturbable there" means and what is perturbable there. "This is perturbable there" means those applied and sustained thought that have not ceased, this is perturbable there. The same method applies also in the second and third meditative absorptions. "I call imperturbable" means I say this fourth meditative absorption is immobility, unshakeableness, without trembling.

"I call 'not enough'" means I say it is not to be made an object of attachment; it shows that craving-attachment should not be produced here. Or alternatively, "not enough" means incomplete; I say that the conclusion "this much is enough" should not be made. "Even of the plane of neither-perception-nor-non-perception" means I speak of the abandoning even of such a peaceful attainment. "Subtle or gross" means small or great, of little blame or of great blame. The remainder is clear everywhere. But the teaching was concluded with the pinnacle of arahantship by way of a person who needs to be guided.

In the Papañcasūdanī, the commentary on the Majjhima Nikāya,

the commentary on the Laṭukikopama Sutta is completed.

7.

Commentary on the Cātuma Sutta

157. "Thus have I heard" - this is the Cātumā Discourse. Therein, "at Cātumā" means in the village so named. "About five hundred monks" means five hundred monks who had recently gone forth. The elders, it is said, thought - "These sons of good family have gone forth without even having seen the One of Ten Powers; we shall show them the Blessed One; having heard the Teaching in the presence of the Blessed One, they will become established each according to their own decisive support." Therefore they came bringing those monks. "Exchanging friendly greetings" means making friendly welcome talk beginning with "I hope, friend, it is bearable." "Preparing lodgings" means having asked about the dwelling places of their own respective teachers and preceptors, having opened the doors and windows, having taken out the beds, small chairs, mats made of stalks, and so on, having shaken them out, and setting them up in their proper places. "Setting in order their bowls and robes" means storing away the ascetic's requisites thus: "Venerable sir, place this bowl of mine here, this robe, this small dish, this water vessel, this walking stick."

"Making loud sounds and great sounds" means making an indistinguishable sound that was loud because of rising upwards, and great because of being spread out. "Like fishermen, methinks, at a fish haul" means a great multitude, having assembled at the place where fishermen had placed their fish baskets - "Give me another fish here, give me a piece of fish, a large one was given to him, a small one to me" - thus they make loud sounds and great sounds. With reference to that, this was said. Even when a net is cast for the purpose of catching fish, at that place both the fishermen and others make a great sound, saying "It has entered, it has not entered, it is caught, it is not caught." With reference to that too, this was said. "I dismiss" means I send away. "You should not dwell near me" explains: you, having come to the dwelling place of a Buddha such as me, make such a great sound; dwelling according to your own nature, what fitting conduct would you do? There is no business of dwelling near me for those such as you. Among them, not even a single monk was able to say "The Blessed One would dismiss us merely on account of a great sound" or anything else whatsoever; all, accepting the Blessed One's word, having said "Yes, venerable sir," departed. But this occurred to them: "We came thinking 'We shall see the Teacher, we shall hear a talk on the Teaching, we shall dwell in the presence of the Teacher.' But having come to the presence of such a venerable Teacher, we made a great sound; this is our own fault; we have been dismissed; it was not obtained by us to dwell in the presence of the Blessed One, nor to look upon his golden-coloured body, nor to hear the Teaching with his sweet voice." They, having become overcome with strong displeasure, departed.

158. "They approached" - it is said that those Sakyans saw those monks seated right there even at the time of their arrival. Then this occurred to them - "Why indeed have these monks turned back just after entering? We shall find out the reason for that" - having thought thus, they approached those monks. "Well then" is an indeclinable particle used in the sense of release. "Where then are you going?" means you, having just now come, where are you going? Is there some misfortune for you, or for the One of Ten Powers? But for those monks - although there was this verbal evasion: "Friends, we came for an audience with the Blessed One; the Blessed One has been seen by us; now we are going to our own dwelling place," yet without resorting to such a pretext, having reported just as it really was, they said: "The Community of monks has been dismissed by the Blessed One, friends." But those kings were bearers of the yoke in the Dispensation; therefore they thought - "When five hundred monks depart together with the two chief disciples, the Blessed One's following will diminish; we shall make an effort for their return." Having thought thus, they said beginning with "If so, venerable ones." Even among those monks, not even a single monk turned back saying "We have been dismissed merely on account of a great sound; we did not go forth because we were unable to make a living"; but all equally accepted, saying "Yes, friends."

159. "May he delight in" means may he delight in, wishing for the coming of the Community of monks. "May he greet" means may he greet, producing the thought thus "let the Community of monks come." "Helped" means helped by material assistance and by assistance in the Teaching. "Alteration" means there might be an alteration of confidence, thinking "we do not obtain an audience with the One of Ten Powers." "Change" means for those falling away through alteration of confidence, there might be the alteration of change. "For young seeds" means for young crops. "There might be alteration" means at the time for watering, for those not obtaining water, there might be alteration through the state of withering; having dried up, there might be change through reaching the state of withering. But for a calf, the withering through thirst for milk is called alteration; having withered, death is called change.

160. "The Blessed One has been inspired to confidence": the Elder, it is said, while seated right there, saw with the divine eye that Brahmā had come, heard the sound of the request with the divine ear-element, and understood with the knowledge of others' mental states the Blessed One's state of being pleased. Therefore - Thinking "Going when being summoned by having sent some monk is not convenient; we shall go only when the Teacher himself sends," he spoke thus. "Living at ease" means having become without eagerness in other duties. "Pleasant abiding in the present life" means he says "Thus it occurred to me: 'Methinks the Blessed One, devoted to the abiding in fruition attainment, wishes to dwell; he will now dwell according to his own preference.'" "We too now" means we, while exhorting others, have been thrown out from the dwelling; what is the use of our exhorting others? He explains: "Now we too shall dwell just with pleasant abiding in the present life." The Elder failed in this matter and did not understand his own state of being burdened with responsibility. For this community of monks is the burden of both great elders; therefore, restraining him, the Blessed One said beginning with "Wait." The Elder Mahāmoggallāna, however, understood his own state of being burdened with responsibility. Therefore the Blessed One gave him applause.

161. "There are these four, monks" - why did he begin? There are four dangers in this Dispensation. Whoever is fearless of them is able to become established in this Dispensation. He began this teaching in order to show that the other, however, is not able. Therein, "for one entering the water" means a person entering the water. "The danger of crocodiles" means the danger of alligators. "The danger of fierce fish" means the danger of ferocious fish.

162. "This is a designation for wrath and anguish": for just as one who has entered external water, having sunk in the waves, dies, thus in this Dispensation, having sunk in wrath and anguish, he leaves the monastic community. Therefore wrath and anguish is stated as "danger of waves."

163. "This is a designation for gluttony": for just as one who has entered external water, having been bitten by a crocodile, dies, thus in this Dispensation, having been consumed by gluttony, he leaves the monastic community. Therefore gluttony is said to be "the danger of crocodiles."

164. "With body unguarded" means having become one whose body is unguarded by means of swaying the head and so on. "With speech unguarded" means having become one whose speech is unguarded by means of speaking gross words and so on. "With mindfulness not established" means not having established mindfulness of the body. "Unrestrained" means unclosed. "This is a designation for these five types of sensual pleasure": for just as one who has entered external water, having sunk in a whirlpool, dies, thus one who has gone forth in this Dispensation, having sunk in the whirlpool of the five types of sensual pleasure, leaves the monastic community. Therefore the five types of sensual pleasure are called "danger of whirlpools."

165. "Assails" means makes weary, causes to wither. "With the assailing of lust" means with a mind assailed by lust. "This is a designation for womankind": for just as one who has entered external water, having encountered a fierce fish and received a blow, dies, thus in this Dispensation, having encountered a woman, with sensual lust having arisen, he leaves the monastic community. Therefore womankind is stated as "danger of fierce fish."

But having feared these four dangers, just as for one not going down into the water there is no benefit in dependence on the water, and he is thirsty with thirst for water and has a body soiled with muddy dirt, just so for one not going forth in the Dispensation having feared these four dangers, there is no benefit in dependence on this Dispensation, and he is thirsty with the thirst of craving and has a mind defiled by the dust of mental defilements. But just as for one going down into the water without fearing these four dangers there is the benefit of the kind described, thus for one who has gone forth in the Dispensation without fearing these there is also the benefit of the kind described. But the Elder said: "Having feared the four dangers, one not entering the water is not able to cut through the stream and reach the far shore; not fearing and entering, one is able. Just so, having feared and not going forth in the Dispensation, one is not able to cut through the stream of craving and see the far shore of Nibbāna; but not fearing and going forth, one is able." The remainder is clear everywhere. But this teaching was concluded by way of a person who needs to be guided.

In the Papañcasūdanī, the commentary on the Majjhima Nikāya,

the commentary on the Cātuma Sutta is completed.

8.

Commentary on the Naḷakapāna Sutta

166. "Thus have I heard" - this is the Naḷakapāna Discourse. Therein, "at Naḷakapāna" means in the village so named. Formerly, it is said, our Bodhisatta, reborn in a monkey womb, a large-bodied monkey king attended by many thousands of monkeys, wandered at the foot of a mountain. And he was wise, of great merit. He exhorted his following thus - "At this foot of the mountain, dear ones, there are poisonous fruits, there are ponds occupied by nonhuman spirits. You should eat only fruits that have been eaten before, and drink only waters that have been drunk before. Herein there is no need for you to ask me. But fruits not eaten before and waters not drunk before - without asking me, do not eat them, do not drink them."

They, one day, while roaming about, having gone to another foot of a mountain, having taken their food, looking for drinking water, having seen a pond occupied by a nonhuman spirit, without drinking hastily, having surrounded it on all sides, sat down looking for the arrival of the Great Being. The Great Being, having come, said "Why, dear ones, do you not drink the water?" "We are looking for your arrival." "Good, dear ones" - searching for footprints all around, he saw only footprints gone down, not footprints come out, and having seen, he understood "There is danger." And at that very moment, the nonhuman spirit born there, having parted the water in two, rose up - a water demon with a white face, blue belly, red hands and feet, with great fangs, with crooked teeth, deformed, hideous. He speaks thus: "Why do you not drink the water? Drink the sweet water. Why do you listen to this one's words?" The Great Being said - "Are you a nonhuman spirit dwelling here?" "Yes," he said. "Do you get those who go down here?" "Yes, I get them, and I shall devour all of you." "You will not be able to, demon." "But will you drink the water?" "Yes, we shall drink." "That being so, not even one of you will escape." "We shall drink the water, and we shall not come under your control" - having had a single reed brought, having taken it at the end, he blew, and the whole became one hollow tube. Having sat down right on the bank, he drank the water, and having had separate reeds brought for the remaining monkeys, having blown them, he gave them. All drank the water while the demon was watching. And this too was said -

From that time onwards, up to this very day, the reeds in that place have only one hollow. For including this one, in this cosmic cycle there are four wonders lasting for the duration of the cosmic cycle - the image of a hare on the moon, the arrest of fire's advance at the place of the declaration of truth in the Quail Birth Story, the non-raining of the rain god at the dwelling place of the parents of Ghaṭikāra the potter, and the single-hollow nature of the reeds on the bank of that pond. Thus that pond, because drinking water was drunk through a reed, obtained the name Naḷakapāna. At a later time, a village was established in dependence on that pond, and for that too the name Naḷakapāna came to be. With reference to that, "at Naḷakapāna" was said. "In a palāsa grove" means in a kiṃsuka grove.

167. "Truly we, venerable sir" means definitively we, venerable sir, are delighting. They explain that others too who delight in your Dispensation, having been just like us, are delighting.

In "indeed not driven by kings" and so on, one person, having committed an offence against the king, runs away. The king asks: "Where, friend, is so-and-so?" "He has fled, Sire." He says: "Even in the place where he has fled he will not escape from me, but if he were to go forth, he would escape." Some friend of his, having gone and having reported that news to him, says: "If you wish to live, go forth." He, having gone forth, goes about protecting his life. This is called one driven by kings.

But one person goes about cutting the root of thieves. The thieves, having heard, say: "He does not know the state of our wanting him; we shall make him know." He, having heard that news, runs away. The thieves, having heard "He has fled," say: "Even in the place where he has fled he will not escape from us, but if he were to go forth, he would escape." He, having heard that news, goes forth. This is called one driven by thieves.

But one person, having consumed much debt, oppressed and afflicted by that debt, runs away from that village. The creditors, having heard, say: "Even in the place where he has fled he will not escape from us, but if he were to go forth, he would escape." He, having heard that news, goes forth. This is called one oppressed by debt.

But one who, frightened by one or another fear among those beginning with fear of the king, being afflicted and distressed, having departed and gone forth, is called one oppressed by fear. One who, being unable to live during famines and so on, has gone forth, is called one overcome by livelihood; the meaning is overcome, overpowered by livelihood. But among these, not even one has gone forth for these reasons; therefore he said beginning with "indeed not driven by kings."

"Seclusion" means having become secluded, having been separated. This is what is meant - The rapture and happiness reckoned as the first and second meditative absorptions, which is to be attained by one secluded from sensual pleasures and unwholesome mental states - if, secluded from sensual pleasures, secluded from unwholesome mental states, he does not attain rapture and happiness, or does not attain something more peaceful by way of the upper two meditative absorptions and the four paths, then these states beginning with covetousness remain obsessing his mind. Therein, "discontent" means longing regarding highly wholesome mental states. "Weariness" means the state of laziness. Thus, having shown that for one who, having gone forth, is unable to perform the task of one gone forth, these seven evil mental states, having arisen, overpower his mind, now, showing that the very one whose mind these mental states remain obsessing is also unable to perform the task of an ascetic, he again said "seclusion, Anuruddha" etc. "or something more peaceful than that."

Having thus shown the dark side, now in order to show the bright side by the same method, he said again beginning with "seclusion." Its meaning should be understood by the method already stated.

168. "After reflection" means having known. "One thing" means a certain thing. "Uses" means he makes use of what is fit to be used. The same method applies to the remaining terms as well. "Declares the rebirths" - let him declare regarding one who is capable of rebirth, but how does he declare regarding one who is incapable of rebirth? By saying that for one who is incapable of rebirth there is no conception in a further existence, he is said to declare regarding rebirths.

"For the purpose of deceiving people" means for the purpose of astonishing people. "For the purpose of flattering people" means for the purpose of persuading the public. "Thus may people know me" means the public will know me thus, thus a reputation will arise for me among the public - for this reason too he does not declare. This is the meaning. "With lofty inspiration" means those with great satisfaction.

169. "And that venerable one" means that venerable one who has attained final Nibbāna, of this venerable one who is still established. In "of such morality" and so on, morality and the rest should be understood as a mixture of mundane and supramundane. "Of such teachings" - here, however, by "teachings" mental states pertaining to concentration are intended. "There is comfortable dwelling" means for one who is fulfilling the practice fulfilled by that monk, having realised the fruition of arahantship, there is comfortable dwelling through the dwelling in fruition attainment; for one who is unable to attain arahantship, even while practising and fulfilling the practice, it is indeed called comfortable dwelling by name. By this method, the meaning should be understood in all instances.

In the Papañcasūdanī, the commentary on the Majjhima Nikāya,

the commentary on the Naḷakapāna Sutta is completed.

9.

Commentary on the Goliyāni Sutta

173. "Thus have I heard" - this is the Goliyāni Discourse. Therein, "of coarse conduct" means of weak conduct, of gross conduct, expectant regarding requisites, like the Elder Mahārakkhita. When he, it is said, was seated at the supporting family, the attendant said: "I have given a robe to such and such an elder, venerable sir." "Well done by you, in giving a robe to one who dwells having considered that very thing." "I will give to you too, venerable sir." "You will do well, to one who is considering that very thing," he said. This too was such gross conduct. "Deferential" means with one who is senior; one should not dwell making oneself the senior. "At his own pleasure" means dwelling according to one's own wish, dwelling without restraint.

"Not encroaching" means not having encroached, not having intruded. Therein, whoever, when two great elders are seated on both sides, without asking their permission, sits down pushing against them with his robe or with his knee, this one is called sitting having encroached. But without doing thus, having stood near one's own allotted seat, when it is said "Sit down, friend," one should sit down. If they do not say so, having asked permission "I am sitting down, venerable sir," one should sit down. From the time of asking permission, whether it is said "Sit down" or not said, it is proper to sit down. "I will not prevent" - here, whoever, having gone beyond his own allotted seat, sits down in the place where the juniors would reach, this one is called one who prevents junior monks from a seat. For when he has thus sat down, the junior monks, grumbling "He does not let us sit down," either stand or wander about seeking a seat. Therefore one should sit down only at one's own allotted seat. Thus one does not prevent.

"Even the fundamentals of conduct" means even the mere practice of the duty of the fundamentals of conduct. "Not too early" means one should not enter too early in the morning, one should not return too late in the day; one should enter and depart together with the community of monks only. For one who enters too early in the morning and departs too late in the day, the duties of the shrine courtyard, the Bodhi-tree courtyard, and so on decline. Having washed the face early in the morning, cutting through spider webs, brushing off dew drops, having entered the village, having sought rice gruel, sitting right within the village until the time for almsfood, engaging in various kinds of pointless talk, having done the meal duty, having departed during the day, one has to return to the monastery at the time when monks wash their feet. "One should not visit families before the meal or after the meal" - by one who guards this training rule: "Whatever monk, having been invited, with food, without asking permission from a monk who is present, should visit families before the meal or after the meal, except at the right time, there is an expiation" - in its analysis it is said that one should not visit before the meal and after the meal. "He is agitated and fickle" means he is one whose nature is restlessness, and is endowed with the fickleness of a young boy, as stated thus: decorating robes, decorating bowls, decorating lodgings, or the playing with and adorning of this foul body.

"One should be wise" means one should be endowed with practical wisdom in matters that need to be done such as robe-making and so on. "In the higher teaching and higher discipline" means exertion should be made in the Canon of the higher teaching and the Canon of monastic discipline, both by way of the Pāḷi text and by way of the commentary. For at the very minimum limit, in the higher teaching, it is not proper without the Dhammahadaya Vibhaṅga together with the dyad and triad matrices. But in the monastic discipline, it is not proper without the two Pātimokkhas well determined together with the judgment of valid and invalid acts.

"Immaterial" - by this much, the eight attainments too are stated. But by one who is completely unable to achieve those, exertion should be made even in seven, even in six, etc. Even in five. At the very minimum limit, having made familiar the preliminary meditation subject on one circular meditation object and having taken it up, one should go about; without this much it is not proper. "Super-human achievement" - by this he shows all the supramundane states. Therefore one should dwell having become a Worthy One; by one who is unable to attain arahantship, one should become established in the fruition of non-returning, the fruition of once-returning, or the fruition of stream-entry. By the very minimum method, having made familiar one approach to insight up to arahantship and having taken it up, one should go about. The remainder is clear everywhere. But the Venerable Sāriputta concluded this teaching by way of a person who needs to be guided, beginning from the duty of the fundamentals of conduct, gradually leading to arahantship.

In the Papañcasūdanī, the commentary on the Majjhima Nikāya,

the commentary on the Goliyāni Sutta is completed.

10.

Commentary on the Kīṭāgiri Sutta

174. "Thus have I heard" - this is the Kīṭāgiri Discourse. Therein, "among the Kāsis" means in the province so named. "Come, you too, monks" means come, you too, monks, seeing these five benefits, eat apart from eating at night. Thus the Blessed One, not making them abandon these two meals - eating at the improper time during the night and eating at the improper time during the day - all at once, at one time made them abandon only eating at the improper time during the day, and then again, having let time pass, when making them abandon eating at the improper time during the night, he spoke thus. Why? For these two meals, being current, have been habitually practised and thoroughly practised in the round of rebirths, have crept in like water that has descended into a river, and sons of good family who are delicate, having been brought up eating good food in sheltered houses, abandoning the two meals all at once, become wearied. Therefore, not making them abandon all at once, in the Bhaddāli Discourse he made them abandon eating at the improper time during the day, and here eating at the improper time during the night. But when making them abandon, not by threatening or by restraining, but by showing the benefit thus: "by reason of their abandoning, you will perceive freedom from illness" - only thus did he make them abandon. "Kīṭāgiri" is the name of that market town.

175. "Assaji and Punabbasuka" means Assaji and Punabbasuka, two teachers of groups among the six belonging to the group of six. Paṇḍuka, Lohitaka, Mettiya, Bhummajaka, Assaji, and Punabbasuka - these six persons are named the group of six. Among them, Paṇḍuka and Lohitaka, having taken their own following, dwell in Sāvatthī; Mettiya and Bhummajaka in Rājagaha; these two persons are resident at Kīṭāgiri. "Resident" means permanent dwellers; being engaged in that, they build lodgings not yet built, repair those that are old, and are masters over those that are built. "Temporal" means a benefit to be attained at a future time.

178. "If this, monks" - what does this show here? Monks, one who, having eaten three times a day, merely produces pleasant feeling is not called one who does what should be done in this Dispensation; but he began this teaching in order to show this meaning: this much feeling should be cultivated, this much should not be cultivated. "Abandon such pleasant feeling" - this was said by way of pleasure based on the household life, and "having attained, dwell in it" - this by way of pleasure based on renunciation. In the subsequent two instances as well, the meaning should be understood by way of displeasure and equanimity that are based on the household life and based on renunciation respectively.

181. Having thus shown the feeling to be cultivated and not to be cultivated, now in order to show those for whom a duty is to be done with diligence and those for whom it is not to be done, he said beginning with "I do not, monks, to all." Therein, "what was to be done by them has been done through diligence" means what was to be done by them through diligence, that has been done. "Suitable" means conforming to practice, conducive to the meditation subject, where by dwelling one is able to attain the paths and fruits. "Balancing the faculties" means making the faculties beginning with faith equal.

182. "Monks, there are these seven persons" - what does this show here? Those for whom there is nothing to be done with diligence, they are two. Those for whom there is, they are five - thus it shows this meaning: all these seven persons exist.

Therein, "liberated in both ways" means liberated in two ways. Liberated from the material body by the immaterial attainment, and from the mental body by the path. He is fivefold by way of the four who, having emerged from each one of the four immaterial attainments, having contemplated activities, attained arahantship, and the non-returner who, having emerged from cessation, attained arahantship. But the canonical text here - "And which person is liberated in both ways? Here a certain person touches with the body and dwells in the eight deliverances, and having seen with wisdom, his mental corruptions are completely eliminated" - thus has come in the Abhidhamma by way of one who has obtained the eight deliverances.

"Liberated by wisdom" means liberated through wisdom. He is fivefold only by way of these: a dry insight practitioner, and the four who, having emerged from the four meditative absorptions, attained arahantship. But the canonical text here has come only by way of rejecting the eight deliverances. As he said - "He does not indeed touch with the body and dwell in the eight deliverances, yet having seen with wisdom, his mental corruptions are completely eliminated. This is called a person liberated by wisdom."

"One who realizes what has been touched within" - this is a body-witness. He who first touches the contact of meditative absorption, afterwards realizes cessation, Nibbāna - he should be understood as sixfold, beginning with one standing in the fruition of stream-entry up to one standing in the path of arahantship. Therefore he said - "Here a certain person touches with the body and dwells in the eight deliverances, and having seen with wisdom, some of his mental corruptions are completely eliminated. This is called a person who is a body-witness."

"One who has attained what has been seen" means one attained to right view. Here this is the characteristic in brief - "Activities are suffering, cessation is happiness" - this is known, seen, understood, realized, touched by wisdom - thus one attained to right view. But in detail, he too, like the body-witness, is sixfold. Therefore he said - "Here a certain person understands as it really is: 'This is suffering'... etc. understands as it really is: 'This is the practice leading to the cessation of suffering,' and the teachings proclaimed by the Tathāgata are well seen and well practised by him with wisdom... etc. This is called a person attained to right view."

"Liberated by faith" means liberated through faith. He too is sixfold by the method already stated. Therefore he said - "Here a certain person understands as it really is: 'This is suffering' - understands as it really is... etc. he understands as it really is: 'This is the practice leading to the cessation of suffering.' And the teachings proclaimed by the Tathāgata are well seen and well practised by him with wisdom... etc. but not as in the case of one attained to right view. This is called a person liberated by faith." For among these, for the one liberated by faith, at the preliminary-portion path-moment, the elimination of mental defilements occurs as if for one who is believing, as if for one who is placing confidence, as if for one who is resolving. For the one attained to right view, at the preliminary-portion path-moment, the knowledge that cuts through mental defilements proceeds being not slow, sharp, and courageous. Therefore, just as when one cutting a plantain with a not very sharp sword, the cut place is not smooth, the sword does not move swiftly, a sound is heard, and greater effort has to be made - of such a kind is the preliminary-portion path development of the one liberated by faith. But just as when one cutting a plantain with a sharpened sword, the cut place is smooth, the sword moves swiftly, no sound is heard, and there is no need for strong effort - of such a kind should be understood the preliminary-portion path development of the one liberated by wisdom.

"Follows the Teaching" - thus a follower of the Teaching. "Teaching" means wisdom; the meaning is that one develops the path preceded by wisdom. In the case of the faith-follower too, the same method applies. Both these, however, are standing on the path of stream-entry only. And this too was said - "Whatever person practising for the realisation of the fruition of stream-entry whose wisdom faculty is exceeding, develops the noble path preceded by wisdom, conveyed by wisdom. This person is called a follower of the Teaching." Likewise - "Whatever person practising for the realisation of the fruition of stream-entry whose faith faculty is exceeding, develops the noble path preceded by faith, conveyed by faith. This person is called a faith-follower." This is the summary here. But in detail, this discussion beginning with one liberated in both ways is stated in the Visuddhimagga in the section on the development of wisdom. Therefore it should be understood according to the method stated there. But as for the canonical text that has come here for the purpose of showing the classification of these, therein, since without the material attainment there are no immaterial attainments, therefore it should be understood that even though "immaterial" is said, the eight deliverances are spoken of indeed.

"Having touched with the body" means having touched with the conascent mental body. "And having seen with wisdom" means and having seen with wisdom the noble truth teachings of this one. "Some mental corruptions" means the partial mental corruptions to be abandoned by the first path and so on. "Proclaimed by the Tathāgata" means the four truth teachings proclaimed by the Tathāgata. "Are well seen with wisdom" means because of having practised by connecting meaning with meaning, cause with cause, thus: "In this passage morality is spoken of, in this concentration, in this insight, in this the path, in this the fruition" - they are well seen by path wisdom. "Well practised" means practised thoroughly. "Faith is settled" means faith through conviction is established. "Yield to pondering to a moderate degree" means they yield to looking at to a limited extent. "Just faith" means faith itself; the other is a synonym for that very thing.

Thus among these persons for whom something is to be done with diligence, three are trainees who have penetrated path and fruition. Among them, resorting to suitable lodgings, associating with good friends, balancing the faculties, they gradually attain arahantship. Therefore for them the meaning of the canonical text is just as it stands. But at the end, the two are possessors of the path of stream-entry. By them, suitable lodgings were resorted to for that path, good friends were associated with, the faculties were balanced. But above, resorting, associating, and balancing for the sake of the three paths, they will gradually attain arahantship - this is the meaning of the canonical text here.

But a sophist, having taken this very canonical text - says: "The supramundane path does not last one mind-moment; it lasts many mind-moments." He should be told - "If, with reference to one consciousness one resorts to lodgings, with another one associates with good friends, with another one balances the faculties, and another is the path consciousness, you say 'The path does not last one mind-moment; it lasts many mind-moments,' this being so, one resorting to lodgings sees a mountain with dark-blue lustre, sees a forest, hears the sounds of deer and birds, smells the odour of flowers and fruits, drinking water tastes the flavour, sitting down and lying down experiences contact. Thus for you, even one possessing the five sense consciousnesses will be one possessing supramundane states. But if you accept this, you contradict the Teacher. For by the Teacher the five classes of sense consciousness were declared as absolutely indeterminate, wholesome-unwholesome was rejected for one possessing them, and the supramundane path is absolutely wholesome. Therefore abandon this doctrine" - thus he should be made to understand. If he does not accept the explanation, he should be dismissed thus: "Go, right early enter the monastery and drink rice gruel."

183. "I do not, monks, from the very beginning" means I, monks, do not speak of the accomplishment of final liberating knowledge as an establishment in arahantship from the very first, like the going of a frog by jumping up. "Anupubbasikkhā" - this is a nominative case used in the instrumental sense. The same method applies to the two terms that follow as well. "One in whom faith has arisen" means one in whom faith has arisen through trustworthy faith. "Approaches" means he goes to the presence of teachers. "Attends" means he sits down near. "Retains" means he retains having done so thoroughly. "Desire arises" means the desire to act, a wholesome desire, arises. "Strives" means he makes energy. "Scrutinises" means he weighs thus: "impermanent, suffering, non-self." "Having scrutinised, he strives" means thus weighing by way of judging insight, he strives in the striving of the path. "Resolute" means one whose mind is directed. "With the body the supreme truth" means he realises the truth of Nibbāna with the mental body. "And with wisdom" means he penetrates and sees with path wisdom associated with the mental body.

Now, because they, having heard of the Teacher's arrival, did not even go out to meet him, therefore censuring their conduct, he said beginning with "That faith, monks, was not there." Therein, "how far" means to how distant a place. It would be proper to say "departed even a hundred yojanas or even a thousand yojanas," but he did not say anything. "A fourfold explanation" is said with reference to the declaration of the four truths.

184. "Yassuddiṭṭhassā" means "of which recited." "Even that teacher, monks" shows an outsider's teacher. "Of such form" means of such a type. "Bargaining" means bidding up and bidding down. "Is not befitting" means does not occur. The meaning is that there is no increasing and reducing of the price as at the time of buying and selling. One who says "What is this bull worth? It is worth twenty" is called one who bids up. One who says "It is not worth twenty, it is worth ten" is called one who bids down. Prohibiting this, he said "bargaining is not befitting." Now, in order to show that bargaining, he said "If it were thus for us, then we would do it; if it were not thus for us, we would not do it."

"How much more, monks" means: monks, when the Tathāgata dwells altogether disconnected from worldly gains, how would such bargaining be fitting for a Teacher thus disconnected? "Having penetrated, conducts himself" means for one who, having dived into, having taken up, having grasped, conducts himself. "This is in conformity with the Teaching" means this is the intrinsic nature. "The Blessed One knows, I do not know" means the Blessed One knows the benefit in eating at one sitting, I do not know - thus out of faith in me, having given up eating three times a day, he eats food at one sitting. "Nourishing" means conducive to growth. "Full of vitality" means possessing cohesion. "Let only skin and" - by this he shows the fourfold energy. For here skin is one factor, sinews one, bones one, flesh and blood one - thus it shows that having determined upon energy endowed with four factors, he proceeds thus: "Without attaining arahantship I shall not rise." The remainder is clear everywhere. But the Blessed One concluded the teaching with the pinnacle of arahantship by way of a person who needs to be guided.

In the Papañcasūdanī, the commentary on the Majjhima Nikāya,

the commentary on the Kīṭāgiri Sutta is completed.

The commentary on the second chapter is completed.

3.

The Chapter on Wanderers

1.

Commentary on the Tevijjavaccha Sutta

185. "Thus have I heard" - this is the Discourse to Vacchagotta on the Threefold True Knowledge. Therein, "Ekapuṇḍarīka" - "puṇḍarīka" is called the white mango tree; because in that park there was one puṇḍarīka, thus "Ekapuṇḍarīka." "This occurred to him" means it occurred out of the wish to enter there. "It has been a long time, venerable sir" - with reference to his having come before by nature. "In conformity with the Teaching" - here the knowledge of omniscience is called the Teaching, and the declaration to the public is called what is in conformity with the Teaching. The remainder is by the same method as stated in the Jīvaka Discourse. "They are not speaking what has been said by me" - having stood on what is not to be allowed, he rejects even what could be allowed. For "omniscient, all-seeing, and acknowledges complete knowledge and vision" - this could be allowed, - "Whether I am walking... etc. knowledge and vision is present" - but this should not be allowed. For he understands by reflecting through the knowledge of omniscience. Therefore, having stood on what is not to be allowed, rejecting even what could be allowed, he said thus.

186. "With the elimination of the mental corruptions": here, because mental corruptions once eliminated need not be eliminated again, "only for" is not said. And here, by the knowledge of past lives, the Blessed One shows the virtue of knowing the past; by the knowledge of the divine eye, the virtue of knowing the present; by the knowledge of the elimination of mental corruptions, the supramundane virtue. Thus, by these three true knowledges, he spoke having summarised the entire virtues of a Buddha.

"The fetter of the layman" means the bondage of the household life, attachment to the requisites of a layman. "There is not, Vaccha" means without abandoning the fetter of the layman, there is no one called a maker of an end of suffering. For even those such as the minister Santati, Uggasena the merchant's son, and the boy Vītasoka, who attained arahantship while still established in the mark of a layman, they too attained it by the path, having dried up attachment in all activities. But having attained that, they did not remain with that outward sign; for this mark of a layman is inferior and is not able to bear the highest virtue. Therefore, one established therein, having attained arahantship, on that very day either goes forth or attains final nibbāna. But terrestrial deities remain. Why? Because of the existence of a place for concealment. In the remaining sensual existences, among human beings, the three beginning with stream-enterers remain; among the sensual-sphere gods, stream-enterers and once-returners; but non-returners and those who have eliminated the mental corruptions do not remain there. Why? For that state is the residence of pleasure-loving people, and there is no place there worthy of solitude and concealed for them. Thus there, one who has eliminated the mental corruptions attains final nibbāna, and a non-returner, having passed away, is reborn in the Pure Abodes. But above the sensual-sphere gods, all four noble ones remain.

"He was one who taught action" means he too was one who taught action, and he did not obstruct the efficacy of action. For that is spoken taking himself alone at the end of ninety-one cosmic cycles. At that time, it is said, the Great Being, having gone forth for the purpose of investigating the heresy, having known the fruitlessness of that heresy too, did not neglect his energy, and having become one who taught the efficacy of action, was reborn in heaven. Therefore he spoke thus. The remainder is clear everywhere.

In the Papañcasūdanī, the commentary on the Majjhima Nikāya,

the commentary on the Tevijjavaccha Sutta is completed.

2.

Commentary on the Aggivaccha Sutta

187. "Thus have I heard" - this is the Discourse to Vacchagotta on Fire. Therein, "I do not" - in the first section he says "I am not one holding the eternalist view," in the second "I am not one holding the annihilationist view." Thus the rejection should be understood in all sections by way of the finite-and-infinite doctrines and so on. "Both exists and does not exist" - this, however, here is the doctrine of partial eternalism. "Neither exists nor does not exist" - this should be understood as eel-wriggling.

189. "Bringing suffering" means bringing suffering by way of both the suffering of mental defilements and the suffering of results. "Bringing vexation" means bringing destruction by way of those very same two. "Bringing anguish" means bringing anguish by way of those very same. "Bringing fever" means bringing fever by way of those very same.

"Any wrong view" - he asks whether there is any single view that has been found agreeable, made acceptable, and taken up. "Removed" means thrown out, cast away. "Seen" means seen by wisdom. "Therefore" - because he saw the rise and fall of the five aggregates, therefore. "Of all imaginings" means of all three imaginings of craving, wrong view, and conceit. "Of all agitations" is a synonym for those very same. Now, analysing and showing those, he said "of all I-making, mine-making, and the underlying tendency to conceit." Herein, I-making is wrong view, mine-making is craving, and the underlying tendency to conceit is conceit. "Liberated by non-clinging" means liberated without clinging to any phenomenon through the four kinds of clinging.

190. "Is not befitting" means is not fitting. And here, "is not reborn" - this could be allowed. But since, if stated thus, that wandering ascetic would grasp annihilation, while "is reborn" would be eternalism itself, "is both reborn and not reborn" would be partial eternalism, and "is neither reborn nor not reborn" would be eel-wriggling, therefore the Blessed One - Having stood on what is not to be allowed, thinking "let this one be without support, without a hold; let him not obtain an opportunity for easy entry," he rejected even what could be allowed. "Enough" means sufficient, adequate. "Teaching" means the teaching of the mode of dependent conditions. "With a different practice" means with practice elsewhere. "With a different teacher's doctrine" means by one dwelling near other teachers who do not know the mode of dependent conditions.

191. "If so, Vaccha" means because you say "he commits confusion," therefore I will ask you a question about this very matter. "Without nutriment, quenched" means without condition, quenched.

192. "By which matter" means by which matter one might describe the Tathāgata, reckoned as a being, as "material." "Deep" means deep in virtues. "Immeasurable" means unable to be taken as a measure. "Hard to fathom" means difficult to plunge into, difficult to know. "Just as the ocean" means just as the ocean is deep, immeasurable, and difficult to know, even so is one who has eliminated the mental corruptions. "Referring to that, 'is reborn'" and so on - all is not fitting. How? Just as referring to a fire that has been quenched, "it has gone to the eastern direction" and so on - all is not fitting, so it is.

"Through impermanence" means by impermanence. "Established in the core" means established in the core of the supramundane states. The remainder is clear everywhere.

In the Papañcasūdanī, the commentary on the Majjhima Nikāya,

the commentary on the Aggivaccha Sutta is completed.

3.

Commentary on the Mahāvaccha Sutta

193. "Thus have I heard" - this is the Greater Discourse to Vacchagotta. Therein, "one who converses" means one who talks together; by saying "much has been previously spoken by me together with you," he reminds of the talk and cultivates friendliness. For the two former discourses were spoken to this very person; in the Saṃyutta, the Undeclared Connected Discourses were spoken to this very person - "What now, Master Gotama, 'the world is eternal, only this is the truth, anything else is vain' - this is undeclared" - thus in the Ekuttara Nikāya too there is indeed discussion together with this person. Therefore he spoke thus. Even the perfectly Self-awakened One, having shown kindness to him as he came again and again, gave him permission. Why? For this one was an eternalist view-holder, and those holding the eternalist view do not quickly give up their theory; like rags smeared with grease and oil, they become clean only after a long time. And the Blessed One sees - "This wandering ascetic, as time goes on and on, having given up his theory, having gone forth in my presence, having realised the six higher knowledges, will become a well-known disciple." Therefore, having shown kindness to him as he came again and again, he gave him permission. But this was his last visit. For he came to this discourse having made the conclusion "whether there be crossing over or not crossing over, like one descending with a stick and falling into the water, I shall go to the presence of the ascetic Gotama and go forth." Therefore, requesting a teaching of the Dhamma, he said beginning with "It would be good if Master Gotama." To him the Blessed One taught a brief teaching by way of roots and a detailed teaching by way of courses of action. And here the teaching by way of roots is extremely brief, while that by way of courses of action, though brief, resembles a detailed one. But for Buddhas there is no teaching in detail without qualification. For even the twenty-four universal conditional relations in the seven treatises of the Canon of the higher teaching are all entirely in brief. Therefore it should be understood that he taught in brief both by way of roots and by way of courses of action.

194. Therein, in the passage beginning with "abstention from killing living beings is wholesome," the seven mental states in succession are sensual-sphere, but the three beginning with non-covetousness are applicable to the four planes as well.

"Since, Vaccha, for a monk" - although it was said without specifying anyone in particular, just as in the Jīvaka Discourse and the Caṅkī Discourse, so too in this discourse it should be understood that this was said by the Blessed One with reference to himself alone.

195. "But is there" - he asks: what am I asking? This, it is said, was his view - "In each and every Dispensation, only the Teacher is a Worthy One, but a disciple is not able to attain arahantship. And the ascetic Gotama speaks as if speaking of one monk, saying 'Since, Vaccha, for a monk' - is there indeed a disciple of the ascetic Gotama who has attained arahantship?" He asks thinking "I shall ask this matter." Therein, "let him wait" means let Master Gotama wait for now, for the meaning is that the venerable one is well-known in the world as a Worthy One. When that was answered, he further asked a question with reference to nuns and so on, and the Blessed One too answered him.

196. "One who fulfils" means one who accomplishes, one who completes.

197. "To be attained by a learner's true knowledge" means the lower three fruitions are to be attained. He says "all that has been attained by me." But a sophist says - "What phenomena are of a learner? The four paths that are not included and the lower three fruits of asceticism" - from this statement, the path of arahantship too has been attained by him. But the fruition has not been attained; for its attainment he has insight taught further - thus. He should be convinced thus -

For a non-returner individual is a definitively complete learner. With reference to that, he said "to be attained by a learner's true knowledge." But since the path lasts only one mind-moment, there is no question of one established therein. If one says: "By this discourse, the path too lasts many mind-moments." This is not the word of the Buddha, and the meaning contradicts the verse stated. Therefore it should be understood that, having stood in the fruition of non-returning, he has insight for the path of arahantship taught. But since for him there is not only the decisive support for pure arahantship alone, but there is also the decisive support for the six direct knowledges, therefore the Blessed One - "Thus this one, having done the work of serenity, will produce the five direct knowledges; having done the work of insight, will attain arahantship. Thus he will become a great disciple possessing the six direct knowledges" - without teaching insight alone, he taught serenity and insight meditation.

198. "When there is a basis for mindfulness" means when there is a reason for mindfulness. And what here is the reason? It should be understood as either direct knowledge, or the meditative absorption that is the foundation for direct knowledge, but at the end either arahantship is the reason, or insight for arahantship.

200. "The Blessed One has been attended upon by me" - for the seven trainees attend upon the Blessed One, so to speak; by one who has eliminated the mental corruptions, the Blessed One is attended upon. Thus, declaring arahantship in brief, the elder said this. But those monks did not know that meaning; not knowing, having accepted his word, they reported to the Blessed One. "Deities" means deities who were obtainers of those virtues. The remainder is clear everywhere.

In the Papañcasūdanī, the commentary on the Majjhima Nikāya,

the commentary on the Mahāvaccha Sutta is completed.

4.

Commentary on the Dīghanakha Sutta

201. "Thus have I heard" - this is the Dīghanakha Discourse. Therein, "at the Boar's Cave" means in the rock cell so named "Boar's Cave." It is said that in the time of the Buddha Kassapa, during one interval between Buddhas, as the earth grew, that rock cell had gone beneath the ground. Then one day, a certain boar dug up soil near the edge of its roof. When the sky rained, the edge of the roof, washed of soil, became visible. A certain forester, having seen it - "This must be a rock cell formerly used by virtuous ones; shall I not look after it?" - having removed the soil all around, having cleaned the rock cell, having made a wall enclosure, having fitted doors and windows, having made the rock cell into a residential cell with its courtyard spread with sand resembling a silver plate with well-finished plaster-work and ornamental painting, having prepared beds and chairs, he gave it for the Blessed One's dwelling. The rock cell was deep, to be entered by descending and then ascending. With reference to that, this was said.

"Dīghanakha" is the name of that wandering ascetic. "He approached" - why did he approach? It is said that when the elder had gone forth for a fortnight, he thought - "My maternal uncle, having gone to another heresy, does not remain long; but now, having gone to the presence of the ascetic Gotama, a fortnight has passed. I do not even hear news of him; is the Dispensation perhaps nourishing? I shall find out" - thus he became desirous of going. Therefore he approached. "Standing to one side" - it is said that at that time the elder was standing fanning the Blessed One; the wandering ascetic, out of shame and moral fear towards his maternal uncle, asked the question while just standing. Therefore it was said "standing to one side."

"Nothing is agreeable to me" - he speaks with the intention that "all rebirths are not agreeable to me, conceptions are not agreeable to me." By this much, he has indicated "I am an annihilationist." But the Blessed One, setting aside his intention, showing the fault in the words first, said beginning with "This view of yours." Therein, "is this view also not agreeable to you" means this view too, which was first found agreeable, made acceptable, and taken up by you, is not agreeable to you. "If this view were agreeable to me, Master Gotama" means for me there is the view "nothing is agreeable to me"; that view of mine which is "nothing is agreeable to me," that would be agreeable to me. What was said "nothing is agreeable to me," that too would be just the same. Just as this view, even though included by the inclusion of "all," is agreeable, just so that too would be agreeable. Thus, having known the fault imputed in his own doctrine, he speaks with the perception "I shall avoid that"; but in meaning, he falls into "this view is not agreeable to me." But for one to whom this is not agreeable, not pleasing, for him, by that view, the view "nothing is agreeable to me" is approved. Therefore, since there must be non-acceptance and non-approval of the view, he falls into "everything is agreeable" and "is pleasing." But he does not accept that; he merely takes the annihilation of that annihilationist view itself. Therefore the Blessed One said "Therefore, Aggivessana," etc. "and they cling to another view." Therein, "therefore" is an exclusion from those who abandon; those who do not abandon are spoken of in contrast to those who abandon - those very ones are more - this is the meaning. "Many indeed more" - here the syllable "hi" is merely a particle; the meaning is "many, more." In the subsequent passage "few indeed fewer" too, the same method applies. "Who say thus" means those who say thus. "They do not abandon that very view and they cling to another view" means they do not abandon the root view and they cling to a subsequent view.

Here, having taken up eternalism, without abandoning that, it is not possible to take up annihilation or partial eternalism; having taken up annihilation too, without abandoning that, it is not possible to take up eternalism or partial eternalism; having taken up partial eternalism too, without abandoning that, it is not possible to take up eternalism or annihilation. However, without abandoning the root eternalism, it is possible to take up another eternalism itself. How? For on one occasion, having taken up "matter is eternal," at another time he takes up "not pure matter alone is eternal, feeling too is eternal, consciousness too is eternal." In the case of annihilation and partial eternalism too, the same method applies. And just as with the aggregates, so too it should be applied to the sense bases. With reference to this it was said - "They do not abandon that very view and they cling to another view."

In the second section, "therefore" is with reference to those who do not abandon; those who are called "those who abandon" in contrast to those who do not abandon, those same are fewer, lesser in number - this is the meaning. "They abandon that very view and do not cling to another view" means they abandon that root vision and do not take up another vision. How? For on one occasion, having taken up "matter is eternal," at another time, having seen the danger therein, he abandons it thinking "this is gross, this vision of mine," "not only is the vision 'matter is eternal' gross, feeling too is eternal... etc. the vision 'consciousness too is eternal' is also gross" - thus he gives it up. In the case of annihilation and partial eternalism too, the same method applies. And just as with the aggregates, so too it should be applied to the sense bases. Thus they abandon that root vision and do not take up another vision.

"There are, Aggivessana" - why did he begin this? This annihilationist conceals his own theory, but when praise is being spoken of that theory, he will reveal his own theory - thinking thus, having shown the three theories together, he began this teaching in order to analyse them.

In "near to lust" and so on, near to defilement in the round of rebirths through the influence of lust; near to bondage to the round of rebirths through the mental fetter of craving and wrong view. "For delight" means near to swallowing up and overpowering through the influence of craving and wrong view itself, and near to grasping - this is the meaning. In "near to non-lust" and so on, the meaning should be understood by such a method as near to non-defilement in the round of rebirths, and so on.

And here, the eternalist vision is of little blame and of slow dispassion; the annihilationist vision is greatly blameworthy and of quick dispassion. How? For the eternalist knows that this world and the world beyond exist, knows that there is fruit of good and bad actions, does wholesome deeds, fears when doing unwholesome deeds, enjoys the round of rebirths, and delights in it. Having come face to face with Buddhas or disciples of the Buddhas, he is not able to quickly give up his theory. Therefore that eternalist vision is said to be of little blame and of slow dispassion. But the annihilationist knows that this world and the world beyond exist, knows that there is fruit of good and bad actions, does not do wholesome deeds, does not fear when doing unwholesome deeds, does not enjoy the round of rebirths, does not delight in it, and in the presence of Buddhas or disciples of the Buddhas, he quickly abandons his vision. Being able to fulfil the perfections, having become a Buddha, or being unable, having made a resolution, having become a disciple, he attains final Nibbāna. Therefore the annihilationist vision is said to be greatly blameworthy and of quick dispassion.

202. But that wandering ascetic, without observing this meaning - having considered "He praises my view, commends it; surely my view is beautiful," said beginning with "Master Gotama exalts my wrong view."

Now, because this wandering ascetic, like a bitter gourd filled with rice-gruel, was filled with the annihilationist view alone, just as without removing the rice-gruel it is not possible to put oil, molasses, and so on into the gourd, and even if put in, it does not take them, just so, without abandoning that theory, he is unable to attain path and fruition; therefore, for the purpose of making him abandon the theory, the passage beginning with "Therein, Aggivessana" was begun. "Strife" means dispute. "Thus there is the abandoning of these views" means thus, having seen the danger beginning with strife, there is the abandoning of those views. For that wandering ascetic, thinking "What use is this strife and so on to me?" abandons that annihilationist view.

205. Then the Blessed One, as if putting ghee, molasses, and so on into a gourd from which the rice-gruel has been vomited out, thinking "I shall fill his heart with the deathless medicine," describing insight, said beginning with "But this, Aggivessana, body." Its meaning was stated in the Vammika Sutta. "As impermanent" and so on were also explained in detail above. "Whatever desire for the body there is in the body" means whatever craving there is in the body. "Affection" means just the affection of craving. "Subservience to the body" means the state of following after the body; the meaning is the mental defilement that follows after the body.

Having thus shown the material meditation subject, now showing the immaterial meditation subject, he said beginning with "there are three, indeed." Again, showing the unmixed nature of those very feelings, he said beginning with "At the time, Aggivessana." Therein this is the meaning in brief - At whatever time one feels one feeling among pleasant and so on, at that time there are no other feelings sitting there looking for their own turn or opportunity; rather, they are simply unarisen, or have disappeared like burst water bubbles. "Pleasant feeling indeed" and so on was said for the purpose of showing the crushed-to-bits nature of those feelings.

"Does not agree with anyone" means having taken up eternalism, thinking "I am an eternalist," he does not agree even with an annihilationist; having taken up that very thing, thinking "I am an eternalist," he does not dispute with a partial-eternalist. Thus the three theories too should be applied by interchanging them. "Whatever is said in the world" means whatever is spoken and expressed in the world; he uses that without adhering to it, not grasping any phenomenon with the grasp of adherence. And this too was said -

Furthermore it was said - "These, Citta, are popular names, popular language, popular expressions, popular designations, which the Tathāgata uses without adhering to them."

206. "He declared the abandoning through direct knowledge" means among eternalism and so on, having directly known, having understood the eternalism of those various mental states, he declared the abandoning of eternalism; annihilation; having directly known partial eternalism, he declares the abandoning of partial eternalism. The meaning here should be understood by the method beginning with "having directly known matter, he declares the abandoning of matter."

"As he reflected" means of one who reviews. "His mind was liberated from the mental corruptions by non-clinging" means by the cessation of non-arising, the mind was liberated without grasping the mental corruptions that had ceased. By this much, this one, like one who dispels hunger by eating food prepared by another, having sent forth knowledge into the teaching of the Teaching begun by another, having developed insight, attained both arahantship and the summit of the knowledge of the perfections of a disciple, and stood having penetrated the sixteen wisdoms. But Dīghanakha, having attained the fruition of stream-entry, became established in the refuges.

But the Blessed One, having concluded this teaching while the sun was still remaining, having descended from Vulture's Peak, having gone to the Bamboo Grove, held an assemblage of disciples; the assemblage was possessed of four factors. Therein these are the factors - It was a full-moon Observance day connected with the Māgha constellation; twelve hundred and fifty monks had gathered together of their own accord by natural law without being invited by anyone; among them there was not even one worldling or any one among stream-enterers, once-returners, non-returners, dry insight practitioners, or Worthy Ones; all were possessors of the six higher knowledges only; and not even one here had gone forth by having his hair cut with a razor; all were ordained by the "Come, monk" formula only.

In the Papañcasūdanī, the commentary on the Majjhima Nikāya,

the commentary on the Dīghanakha Sutta is completed.

5.

Commentary on the Māgaṇḍiya Sutta

207. "Thus have I heard" - this is the Māgaṇḍiya Discourse. Therein, "fire room" means the hall for fire oblations. "Grass mat" - there were two Māgaṇḍiyas, a maternal uncle and a nephew. Among them, the maternal uncle, having gone forth, attained arahantship; the nephew too, having decisive support, before long, having gone forth, would attain arahantship. Then the Blessed One, having seen his decisive support, having abandoned the delightful perfumed chamber resembling a divine inner room, having prepared a grass mat there in the fire room soiled with ashes, grass, rubbish and so on, dwelt for a few days for the purpose of helping others. With reference to that, this was said. "He approached" means not only on that day alone; but since that fire room was in the precincts of the village, strewn over with boys and girls, not secluded, therefore the Blessed One, even constantly, having spent the daytime in that jungle thicket, in the evening approaches there for the purpose of lodging.

He saw etc. "A grass mat laid out" means on other days the Blessed One, having folded up the grass mat, having made a mark, goes; but on that day he went having already prepared it. Why? For at that time, towards the break of dawn, having surveyed the world, he saw - "Today Māgaṇḍiya, having come here, having seen this grass mat, will have a friendly conversation with Bhāradvāja referring to the grass mat; then I, having come, shall teach the Teaching; he, having heard the Teaching, having gone forth in my presence, will attain arahantship. For the perfections were fulfilled by me solely for the purpose of helping others" - thus he went having already prepared the grass mat.

"It seems suitable as a sleeping place for an ascetic" means I think this grass mat is "a sleeping place befitting an ascetic." And this is not a dwelling place of an unrestrained ascetic. For here no place dragged by hand, or place dragged by foot, or place struck by the head is apparent; not confused, not disturbed, not broken, as if outlined and laid out by a skilful painter with a brush. It is a dwelling place of a restrained ascetic; he asks "Whose dwelling place is this, friend?" "Destroyer of growth" means of one who has destroyed growth, one who sets limits. Why did he say thus? Because of holding the view of declaring growth at the six doors. For this was his view - The eye should be developed, should be increased; what is unseen should be seen; what is seen should be surpassed. The ear should be developed, should be increased; what is unheard should be heard; what is heard should be surpassed. The nose should be developed, should be increased; what is unsmelled should be smelled; what is smelled should be surpassed. The tongue should be developed, should be increased; what is untasted should be tasted; what is tasted should be surpassed. The body should be developed, should be increased; what is untouched should be touched; what is touched should be surpassed. The mind should be developed, should be increased; what is uncognised should be cognised; what is cognised should be surpassed. Thus he declares growth at the six doors. But the Blessed One -

He declares restraint at the six doors. Therefore he, thinking "The ascetic Gotama is a destroyer of growth, one who sets limits," said "destroyer of growth."

"In the noble true method, in the wholesome Teaching" means in the pure Teaching that is the cause, in the faultless. What does he show by this? When speaking against one of such nature who is eminent, renowned, and famous, one should speak having investigated, having reflected upon, and having placed a guard at the mouth. Therefore he shows: do not speak hastily, place a guard at the mouth. "For thus it is found in our scripture" means since it thus comes in our scripture, we do not speak merely what has risen to the mouth out of desire; and indeed, when speaking what has come in the scripture, whom should we fear? Therefore we would say it even to his face - this is the meaning. "Be at ease" means having become without eagerness, unoccupied, for the purpose of protecting me - this is the meaning. "You may tell him just as it was said" means having become as if told by me, as if asked, having raised a discussion, like one not filling up by taking mangoes, rose-apples and so on of different kinds, let the venerable Bhāradvāja tell him in the manner spoken by me, let him tell - this is the meaning.

208. "He heard" means the Teacher, having extended the light, saw with the divine eye that Māgaṇḍiya had come there, and heard the sound of the two persons speaking with the divine ear. "Having emerged from seclusion" means having emerged from fruition attainment. "Agitated" means agitated by the agitation of joy, stirred, shaken. It is said that this occurred to him - "Neither was it reported to the ascetic Gotama by Māgaṇḍiya, nor by me. Apart from us there is not even a third person here; our sound must have been heard by a man with a sharp ear." Then joy arose within him and made the ninety-nine thousand pores of the skin stand on end. Therefore it was said "agitated, with hair standing on end." "Then Māgaṇḍiya the wandering ascetic" - the wandering ascetic's knowledge had reached maturity, like a seed with a burst husk; therefore, being unable to settle down, wandering about, he came again to the presence of the Teacher and sat down to one side. To show that, "Then Māgaṇḍiya" and so on was said.

209. The Teacher - Without saying "So I hear you, Māgaṇḍiya, said this about me," he began the teaching of the Teaching to the wandering ascetic with "The eye, Māgaṇḍiya." Therein, "delights in material forms" (rūpārāmaṃ) means the eye delights in material forms, in the sense that material form is a dwelling place for the eye, in the sense of a place of residence. "Devoted to material forms" (rūparataṃ) means delighted in material forms. "Rejoices in material forms" (rūpasamuditaṃ) means the eye is gladdened and delighted by material form. "Tamed" (dantaṃ) means rendered free from agitation. "Guarded" (guttaṃ) means protected. "Protected" (rakkhitaṃ) means having protection established. "Restrained" (saṃvutaṃ) means closed. "For its restraint" (saṃvarāya) means for the purpose of closing.

210. "Previously amused himself" means previously delighted in. "Fever for forms" means the fever of arising referring to forms. "But what, Māgaṇḍiya, would you say to this one" means: what word should be said by you to this one who, having comprehended forms, has attained arahantship, one who has eliminated the mental corruptions - should this be said, "one who makes a limit to growth," or should it not be said? - thus he asks. "Nothing, Master Gotama" means: Master Gotama, there is nothing to be said. The same method applies in the remaining doors too.

211. Now, because for one who has attained arahantship, one who has eliminated the mental corruptions, having comprehended the five aggregates, there is nothing to be said by you, and I too, having comprehended the five aggregates, have attained omniscience, therefore in order to show "there is nothing to be said by me either to you," he said beginning with "Now I." "I, Māgaṇḍiya" - he said this showing his own success during his time as a householder. Therein, regarding "vassiko" and so on: where it is pleasant to dwell during the rainy season, this is the rainy season one. The same method applies to the others as well. Here, however, this is the meaning of the word - The rains dwelling is the rains; it deserves the rains, thus it is the rainy season one. The same method applies to the others as well.

Therein, the rainy season mansion is neither too high nor too low; its doors and windows are neither too few nor too many; floor coverings, bed-sheets, solid food and soft food here are proper only of a mixed kind. In the winter one, the pillars and walls are low, the doors and windows are thin with fine openings. Wall projections are extended for the purpose of admitting warmth. But here, floor coverings, bed-sheets, inner robes and outer robes that are warm in nature, such as woollen blankets and so on, are proper. The solid food and soft food is oily and based on pungent ingredients. In the summer one, the pillars and walls are high. And here the doors and windows are many and with extensive lattice-work. Floor coverings and so on made of fine cloth are proper; the solid food and soft food is sweet in flavour and cool in nature. And here, near the windows, having placed new jars and having filled them with water, they cover them with blue water-lilies and so on. In various places they make water-machines, from which torrents of water come forth as if the sky were raining.

But for the Bodhisatta, having filled eight hundred golden pots and silver pots with scented water, having made them into clusters of blue water-lilies, they placed them surrounding the bed. Having filled large copper cauldrons with scented mud, having planted blue water-lilies, lotuses and white lotuses, they placed them here and there for the purpose of capturing the season. The flowers bloom by the rays of the sun. Various kinds of swarms of bees, having entered the mansion, go about taking nectar from the flowers. The mansion is exceedingly fragrant. Having placed a metal pipe between the double wall, on top of the nine-storeyed mansion, at the summit of the jewelled pavilion in the open courtyard, a net with fine openings was bound. In one place they spread out a dried buffalo hide. At the time of the Bodhisatta's water-sport, they throw stone balls onto the buffalo hide; it is like the sound of thunder. Below they turn the machine; the water, having risen up, falls at the top of the net; it is like the water of falling rain. Then the Bodhisatta wears a blue cloth, puts on a blue cloth as upper garment, and adorns himself with blue ornaments. And his retinue of forty thousand female dancers, wearing only blue garments and ornaments and with blue cosmetics, having surrounded the Great Man, go to the jewelled pavilion. Playing water-sport for the daytime, he experiences the cool pleasantness of the season.

In the four directions of the mansion there are four lakes. During the daytime, flocks of birds of various colours, having emerged from the eastern lake, crying aloud, go over the top of the mansion to the western lake. Having emerged from the western lake, they go to the eastern lake; from the northern lake to the southern lake; from the southern lake to the northern lake - it is as if it were the middle of the rainy season. The winter mansion, however, was five-storeyed, and the rainy season mansion was seven-storeyed.

"Nippurisehi" means devoid of men. And here not only the musical instruments are without men, but all places too are without men. Even the doorkeepers are only women, and those who perform the preliminary work of bathing and so on are only women. The king, it seems - "For one experiencing such a splendid achievement of sovereignty and happiness, upon seeing a man, suspicion arises; may that not occur for my son" - thus he appointed only women in all duties. "Delighting in that delight" - this was said with reference to the delight of the fruition attainment of the fourth jhāna.

212. "A householder or a householder's son" - here, because for warriors the aspiration is only for the white parasol, and great is their obsession, and brahmins, unsatisfied with sacred chants, wander about seeking sacred chants, but householders, from the very time of learning mere finger-counting arithmetic, experience only success, therefore, not taking warriors and brahmins, he said "a householder or a householder's son." "Be enticed" means the meaning is that he would be enticed because of human sensual pleasures. "More superior" means more distinguished. "More sublime" means more exquisite. And this too was said -

"Surpasses" means having taken hold of divine happiness, having become more distinguished than that, it remains.

But here the comparison of the simile should be understood thus - Just as the time of the householder being endowed with the five types of sensual pleasure is like the time of the Bodhisatta's rejoicing amidst forty thousand women in the three mansions; just as his time of being reborn in heaven having fulfilled good conduct is like the time of the Bodhisatta's penetrating omniscience on the seat of enlightenment having made the renunciation; just as his time of experiencing success in the Nandana grove is like the time of the Tathāgata's passing the time in the delight of the fruition attainment of the fourth meditative absorption; just as his time of not longing for the five human types of sensual pleasure is like the time of the Tathāgata's not longing for the happiness of inferior people while passing the time in the delight of the fruition attainment of the fourth meditative absorption.

213. "Happy" means at first he was afflicted, afterwards he would be happy. "Independent" means at first he had the physician as a companion, afterwards he would be independent, alone. "Self-controlled" means at first, being under the physician's control, when the physician said "Sit down," he sat down; when he said "Lie down," he lay down; when he said "Eat," he ate; when he said "Drink," he drank; afterwards he became self-controlled. "Able to go wherever he wishes" means at first he was not able to go to whatever place he wished; afterwards, when the disease had subsided, even for seeing forests, seeing hills, seeing mountains and so on, he was able to go wherever he wished; wherever he wishes to go, there he might go.

Here too this is the correlation of the simile: For just as the man's time of leprosy is like the Bodhisatta's time of dwelling in the midst of the household life; just as one charcoal pan is like one object of sensual pleasure; just as two pans are like two objects; just as Sakka the king of gods' two and a half crores of charcoal pans are like the two and a half crores of dancing girls; just as scratching the openings of wounds with nails and warming oneself over a charcoal pan is like the indulgence in the objects of sensual pleasure; just as the time of health having come to the medicine is like the time of passing beyond through the delight of the fruition attainment of the fourth meditative absorption at the time of having seen the danger in sensual pleasures and the benefit in renunciation, having gone forth and become a Buddha; just as the time of not longing upon seeing another leper is like the time of not longing for the delight of inferior people while passing the time in that delight.

214. "With impaired faculties" means one whose body-sensitivity has been injured by worm-leprosy. "With impaired faculties" means those whose wisdom faculty is impaired. Just as that leper with impaired body faculty obtained a distorted perception of happiness regarding the fire which is of unpleasant contact, so too, because of the impairment of the wisdom faculty, they have obtained a distorted perception of happiness regarding sensual pleasures which are of unpleasant contact.

215. In the passage beginning with "even more impure": by their very nature those are impure, foul-smelling, and putrid, but now they become even more impure, even more foul-smelling, and even more putrid. "A certain" means that for him, while warming himself and while scratching, insects enter inside, and corrupted blood and corrupted pus flow forth. Thus for him there is a certain measure of gratification.

In the verse "health is the highest": whatever gains of wealth, or gains of fame, or gains of sons there are, health is their supreme, their highest; there is no gain more superior than that - thus "health is the highest gain." Whatever happiness of meditative absorption, or happiness of the path, or happiness of fruition there is, Nibbāna is therein the supreme; there is no happiness more superior than that - thus "Nibbāna is the highest bliss." "The eightfold of paths" means among the preliminary paths, which lead to the Deathless by the very going of the preliminary stage, the eightfold is secure; there is no other path more secure than that. Or alternatively, in "secure, leading to the Deathless," here both "secure" and "the Deathless" are names for Nibbāna itself. As far as various ascetics and brahmins of other doctrines are held by the influence of their views to be leading to security and leading to the Deathless, of all those paths leading to security and the Deathless, the eightfold is the supreme, the highest - this is the meaning here.

216. "Teachers and teachers' teachers" means teachers and also teachers of teachers. "Agrees" means it is similar, as if measured with a single measure, as if weighed with a single balance, without any difference. "Stroked" means he wipes by lowering the hand downwards - saying "This, Master Gotama, is that health, this is that Nibbāna," sometimes stroking his head, sometimes stroking his chest, he spoke thus.

217. "Excellent" means accomplished. "With a coarse hempen cloth" means with a coarse bark cloth made from black goat wool. Some also say "with a refuse rag." "Would utter words" means sometimes stroking the fringe, sometimes the edge, sometimes the middle, he would utter, he would speak - this is the meaning. "By those of the past this" means "by those of the past" "this." For the Blessed One Vipassī too... etc. The Blessed One Kassapa too, seated in the midst of the fourfold assembly, spoke this verse, and the great multitude learnt it as "a verse based on meaning." After the Teacher had attained final Nibbāna, in the subsequent period, it passed into the midst of the wandering ascetics. They, having put it into a book, were able to preserve only two lines of verse. Therefore he said - that is now gradually a worldling's verse.

218. "Having become like a disease" means "having become a disease." The same method applies to the remaining terms as well. "The noble eye" means the pure insight knowledge and path knowledge. "Is able" means capable. "Might make medicine" means he might make medicine such as emetics, purgatives, and eye ointment.

219. "Would not produce eyes" means for one whose eye-sensitivity has been injured in the meantime by an enveloping of bile, phlegm, and so on, he, having come to a skilful physician, partaking of suitable medicine, is said to produce eyes. But for one blind from birth, they have been destroyed in the mother's womb itself; therefore he does not obtain them. Therefore it was said: "would not produce eyes."

220. In the second section, "blind from birth" means blind from the time of birth due to an enveloping of bile and so on. "In that" means in that which was previously mentioned. "Would regard as an enemy" means he would establish him as an enemy thus: "this one is my enemy." In the second term too, the same method applies. "By this mind" means by the mind that has followed along in the round of rebirths. "For me, with clinging as condition" - the mode of dependent conditions is stated with one connection and two summaries; the round of rebirths is made clear.

221. "Dhammānudhammaṃ" means the practice in conformity with the Teaching, the befitting practice. "These are diseases, boils, darts" shows the five aggregates. "From the cessation of clinging" - he said this showing the end of the round of rebirths. The remainder is clear everywhere.

In the Papañcasūdanī, the commentary on the Majjhima Nikāya,

the commentary on the Māgaṇḍiya Sutta is completed.

6.

Commentary on the Sandaka Sutta

223. "Thus have I heard" - this is the Sandaka Discourse. Therein, "at the Pilakkha Cave" means at the door of that cave there was a wave-leafed fig tree; therefore it came to the designation of "Pilakkha Cave." "Having emerged from seclusion" means having emerged from seclusion. "Devakatasobbha" means a great lake that arose at a place flooded by rainwater alone. "To see the cave" - here "cave" means an earthen cave. It was at an elevated place free from water; having made a tunnel from one side, having removed the stumps and soil, having raised pillars inside, it was made at the top in the manner of a condensed house covered with boards; there those wandering ascetics dwell. It stands full of water in the rainy season; in the summer they dwell there. With reference to that, he said "to see the cave." For the purpose of seeing a dwelling, indeed, having reviewed the beginningless nature of existence, it is proper to go even for the purpose of seeing the ocean and mountains.

"Noisy" means making noise loudly. And of that assembly making noise thus, the sound is loud by way of going upwards, and great by way of spreading in all directions - thus "with loud noise and great noise"; with that assembly with loud noise and great noise. For those wandering ascetics, there is no duty to be done right early upon rising, whether shrine duty or enlightenment-tree duty or duty to the teacher and preceptor or wise attention. Therefore they, having risen right early, seated in the early sunshine, or in the evening having assembled for the comfort of conversation, having raised a discussion referring to each other's hands and feet and so on, such as "this one's hand is beautiful, this one's foot," or referring to the beauty of women, men, boys, and girls, or referring to some other subject matter such as the gratification of sensual pleasures, the gratification of existence, and so on, they gradually speak various kinds of pointless talk beginning with talk about kings. Because of not leading to liberation from the paths to heaven and deliverance, talk that has become pointless is "pointless talk." Therein, talk that has arisen about kings by the method beginning with "Mahāsammata, Mandhātā, Dhammāsoka were of such great majesty" is talk about kings. The same method applies to talk about thieves and so on.

Among those, by the method beginning with "such and such a king was handsome, good-looking," talk that is merely household-based talk is pointless talk. But when it proceeds thus: "Even he, of such great majesty, has gone to destruction," it stands in the state of a meditation subject. Among thieves too, "Mūladeva was of such great majesty, Meghamāla was of such great majesty" - dependent on their deeds, "Oh, what heroes!" - talk that is merely household-based talk is pointless talk. Regarding battles too, in the Bhārata war and so on, "such and such a one was thus killed by such and such a one, thus pierced" - talk by way of gratification of sensual pleasure alone is pointless talk. But when it proceeds thus: "Even they have gone to destruction," everywhere the talk becomes just a meditation subject. Furthermore, regarding food and so on, it is not proper to speak by way of gratification of sensual pleasure thus: "We ate, consumed, drank, and used what was so colourful, so fragrant, so flavourful, so accomplished in touch." But having made it purposeful - It is proper to speak thus: "Formerly we gave food, drink, cloth, beds, garlands, and odours endowed with such colour and so on to the virtuous ones; we made offerings at the shrine."

Regarding talk about relatives and so on too, it is not proper to say by way of gratification: "Our relatives are heroes, able" or "Formerly we travelled about in such varied vehicles." But having made it purposeful, it should be spoken thus: "Those relatives of ours too have gone to destruction" or "Formerly we gave such sandals to the Community." Talk about villages too, by way of well-settled, poorly-settled, having plenty of food, famine, and so on, or "The inhabitants of such and such a village are heroes, able" - thus by way of gratification, it is not proper. But having made it purposeful, it is proper to say "They had faith, had confidence" or "They have gone to destruction and passing away." The same method applies to talk about towns, cities, and countries too. Talk about women too, dependent on beauty, figure, and so on, by way of gratification, is not proper; but just so it is proper thus: "They had faith, had confidence, have gone to destruction." Talk about heroes too, "The warrior named Nandimitta was a hero" - by way of gratification alone, is not proper; but just so it is proper: "He had faith, had confidence, has gone to destruction." Talk about streets too, "Such and such a street is well-settled, poorly-settled, its people are heroes, able" - by way of gratification alone, is not proper; but it is proper thus: "They had faith, had confidence, have gone to destruction."

"Talk about wells" means it is called either talk about water-places and water-fords, or talk about water-carrying slave-women. That too, "They are pleasing, skilled in dancing and singing" - by way of gratification, is not proper; it is proper only by the method beginning with "they had faith, had confidence." "Talk about the dead" means talk about deceased relatives. Therein, the judgment is the same as for talk about present relatives.

"Talk about diversity" means the remaining pointless talk of various natures, freed from the preceding and following talks. "Speculations about the world" means: "By whom was this world created? It was created by such and such a one. Crows are white because of the whiteness of their bones; herons are red because of the redness of their blood" - such is the worldly sophistic conversational talk.

"Tales about the sea" means: why is the ocean called "sāgara"? Because it was dug by the god Sāgara, it is called "sāgara." Because it made itself known by the hand-gesture "it was dug by me," it is called "samudda" - such and similar is the useless talk of tales about the sea. "Thus becoming, thus non-becoming" - talk carried on by stating whatever this or that useless reason is talk about becoming and non-becoming. And here, "becoming" means eternalism; "non-becoming" means annihilation. "Becoming" means growth; "non-becoming" means deterioration. "Becoming" means sensual happiness; "non-becoming" means self-mortification. Thus, together with this sixfold talk about becoming and non-becoming, there are thirty-two kinds of pointless talk. He was seated with an assembly engaging in such pointless talk.

Then the wandering ascetic Sandaka, having looked at those wandering ascetics - "These wandering ascetics are very much disrespectful and not deferential towards one another, and we, from the manifestation of the ascetic Gotama onwards, have become like fireflies at sunrise; our material gain and honour too has declined. If the ascetic Gotama or a disciple of Gotama or even a lay attendant of his were to come to this place, it would be very much shameful. And the fault of the assembly falls upon the elder of the assembly alone" - and looking here and there, he saw the elder. Therefore it was said: "The wandering ascetic Sandaka saw... etc. they became silent."

Therein, "settled" means he trained them, he concealed her fault. He established her in such a way that she was well-settled. Just as a man entering the midst of an assembly adjusts his inner robe for the purpose of concealing faults, adjusts his outer robe, and wipes the place covered with dust; just so, for the purpose of concealing her fault, training them thus "Let the venerable ones be quiet," he established her in such a way that she was well-settled - this is the meaning. "Desiring quietness" means they wish for quietness, they sit alone, they stand alone, they do not sustain themselves by the desire to be in a crowd. "Disciplined in quietness" means disciplined by the quiet, noiseless Buddha. "Speak in praise of quietness" means whatever place is quiet, without sound. They speak in praise of that. "He might think it fit to approach" means he might think it fit to come here.

But why did he expect the elder's approach? Desiring his own progress. It is said that when Buddhas or disciples of the Buddha came to the presence of the wandering ascetics - "Today the ascetic Gotama has come to our presence, Sāriputta has come; they do not go to the presence of just anyone; see our supreme state" - thus they exalt themselves in the presence of their own attendants, place themselves in a high position. They strive to win over even the Blessed One's attendants. It is said that having seen the Blessed One's attendants, they speak thus - "Your Teacher, the Venerable Gotama, and the disciples of Gotama too come to our presence; we are in harmony with one another. But you do not wish to see us with your eyes, you do not perform the proper duties; what have we offended you in?" Some people - "Even Buddhas go to their presence, what about us?" - from then on, having seen them, they do not neglect them. "They became silent" means having surrounded Sandaka, they sat down without making a sound.

224. "Welcome to the venerable Ānanda" means a good arrival of the venerable Ānanda. He explains that when the venerable one has come there is joy for us, and when he has gone there is sorrow. "It has been a long time" - this is an expression of affectionate greeting. But the elder goes to the wandering ascetics' park from time to time for the purpose of wandering; taking the previous visit as reference, he spoke thus. And having said thus, he did not remain seated being stubborn in conceit, but having risen from his own seat, having dusted off that seat, inviting the elder with a seat, he said "Let the venerable Ānanda sit down, this seat is laid down."

"The conversation that was interrupted" - he asks: from the beginning of your sitting together up to my arrival, in this interval, what discussion was interrupted? On account of my arrival, which discussion did not reach its conclusion?

Then the wandering ascetic, explaining that "this is merely pointless talk, unsubstantial, connected with the round of rebirths, and does not deserve to be spoken in your presence," said beginning with "Let that stand, dear sir." "That is not for the venerable one" means if the venerable one will be willing to hear, afterwards that discussion will not be difficult to obtain; but for us there is no need for this. He explains that having obtained the venerable one's arrival, we wish to hear quite another talk with good reason. Then, requesting a teaching of the Teaching, he said beginning with "It would be good indeed if the venerable one, whatever or." Therein, "in the teacher's doctrine" means in the teacher's tradition. "Without comfort" means devoid of comfort. "Certainly" (sasakkaṃ) is an indeclinable particle used in a definitive sense; the meaning is: an intelligent person would definitively not live it. "And living it would not attain" means would not accomplish, would not fulfil - this is what is meant. "The true method, the wholesome teaching" means the teaching that is the cause, wholesome in the sense of being blameless.

225. "Here" means in this world. "There is not what is given" and so on were spoken in the Sāleyyaka Sutta. "Made of the four great elements" means composed of the four great elements. "Earth, the body of earth" means the internal earth element and the external earth element. "Goes to" means follows. "Merges with" is a synonym for that very same thing; the meaning is also "follows after"; by both he shows that it goes to, approaches. In the case of water and so on too, the same method applies. "The faculties" - the faculties with mind as the sixth spring forward into space. "With the bier as the fifth" means the fifth with the bed on which one lies; the meaning is the bed itself and four men standing having taken hold of the four legs of the bed. "As far as the cremation ground" means as far as the cemetery. "The marks" means the marks of qualities occurring by the method beginning with "this one was thus virtuous, thus immoral." Or here "the marks" means the body itself - this is what is intended. "Dove-coloured" means pigeon-coloured; the meaning is the colour of a pigeon's wings.

"Become reduced to" means becoming ashes; or this itself is the reading. "Oblation" - whatever gift given, of the type of presents of honour and so on, all that ends merely in ashes; the meaning is that it does not go on beyond that as a giver of fruit. "Laid down by fools" means laid down by fools, by foolish people. This is what is meant - This giving was laid down by the foolish, by the unintelligent, not by the wise. The foolish give, the wise take - thus he shows. "The doctrine of existence" - "there is what is given, there is the fruit of what is given" - those who speak this very doctrine of existence, their hollow words are false, idle talk. "The fool and the wise" means the foolish and the wise.

"By not doing it is done for me here" means by my very not doing the work of an ascetic, at this time the work is as if done here; by the very not living of the holy life, the holy life is as if lived. "Here" means in this practice of an ascetic. "Exactly equal" means very much equal, or equal by equal virtue. "Having attained asceticism" means having attained the state of equality.

226. "For one who acts" and so on were spoken of in the Apaṇṇaka Sutta. Likewise "there is no cause" and so on.

228. In the fourth non-holy life abode, "akaṭā" means not made. "Akaṭavidhā" means not of made kind, meaning they are not caused to be made by anyone saying "do it thus" - this is the meaning. "Animmitā" means not created even by supernormal power. "Animmātā" means not caused to be created. Some say the term "animmitabbā," but that is seen neither in the Pāḷi nor in the commentary. "Barren" (vañjhā) means fruitless, like a barren cow, a barren palm tree and so on, not productive of anything for anyone - this is the meaning. By this, he rejects the productive nature of matter and so on for the earth class and so on. "Standing like mountain peaks" means standing like a peak. "Īsikaṭṭhāyiṭṭhitā" means standing like a reed in the muñja grass. Herein, this is the intention - That which is said "is born," that comes forth already existing, like a reed from the muñja grass. "Esikaṭṭhāyiṭṭhitā" is also a reading; a well-planted pillar post stands motionless, so it stands - this is the meaning. By both, he explains the absence of destruction of them. "They do not move" means they do not shake, because of standing firm like a pillar post. "They do not change" means they do not abandon their nature. "They do not obstruct one another" means they do not injure one another. "Nāla" means not able.

In "the earth class" and so on, the earth class is earth itself, or the aggregation of earth. "Therein" means in those classes with the soul as the seventh. "There is no slayer or" explains that there is no one able to kill or cause to kill, to hear or cause to hear, to know or cause to know. "Between just the seven classes" means just as a knife struck into a heap of mung beans and so on passes between the mung beans and so on, so the knife passes through the gap, the opening between the seven classes. Therein, "I deprive this one of life" - this shows that it is merely a perception only. "Hundred thousands of chief modes of generation" (yonipamukhasatasahassāni) means of the chief modes of generation, of the highest modes of generation, fourteen hundred thousand, and another six thousand, and another six hundred. "And five hundreds of actions" (pañca ca kammuno satāni) means and five hundred actions. He explains a pointless view by mere reasoning alone. In "and five actions and three actions" and so on too, the same method applies. Some, however, say: "and five actions" means he speaks by way of the five faculties. "Three" means by way of bodily action and so on. As for "action and half-action," here his view is that bodily action and verbal action are action, and mental action is half-action. "Sixty-two practices" (dvaṭṭhipaṭipadā) means he says sixty-two practices. "Sixty-two intermediate cosmic cycles" (dvaṭṭhantarakappā) means in one cosmic cycle there are sixty-four intermediate cosmic cycles. But this one, not knowing the other two, spoke thus. The six classes of rebirth have been explained in detail in the Apaṇṇaka Sutta.

"Eight stages of man" means: the dull stage, the play stage, the investigation stage, the upright-going stage, the learner stage, the ascetic stage, the conqueror stage, and the fallen stage - he speaks of these eight stages of man. Therein, from the day of birth, for seven days, because of having come out from the confined place, beings are dull and in sheer delusion. This he calls the dull stage. But those who have come from an unfortunate realm, they constantly cry and wail. Those who have come from a fortunate realm, recollecting and recollecting that, laugh. This is called the play stage. Placing a step on the ground while holding the hand or foot of the parents, or a bed or a chair - this is called the investigation stage. The time when one is able to walk on foot only is called the upright-going stage. The time of learning crafts is called the learner stage. The time of going forth from the house, having departed, is called the ascetic stage. The time when, having attended upon a teacher, one comes to know is called the conqueror stage. A monk who is a fallen one, a conqueror, says nothing - thus he calls an ascetic who gains nothing the fallen stage.

"Forty-nine hundred ways of life" means forty-nine hundreds of livelihood practices. "Hundreds of wanderers" means hundreds of wanderer going-forths. "Hundreds of serpent abodes" means hundreds of serpent domains. "Twenty hundreds of faculties" means twenty hundreds of faculties. "Thirty hundreds of hells" means thirty hundreds of hells. "Dust elements" means places where dust is scattered. He says this with reference to the backs of the hands, the backs of the feet, and so on. "Seven conscious wombs" means he says this with reference to camels, oxen, donkeys, goats, cattle, deer, and buffaloes. "Unconscious wombs" means he says this with reference to rice, barley, wheat, green peas, millet, beans, and kudrūsaka grain. "Knotted wombs" means embryos born at the knots; he says this with reference to sugar-cane, bamboo, reeds, and so on. "Seven gods" means many gods, but he says "seven." Humans too are infinite, but he says "seven." "Seven goblins" means goblins are great, but he says "seven."

"Lakes" means great lakes. He says this taking the lakes of Kaṇṇamuṇḍa, Rathakāra, Anotatta, Sīhapapāta, Kuḷira, Mucalinda, and Kuṇāla. "Pavuṭā" means knots. "Papātā" means great precipices. "Papātasatāni" means hundreds of small precipices. "Supinā" means great dreams. "Supinasatāni" means hundreds of small dreams. "Mahākappino" means of great cosmic cycles. Herein, from one lake, every hundred years removing one drop of water with the tip of a blade of kusa grass, and removing again and again, when that lake has been made waterless seven times, he says that is one great cosmic cycle. Having spent eighty-four hundred thousand such great cosmic cycles, both the fool and the wise make an end of suffering - this is his view. Even the wise person, it is said, is not able to become pure in between; even the fool does not go beyond that.

"By morality" means by the morality of a naked ascetic or by any other whatsoever. "By ascetic practice" means by such an ascetic practice. "By austerity" means by ascetic action. "Ripens the unripened" means one who becomes pure in between thinking "I am wise." "Having repeatedly touched the ripened, puts an end to it" means one who, thinking "I am a fool," having passed beyond the stated measure of time, goes on. "Hevaṃ natthi" means "thus it is not." For it explains that both of those are not possible to be done. "Doṇamite" means as if measured by a doṇa measure. "Sukhadukkhe" means pleasure and pain. "Pariyantakate" means with the limit made by the stated measure of time. "Natthi hāyanavaḍḍhane" means there are no diminishings and increasings. The meaning is: the wandering in the round of rebirths does not diminish for the wise, nor does it increase for the fool. "Ukkaṃsāvakaṃse" means superiority and inferiority; this is a synonym for diminishing and increasing. Now, establishing that meaning by a simile, he said beginning with "seyyathāpi nāma." Therein, "suttaguḷe" means a ball of string made by winding. "It runs along unwinding" means when thrown while standing on a mountain or on the top of a tree, it goes along unwinding to the extent of the string; when the string is exhausted, it remains there and does not go further. Just so, it shows that one does not go beyond the stated time.

229. "Why is this?" - when asked thus "What is this not knowing of yours, are you indeed omniscient?" - throwing into the doctrine of fate, he said beginning with "An empty house for me."

230. "Relies on oral tradition" means he is dependent on oral tradition. "Holding oral tradition as truth" means he stands having taken hearing as truth. "By the accomplishment of the Canon" means by the achievement of the canonical texts consisting of chapters and groups of fifty.

232. "Dull" means of dull wisdom. "Stupid" means exceedingly confused. "Resorts to verbal evasion" means one resorts to evasion by speech. Of what kind? Eel-wriggling, the meaning is evasion without limit. Or alternatively, "amarā" is a species of fish. As it, running about in the water by means of emerging and diving and so on, cannot be caught, just so this doctrine too runs here and there and does not submit to being grasped - thus it is called "eel-wriggling." That eel-wriggling.

Among the phrases beginning with "I do not say it is thus," when asked "this is wholesome," he says "I do not say it is thus." Then when it is said "is it unwholesome?" he says "I do not say it is that way." When it is said "is it otherwise than both?" he says "I do not say it is otherwise." Then when it is said "even in the threefold way it is not so, what is your view?" he says "I do not say it is no." Then when it is said "is 'it is not no' your view?" he says "I do not say it is not no" - thus he resorts to evasion, and does not stand on even a single side. "Disenchanted, he departs" means thinking "This teacher is unable to be a support even for himself; what will he be able to do for me?" - having become disenchanted, he departs. The same method applies also to the preceding ones without consolation.

234. "Consuming stored sensual pleasures" means just as formerly one who was a householder, having made into storage, consumes objective sensual pleasures, thus having made into storage sesame seeds, rice-grains, ghee, butter and so on, he is incapable of consuming them now - this is the meaning. But are not sesame seeds, rice-grains and so on found at the dwelling place of one who has eliminated the mental corruptions? No, they are not found; but he does not set them aside for his own benefit; he sets them aside for the benefit of those who are ill, those who have gone forth, and so on. "The discussion concerning the non-returner" - For him too the five types of sensual pleasure are altogether abandoned, but what is obtained in accordance with the teaching, having examined it, he consumes.

236. "Sons of a mother of the dead" - it is said that he, having heard this Teaching, having the perception that "the ājīvakas are dead," spoke thus. For the meaning here is this: The ājīvakas are dead; their mother is a mother of the dead; thus the ājīvakas are sons of a mother of the dead. "Under the ascetic Gotama" explains that there is abiding by the holy life under the ascetic Gotama, and not elsewhere. The remainder is clear everywhere.

In the Papañcasūdanī, the commentary on the Majjhima Nikāya,

the commentary on the Sandaka Sutta is completed.

7.

Commentary on the Mahāsakuludāyi Sutta

237. "Thus have I heard" - this is the Greater Discourse to Sakuludāyī. Therein, "Moranivāpa" means at that place, having proclaimed safety for the peacocks, they gave food. Therefore that place came to be reckoned as "Moranivāpa." "Annabhāra" is the name of one wandering ascetic. Likewise "Varadhara." "And others" means not only these three, but many other well-known wandering ascetics too. "Speaks in praise of quietness" - here this was said without saying "disciplined in quietness." Why? Because indeed the Blessed One was not disciplined by another.

238. "Former" means with reference to yesterday they are called "former," beyond that they are "earlier than that." "In the debating hall" - there is no separate hall called a "debating hall" by name. But wherever ascetics and brahmins of various sects engage in various kinds of discussion, that, because it is the place where curiosity arises among many - "What does this one say, what does that one say?" - is called the "debating hall" because it is the place where curiosity arises. "Kotūhalasālā" is also a reading. "A gain" means those who are able to see such ascetics and brahmins, to ask them questions, or to hear their talks on the Teaching - for those Aṅgas and Magadhans these are gains - this is the meaning.

In "having followings" and so on, a community reckoned as a multitude of those gone forth belongs to them, thus they are "having followings." That very same group belongs to them, thus they are "having groups." Teachers of that group by way of training them in conduct, thus "teachers of groups." "Well-known" means recognised, renowned. Fame that has arisen through both qualities conforming with the truth and qualities not conforming with the truth belongs to them, thus "famous." For in the case of Pūraṇa and the others, fame has arisen by such a method as "He is of few wishes, content, through fewness of wishes he does not even wear a garment"; in the case of the Tathāgata, through qualities as they really are beginning with "Thus indeed is he the Blessed One." "Founders of sects" means founders of views. "Highly honoured" means regarded thus: "These are good, excellent, good persons." "Of many people" means of the uninstructed, blind, foolish worldling and of the intelligent, wise person. Therein, the sectarians are thus regarded by the foolish people, the Tathāgata by the wise people. By this method the meaning in "Pūraṇa Kassapa has a following" and so on should be understood. But since the Blessed One, analysing the thirty-eight objects, created many fording places for crossing over to Nibbāna, therefore it is fitting to call him a "founder of a sect."

But why did they all come there? For the purpose of protecting their attendants and for the purpose of material gain and honour. For it occurs to them thus - "Our attendants might go for refuge to the ascetic Gotama, and we shall protect them. And having seen the attendants of the ascetic Gotama paying honour, our attendants too will pay honour to us." Therefore wherever the Blessed One goes, there they all go.

239. "Having refuted his doctrine" means having imputed a fault in his doctrine. "Departed" means gone away; some departed in various directions, some attained the state of householders, some came to this Dispensation. "What I say is consistent" means my word is consistent, smooth, connected with meaning, connected with reason - this is the meaning. "What you say is inconsistent" means your word is inconsistent. "What you have thought out for so long has been turned inside out" means that which was well-practised by you by way of long habitual practice, that has been turned inside out by just a single word of mine, having been overturned it stands, it amounts to nothing - this is the meaning. "Your doctrine has been refuted" means a fault has been imputed by me in your doctrine. "Go and free yourself from your doctrine" means go, wander about, for the purpose of freeing yourself from the fault; having gone here and there, train - this is the meaning. "Or disentangle yourself if you can" means then if you yourself are able, disentangle yourself right now. "With a reviling based on his own teaching" means with a reviling based on his intrinsic nature.

240. "That we shall hear" means we shall hear that Teaching taught to us. "Bee's honey" means honey from a hive made by small bees. "Pure" means faultless, free from bee stings and thorns. "Might squeeze out" means might give. "In an expectant manner" means one would be present expectantly with vessel in hand, thinking "Will he fill it up and give us food indeed?" "Having quarrelled" means having engaged in a trifling contention.

241. "With any whatsoever" means with what is inferior and lowly. "Secluded" - this the wandering ascetic says with reference to mere seclusion of the body, but the Blessed One is indeed secluded with the three kinds of seclusion.

242. "Cupful-food eaters" means in the houses of masters of giving there are small saucers for the purpose of setting aside the best almsfood; the masters of giving, having placed the best food there, eat, and when those gone forth have arrived, they give that food to them. That small saucer is called a "cup." Therefore those who sustain themselves with just one cup of food, they are "cupful-food eaters." "Wood-apple-food eaters" means those whose food is a meal the size of a wood-apple. "Level to the brim" means level with the lower line of the lip-rim. "By this reason" means by this quality of eating little food. But here it should not be said that the Blessed One was in every way not one who eats little food. On the ground of striving for six years he was indeed one who ate little food; at Verañjā for three months he sustained himself with just a measure of cooked rice; in the Pālileyyaka jungle thicket for three months he sustained himself with just lotus roots and bulbs. But here he shows this meaning - "I at one time was one who ate little food, but my disciples, from the time of undertaking the ascetic practices, do not break the ascetic practices for the length of their lives." Therefore if they were to honour him by this quality, they would be more distinguished than him. But he shows that there is another quality by which they honour him. By this method, the explanation should be understood in all instances.

"Wearers of rag-robes" means those who have taken upon themselves the rag-robe-wearer's practice. "Wearers of coarse robes" means wearing robes coarse with rough thread. "Rags" means pieces of cloth devoid of borders; for if they had borders, they would go by the term "old cloths." "Having picked out" means having split them apart, having discarded the weak parts, and having taken only the firm parts. "Like gourd fibres" explains that the threads are fine, similar to gourd fibres. And to this extent it should not be said that the Teacher was not content with regard to contentment with robes. For from the Atimuttaka cemetery, on the day he took up the hempen rag-robe that had been worn by the slave woman Puṇṇā and then cast down, having made the water its boundary, the great earth trembled. But here he shows this meaning - "I at just one time took up a rag-robe, but my disciples, from the time of undertaking the ascetic practices, do not break the ascetic practices for the length of their lives."

"Almsfood eaters" means those who, having rejected surplus gains, have taken upon themselves the almsfood-eater's practice. "Those who walk successively for alms" means those who, having rejected greedy wandering, have taken upon themselves the practice of walking successively for alms. "Delighted in the practice of gleaning" means delighted in the natural practice of monks reckoned as the practice of gleaning; the meaning is that, standing at the doors of houses both high and low, having collected mixed food, they consume it. "Inhabited area" means in the Brahmāyu Sutta, the inhabited area is from the threshold onwards; here what is intended is from the gate-post onwards. And to this extent it should not be said that the Teacher was not content with regard to contentment with almsfood; but everything should be expanded in the same manner as stated regarding eating little food. But here he shows this meaning - "I at just one time did not consent to an invitation, but my disciples, from the time of undertaking the ascetic practices, do not break the ascetic practices for the length of their lives."

"Tree-root dwellers" means those who have taken upon themselves the tree-root-dweller's practice, having rejected a roof. "Open-air dwellers" means those who have taken upon themselves the open-air-dweller's practice, having rejected both a roof and a tree-root. "Eight months" means the months of winter and summer. But during the rainy season they enter a roof for the purpose of protecting their robes. And to this extent it should not be said that the Teacher was not content with contentment regarding lodgings; but his contentment with lodgings should be illustrated by the six-year great striving and by the Pālileyyaka jungle thicket. But here he shows this meaning - "I did not enter a roof at just one particular time, but my disciples, from the time of undertaking the ascetic practices, do not break the ascetic practices for as long as life lasts."

"Forest dwellers" means those who have taken upon themselves the forest-dweller's practice, having rejected a village-border lodging. "They come into the midst of the Community" is said with reference to an unbound boundary; but those dwelling within a bound boundary perform the Observance ceremony at their own dwelling place itself. And to this extent it should not be said that the Teacher was not secluded; for his solitude is evident thus: "I wish, monks, to go into seclusion for a fortnight." But here he shows this meaning: "I went into seclusion at just one such particular time, but my disciples, from the time of undertaking the ascetic practices, do not break the ascetic practices for as long as life lasts." "Mamaṃ sāvakā" means "maṃ sāvakā" (my disciples... me).

244. "With causality" means with condition. But does he not teach Nibbāna, which is without condition? No, he does not not teach it, but he teaches it having made that teaching with cause, not without cause. "With the wondrous effect of liberation" is a synonym for the former; the meaning is "with reason." In "taṃ vatā," here "vatā" is merely a particle.

245. "A future ground for disputation" means, setting aside today, tomorrow or the following day or a fortnight or a month or a year, the ground for disputation that comes up regarding each and every question. "Will not see" means just as Saccaka the Jain, having distinguished and speaking the reason brought for the purpose of his own refutation, did not see it, thus "will not see" - this is impossible. "With reason" means with cause. "Would interrupt the discussion now and then" means having cut short my turn of discussion, they would introduce their own discussion in between - this is the meaning. "But I, Udāyī" means Udāyī, even when I was engaged in a great debate together with Ambaṭṭha, Soṇadaṇḍa, Kūṭadanta, Saccaka the Jain and others - "Oh, indeed, may even a single disciple of mine, having brought a simile or a reason, give it to me" - thus I do not expect instruction from disciples. "From me" means in such situations, disciples expect instruction and exhortation from me alone.

246. "I satisfy their minds" means I, by the explanation of that question, take hold of their minds, accomplish them, fulfil them; when asked one thing I do not answer another, as if asked about a mango one would answer about a breadfruit, or asked about a breadfruit one would answer about a mango. And here, in the passage stated as "they esteem me regarding higher morality," the morality of the Buddha is spoken of; in the passage stated as "they esteem me regarding excellent knowledge and vision," the knowledge of omniscience; in the passage stated as "they esteem me regarding higher wisdom," wisdom arising according to occasion; in the passage stated as "through whatever suffering," the wisdom of explaining the truths. Therein, setting aside the knowledge of omniscience and the wisdom of explaining the truths, the remaining wisdom associates with higher wisdom.

247. Now, describing the practice for those various specific attainments, he said beginning with "Furthermore, Udāyī." Therein, "having attained the perfection that is the culmination of direct knowledge" means having attained arahantship, which is reckoned as the culmination of direct knowledge and reckoned as the perfection of direct knowledge.

"Right striving" means methodical striving. "Generates desire" means he generates the wholesome desire of wish-to-do. "Strives" means he makes effort. "Arouses energy" means he sets energy going. "Exerts the mind" means he uplifts the mind. "Strives" means he makes methodical striving. "For the development and fulfilment" means for the purpose of the completion of growth. But here - "Whatever is presence, that is non-decay, etc. whatever is expansion, that is the fulfilment of development" - thus it should be understood that each former term is the meaning of each latter one.

But what has been spoken of by these right strivings? By the method of the Kassapa Saṃyutta, the preliminary practice of a disciple has been spoken of. For this has been said there -

"Friends, there are these four right strivings. Which four? Here, friends, a monk makes ardour thinking 'unarisen evil unwholesome mental states, if arising, would lead to my harm.' He makes ardour thinking 'arisen evil unwholesome mental states, if not abandoned, would lead to my harm.' He makes ardour thinking 'unarisen wholesome mental states, if not arising, would lead to my harm.' He makes ardour thinking 'arisen wholesome mental states, if ceasing, would lead to my harm.'"

And here "evil unwholesome" should be understood as greed and so on. "Unarisen wholesome mental states" means serenity and insight meditation as well as the path; and "arisen wholesome" means just serenity and insight meditation. But there is no such thing as the path, having arisen once, ceasing and leading to harm. For it ceases only after having given a condition for fruition. Or it has been said that in the former case too, only serenity and insight meditation should be taken; but that is not fitting.

Therein, for the purpose of making manifest the meaning of "arisen serenity and insight meditation, if ceasing, would lead to harm," here is a story - It is said that a certain elder who had eliminated the mental corruptions, thinking "I shall pay homage to the Great Shrine and the Great Bodhi Tree," came from the countryside to the Great Monastery together with a novice who was an attendant carrying his requisites and who had attained meditative attainments, and entered the monastery residential cell. In the evening period, when the great community of monks was paying homage to the shrine, he did not go out for the purpose of paying homage to the shrine. Why? For those who have eliminated the mental corruptions have great respect for the three jewels. Therefore, when the community of monks had paid homage and was departing, at the time when people were eating their evening meal, without even informing the novice, thinking "I shall pay homage to the shrine," he departed alone. The novice - "Why indeed is the elder going alone at an improper time? I shall find out" - he departed following step by step after his preceptor. The elder, through non-adverting, not knowing of his coming, ascended to the shrine courtyard through the southern gate. The novice too ascended right behind him.

The great elder, having looked up at the Mahācetiya, having taken up rapture with the Buddha as object, having collected together with the whole mind, joyful and delighted, pays homage to the shrine. The novice, having seen the elder's manner of paying homage, thought: "My preceptor pays homage with an exceedingly devoted mind; what if I were to obtain flowers and make an offering?" The elder, having paid homage, having risen, having placed joined palms on his head, stood looking up at the Mahācetiya. The novice, having cleared his throat, made known his arrival. The elder, having turned around and looking, asked: "When did you come?" At the time of your paying homage to the shrine, venerable sir. You paid homage to the shrine with exceeding devotion; what if you were to obtain flowers and venerate it? Yes, novice, nowhere else is there such a deposit of relics as in this shrine; having obtained flowers, who would not venerate such an incomparable great stūpa? If so, venerable sir, please consent, I shall bring them. At that very moment, having entered upon meditative absorption, having gone to the Himalayas by supernormal power, having filled the water strainer with flowers endowed with beauty and fragrance, even before the great elder had reached from the southern face to the western face, having come and having placed the flower-filled water strainer in his hands, he said: "Venerate, venerable sir." The elder said: "Are the flowers not too feeble, novice?" Go, venerable sir, having reflected upon the virtues of the Blessed One, venerate.

The elder, having ascended by the stairway adjacent to the western face, began to make a flower offering on the belly-railing terrace. When the flowers were full on the railing terrace, having fallen, they filled the second terrace to a depth reaching the knees. Then, having descended from there, he made an offering at the row of foot-ledges. That too became full. Having known the state of being full, he went scattering on the lower terrace. The entire shrine courtyard became full. When that was full, he said: "Novice, the flowers are not being exhausted." Venerable sir, turn the water strainer face downwards. Having turned it face downwards, he shook it; then the flowers were exhausted. Having given the water strainer to the novice, together with the elephant wall, having circumambulated the shrine three times, having paid homage at four places, while going to the residential cell, he thought: "How great in supernormal power indeed is this novice; will he be able to preserve this power of supernormal ability?" Then, having seen "He will not be able," he said to the novice: "Novice, you are now of great supernormal power, but having destroyed such supernormal power, in the final time you will drink rice-gruel kneaded by the hand of a one-eyed weaver woman." This is indeed the fault of youthfulness. He, having been stirred by the preceptor's words, did not request "Please tell me a meditation subject, venerable sir," but went as if not hearing, thinking "What is my preceptor saying?"

The elder, having paid homage to the Mahācetiya and the Great Bodhi Tree, having had the novice take the bowl and robes, gradually went to the Kuṭeḷitissa Great Monastery. The novice, following step by step after the preceptor, did not go on the alms round, but having asked "Which village do you enter, venerable sir?" and having known "Now my preceptor will have reached the village entrance," having taken his own and the preceptor's bowl and robes, having gone through the sky, having given the elder's bowl and robes, he entered for almsfood. The elder exhorted at all times: "Novice, do not do thus; the supernormal power of a worldling is unsteady and unfixed; having encountered an unsuitable object such as form and so on, it is broken by even a trifle; when the peaceful attainment has declined, one is not able to sustain the abiding by the holy life." The novice, not wishing to hear "What is my preceptor saying?" does in the same way. The elder, gradually making homage to shrines, went to the monastery named Kammubindu. Even while the elder was dwelling there, the novice does in the same way.

Then one day a certain weaver's daughter, lovely, in the first stage of life, having gone out from the village of Kammabindu, having descended into a lotus lake, was picking flowers while singing. At that time the novice was going over the top of the lotus lake, but while going, like a one-eyed she-fish on a fishing line, he was caught by the sound of her singing. At that very moment his supernormal power disappeared; he became like a crow with broken wings. But by the power of his peaceful meditative attainment, without falling right there on the surface of the water, descending gradually like silk-cotton floss, he stood on the bank of the lotus lake. He went quickly, gave the bowl and robes to his preceptor, and turned back. The great elder, without saying anything, thinking "I have already seen this; even though being prevented, he will not turn back," entered for almsfood.

The novice, having gone, stood on the bank of the lotus lake, waiting for her to come out. She too, having seen the novice going through space and having come back again and standing, having known "Certainly this one is dissatisfied on account of me," said "Go back, novice." He went back. The other, having come out, having put on her cloth, having approached him, asked "What is it, venerable sir?" He reported that matter. She, having shown the danger in the household life and the benefit in the holy life by many reasons, even while exhorting, being unable to dispel his discontent - having said "This one has declined from such supernormal power on my account; it is not proper now to abandon him; let him stay right here," having gone home, she reported that incident to her mother and father. They too, having come, exhorting in various ways, said to him who would not accept their words - "You consider us to be of a high family; we are weavers. Will you be able to do weaver's work?" The novice said - "Lay follower, one who has become a householder would do either weaver's work or basket-maker's work; why do you hesitate over a mere cloth?" The weaver, having given him a cloth tied at the belly, having led him to the house, gave him his daughter.

He, having learnt the weaver's work, does work in the hall together with the weavers. The wives of the others, having prepared the meal right early, brought it; his wife does not come yet. He, while the others, having put aside their work, were eating, sat turning the shuttle. She came afterwards. Then he threatened her saying "You have come too late." A woman indeed, even knowing that a wheel-turning monarch has his mind bound to her, regards him like a slave. Therefore she said thus - "In the houses of others, firewood, leaves, salt and so on are stored up; there are donors and servants who bring them from outside; but I am all alone, and you too do not know what there is and what there is not in my house. If you wish, eat; if you do not wish, do not eat." He, having become angry thinking "Not only do you bring the meal when the sun is up, but you also offend me with speech," not seeing any other weapon, having pulled out that very shuttle-stick from the shuttle, threw it. She, having seen it coming, turned slightly. And the tip of a shuttle-stick is sharp; it, having entered the corner of her eye as she was turning, lodged there. She quickly seized her eye with both hands; blood was flowing from the broken place. He at that time remembered the words of his preceptor - "With reference to this my preceptor said 'In a future time you will drink rice-gruel kneaded by the hands of a one-eyed weaver woman'; this must have been seen by the elder; oh, the noble one is far-seeing!" and he began to weep loudly. Others said to him - "Enough, friend, do not weep; an eye that is broken cannot be restored to its original state by weeping." He said "I am not weeping about this matter, but rather I am weeping with reference to this" and related everything in order. Thus arisen serenity and insight meditation, when ceasing, lead to harm.

There is yet another story - About thirty monks, having paid homage at the Kalyāṇī Great Shrine, while descending by a forest path to the main road, on the way saw a man coming from having done work in a burnt field. His body was as if smeared with soot. He was wearing a single soot-smeared orange robe tightly tucked at the waist; when looked at, he appeared like a charred stump. He, having done work during the daytime, having lifted up a bundle of half-smouldering firewood onto his back, with dishevelled hair, having come by a wrong path, stood before the monks. The novices, having seen him, looking at one another - "Friend, he is your father, your grandfather, your maternal uncle," laughing, having gone, they asked his name: "What is your name, lay follower?" He, when asked his name, becoming remorseful, having thrown down the bundle of firewood, having arranged and put on his cloth, having paid homage to the great elders, said: "Please wait, venerable sirs." The great elders stood.

The young novices, having come, make mockery even in the presence of the great elders. The lay follower said - "Venerable sirs, having seen me you mock me; do not consider that this is the summit that has been reached. I too was formerly an ascetic just like you. But you do not have even a mere trifle of unified focus of mind; I was one of great supernormal power and great might in this Dispensation. I take space and make it earth, earth into space. I take what is far and make it near, what is near far. I pierce through a hundred thousand world-systems in a moment. Look at my hands, now like monkey's hands; with these very hands, seated right here, I touched the moon and sun. Making the moon and sun a footstand for these very feet, I sat. Such supernormal power of mine has disappeared through negligence; do not be negligent. For through negligence they reach such disaster. Those dwelling diligently make an end of birth, ageing, and death. Therefore, having made me your very object, be diligent, venerable sirs," thus having admonished, he gave exhortation. They, even as he was speaking, having been stirred with a sense of urgency, practising insight, all thirty persons attained arahantship right there. Thus too it should be understood that arisen serenity and insight meditation, when ceasing, lead to harm.

"Of unarisen evil" - here the meaning should be understood by the method stated in such passages as "the unarisen mental corruption of sensuality does not arise" etc. "Of arisen evil" - but here the arisen is fourfold: arisen as presently occurring, arisen as having-been-and-departed, arisen as having-made-opportunity, and arisen as obtained-by-ground. Therein, whatever mental defilements are existing and possess arising and so on, this is called arisen as presently occurring. But when action has run its course in the javana process, having experienced the flavour of the object, the result that has ceased is called having-been-and-departed. Action, having arisen and having ceased, is called departed. Both of those go by the term arisen as having-been-and-departed. Wholesome-unwholesome action, having obstructed the result of another action, makes opportunity for its own result; when opportunity has thus been made, the result arising goes by the term arisen from the making of opportunity onwards. This is called arisen as having-made-opportunity. But the five aggregates are called the ground of insight. They are of divisions such as past and so on. But the mental defilements that lie dormant in them should not be said to be past or future or present. For even those lying dormant in past aggregates are simply not abandoned; those lying dormant in future aggregates and in present aggregates too are simply not abandoned. This is called arisen as obtained-by-ground. Therefore the ancients said: "Mental defilements not uprooted on those various grounds go by the term arisen as obtained-by-ground."

There is another fourfold arisen: arisen through occurrence, arisen through the object being seized, arisen through not being suppressed, and arisen through not being uprooted. Therein, what is just now occurring is called arisen through occurrence. Once having opened the eyes, when the sign of the object has been grasped, it should not be said that at each and every moment of recollection mental defilements will not arise. Why? Because the object has been seized. Like what? Just as it should not be said that at the place struck by an axe on a milk-tree, milk will not come out - thus. This is called arisen through the object being seized. But mental defilements not suppressed by attainment - it should not be said that they will not arise at such and such a place. Why? Because they have not been suppressed. Like what? Just as if they were to strike a milk-tree with an axe, it should not be said that at such and such a place milk would not come out - thus. This is called arisen through not being suppressed. But mental defilements not uprooted by the path arise even for one reborn at the highest point of existence - this should be expanded by the former method. This is called arisen through not being uprooted.

Among these arisen states, the fourfold arisen - arisen in the present, arisen through having been experienced and departed, arisen through opportunity being made, and arisen through occurrence - is not to be destroyed by the path; the fourfold - arisen through the plane obtained, arisen through the object being seized, arisen through not being suppressed, and arisen through not being uprooted - is to be destroyed by the path. For the path, when arising, abandons these mental defilements. Those mental defilements which it abandons should not be said to be past or future or present. And this too was said -

"If he abandons mental defilements in the past, then he exhausts what is eliminated, he ceases what has ceased, he makes depart what has departed, he makes pass away what has passed away. What is past, what does not exist, that he abandons. If he abandons mental defilements in the future, then he abandons what is unborn, what is not produced, what is unarisen, what has not become manifest he abandons. What is future, what does not exist, that he abandons. If he abandons mental defilements in the present, then one who is lustful abandons lust, one who is hateful abandons hate, one who is deluded abandons delusion, one who is bound abandons conceit, one who has adhered abandons views, one gone to distraction abandons restlessness, one not having reached a conclusion abandons sceptical doubt, one become strong abandons underlying tendencies. Dark and bright mental states yoked together proceed evenly. Path development becomes subject to defilement... etc. then there is no path development, there is no realisation of the fruit, there is no abandoning of mental defilements, there is no full realization of the teaching. There is path development... etc. there is full realization of the teaching. In what way? Just as a young tree with unborn fruit... etc. being unmanifested do not become manifest."

Thus in the canonical text the simile of a tree with unborn fruit has come, but it should be explained by means of a tree with born fruit. Just as there might be a young mango tree with fruit, people would consume its fruits, and having knocked down the rest, would fill baskets. Then another man might cut it down with a hatchet; thereby neither its past fruits are destroyed, nor its future and present ones destroyed. For the past ones have been consumed by people, and the future ones, being unproduced, cannot be destroyed. But at the time when it is cut down, since there are simply no fruits then, the present ones too are not destroyed. But if the tree had not been cut down, then depending on the essence of earth and the essence of water, whatever fruits would be produced, those are destroyed. For they, being unborn, are not born; being unproduced, are not produced; being unmanifested, do not become manifest. Just so, the path neither abandons mental defilements divided into past and so on, nor does it not abandon them. For whatever mental defilements would arise when the aggregates have not been fully understood by the path, since the path, having arisen, has fully understood the aggregates, those mental defilements, being unborn, are not born; being unproduced, are not produced; being unmanifested, do not become manifest. This meaning should also be made clear by the similes of medicines drunk for the purpose of a young woman not giving birth again, and for the purpose of the appeasement of disease for the sick. Thus the mental defilements that the path abandons are not to be said to be past, or future, or present; yet the path does not fail to abandon mental defilements. But with reference to those mental defilements that the path abandons, "of arisen evil" and so on was said.

And not only does the path abandon mental defilements alone, but because of the non-abandonment of mental defilements, whatever clung-to aggregates would arise, it abandons those too. And this too was said - "Through the knowledge of the path of stream-entry, with the cessation of volitional activity consciousness, setting aside seven existences, whatever mentality and materiality would arise in the round of rebirths without discernible beginning, here these cease" - this is the detailed account. Thus the path emerges from the clung-to and the not-clung-to. But by way of existence, the path of stream-entry emerges from existence in the realms of misery, the path of once-returning from a portion of fortunate existence, the path of non-returning from fortunate sensual existence, and the path of arahantship emerges from fine-material and immaterial existence. Some say it emerges from all existences.

Then at the moment of the path, how is there development for the arising of the unarisen, or how for the presence of the arisen? By the very occurrence of the path. For the path, while occurring, is called unarisen because it has never arisen before. For having come to a place never visited before, or having experienced an object never experienced before, people say "We have come to a place never visited, we are experiencing an object never experienced." And whatever is its occurrence, that itself is called its presence - thus it is proper to say that it develops for the sake of presence.

The concise discussion regarding the bases for spiritual power was stated in the Cetokhila Sutta. It goes while being appeased, or it goes for the purpose of the appeasement of mental defilements - thus "leading to peace." It goes while fully awakening, or it goes for the purpose of the highest enlightenment of the path - thus "leading to highest enlightenment."

"Based upon seclusion" and so on were stated in the Sabbāsava Saṃvara. This is the summary here; but in detail, this discussion of the requisites of enlightenment is stated in the Visuddhimagga.

248. In the Discussion on Deliverances, "deliverances" - in what meaning are they deliverances? In the meaning of being intent upon. But what is this meaning of being intent upon? The meaning of being well released from opposing states, and the meaning of being well released by way of delight in the object - like the lying down of a child with relaxed major and minor limbs on the father's lap, it is occurrence in the object through the state of being unrestrained and without apprehension - thus it has been said. But this meaning is not present in the last deliverance; it is present in all the former ones. "One who is material sees forms" - here, the fine-material meditative absorption produced by way of the blue kasiṇa and so on among internal head-hair and so on is materiality; one who has that is "material." "Sees forms externally" means one sees externally too the forms such as the blue kasiṇa and so on with the eye of meditative absorption. By this, the four fine-material-sphere meditative absorptions also of a person who has produced meditative absorption based on kasiṇas that are both internal and external are shown.

"Not perceiving material forms internally" means internally not a percipient of material forms; the meaning is one who has not produced fine-material-sphere meditative absorption based on one's own head-hair and so on. By this, the fine-material-sphere meditative absorptions of one who, having done the preliminary work externally, has produced meditative absorption only externally, are shown. "One is intent only upon the beautiful" - by this, meditative absorptions based on well-purified colour kasiṇas such as blue and so on are shown. Therein, although within absorption there is no reflective attention as "beautiful," yet whoever dwells having made a well-purified beautiful kasiṇa as the object, since he comes to the point where it should be said "he is intent upon the beautiful," therefore the teaching was given thus. But in the Paṭisambhidāmagga, "How is 'one is intent only upon the beautiful' a deliverance? Here a monk dwells having pervaded one direction with a mind accompanied by friendliness, etc. Because of having developed friendliness, beings are not disagreeable. With a mind accompanied by compassion, accompanied by altruistic joy, accompanied by equanimity, one dwells having pervaded one direction, etc. Because of having developed equanimity, beings are not disagreeable. Thus 'one is intent only upon the beautiful' is a deliverance" - thus it was said.

Regarding what should be said concerning "with the complete transcendence of perceptions of form" and so on, all that has been stated in the Visuddhimagga itself. "This is the eighth deliverance" - this, because of the complete relinquishment and liberation of the four aggregates in every respect, is called the eighth, the highest deliverance.

249. In the discussion on the bases of overcoming, "bases of overcoming" means causes of overcoming. What do they overcome? Both opposing states and objects. For they overcome opposing states by way of being their counterpart, and objects by the person's superiority of knowledge. Now, in the terms beginning with "perceiving material forms internally," one is called a percipient of material forms internally by way of preliminary work on internal material form. And one doing the blue preliminary work internally does it on the head-hair, or on the bile, or on the pupil of the eye; one doing the yellow preliminary work does it on the fat, or on the skin, or on the palms of the hands and soles of the feet, or on the yellow place of the eyes; one doing the red preliminary work does it on the flesh, or on the blood, or on the tongue, or on the red place of the eyes; one doing the white preliminary work does it on the bone, or on the teeth, or on the nails, or on the white place of the eyes. But that is not deeply blue, deeply yellow, deeply red, or deeply white; it is simply impure.

"One sees forms externally" means for one whose preliminary work has arisen internally, but the sign is external, he, thus by way of the preliminary work internally and absorption externally - is said to be "perceiving material forms internally, one sees forms externally." "Limited" means not extended. "Beautiful or ugly" means whether they are beautiful or ugly, it should be understood that this basis of overcoming is stated only by way of the limited. "Having overcome them" means just as a person with an effective digestion, having obtained a ladleful of food, gathering it together thinking "Is there anything here to eat?" makes it into just one mouthful, just so a person with superior knowledge, of clear knowledge - having overcome those forms thinking "Is there anything here to attain in this limited object? This is no burden for me," attains; the meaning is that right here, together with the arising of the sign, he reaches absorption. "I know, I see" - by this, his reflective attention is stated. And that is of one who has emerged from the attainment, not within the attainment. "One has this perception" means one has this perception both by way of the perception of reflective attention and by way of the perception of meditative absorption. For the perception of overcoming exists for him within the attainment, but the perception of reflective attention is only for one who has emerged from the attainment.

"Immeasurable" means of extended measure; the meaning is great. "Having overcome" - but here, just as a man who eats much, having obtained one serving of food, does not see it as great, thinking "Let there be more too, let there be more too, what will this do for me?" just so a person with superior knowledge, of clear knowledge, having overcome them thinking "What is there here to attain? This is not immeasurable; there is no burden for me in producing unified focus of mind," attains; the meaning is that right here, together with the arising of the sign, he reaches absorption.

"Not perceiving material forms internally" means devoid of the perception of preliminary work on internal material form, either through not obtaining it or through not desiring it. "One sees forms externally" means for one whose preliminary work and sign have both arisen only externally, he, thus by way of the preliminary work externally and absorption externally - is said to be "not perceiving material forms internally, one sees forms externally." The remainder here is by the same method as stated for the fourth basis of overcoming. Now, among these four, the limited has come by way of the applied-thought temperament, the immeasurable by way of the delusion temperament, the beautiful by way of the hate temperament, and the ugly by way of the lust temperament. For these are suitable for those. And that suitability of theirs has been stated in detail in the Visuddhimagga in the description of temperaments.

In the fifth basis of overcoming and so on, "blue" is said by way of all-inclusive classification. "Of blue colour" is by way of colour. "Of blue appearance" is by way of appearance. It means that with undiscernible openings and unmixed colours, having become uniformly blue only, they are seen. "Of blue lustre" - this, however, is said by way of light; the meaning is having blue light, endowed with blue radiance. By this he shows their thorough purity. For these four bases of overcoming are stated by way of pure colour only. "Flax flower" - for this flower is smooth and soft, and even when seen, it is only blue. But girikaṇṇikā flowers and so on, when seen, are of white element. Therefore only this was taken, not those. "Of Benares" means produced in Bārāṇasī. There, it is said, the cotton too is soft, the thread-spinners and the weavers too are skilful, and the water too is pure and smooth. Therefore that cloth is smoothed on both sides; on both sides it appears polished, soft, and smooth. In the terms beginning with "yellow" and so on, the meaning should be understood by this very method. But here, the making of the kasiṇa, the preliminary work, and the procedure for absorption, beginning with "One who takes up the blue kasiṇa grasps the sign in blue, whether in a flower, or in a cloth, or in a colour element" - all this has been stated in detail in the Visuddhimagga itself.

"Having attained the perfection that is the culmination of direct knowledge" means in the preceding establishments of mindfulness and so on, having developed those mental states, those who have attained arahantship are indeed called "having attained the perfection that is the culmination of direct knowledge"; but in these eight bases of overcoming, it is only through the accomplishment of mastery that they are called "having attained the perfection that is the culmination of direct knowledge."

250. In the discussion on kasiṇas, they are "kasiṇas" in the meaning of entirety; they are "bases" in the meaning of field or in the meaning of foundation for the mental states that have them as object. "Above" means upward, facing towards the surface of the sky. "Below" means downward, facing towards the surface of the ground. "Across" means having delimited all around, like the circle of a field. For a certain one extends the kasiṇa only upward, a certain one downward, a certain one all around. For this or that reason, one extends it thus, like light, when one wishes to see material form. Therefore it was said - "One perceives the earth kasiṇa, above, below, across." "Non-dual" means non-dual in the directions and intermediate directions. This, however, is said for the purpose of showing that one does not undergo transformation into another. For just as for one who has entered water, in all directions there is only water, not anything else, just so the earth kasiṇa is only the earth kasiṇa; there is no other mixing of kasiṇas for it. This same method applies everywhere. "Limitless" - this is said by way of the limitlessness of the pervading of each one. For when one pervades it with the mind, one pervades it entirely; one does not take the measure thus "this is its beginning, this is its middle." "Consciousness kasiṇa" - and here this is the consciousness occurring in the space left by the removal of the kasiṇa. Therein, the aboveness, belowness, and acrossness should be understood by way of the kasiṇa in the space left by the removal of the kasiṇa, and by way of the space left by the removal of the kasiṇa in the consciousness occurring there. This is the summary here. But these, beginning with the earth kasiṇa, have already been stated in detail in the Visuddhimagga by way of the method of meditation subject development. Here too, it should be understood that it is only through the accomplishment of mastery that they are called "having attained the perfection that is the culmination of direct knowledge." Likewise in the four meditative absorptions immediately following this. But what should be said here, that has been stated in the Mahāassapura Sutta itself.

252. Regarding insight knowledge, the meaning of "material" and so on has already been stated. "Attached here, bound here" means dependent upon and bound to this body made of the four primary elements. "Beautiful" means good-looking. "Of pure origin" means originating from a thoroughly pure source. "Well polished" means with preliminary work well done, with stones and gravel removed. "Clear" means with thin skin. "Bright" means well purified. "Accomplished in every respect" means accomplished in all respects such as washing, piercing and so on. By "blue" and so on, he shows the achievement of colour. For in such a one, what is strung through is obvious.

"Even so" - here the correlation of the simile should be understood thus: For the gem is like the body born of impurity. The strung thread is like insight knowledge. The man with eyes is like the monk who has obtained insight. The time of the gem becoming manifest when one reviews it having placed it in the hand, thinking "this is indeed the gem," is like the time of becoming manifest of the body made of the four great elements for the monk who has directed insight knowledge and is seated. "Through it there is strung this thread" - the time of the thread becoming manifest is like the time of becoming manifest for the monk who has directed insight knowledge and is seated, of the mental states having that as object, or of the group of five beginning with contact, or of all consciousness and mental factors, or of insight knowledge itself.

But is this manifest to the knowledge or to the person? To the knowledge; but because of its becoming manifest, they become manifest to the person as well. And this insight knowledge comes after the path; even this being so, because when the section on direct knowledges has been begun there is no intermediate section for this, therefore it has been shown right here. And because for one who has not made exploration by way of impermanence and so on, when hearing a frightful sound with the divine ear element, when recollecting frightful aggregates through the recollection of past lives, when seeing a frightful form with the divine eye, fear and terror arise - but not for one who has made exploration by way of impermanence and so on - therefore, for the purpose of accomplishing the cause for dispelling fear for one who has attained direct knowledge too, this has been shown right here. Here too, the attainment of the perfection that is the culmination of direct knowledge should be understood as being by way of arahantship.

253. Regarding the mind-made supernormal power, through practised mastery. Therein, "mind-made" means produced by mind. "Complete with all limbs and faculties" means endowed with all limbs and minor limbs. "Not defective of any sense-organ" means with faculties not deficient in terms of shape. For the form created by one possessing supernormal power, if the one possessing supernormal power is fair-complexioned, that too is fair-complexioned. If he has unpierced ears, that too has unpierced ears - thus in all respects it is similar to him. The triad of similes beginning with "a reed from the muñja grass" was also stated for the purpose of showing the state of similarity. For inside the muñja grass there is indeed a reed similar to it. The sword is indeed similar to the sheath; into a round sheath they put only a round sword, into a broad one a broad one.

"Slough" - this too is a name for a snake's slough, not for a bamboo-strip casket. For a snake's slough is indeed similar to the snake. Therein, although in "a man might pull out a snake from its slough" it is shown as if pulling out by hand, however, its pulling out should be understood as by mind. For this snake, remaining among its own kind, in dependence on a gap between sticks or a gap between trees, by the strength called the effort of dragging the body out of the skin, as if gnawing the body, being disgusted with the old skin - by these four reasons it abandons the slough by itself; it is not possible for another to pull it out from that. Therefore it should be understood that this was said with reference to pulling out by mind. Thus the body of this monk is similar to the muñja grass and so on, and the created form is similar to the reed and so on - this here is the comparison of the simile. The procedure of creation, however, here and further, the discussion of the five direct knowledges beginning with the various kinds of supernormal power, has been explained in every way in the Visuddhimagga; it should be understood according to the method stated there. For here only the simile is additional.

Therein, a monk who has obtained the knowledge of various kinds of supernormal power should be seen as like a skilful potter and so on. The knowledge of various kinds of supernormal power should be seen as like well-prepared clay and so on. That monk's miraculous transformation should be seen as like the making of whatever vessel shapes and so on that are desired. Here too, the attainment of the perfection that is the culmination of direct knowledge should be understood as being by way of practised mastery. Likewise in the four direct knowledges following this.

255. Therein, in the simile for the divine ear element, "conch-blower" means one who blows a conch shell. "With little difficulty" means without pain. "Would make himself heard" means would cause to be known. Therein, just as the time of the manifestation of that conch sound for beings who are determining "this is a conch sound" when the conch-blower is thus making himself heard in the four directions, so should be seen the time of the manifestation for the meditator of sounds both divine and human, distinguished as far and near.

256. In the simile for the knowledge of others' mental states, "young" means of tender age. "Youthful" means endowed with youth. "Of the type fond of adornment" means even though youthful, he is not lazy nor one whose body and clothes are soiled, but rather one whose nature is to adorn himself; the meaning is that he is accustomed to bathing two or three times a day, wearing clean clothes, and applying ornaments. "With a mole" means with a blemish from one or another of dark moles, freckles, facial blemishes, pimples, and so on. Therein, just as for one reviewing his facial reflection, a blemish on the face becomes obvious, so it should be understood that for a monk who has directed the mind towards the knowledge of others' mental states and is seated, the sixteen kinds of consciousness of others become obvious. Regarding what should be said concerning the simile of past lives and so on, all that has been stated in the Mahāassapura itself.

259. "This indeed, Udāyī, is the fifth quality" - having made the nineteen sections into one quality by way of practice, it is said "the fifth quality." For just as in the Aṭṭhakanāgara Sutta eleven sections were made into one teaching by way of questioning, so here nineteen sections should be understood as having been made into one teaching by way of practice. Moreover, among these nineteen sections, in the eight divisions in succession - in insight knowledge and in the knowledge of the elimination of mental corruptions - the attainment of the perfection that is the culmination of direct knowledge should be understood as being by way of arahantship; in the remaining ones, by way of the accomplishment of mastery. The remainder is clear everywhere.

In the Papañcasūdanī, the commentary on the Majjhima Nikāya,

the commentary on the Mahāsakuludāyi Sutta is completed.

8.

Commentary on the Samaṇamuṇḍika Sutta

260. "Thus have I heard" - this is the Samaṇamuṇḍika Discourse. Therein, "Uggāhamāna" is the name of that wandering ascetic. "Sumana" is his original name. But because of his ability to learn and to teach this and that, they perceive him as "Uggāhamāna." "They proclaim their doctrines here" - thus it is a debating hall. It is said that at that place brahmins such as Caṅkī, Tārukkha, and Pokkharasāti, and renunciants such as Jains, naked ascetics, and wandering ascetics, having assembled together, declare, speak of, and explain their own respective doctrines; therefore that park is called "the debating hall." That same place is called "the Tinduka row" because it was enclosed by a row of timbaru trees known as the Tinduka row. Because here at first there was one hall, and afterwards many halls were built in dependence on the wandering ascetic Poṭṭhapāda of great merit, therefore, with reference to that very one hall, by the power of the name obtained, it is called "the single-halled." But that place, being a pleasure grove of Queen Mallikā, the consort of King Pasenadi, covered with flowers and fruits, having been made into a park, came to be reckoned as "Mallikā's park." In that debating hall, in the Tinduka row, in the single-halled park of Mallikā. "Dwells" means he lives with comfort of dwelling. "During the day" means the daytime of the day is called the passing of midday; when the daytime of that day had come, just when midday had passed, he went out - this is the meaning. "In seclusion" means having withdrawn the mind from this and that sensory field of visible form and so on, he was hidden, having gone to a state of oneness by way of cultivating the delight of meditative absorption. "Who cultivate the mind" means those who cause the mind to grow; those in whose case, when one reflects and attends, the mind becomes free from mental hindrances, rises up, and grows. "As far as" means however many. "This one of them" means this is one disciple among them, an insider. "Perhaps" - he said this desiring his approach. But the reason for the aspiration has been stated in the Sandaka Sutta itself.

261. "He said this" means this householder is of slow wisdom; thinking "Having won him over with a discourse on the Teaching, I shall make him my own disciple," he spoke this statement beginning with "with four indeed." Therein, "I declare" means I show, I establish. "Accomplished in the wholesome" means fully complete in the wholesome. "Supreme in the wholesome" means highest in the wholesome. "Unconquerable" means unable to be shaken by fighting in a battle of debate, unshakeable, unwavering, firm. "Does not do" means he speaks merely of non-performance; but here he does not speak of abandoning by restraint or abandoning by substitution. The same method applies to the remaining terms as well.

"He neither delighted in" means thinking "Sectarians indeed speak whatever this or that whether knowing or not knowing," he did not delight in it. "Nor protested against" means thinking "He speaks as if in conformity with the Dispensation, as if with a sign of devotion," he did not refuse it.

262. "According to Uggāhamāna" means according to his words; this being so, an infant boy lying on his back would be an unconquerable ascetic, a firm ascetic - but we do not say thus, he explains. "Does not even have the notion of 'body'" means there is no distinctive knowledge even as 'one's own body' or 'another's body'. "Except for mere squirming" means on a bed-sheet, through contact with a wrinkle or being bitten by a bug, there is what is called mere bodily squirming. Setting that aside, there is no other action performed with the body. And even that occurs only with consciousness accompanied by mental defilements. "Does not even have the notion of 'speech'" means there is no diversity as 'wrong speech' or 'right speech'. "Except for mere crying" means but for one overcome by hunger and thirst, there is mere crying. That too is only with consciousness accompanied by mental defilements. "Thought" means there is no diversity as 'wrong thought' or 'right thought'. "Except for mere whimpering" means mere whimpering is mere crying and laughing. For the consciousness of young boys operates with past objects; those who have come from hell, having remembered the suffering of hell, cry; those who have come from the world of gods laugh; that too occurs only with consciousness accompanied by mental defilements. "Livelihood" means there is no diversity as 'wrong livelihood' or 'right livelihood'. "Except for mother's milk" means there are those called milk-thief children; when the mother is nursing and giving milk, without having drunk, at a time when she is engaged in something else, having come from behind, they drink the breast milk. Apart from this much, there is no other wrong livelihood. This too shows that it occurs only with consciousness accompanied by mental defilements.

263. Having thus rejected the wandering ascetic's doctrine, now establishing the matrix on the trainee plane himself, he said beginning with "With four indeed, I." Therein, "surpasses" means having distinguished, he remains. In the passages beginning with "does not commit evil action with the body," it is not merely non-performance alone; rather, the Blessed One here declares restraint, abandoning, and reflection. With reference to that, he said thus. But the passage beginning with "neither accomplished in the wholesome" was said with reference to one who has eliminated the mental corruptions.

Now, establishing the matrix on the plane of one beyond training, he said beginning with "With ten indeed, I." Therein, in dependence on three terms, the two first tetrads were established; in dependence on one term, the two latter tetrads. This is the matrix on the trainee plane.

264. Now, analysing that, he said beginning with "And what, carpenter, are unwholesome moralities" and so on. Therein, "with lust" means the eightfold consciousness accompanied by greed. "With hate" means the dyad of consciousness associated with aversion. "With delusion" - the dyad of consciousness accompanied by sceptical doubt and restlessness is also fitting, as well as all unwholesome consciousnesses. For it has been said that delusion arises in all unwholesome states. "From this is the origin" means from this consciousness with lust and so on is the origination, the arising, of these - thus "from this is the origin."

"Where" means having reached which state do they cease without remainder. "Here these" is a locative referring to the fruition of stream-entry. For the morality of Pātimokkha restraint becomes complete at the fruition of stream-entry; having reached that state, unwholesome morality ceases entirely. And "unwholesome morality" should be understood as a designation for immorality.

"Practising for the cessation of unwholesome moralities" - herein, up to the path of stream-entry one is called practising for the cessation; but upon attaining the fruition, those are called ceased.

265. By "without lust" and so on, only the eightfold sensual-sphere wholesome consciousness is stated. For by this, wholesome morality originates.

"Is virtuous" means he is accomplished in morality and accomplished in virtues. "But not made of morality" means he is not made of morality thus: "This much is enough, there is nothing further to be done beyond this." "Where those" is a locative referring to the fruition of arahantship. For having attained the fruition of arahantship, unwholesome morality ceases entirely.

"Practising for the cessation" - herein, up to the path of arahantship one is called practising for the cessation; but upon attaining the fruition, those are called ceased.

266. Among perception of sensuality and so on, perception of sensuality is conascent with the eight types of consciousness accompanied by greed; the other two are conascent with the two types of consciousness accompanied by displeasure.

"The first meditative absorption" means the first meditative absorption of the fruition of non-returning. "Here these" is a locative referring to the fruition of non-returning. For having attained the fruition of non-returning, unwholesome thoughts cease without remainder.

"Practising for the cessation" - herein, up to the path of non-returning one is called practising for the cessation; but upon attaining the fruition, those are called ceased. For perception of renunciation and so on, all three too are merely perceptions conascent with the eight wholesome sensual-sphere consciousnesses.

267. "Here these" is a locative referring to the fruition of arahantship. For having attained the fruition of arahantship belonging to the second meditative absorption, wholesome thoughts cease without remainder. "Practising for the cessation" - herein, up to the path of arahantship one is called practising for the cessation; but upon attaining the fruition, those are called ceased. The remainder is clear everywhere.

In the Papañcasūdanī, the commentary on the Majjhima Nikāya,

the commentary on the Samaṇamuṇḍika Sutta is completed.

9.

Commentary on the Cūḷasakuludāyi Sutta

270. "Thus have I heard" - this is the Shorter Sakuludāyin Discourse. Therein, "but whenever, venerable sir, the Blessed One" - this the wandering ascetic said showing his state of attachment to the Blessed One's teaching of the Teaching, wishing to hear a talk on the Teaching.

271. "Let that occur to you here" means if willing to hear the Teaching, let one question, one reason, present itself to you here. "Whereby you might address me" means by whatever reason my teaching of the Teaching might present itself; for by this reason, when a discussion has arisen, it is easy to teach the Teaching - this is what he explains. "Then, venerable sir, in me" - it is said that he, having seen that - "If the Blessed One had been here, having illuminated like a thousand lamps 'this is the meaning of that saying,' he would have made it clear to me this very day" - he recollected none other than the One of Ten Powers. Therefore he said beginning with "then, venerable sir, in me." Therein, "ah, surely" is a pair of particles in the sense of recollection. Thereby, for him recollecting the Blessed One, this occurred: "Ah, surely the Blessed One, ah, surely the Fortunate One." "Who in these" means whoever in these teachings. "Well skilled" means thoroughly skilled, subtle, clever. That Blessed One, ah, surely would speak, that Fortunate One, ah, surely would speak; for to that Blessed One's knowledge of past lives, many thousands of ten millions of cosmic cycles are like a single open courtyard, obvious - this is the intention here.

"Or I might, concerning the past" means whoever is an obtainer, he, when told "formerly you were a warrior, you were a brahmin," knowing, listens carefully and attentively. But a non-obtainer - shows merely a shaking of the head, thinking "thus it will be, thus it will be." Therefore he spoke thus - "Or I might satisfy his mind with the explanation of a question concerning the past."

"He might ask me concerning the future" means for one who has obtained the divine eye, the knowledge of future events succeeds; therefore he spoke thus. The rest is by the same method as stated before.

"I will teach you the Teaching" - it is said that this one, even when being taught about the past, will not understand fully, even when being taught about the future, will not understand fully. Then the Blessed One, wishing to teach him the smooth and subtle mode of dependent conditions, spoke thus. But will he understand that? He will certainly not understand even that, but having seen that in the future it will be a condition for his habituation, the Blessed One spoke thus.

"Dust-goblin" means a goblin arisen in an impure place. For he, having taken one root, becomes invisible in body. Herein is this story - A certain demoness, it is said, having caused two children to sit down at the gate of the Thūpārāma, went to the city for the purpose of searching for food. The children, having seen a certain elder who was an almsfood eater, said - "Venerable sir, our mother has entered inside the city; would you tell her 'Whatever you have obtained, take it and go quickly; your children are unable to endure the hunger.'" "How shall I see her?" "Take this, venerable sir" - they gave one piece of root. Many thousands of demons became visible to the elder; he, by the sign given by the children, saw that demoness - deformed, loathsome, entirely in the street, expecting the afterbirth. Having seen her, he told her that matter. When she said "How do you see me?" he showed the piece of root; she snatched it away and took it. Thus dust-goblins, having taken one root, become invisible in body. With reference to that, he said "I do not even see a dust-goblin." "Is not clear" means is not seen, does not present itself.

272. "This could go on for a long time" means: Udāyī, this speech of yours could go on for a long time; for one speaking thus it could continue for a hundred years or a thousand years, yet it would not make clear the meaning - this is the intention. "Worthless" means not leading to liberation, groundless, useless - this is the meaning of "turns out to be."

Now, showing that beauty, he said beginning with "Just as, venerable sir." Therein, "placed on a pale-yellow blanket" means placed on a red blanket of contrasting colour. "The self is of such beauty" - this he said with reference to the aggregates arisen in the Subhakiṇha god realm - He says: "At the time of our death, the self shines like the aggregates in the Subhakiṇha god realm."

273. "This of these two" - it is said that because radiance does not emanate outside from a gem, but from a fire-fly it emanates to the extent of one inch, two inches, or four inches, and from a large fire-fly it emanates even to the extent of a threshing floor, therefore he spoke thus.

"Clear" (viddhe) means risen high; the meaning is that the clouds have become distant through the departure of clouds. "Free from clouds" (vigatavalāhake) means from which clouds have departed. "Sky" (deve) means in space. "Morning star" (osadhitārakā) means the bright star. For because, beginning from its rising, by that sign people gather medicines and also drink them, therefore it is called "the morning star" (osadhitārakā). "At the time of midnight" (abhido aḍḍharattasamayaṃ) means at the unbroken time of midnight. By this he shows the moon standing in the middle of the sky. The same method applies also to "at the noon period" (abhido majjhanhike).

"Therefore" (ato kho) means more numerous than those who partake; the meaning is both many and more numerous. "Do not partake of the radiance" (ābhā nānubhontī) means they do not make use of the light; they dwell having pervaded with light by the radiance of their own bodies alone.

274. Now, because he had sat down thinking "I will ask about an exclusively happy world," but had become confused about the question, therefore the Blessed One, reminding him of that question, said beginning with "But Udāyī, is there an exclusively happy world?" Therein, "with reason" means with cause. "Or else a certain austere ascetic practice" - he said this with reference to the Acelaka text, the meaning being abstinence from drinking liquor.

275. "But which, venerable sir, is that practice with reason for the exclusively happy" - why does he ask? For thus it occurred to him - "We speak of exclusive happiness for beings, but we speak of the practice as at times pleasant and at times painful. But for the exclusively happy, one's own practice too should be exclusively happy. Our talk is not leading to liberation; only the Teacher's talk is leading to liberation." "Now, having asked the Teacher himself, I shall know" - therefore he asks.

"Here we are lost" means in this matter we are lost. But why did they speak thus? It is said that they formerly knew that, having been established in five qualities, having done the preliminary work on a circular meditation object, having produced the third meditative absorption, having died without having fallen away from the meditative absorption, one is reborn among the gods of Streaming Radiance; but as time went on and on, they did not even know the preliminary work on a circular meditation object, nor were they able to produce even the third meditative absorption. But they took the five preliminary qualities as "the practice with reason" and took the third meditative absorption as "the exclusively happy world." Therefore they spoke thus. "Further" means it is said that we do not know either a practice further than these five qualities, or an exclusively happy world further than the third meditative absorption. "Having made quiet" means when they had begun to make great sounds all at once, having made them silent.

276. "For the sake of realising" - here there are two kinds of realisation: realisation by attainment and realisation by direct experience. Therein, having produced the third meditative absorption, having died without having fallen away from the meditative absorption, one is reborn in the world of Streaming Radiance, having become equal in life span and beauty to those gods - this is called realisation by attainment. Having produced the fourth meditative absorption, having gone to the world of Streaming Radiance by miraculous transformation through supernormal power, one stands together with those gods, converses, and engages in discussion - this is called realisation by direct experience. For both of those, the third meditative absorption is called the practice with reason. For without having produced that, it is indeed not possible to be reborn in the world of Streaming Radiance, nor to produce the fourth meditative absorption. Thus, with reference to this twofold realisation - he said: "Surely, venerable sir, for the sake of realising this exclusively happy world."

277. "Water bucket" means a water jar. "Created an obstacle" means he troubled him such that he did not obtain the going forth, thus he annoyed him as one whose decisive support had failed. It is said that this one, having gone forth in the time of the Buddha Kassapa, practised the ascetic duty. Then one companion monk of his, not taking delight in the Dispensation, announced "Friend, I shall leave the monastic community." He, having aroused greed for that one's bowl and robes, spoke praise of the householder life. The other, having given him his bowl and robes, left the monastic community. Because of that action of his, now an obstacle to the going forth in the presence of the Blessed One arose. But by the Blessed One, the former discourse being more than one recitation section, this being one recitation section - by this much of the text the Teaching was spoken to him; yet even by one teaching there was no penetration of path and fruition; but in the future it will be a condition for him - thus the Blessed One teaches the Teaching. And having seen that it would be a condition for him in the future, the Blessed One, while still living, did not establish even one monk in the foremost position among those abiding in friendliness. For the Blessed One sees - "In the future this one, having gone forth in my Dispensation, will become the foremost of those abiding in friendliness."

He, when the Blessed One had attained final Nibbāna, in the time of King Dhammāsoka, having been reborn in Pāṭaliputta, having gone forth, having attained arahantship, having become the Elder named Assagutta, was the foremost of those abiding in friendliness. Through the power of the elder's friendliness, even animals obtained minds of friendliness; the elder, having become the exhortation teacher of the community of monks in the whole of Jambudīpa, dwelt in a lodging on the road; a forest of thirty yojanas in extent was one meditation house. The elder, having spread out a piece of leather in space, seated there, taught the meditation subject. As time went on and on, without even going on the alms round, seated in the monastery he taught the meditation subject; people went to the monastery itself and gave gifts. King Dhammāsoka, having heard of the elder's virtues, wishing to see him, sent three times. The elder, thinking "I am giving exhortation to the community of monks," did not go even once.

In the Papañcasūdanī, the commentary on the Majjhima Nikāya,

The commentary on the Cūḷasakuludāyi Sutta is completed.

10.

Commentary on the Vekhanasa Sutta

278. "Thus have I heard" - this is the Vekhanasa Discourse. Therein, "Vekhanasa" - it is said that this one was the teacher of Sakuludāyī. He, having heard "the wandering ascetic Sakuludāyī was defeated on the question of supreme beauty," thought "He was well taught by me, and he too learnt well; how then was he defeated? Come, let me go myself and, having asked the ascetic Gotama the question of supreme beauty, I shall find out." Having gone forty-five yojanas from Rājagaha to Sāvatthī, he approached the Blessed One, and having approached, while still standing, he uttered an inspired utterance in the presence of the Blessed One. Therein, what is similar to the preceding should be understood by the method already stated.

280. "There are these five" - why did he begin this? Even one in household life, a certain one is inclined towards sensual pleasure, intent upon sensual pleasure; a certain one is inclined towards renunciation, intent upon renunciation. And even one gone forth, a certain one is inclined towards sensual pleasure, intent upon sensual pleasure; a certain one is inclined towards renunciation, intent upon renunciation. But this one is inclined towards sensual pleasure, intent upon sensual pleasure. He, when this talk is being spoken, will discern his own inclination towards sensual pleasure; thus this teaching will be beneficial for him - so he began this teaching. "The highest happiness of sensuality" means Nibbāna is intended.

281. "Will be brought to disgrace" means will be brought to the state of not knowing. "Turns out to be mere words" means turns out to be merely useless utterance only. "Let the past be, let the future be" - because you do not have the knowledge of past lives befitting talk about the past, and you do not have the knowledge of the divine eye befitting talk about the future, therefore he said "let both of these be." "With thread bonds" means with bonds made of thread. For they tie threads on his hands and feet and on his neck for the purpose of protection. This was said with reference to those. But in the time of old age, those either become rotten by themselves and fall off, or they cut them off and remove them.

"Even so" - by this he shows this: Just as the time of not knowing the thread bonds of a young boy is like the not knowing of the first beginning of ignorance - for it is not possible to know the first beginning of ignorance - but similar to the knowing at the time of release, the release from the bondage of ignorance has occurred through the path of arahantship - thus is the knowing. The remainder is clear everywhere.

In the Papañcasūdanī, the commentary on the Majjhima Nikāya,

the commentary on the Vekhanasa Sutta is completed.

The commentary on the third chapter is completed.

4.

The Chapter on Kings

1.

Commentary on the Ghaṭikāra Sutta