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

In the Collection of the Connected Discourses

Commentary on the Great Book

1.

Connected Discourses on the Path

1.

The Chapter on Ignorance

1-2.

Commentary on the Discourses on Ignorance and so on

1-2. In the first discourse of the Great Chapter, "forerunner" means forerunner in two ways: by way of conascence and by way of decisive support. "For the attainment" means for the attaining, for the acquisition of intrinsic nature; the meaning is "for the arising." "Followed right behind by shamelessness and moral fearlessness" - that shamelessness which is established in the manner of not being ashamed, and that moral fearlessness which is established in the manner of not fearing - this arises following right behind, together with, as one with it, not without it - this is the meaning. "For one gone to ignorance" means for one who has reached, who is possessed of ignorance. "Wrong view" means a view that is not exact, a view not leading to liberation. "Is able to arise" means it exists, it arises. In the case of wrong thought and so on too, the state of being wrong should be understood by way of being not exact and not leading to liberation. Thus these eight are called the factors of the wrong course for the attainment of unwholesome mental states. However, they are not all obtained at one moment; they are obtained at different moments.

How? For when consciousness associated with view arises producing bodily intimation, then there are six factors: wrong view, wrong thought, wrong effort, wrong mindfulness, wrong concentration, and wrong action. When it is dissociated from view, then there are five, excluding wrong view. When those same two produce verbal intimation, then in the place of wrong action, together with wrong speech, those same are either six or five. This livelihood, when it is disturbed, is disturbed only in one or the other of the body-door and speech-door, not in the mind-door. Therefore, when those same consciousnesses produce bodily and verbal intimations under the heading of livelihood, then the bodily action is called wrong livelihood, likewise the verbal action - thus by way of wrong livelihood, those same are either six or five. But when those consciousnesses arise without producing intimation, then there are either five by way of wrong view, wrong thought, wrong effort, wrong mindfulness, and wrong concentration, or four by way of wrong thought and so on - thus they are not all obtained at one moment; they are obtained at different moments.

In the bright side, "true knowledge" means the knowledge of the ownership of actions. Here too, the state of being a forerunner should be understood in two ways: by way of conascence and by way of decisive support. "Shame and moral fear" means shame and moral fear. Therein, shame is established in the manner of being ashamed; moral fear is established in the manner of fearing. This is the summary here; the detail, however, has been stated in the Visuddhimagga itself. "For one gone to true knowledge" means for one who has reached, who is possessed of true knowledge. "For a wise man" means for a knower, for a wise person. "Right view" means a view that is exact, a view leading to liberation. In the case of right action and so on too, the same method applies. Thus these eight factors exist for the attainment of wholesome mental states; they are not all obtained together at the moment of the mundane path, but they are obtained at the moment of the supramundane path. And those are all present in the path of the first jhāna; but in the second jhāna and so on, there are only seven, excluding right thought.

Therein, if anyone were to speak thus: "Since in the Mahāsaḷāyatanika Sutta of the Majjhima Nikāya it is said: 'Whatever view there is of one so constituted, that is his right view. Whatever thought there is of one so constituted, that is his right thought. Whatever effort there is of one so constituted, that is his right effort. Whatever mindfulness there is of one so constituted, that is his right mindfulness. Whatever concentration there is of one so constituted, that is his right concentration. But already his bodily action, verbal action, and livelihood are well purified' - therefore the supramundane path is also fivefold" - he should be told: In that very sutta, why do you not see this: "Thus this noble eightfold path goes to fulfilment through development for him"? But as for what was said "but already his," that is for the purpose of showing the state of purity from the day of going forth. For bodily action and so on, which are pure from the day of going forth, become exceedingly pure at the moment of the supramundane path - this is the meaning that has been shown.

As for what was said in the higher teaching, "Now at that time there is a fivefold path," that was said to show one distinct function. For at the time when one abandons wrong action and fulfils right action, at that time there is neither wrong speech nor wrong livelihood; right action is fulfilled in just these five operative factors - view, thought, effort, mindfulness, and concentration. For right action is fulfilled by way of abstinence. In the case of right speech and right livelihood too, the same method applies. Thus it was said in this way to show this distinct function. And at the moment of the mundane path there are only five, but abstinence is undetermined. Therefore, without saying "sixfold," it was said just "fivefold." "And whatever abstinence, avoidance, complete abstinence, abstention, non-doing, non-performance regarding the three kinds of bodily misconduct of one with a noble mind, with a mind without mental corruptions, of one possessing the noble path, developing the noble path - this, monks, is right action that is noble, without mental corruptions, the supramundane path." But thus, since in many discourses such as the Mahācattārīsaka Sutta and others, the status of right action and the rest as factors of the supramundane path is established, it should be understood that the supramundane path is only eightfold. In this discourse, this eightfold path is spoken of as a mixture of the mundane and supramundane. The second has been explained already in the Kosala Saṃyutta.

3.

Commentary on the Sāriputta Sutta

3. In the third, regarding "This is the entire, venerable sir" - the Elder Ānanda, because of not having reached the summit of the knowledge of the perfections of a disciple, did not know that even the entire holy life of the path is obtained through dependence on a good friend; but the General of the Dhamma, because of standing at the summit of the knowledge of the perfections of a disciple, knew; therefore he said thus. Therefore the Blessed One gave him applause saying "Good, good!"

4.

Commentary on the Jāṇussoṇi Brahmin Discourse

4. In the fourth, "with an all-white chariot drawn by mares" means with a chariot yoked to four mares, entirely white. That entire chariot, it is said, with its wheels, cage, and pole, was encased in silver. A chariot is of two kinds - a warrior's chariot and a decorative chariot. Therein, a warrior's chariot is quadrangular in shape, not very large, capable of holding two or three persons. A decorative chariot is large, long in length and broad in breadth; therein, with an umbrella-bearer, a yak-tail fan-bearer, and a palm-leaf fan-bearer, thus eight or ten can comfortably stand or sit or lie down. This too was indeed a decorative chariot.

"The horses were white" means those mares were by nature of white colour. "With white ornaments" means their ornamental trappings were made of silver. "The chariot was white" means the chariot too, by the method already stated, was white due to being encased in silver and being inlaid with ivory work here and there. "The retinue was white" means just as other chariots have lion-hide coverings, or tiger-hide coverings, or pale-yellow woollen blanket coverings, this was not so. This, however, was covered with thick fine cloth. "The reins were white" means the reins too were well encased with silver tubes. "The goad-stick was white" means the goad-stick too was encased in silver.

"The umbrella was white" means the umbrella raised in the middle of the chariot too was white indeed. "The turban was white" means a turban-band eight finger-breadths in width, made of silver, white. "The garments were white" means the garments too were white, the colour of a mass of foam. Among those, the inner garment was worth five hundred, the upper robe was worth a thousand. "The sandals were white" means sandals are for one who has set out on a road or for one entering a forest. But this one had mounted the chariot; therefore it should be understood that what is called a foot ornament befitting him, adorned with silver, was thus spoken of. "With a white yak-tail fan" means a white yak-tail fan with a handle made of crystal. And not only this much of his was white; that brahmin anointed himself with white ointment, adorned himself with a white garland, with signet rings on his ten fingers, earrings in his ears - thus such ornaments of his too were made of silver. His retinue brahmins too, numbering about ten thousand, likewise had white garments, ointments, garlands, and ornaments.

But as for what was said "driving out of Sāvatthī," herein this is the explanation of the driving out - He, it is said, once every six months circumambulated the city - "In so many days from now he will circumambulate the city" - an announcement is made well beforehand. Having heard that, those who had not departed from the city do not depart. Those who had departed, they too come back, thinking "We shall see the splendid achievement of one with merit." On the day the brahmin goes around the city, then right early they sweep the city streets, scatter sand, strew them with flowers with parched corn as the fifth, set up full pitchers, raise plantain trees and flags, and make the whole city fumigated and perfumed.

The brahmin, right early, having bathed his head, having eaten his morning meal, having adorned himself with white garments and so on in the manner already stated, descends from the mansion and mounts the chariot. Then those brahmins, all with white garments, ointments, garlands, and ornaments, having taken white parasols, surround him. Then, for the purpose of assembling the public, first of all they scatter various fruits for the young children, immediately after that small coins and so on, immediately after that they scatter kahāpaṇa coins. The public gathers together, shouts of acclamation and wavings of garments occur. Then the brahmin, while those performing auspicious rites and blessings and so on perform blessings and benedictions, goes around the city with great splendour. Meritorious people, having ascended mansions of one storey and so on, having opened window shutters resembling parrot wings, look on. The brahmin too, as if overwhelming the city with his achievement of fame, glory, and splendour, faces towards the southern gate. With reference to that, this was said.

"People, having seen it" means the public, having seen that chariot. "Supreme" - this is a designation for the foremost. "A supreme vehicle indeed, sir" - the meaning here is "a vehicle similar to the foremost vehicle indeed, sir." "This indeed" - Ānanda, people, having given wealth to praise-singers, have songs of praise sung for their daughters, saying "he is handsome, good-looking, of great riches, of great possessions," yet by that mere singing of praise they do not become handsome or of great riches. Just so, the public, having seen the brahmin's chariot - "A supreme vehicle indeed, sir" - even though they thus speak praise, yet this vehicle does not become a supreme vehicle merely by the singing of praise. For this is inferior and wretched. But in the ultimate sense, this indeed, Ānanda, is a designation for this noble eightfold path. For this is the foremost by the departure of all faults, and by this the noble ones go to Nibbāna - thus it is proper to call it "the supreme vehicle," and because of being the Teaching and because of being a vehicle, "the vehicle of the Teaching," and because of being unsurpassed and because of having conquered the battle of mental defilements, "the unsurpassed victory in battle."

Now, showing its faultless nature and its nature as victory in battle, he said beginning with "has the removal of lust as its final goal." Therein, "has the removal of lust as its final goal" means: removing lust, it makes complete, it reaches its final goal, it is accomplished. This same method applies everywhere.

"One whose faith and wisdom" means: of whichever noble path vehicle, faith by way of the faith-follower, wisdom by way of the Teaching-follower - these two mental states are always yoked to the pole, yoked to the yoke of neutrality of mind; this is the meaning. "Shame is the pole-shaft" means: shame, of internal origination, together with moral fear, of external origination, which is established together with oneself, is the pole-shaft of whichever chariot of the path. "Mind is the strap" means: the consciousness of insight and the consciousness of the path are the strap. For just as a chariot's strap made of bark and so on makes the oxen bound together, gathered into one, so the mundane insight consciousness makes more than fifty, and the supramundane insight consciousness makes more than sixty wholesome mental states bound together, gathered into one, for the chariot of the path. Therefore it was said "mind is the strap." "Mindfulness is the safeguarding charioteer" means: mindfulness associated with the path is the safeguarding charioteer. For just as the safeguarding charioteer of a chariot is called the one fit for the task. He conveys the pole, yokes, lubricates the axle, drives the chariot, and makes those yoked to the chariot go without swerving - so is mindfulness for the chariot of the path. For this has been said to have the manifestation of safeguarding and to search out the courses of wholesome and unwholesome mental states.

"Chariot" means the chariot of the noble eightfold path. "With morality as its accessory" means the ornament of the fourfold purification of morality. "Meditative absorption as its axle" means an axle made of meditative absorption by way of the five factors of meditative absorption associated with insight. "Energy as its wheels" means having energy as its wheels; the meaning is that the two kinds of energy, reckoned as bodily and mental, are its wheels. "Equanimity is the balance of the pole" means the concentration of the pole; the meaning is the evenness of both sides of the yoke through the absence of the condition of being raised up or lowered down. For this equanimity of neutrality of mind, having removed the state of sluggishness and restlessness from the arising of consciousness, establishes the mind in the middle of exertion; therefore it was said to be "the balance of the pole" of this chariot of the path. "Desirelessness is the surrounding" means: just as lion's hide and so on are for an external chariot, so too for this chariot of the noble path, desirelessness, reckoned as non-greed, is called the surrounding.

"Non-anger" means friendliness and the preliminary part of friendliness. "Non-violence" means compassion and the preliminary part of compassion. "Seclusion" means the threefold seclusion beginning with bodily seclusion. "Whose weapon" means for the son of good family standing in the noble path chariot, this is the fivefold weapon. Just as one standing in a chariot pierces foes with five weapons, so too one who practises meditation, standing in this mundane and supramundane path chariot, pierces hate with friendliness, violence with compassion, the company of groups with bodily seclusion, the association of mental defilements with mental seclusion, and all unwholesome states with seclusion from clinging. Therefore this fivefold is called "weapon." "Forbearance" means the patience of endurance towards ill-spoken and ill-expressed ways of speech. "Leather armour" means one armoured with leather. Just as a charioteer standing in a chariot, clad in leather, endures the arrows that come and go, and they do not pierce him, so too a monk endowed with the patience of endurance endures the ways of speech that come and go, and they do not pierce him. Therefore "forbearance is his leather armour" was said. "It proceeds towards freedom from bondage" means it proceeds towards security from the four mental bonds, towards Nibbāna; the meaning is that it goes facing towards Nibbāna, it does not stop, it does not break.

"This has arisen within oneself" means this path vehicle, because it is obtained in dependence on one's own manly effort, is called arisen within oneself. "The unsurpassed supreme vehicle" means the incomparable, foremost vehicle. "The wise go forth from the world" means those who have this vehicle, those wise, learned persons, go forth from the world. "Surely" (aññadatthu) means definitely. "Conquering, conquering" means conquering, conquering the foes such as lust and so on.

5-6.

Commentary on the Discourses on What Purpose and so on

5-6. In the fifth, regarding "just this" - the word "just" has the meaning of delimitation. By that, it rejects any other path. In this discourse, the suffering of the round of rebirths and the mixed path are spoken of. The sixth is clear in itself.

7.

Commentary on the Second Discourse on a Certain Monk

7. In the seventh, "This is a designation for the element of Nibbāna, monk" means this is a designation for the unconditioned, deathless element of Nibbāna. "The elimination of mental corruptions is called by that" means further, by that removal of lust and so on, it is also called the elimination of mental corruptions. The elimination of mental corruptions is arahantship; he explains that "removal of lust" and so on is just a name for arahantship as well. "He said this" means "By the Teacher, in saying 'the element of Nibbāna', the Deathless, Nibbāna, was spoken of, but the path to it was not spoken of. I will make him speak about that" - asking through skilfulness in making connections, he said this.

8.

Commentary on the Discourse on Analysis

8. In the eighth, "And what, monks, is right view" - having analysed the eightfold path by one method of exposition, wishing to analyse it again by another method of exposition, he began this teaching. Therein, "knowledge of suffering" means knowledge arisen in four ways by way of hearing, exploration, penetration, and reviewing. In the case of the origin too, the same method applies. But regarding the remaining two, due to the absence of exploration, only threefold is fitting. Thus by "knowledge of suffering" and so on, the meditation subject of the four truths has been shown.

Therein, the first two truths are the round of rebirths, the latter two are the end of the round of rebirths. Among these, for the monk there is adherence to the meditation subject regarding the round of rebirths; regarding the end of the round of rebirths there is no adherence. For the first two truths, having learnt in the presence of a teacher in brief thus "the five aggregates are suffering, craving is the origin," and in detail by the method beginning with "what are the five aggregates? The aggregate of matter," one who practises meditation does the work by verbally going over them again and again. But regarding the other two truths - "The truth of cessation is desirable, lovely, agreeable; the truth of the path is desirable, lovely, agreeable" - thus one does the work by hearing alone. He, doing thus, penetrates the four truths by a single penetration and fully realises them by a single full realization. He penetrates suffering through the penetration of full understanding, the origin through the penetration of abandoning, cessation through the penetration of realization, the path through the penetration of development. Suffering through the full realization of full understanding, etc. the path through the full realization of development he fully realises.

Thus for him, in the preliminary stage, regarding the two truths there is penetration through learning, questioning, hearing, retention, and exploration; regarding the two, there is penetration through hearing only. In the subsequent stage, regarding three there is penetration by function; regarding cessation there is penetration by object. But reviewing is for one who has attained the truths. For this monk, before the discernment - there is no reviewing through reflective attention, attentiveness, attention, and reviewing thus: "I fully understand suffering, I abandon the origin, I realise cessation, I develop the path"; but from the discernment onwards it exists. But in the subsequent stage, suffering is simply fully understood, etc. the path is simply developed.

Therein, two truths are profound because of being difficult to see; two are difficult to see because of being profound. For the truth of suffering is obvious from its arising; in cases of being struck by stumps and thorns and so on, it even reaches the point of being said "Oh, what suffering!" The origin too is obvious from its arising by way of the desire to eat, the desire to consume, and so on. But from the penetration of their characteristics, both are profound. Thus they are profound because of being difficult to see. But the effort for seeing the other two is like stretching out one's hand for the purpose of grasping the highest point of existence, like stretching out one's foot for the purpose of touching Avīci, and like placing tip upon tip of a hair split a hundredfold. Thus they are difficult to see because of being profound. Thus, regarding the four truths that are profound because of being difficult to see and difficult to see because of being profound, by way of learning and so on, this beginning with "knowledge of suffering" was stated. But at the moment of penetration, that knowledge is just one.

Regarding thought of renunciation and so on, thought of renunciation is so called in the meaning of being contrary to sensuality, or by the state of having escaped from sensuality, or as having arisen for one who is exploring sensuality, or as having arisen while making the destruction of the foothold of sensuality and the appeasement of sensuality, or as having arisen at the end of what is secluded from sensuality. The same method applies to the remaining two terms as well. All those thoughts of renunciation and so on are different in the preliminary stage because of the diversity of the perceptions of abstaining from sensual pleasure, anger, and violence; but at the moment of the path, fulfilling the path factor by way of accomplishing the non-arising through the cutting off of the foothold of the unwholesome thought that has arisen in these three states, just one wholesome thought arises. This is called right thought.

Abstention from lying and so on too, because of the diversity of perceptions of abstaining from lying and so on, are different in the preliminary stage, but at the moment of the path, fulfilling the path factor by way of accomplishing the non-attainment through the cutting off of the foothold of the unwholesome immorality-volition arisen in these four states, only one wholesome abstention arises. This is called right speech.

Abstention from killing living beings and so on too, because of the diversity of perceptions of abstaining from killing living beings and so on, are different in the preliminary stage, but at the moment of the path, fulfilling the path factor by way of accomplishing the non-attainment through the non-doing and the cutting off of the foothold of the unwholesome immorality-volition arisen in these three states, only one wholesome abstention arises. This is called right action.

"Wrong livelihood" means bodily and verbal misconduct engaged in for the sake of solid food, soft food, and so on. "Having abandoned" means having avoided. "By right livelihood" means by a livelihood praised by the Buddha. "Earns his living" means he maintains his livelihood. Right livelihood too, because of the diversity of perceptions of abstaining from scheming and so on, is different in the preliminary stage. But at the moment of the path, fulfilling the path factor by way of accomplishing the non-attainment through the cutting off of the foothold of the wrong livelihood immorality-volition arisen in these very seven states, only one wholesome abstention arises. This is called right livelihood.

"Unarisen" means those that have not arisen in oneself either in one existence or in regard to such an object, but having seen them arising in another - "Oh, may such evil unwholesome mental states not arise in me!" - thus for the non-arising of unarisen evil unwholesome mental states. "Desire" means he generates the desire for energy that accomplishes the practice of non-production of those unwholesome states. "Strives" means he makes effort. "Arouses energy" means he sets energy going. "Exerts the mind" means he makes the mind exerted through energy. "Strives" means he sets going striving with the resolve "Let only skin and sinews and bones remain." "Arisen" means those that have previously arisen in oneself by way of occurrence. Thinking "Now I shall not produce such ones" - he generates desire for the abandoning of those.

"Of unarisen wholesome" means of the first meditative absorption and so on that have not been attained. "Arisen" means of those very same that have been attained. "For the presence" means for the purpose of presence by way of the continuity of repeated arising. "For non-decay" means for the purpose of non-destruction. "For increase" means for further development. "For expansion" means for the state of abundance. "For fulfilment" means for the purpose of the completion of meditative development. This right effort too, because of the diversity of the consciousnesses for the non-production of unarisen unwholesome states and so on, is different in the preliminary stage. But at the moment of the path, fulfilling the path factor by way of accomplishing the function in these very four states, only one wholesome energy arises. This is called right effort.

Right mindfulness too, because of the diversity of the consciousnesses that discern the body and so on, is different in the preliminary stage, but at the moment of the path, fulfilling the path factor by way of accomplishing the function in these four states, one single mindfulness arises. This is called right mindfulness.

The meditative absorptions and so on are different both in the preliminary stage and at the moment of the path; in the preliminary stage they are different by way of attainment, at the moment of the path by way of different paths. For one person, the first path is of the first meditative absorption, and the second path and so on are either of the first meditative absorption or of one among the second and so on meditative absorptions. For another person, the first path is of one among the second and so on meditative absorptions, and the second and so on are either of one among the second and so on meditative absorptions or of the first meditative absorption. Thus all four paths may be similar, dissimilar, or partly similar by way of meditative absorption.

But this distinction of his is determined by the basis meditative absorption. According to the procedure of the basis meditative absorption, for one who has attained the first meditative absorption, having emerged from the first meditative absorption and seeing with insight, the path that has arisen belongs to the first meditative absorption, but here the path factors and factors of enlightenment are fully complete. For one who, having emerged from the second meditative absorption, sees with insight, the path that has arisen belongs to the second meditative absorption, but here the path factors are seven. For one who, having emerged from the third meditative absorption, sees with insight, the path that has arisen belongs to the third meditative absorption, but here the path factors are seven, and the factors of enlightenment are six. This same method applies from the fourth meditative absorption up to the plane of neither-perception-nor-non-perception.

It has been said that in the immaterial sphere the fourfold and fivefold meditative absorption arises, and that is supramundane, not mundane. How is this to be explained here? Here too, having emerged from whichever of the first meditative absorption and so on, having attained the path of stream-entry, having developed the immaterial attainment, for one who has arisen in the immaterial sphere, the three paths arise there belonging to that very meditative absorption. Thus it is the foundation meditative absorption itself that defines. Some elders, however - Say "The aggregates that are the objects of insight define." Some say "The disposition of the individual defines." Some say "The insight leading to emergence defines." The judgment of their theories should be understood in the manner stated in the Visuddhimagga in the section on insight leading to emergence. "This is called, monks, right concentration" means this is called right concentration - mundane in the preliminary stage and supramundane in the subsequent stage.

9.

Commentary on the Discourse on the Barley Bristle

9. In the ninth, "wrongly directed" means an awn, when placed with its tip upward, pierces the hand or foot; but one not so placed is called "wrongly directed." "With wrongly directed view" means with wrongly placed wisdom that actions are one's own property. "Will break through ignorance" means will break through the ignorance that conceals the four truths. "Will arouse true knowledge" means will arouse the true knowledge of the path of arahantship. "Because of the wrongly directed view, monks" means because of the wrong placing, the non-occurrence, of the wisdom that actions are one's own property and of path development; this is the meaning. In this discourse, the knowledge of the ownership of actions is made dependent on the path, and the mixed path is spoken of.

10.

Commentary on the Nandiya Discourse

10. In the tenth, "wandering ascetic" means the clothed wandering ascetic Channa. The remainder here is clear in itself.

The Ignorance Chapter is the first.

2.

The Chapter on Dwelling

1.

Commentary on the First Discourse on Dwelling

11. In the first discourse of the Second Chapter, "I wish, monks, to go into seclusion for a fortnight" means "I wish, monks, to go into seclusion for one fortnight, to hide away, to dwell being alone" - this is the meaning. "I should not be approached by anyone except for one bringing almsfood" means except for one monk who is the almsfood-bringer, who, without making contrived speech himself, having taken out almsfood prepared in faithful families for my benefit, would offer it to me - setting aside that one monk who is the almsfood-bringer, I should not be approached by anyone else, whether by a monk or by one who leads the household life.

But why did he say thus? It is said that during that fortnight there was no being to be trained. Then the Teacher - "I shall spend this fortnight in the happiness of fruition attainment alone; thus there will be a pleasant abiding for me, and in the future the later generation will follow the example of what they have seen, thinking 'Even the Teacher, having left the company, dwelt alone, far less then we'; that will be for their welfare and happiness for a long time" - for this reason he said thus. The Community of monks too, having accepted the Teacher's word, gave one monk. He, right early, having done all duties such as sweeping the Perfumed Chamber and its residential cell, providing water for washing the face, and providing a wooden toothbrush and so on, at that moment departs.

"By which, indeed, I" means by which he, I. "Newly fully enlightened" means having fully awakened, at the very first, within forty-nine days. "I dwell" is a present tense expression used in a past sense. "I have dwelt in a portion of that" means in a portion of that abiding of the newly fully enlightened one. Therein, "portion" is of various kinds: the portion of the aggregates, the portion of the sense bases, elements, truths, faculties, conditions, mode of dependent conditions, establishments of mindfulness, meditative absorptions, mentality-materiality, and the portion of phenomena. With reference to all of that - He said "I have dwelt in a portion of that." For the Blessed One, at the time of his first enlightenment, within forty-nine days, just as a king who has attained kingship, for the purpose of seeing the substance of his own wealth, having had each inner room opened, might dwell reviewing jewels such as gold, silver, pearls, gems and so on, just so he dwelt having made the five aggregates all-embracing, meditating on and reviewing them. But during this fortnight, he dwelt reviewing only the aggregate of feeling as a portion of those aggregates. As he was looking thus: "These beings experience such and such happiness, such and such suffering" - all pleasant feeling occurring up to the highest point of existence, all unpleasant feeling occurring down from Avīci, all presented themselves in every way. Then he dwelt discerning it by the method beginning with "there is feeling with wrong view as condition."

Likewise, at the time of his first enlightenment, he dwelt having made the twelve sense bases all-embracing; but during this fortnight, he dwelt reviewing a portion of those sense bases as a part of the mind-object sense base by way of feeling, a portion of the elements as a part of the element of phenomena by way of feeling, a portion of the truths as a part of the truth of suffering by way of the aggregate of feeling, a portion of the conditions as a part of the conditions by way of contact as condition for feeling, a portion of the meditative absorptions as a part of the meditative absorption factors by way of feeling, a portion of mentality-materiality as a part of mentality by way of feeling. For at the time of his first enlightenment, within forty-nine days, he dwelt reviewing the seven treatises of infinite methods, having made phenomena beginning with the wholesome all-embracing. But during this fortnight, he dwelt reviewing only the feeling triad as a portion of all phenomena. In each and every instance, each corresponding abiding and attainment arose through the power of feeling.

Now, showing the manner in which he dwelt, he said beginning with "there is feeling with wrong view as condition." Therein, "there is feeling with wrong view as condition" means feeling associated with wrong view is also applicable. Wholesome and unwholesome feeling arisen having made wrong view a decisive support is also applicable, and resultant feeling too. Therein, that which is associated with wrong view is only unwholesome; but in dependence on wrong view, both wholesome and unwholesome arise. For those holding wrong views, in dependence on wrong view, on observance days give rice gruel, meals and so on, establish provisions for travellers and others, build halls at crossroads, have ponds dug, plant flowering shrubs at temples and the like, lay bridges at rivers and difficult passages, make the uneven level; thus wholesome feeling arises for them. But in dependence on wrong view, they revile and abuse those with right view, commit murder, imprisonment and the like, having killed living beings they offer offerings to deities; thus unwholesome feeling arises for them. But resultant feeling exists only for those who have gone to another existence.

"With right view as condition" - here too, feeling associated with right view is applicable, and also wholesome-unwholesome feeling arisen having made right view a decisive support, and also resultant feeling. Therein, that associated with right view is wholesome only; but in dependence on right view, they perform such meritorious deeds as offering to the Buddha, garlands of lamps, great hearings of the Teaching, establishing shrines in regions where none have been established, and so on; thus wholesome feeling arises for them. In dependence on right view itself, they revile and abuse those of wrong view, exalt themselves, and scoff at others; thus unwholesome feeling arises for them. But resultant feeling exists only for those who have gone to another existence. In "with wrong thought as condition" and so on too, the same method applies. In "with desire as condition" and so on, however, with desire as condition, feeling associated with the eight consciousnesses accompanied by greed should be understood; with applied thought as condition, it is only the feeling of the first meditative absorption. With perception as condition, setting aside the first meditative absorption, the remaining six feelings of the perception-attainments.

In "when desire is not appeased" and so on, when the three are not appeased, there is feeling associated with the eight consciousnesses accompanied by greed; when desire alone is appeased, it is only the feeling of the first meditative absorption. When desire and applied thought are appeased, the feeling of the second meditative absorption and so on is intended; when all three are appeased, the feeling of the plane of neither-perception-nor-non-perception. "For the attainment of the unattained" means for the purpose of attaining the fruition of arahantship. "There is exertion" means there is energy. "And when that state is not yet reached" means when, by the power of that arousal of energy, the cause of that fruition of arahantship is not yet reached. "There is feeling with that as condition" means feeling with the state-condition of arahantship. By this, only supramundane feeling produced through conascence with the four paths is taken.

2.

Commentary on the Second Discourse on Dwelling

12. In the second, the reason for seclusion should be understood by the method already stated. "With the appeasement of wrong view as condition": the appeasement of wrong view is namely right view. Therefore, what was said as feeling with right view as condition, that same should be understood as with the appeasement of wrong view as condition. But in this discourse, it is said that they do not take resultant feeling, thinking it is too remote. By this method the meaning should be understood everywhere. For wherever "with the appeasement of such and such as condition" is said, the feeling with the condition of the opposing mental state in each case is intended. But among "with the appeasement of desire as condition" and so on, with the appeasement of desire as condition, first of all, the feeling of the first meditative absorption should be understood. With the appeasement of applied thought as condition, the feeling of the second meditative absorption. With perception as condition, the feeling of the six attainments. With the appeasement of perception as condition, the feeling of the plane of neither-perception-nor-non-perception. "When desire is appeased" and so on are of already stated meaning.

3-7.

Commentary on the Discourses on the Learner and so on

13-17. In the third, "trainee" means one whose nature is to train. What does one train in? The three trainings. "Of a trainee" means arisen together with the three fruits and the four paths. For that too, because of its function being unfinished, trains in its own function - thus it is "training." The fourth, fifth, sixth, and seventh are of manifest meaning.

8-10.

Commentary on the First Kukkuṭārāma Sutta and so on

18-20. In the eighth, "penetration" means penetration of wisdom, investigation of wisdom, search for wisdom - this is the meaning. "For thus indeed you, friend" - this he said for the purpose of establishing his question. The ninth and tenth are of manifest meaning only.

The Dwelling Chapter is the second.

3.

Commentary on the Wrong Course Chapter

21-30. In the first discourse of the third chapter, "wrong course" means wrong intrinsic nature. "Right course" means right intrinsic nature. "Because of wrong practice" means the cause of making wrong practice. Because one makes wrong practice, therefore - this is the meaning. "One who does not fulfil" means one who does not accomplish. "The true method, the teaching" means the teaching of the noble path. "One with wrong knowledge" means one with wrong consciousness, one with wrong reviewing. "Wrong liberation" means inexact liberation, liberation not leading to liberation. In these four discourses beginning with the third, the round of rebirths and the end of the round of rebirths have been spoken of; but in the last two here, a person was asked about and a teaching was analysed - thus through the teaching a person was shown. "Easy to set going" means easy to make proceed. Just as one running proceeds in whatever direction one wishes, so it is possible to set going - this is the meaning. "With proximate cause, with accessories" means with condition, with retinue. The remainder is of manifest meaning everywhere.

The Wrong Course Chapter is the third.

4.

Commentary on the Practice Chapter

31-40. In the fourth, "wrong practice" means practice that is not exact. "Wrongly practised" means practised in a way that is not exact. Thus one discourse was spoken by way of phenomena, one by way of persons. "From the near shore to the far shore" means from the round of rebirths to Nibbāna. "Going to the far shore" - here, those who have gone beyond, those who are going, and those who will go, all should be understood as going to the far shore.

"Runs along the shore" means runs along the round of rebirths itself, wanders in the round of rebirths. "Dark" means unwholesome mental state. "Bright" means wholesome mental state. "From home to homelessness" means from the round of rebirths to Nibbāna. "Having come to" means beginning with, with reference to, dependent on. "Should purify" means should make pure. "By mental defilements of the mind" means by the mental hindrances that cause the mind to become defiled. "In the factors of enlightenment" means in the seven factors of enlightenment.

"The purpose of asceticism" means Nibbāna. For that is called the purpose of asceticism because it is to be reached by asceticism. "Committed to holy life" means the supreme state. "The purpose of the holy life" means Nibbāna, because it is to be reached by the holy life. However, wherever below and in these three discourses "elimination of lust" has occurred, there they say that arahantship too is fitting indeed.

The Practice Chapter is the fourth.

5.

Commentary on the Heterodox Consecutive Repetitions Chapter

41-48. In the Heterodox Section, "for the purpose of full understanding of the course of cyclic existence" means that having reached Nibbāna, the course of cyclic existence is called fully understood. Therefore Nibbāna is called "full understanding of the course of cyclic existence"; "for that purpose" is the meaning. "For the purpose of final nibbāna without clinging" means for the purpose of final nibbāna without conditions. Thus in this section, arahantship is spoken of by means of the fruit of true knowledge and liberation. By knowledge and vision, reviewing is spoken of; by the remaining terms, Nibbāna.

The Chapter of the Consecutive Repetitions on the Wanderers of Other Sects.

6.

Commentary on the Sun Consecutive Repetitions Chapter

49-62. In the Sun Chapter, good friendship is like the break of dawn, and the noble path together with insight, produced having stood upon good friendship, is like the manifestation of the sun - thus the meaning should be understood everywhere. "Accomplishment in morality" means the fourfold purification morality. "Accomplishment in desire" means the desire to do what is wholesome. "Accomplishment in self" means the state of having an accomplished mind. "Accomplishment in right view" means the achievement of knowledge. "Accomplishment in diligence" means the achievement of diligence that causes action. "Accomplishment in wise attention" means the achievement of skilful attention. Again, "good friendship" and so on were said for the purpose of showing the development of right view and so on by yet another method. All these discourses were said individually according to the disposition of persons.

The Chapter of the Sun Consecutive Repetitions.

7.

Commentary on the One Thing Consecutive Repetitions Chapter and so on

63-138. Both the One Thing Repetition Series and the Ganges Repetition Series were spoken individually according to the disposition of persons who awaken when stated in such and such a way, according to their disposition.

8.

The Chapter of the Diligence Consecutive Repetitions

1.

Commentary on the Tathāgata Discourse

139. In the Diligence Chapter, regarding "just so" - here, just as the Perfectly Self-awakened One is the foremost of all beings, so it should be seen that the diligence of one who causes others to act is the foremost of all wholesome mental states. But is this not mundane only, while wholesome mental states are also supramundane? And this is of the sensual sphere only, while wholesome mental states are of the four planes. How then is this the foremost among them? In the sense of being the cause of attainment. For they are attained through diligence, therefore it is their foremost. Therefore this was said: "all of them are rooted in diligence" and so on.

2.

Commentary on the Footprint Discourse

140. "Of land-dwelling" means of those dwelling on the surface of the earth. "Of living beings" means of living beings that have feet. "Footprints" means feet. "Are included in" means they go into containment, into inclusion. "Is declared the foremost" means it is declared the best. "That is to say, in terms of its greatness" means it is declared the foremost by way of greatness, not by way of qualities - this is the meaning.

3-10.

Commentary on the Peak Discourse and so on

141-148. "Vassika" means the jasmine flower. It is said that, having heard this discourse, the great king Bhātiya, out of a desire to investigate, having had an inner room plastered with the four kinds of perfumes, having had fragrant flowers brought, having placed a handful of jasmine flowers in the middle of one casket, and having made the remaining ones into handfuls and placed them all around it, having shut the door, went outside. Then, having waited a moment, having opened the door, as he was entering, the odour of jasmine flowers first of all struck his nose. He, right there on the large flat roof, having lain down facing the great shrine - paid homage to the shrine, saying: "Well spoken by the Perfectly Self-awakened One who declared 'jasmine is the foremost among them'." "Kuṭṭarājāno" means petty kings. "Khuddarājāno" is also a reading. "Tantāvutāna" means of those strung upon a loom; the meaning is "of those woven having set up the thread." And this is the genitive case used in the reflexive sense. "Whatever woven cloths there are" - this is the meaning here. Or else, the meaning here should be seen by the method of reading with a remainder, thus: "of woven cloths, whatever cloths there are." The remainder is clear everywhere.

The Heedfulness Chapter is the eighth.

9.

The Chapter on Strenuous Deeds

1.

Commentary on the Power Discourse

149. In the Chapter on Activities Requiring Strength, "requiring strength" means activities such as running, jumping, heating, and carrying, and so on, to be done by the strength of one's thighs and the strength of one's arms. "Established in morality" means having stood firm in the fourfold purification morality. "Eightfold path" means the noble path together with insight.

2.

Commentary on the Discourse on the Seed

150. "Seed-plants and growing plants" - here, all fivefold seeds are called "seed-kingdom"; that very same, when endowed with leaves, from the state of becoming green onwards, should be understood as "growing plants."

3.

Commentary on the Elephant Sutta

151. "Gain power" means they take power; having gained power, they become firm-bodied. Regarding "they descend into small pools" and so on, this is the progressive discourse - Female serpents, it is said, having conceived at the breeding season, think - "If we give birth here, thus our young ones will not be able to endure the force of the waves and the force of the supaṇṇa having swooped down and come" - they, having dived into the great ocean, having reached the mouth opening of the confluence, having entered the five great rivers, go to the Himalayas. There, dwelling in caves of gold, silver, and gems which are inaccessible to supaṇṇas, having given birth, they lower the young serpents into waters of ankle-depth and so on, and train them in crossing water.

Then when gradually those serpents are able to make crossings and re-crossings from the near shore to the far shore, and from the far shore to the near shore, of rivers such as the Ganges and so on, then, having known "Now our young ones will be able to endure the force of the waves and the force of the garuḷas," having raised a great cloud by their own power, causing rain to fall making the whole of the Himalayas as if a single mass of water, having constructed boats made of gold, silver, and so on, having tied above a cloth canopy decorated with golden stars and with garlands of scent and flowers brought together, having taken fragrant sandalwood, scents, flowers, and so on, having plunged into the five great rivers with those boats, they gradually reach the great ocean. And dwelling there, reaching the measure of ten fathoms, a hundred fathoms, a thousand fathoms, a hundred thousand fathoms, they attain greatness and expansion.

Regarding "just so" - here the Himalaya mountain should be seen as like the fourfold purification morality, the young serpents as like the practitioners of spiritual exercise, the small pools and so on as like the noble path, the great ocean as like Nibbāna. Just as the young serpents, having established themselves in the Himalayas, having reached the great ocean through the small pools and so on, attain greatness of body, so the practitioners, in dependence on morality, established upon morality, having reached Nibbāna by the noble path, attain greatness of the body of virtues in the six states of direct knowledge that have come by the path of arahantship alone.

5.

Commentary on the Water-pot Discourse

153. "Pot" means a water-pot. "Does not take back in" means does not take back in, does not let inside; this is the meaning.

7.

Commentary on the Space Discourse

155. "Eastern" means winds that have come from the eastern direction. In the case of the western direction and so on too, the same method applies. "The four establishments of mindfulness also" means for just as the assemblage of these winds distinguished as eastern and so on succeeds in space, so too here the qualities conducive to enlightenment stated by the method beginning with "the four establishments of mindfulness" succeed through the development of the noble path together with insight; therefore this was said.

8-9.

Commentary on the First Cloud Discourse and so on

156-157. "In the last month of summer" means in the month of Āsāḷha. "Raised up" means having risen from the surface of the earth by the striking of feet of two-footed and four-footed creatures, gone upward, swirling round and round, sprung into the sky. "Dust and dirt" means dirt of soil and dust.

10.

Commentary on the Boat Discourse

158. The passage beginning with "an ocean-going ship" and so on has been explained in detail below in the Simile of the Merchant.

11-12.

Commentary on the Visitor Discourse and so on

159-160. "Guest house" means a house for visitors built in the middle of the city by those desirous of merit, where even kings and chief ministers are able to take up residence. "Through direct knowledge, to be fully understood" means for just as the residence of those warriors and so on who have come from the eastern direction and so on succeeds in the guest house, so too the full understanding through direct knowledge and so on of these mental states beginning with "to be fully understood through direct knowledge" succeed through the development of the noble path together with insight; therefore this was said. The River Discourse is the same as the method stated above.

The Power to be Done Chapter is the ninth.

10.

The Chapter on Searches

1.

Commentary on the Search Discourse

161. In the Chapter on Searches, "sensual seeking" means the search, seeking, pursuit, aspiration for sensual pleasures. "Seeking existence" means the search for existences. "Seeking the holy life" means the search for the holy life reckoned as wrong view.

2-11.

Commentary on the Discrimination Discourse and so on

162-171. "Discrimination" means portions of conceit or the placing of conceit. "The discrimination 'I am superior'" means "I am superior" - thus a portion of conceit or the placing of conceit. "Troubles" means sufferings. The meaning of the word here, however, is: they destroy that person in whom they arise - thus "troubles." The remainder here is clear in itself.

The Search Chapter is the tenth.

11.

The Chapter on the Mental Floods

1-2.

Commentary on the Mental Flood Discourse and so on

172-173. In the Chapter on Mental Floods, "the mental flood of sensuality" means desire and lust regarding the five types of sensual pleasure. "The mental flood of existence" means desire and lust in fine-material and immaterial existences. "The mental flood of views" means the sixty-two wrong views. "The mental flood of ignorance" means not knowing regarding the four truths. In the case of the mental bond of sensuality and so on too, the same method applies.

3-4.

Commentary on the Clinging Discourse and so on

174-175. "Clinging to sensual pleasures" means grasping of sensual pleasures. In the case of clinging to views and so on too, the same method applies. "Knots" means knitting, combination. "Bodily knot" means a mental knot of the mental body, a mental defilement that knits and combines. "Dogmatic belief that 'This alone is the truth'" means an adherence that has arisen by way of extreme-grasping view thus: "Only this is the truth."

5-10.

Commentary on the Underlying Tendency Discourse and so on

176-181. "The underlying tendency to sensual lust" means: in the sense of having become firmly established, sensual lust itself as an underlying tendency is the underlying tendency to sensual lust. The same method applies in the remaining ones too. "Lower" means belonging to the lower portion. "Mental fetters" means bondages. "Higher" means belonging to the upper portion. The remainder is of manifest meaning everywhere.

The Flood Chapter is the eleventh.

The Commentary on the Connected Discourses on the Path is completed.

2.

Connected Discourses on the Factors of Enlightenment

1.

The Chapter of the Mountain

1.

Commentary on the Himavanta Discourse

182. In the first discourse of the Bojjhaṅga Saṃyutta, "serpents" - these too are dwellers between the waves on the surface of the great ocean, not the serpents of the Vimāna group of eight. Regarding their increasing of the body and so on in dependence on the Himalaya, all should be understood by the method already stated above. "Factor of enlightenment" (bojjhaṅga) - here, factors (aṅga) of enlightenment (bodhi) or of the enlightened one (bodhi) are factors of enlightenment. What is meant? For this concord of mental states - by which concord of mental states, termed mindfulness, investigation of phenomena, energy, rapture, tranquillity, concentration, and equanimity, which when arising at the moment of the mundane or supramundane path is the counterpart of many dangers such as the support and accumulation of sloth and restlessness, the pursuit of sensual pleasure and self-mortification, adherence to annihilationism and eternalism, and so on - because the noble disciple awakens by means of it, it is called "enlightenment" (bodhi). "Awakens" means one rises from the sleep of the continuity of mental defilements, or one penetrates the four noble truths, or one realises Nibbāna itself - this is what is meant. As it was said: "Having developed the seven factors of enlightenment, he has fully awakened to the unsurpassed perfect enlightenment." Factors of that enlightenment termed the concord of mental states are factors of enlightenment, like jhāna factors, path factors, and so on. And whoever is the noble disciple who is called "the enlightened one" (bodhi) because he awakens by means of this concord of mental states of the aforesaid kind, factors of that enlightened one are also factors of enlightenment, like factors of an army, factors of a chariot, and so on. Therefore the commentary teachers said: "Or factors of the person who awakens are factors of enlightenment."

Furthermore: "Factors of enlightenment - in what sense are they factors of enlightenment? They lead to enlightenment, thus they are factors of enlightenment; they awaken, thus they are factors of enlightenment; they awaken accordingly, thus they are factors of enlightenment; they awaken to, thus they are factors of enlightenment; they fully awaken, thus they are factors of enlightenment" - by this method of the Paṭisambhidā and so on too, the meaning of factor of enlightenment should be understood.

In "the enlightenment factor of mindfulness" and so on, however, a praised and beautiful factor of enlightenment is an enlightenment factor (sambojjhaṅga). Mindfulness itself as an enlightenment factor is the enlightenment factor of mindfulness; "that enlightenment factor of mindfulness" - thus the meaning should be understood everywhere. "Develops" means increases; the meaning is that one generates again and again in one's own continuity of consciousness, brings into existence. "Based upon seclusion" and so on should be understood by the method stated in the Kosala Saṃyutta in the passage "he develops right view based upon seclusion."

But this is the distinction - There, only the threefold seclusion was stated - based upon seclusion by substitution, based upon seclusion by eradication, and based upon seclusion by escape; but having reached the development of the factors of enlightenment, some explain it as based upon fivefold seclusion as well. For they extract the factors of enlightenment not only at the moments of strong insight, path, and fruition, but also in the kasiṇa meditative absorptions, breathing meditative absorptions, foulness meditative absorptions, and divine abiding meditative absorptions that serve as the basis for insight; and this was not rejected by the commentary teachers. Therefore, according to their view, at the moment of occurrence of those meditative absorptions, it is based upon seclusion by suppression by function alone. And just as it was said "at the moment of insight, based upon seclusion by escape by disposition," so too it is proper to say that one also develops based upon seclusion by subsiding. The remainder here is just the method already stated above.

2.

Commentary on the Body Discourse

183. In the second, "sustained by nutriment" means sustained by conditions. "Dependent on nutriment" means dependent on conditions. "Sign of the beautiful" means: the beautiful itself is the sign of the beautiful, and the object of the beautiful is also the sign of the beautiful. "Unwise attention" means unskilful attention, wrong-path attention; attention regarding the impermanent as "permanent," or regarding suffering as "happiness," or regarding non-self as "self," or regarding the unattractive as "beautiful." For one who frequently engages in that regarding that beautiful object, sensual desire arises. Therefore it was said "There is, monks, the sign of the beautiful" and so on. Thus the explanation should be understood for all the mental hindrances.

But among "the sign of aversion" and so on, aversion itself is the sign of aversion, and the object of aversion is also the sign of aversion. "Discontent" means longing. With reference to which it was said - "Therein, what is discontent? In remote lodgings or in various highly wholesome mental states, discontent, discontentedness, dissatisfaction, lack of delight, longing, anxiety - this is called discontent."

"Weariness" means adventitious bodily laziness arisen due to conditions such as excessive cold and so on. When it has arisen, one says "It is too cold, it is too hot, I am too hungry, I am too satiated, I have gone too far on the road." With reference to which it was said "Therein, what is weariness? Whatever weariness, becoming weary, being overcome by weariness, laziness, becoming lazy, the state of being lazy - this is called weariness."

"Yawning" means bending of the body through the influence of defilements. With reference to which it was said - "Therein, what is yawning? Whatever yawning of the body, arousing, bending back, bending sideways, bending down, bending forward, sickly condition - this is called yawning."

"Drowsiness after a meal" means fever after eating. With reference to which it was said - "Therein, what is drowsiness after a meal? Whatever faintness after eating, weariness after eating, fever after eating, bodily inertia of one who has eaten - this is called drowsiness after a meal."

"And sluggishness of mind" means the manner of shrinking of consciousness, with reference to which it was said - "Therein, what is sluggishness of mind? Whatever unwieldiness of consciousness, unfitness for work, sluggishness, stolidity, shrinking, the act of shrinking, the state of having shrunk, sloth, being slothful, the state of sloth of consciousness - this is called sluggishness of mind."

"Non-appeasement of mind" means just as an ember even without flame does not yet settle down but continues to radiate heat, and just as at a place where pots are being fired it does not yet settle down but continues to radiate heat, so is the unpeaceful condition of consciousness; but in meaning this is just restlessness and remorse itself.

"Mental states that are grounds for sceptical doubt" means mental states that are the objects of sceptical doubt. Unwise attention is by the same method as stated everywhere. Thus here, sensual desire and sceptical doubt - these two mental states are spoken of by way of object; anger by way of object and by way of decisive support; the remaining ones by way of conascence and by way of decisive support.

"Mental states that are grounds for the enlightenment factor of mindfulness" means mental states that are objects of mindfulness - the thirty-seven qualities conducive to enlightenment and the nine supramundane states. "Frequently giving wise attention to them" means therein the repeated doing of wise attention.

In the passage beginning with "wholesome and unwholesome mental states," "wholesome" means arisen from proficiency, unblameable and having pleasant results. "Unwholesome" means arisen from lack of proficiency, blameable and having painful results. "Blameable" means unwholesome. "Unblameable" means wholesome. In the case of inferior, superior, dark and bright too, the same method applies. "With counterparts" means the dark and bright only. For the dark, because of giving dark results, and the bright, because of giving bright results, are called "with counterparts"; the meaning is having similar portions of results. Or they are "with counterparts" because of the existence of an opposing portion. For the bright are the opposing portion of the dark, and the dark are the opposing portion of the bright - thus too they are "with counterparts." Or they are "with counterparts" in the meaning of having mutual obstruction. For the unwholesome, having warded off the wholesome, gives its own result, and the wholesome, having warded off the unwholesome - thus too the dark and bright are "with counterparts."

"The element of instigation" means the energy of initial instigation. "The element of persistence" means that which is stronger than that, because of having emerged from idleness. "The element of exertion" means that which is stronger even than that, because of stepping upon successive stages - thus by all three terms energy alone is spoken of.

"Grounds for the enlightenment factor of rapture" means mental states that are objects of rapture. "Tranquillity of body" means the tranquillity of disturbance of the three aggregates. "Tranquillity of consciousness" means the tranquillity of disturbance of the aggregate of consciousness. "The sign of serenity" means serenity itself is the sign of serenity, and the object too. "The sign of non-agitation" is a synonym for that very thing.

"Grounds for the enlightenment factor of equanimity" means mental states that are objects of equanimity; but as regards meaning, the neutral mode should be understood as the mental state that is the ground for equanimity. Thus here the enlightenment factors of mindfulness, investigation of phenomena, and equanimity are spoken of by way of object; the remaining ones by way of object and also by way of decisive support.

3.

Commentary on the Discourse on Morality

184. In the third, "accomplished in morality" - here the mundane and supramundane morality of one who has eliminated the mental corruptions is spoken of; the meaning is "accomplished with that." In the case of concentration and wisdom too, the same method applies. Liberation, however, is fruition-liberation only. Knowledge and vision of liberation is reviewing knowledge. Thus here the three beginning with morality are mundane and supramundane, liberation is supramundane only, and knowledge and vision of liberation is mundane only.

"Seeing I say" means "seeing also, I." But that seeing - is twofold: eye-seeing and knowledge-vision. Therein, seeing the noble ones with devoted eyes, looking at them, is called eye-seeing. But the seeing of the characteristic that has been seen by the noble ones, and the penetrating of what has been penetrated, through meditative absorption or through insight or through path and fruition, is called knowledge and vision. But here in this context, eye-seeing is intended. For indeed, even looking at the noble ones with devoted eyes is of great benefit. "Hearing" means hearing with the ear of those who say "The one named so-and-so who has eliminated the mental corruptions dwells in such and such a country or province or village or town or monastery or rock cell." This too is of great benefit indeed. "Approaching" means approaching the noble ones with such a mind as "I will give a gift, or I will ask a question, or I will listen to the Teaching, or I will pay honour." "Attending on" means attending on with questions. The meaning is: having heard the virtues of the noble ones, having approached them, having invited them, having given a gift, asking questions by the method beginning with "What, venerable sir, is wholesome?"

"Recollection" means the recollecting of one seated in night-quarters and day-quarters: "Now the noble ones are spending their time in rock cells, caves, pavilions and so on with the happiness of meditative absorption, insight, path and fruition." Or whatever exhortation has been received in their presence, having reflected upon that, recollecting thus: "In this passage morality was spoken of, in this concentration, in this insight, in this the path, in this the fruition." "Going forth after" means going forth from the household, having gladdened one's mind towards the noble ones, going forth in their presence. For indeed, having gladdened one's mind in the presence of the noble ones, having gone forth in their very presence, the going forth of one who practises while expecting their very exhortation and instruction is called going forth after. Having gone forth elsewhere through confidence in the noble ones, the going forth of one who practises while expecting exhortation and instruction in the presence of the noble ones is also called going forth after. But having gone forth in the presence of others through confidence in others, the going forth of one who practises while expecting the exhortation and instruction of those very others is not called going forth after.

But among those who went forth thus, first, those who went forth following the Elder Mahākassapa numbered about a hundred thousand; likewise of the Elder's own co-resident pupil, the Elder Candagutta, and of his co-resident pupil too, the Elder Sūriyagutta, and of his co-resident pupil too, the Elder Assagutta, and of his co-resident pupil too, the Elder Yonaka Dhammarakkhita. But his co-resident pupil was the younger brother of King Asoka, the Elder named Tissa; those who went forth following him numbered two and a half crores. There is no limit to the counting of those who went forth following the Elder Mahinda. Up to the present day, those going forth on the island of Laṅkā through confidence in the Teacher are said to go forth following the very going forth of the Elder Mahinda.

"That Teaching" means that teaching of their exhortation and instruction. "Recollects" means remembers. "Reflects upon" means makes it struck by applied thought. "Is aroused" means is complete. "Investigates" and so on - all of that is said there by way of the course of knowledge only. Or alternatively, "investigates" means investigates the characteristic of those various phenomena. "Examines" means causes knowledge to move therein. "Commits to thorough inquiry" means commits to investigation, looking at, and searching.

"Seven fruits and seven benefits" - both of these are one in meaning. "He attains final liberating knowledge early in this very life" means that in attaining arahantship, he attains it in this very individual existence, and that early, even before the time of death has arrived - this is the meaning. "Then at the time of death" means then at the time near to death.

"An attainer of final nibbāna in the interval" means one who attains final nibbāna without passing beyond the middle of the life span; he is of three kinds. First, having been reborn in the Aviha realm, where beings have a life span of a thousand cosmic cycles, one attains arahantship on the very day of rebirth. If he does not attain it on the day of rebirth, then he attains it at the end of the first hundred cosmic cycles. This is one attainer of final nibbāna in the interval. Another, being unable thus, attains it at the end of two hundred cosmic cycles; this is the second. Another, being unable even thus, attains it at the end of four hundred cosmic cycles; this is the third attainer of final nibbāna in the interval.

But one who, having passed beyond the fifth hundred cosmic cycles, has attained arahantship is called an attainer of final nibbāna after the interval. In the Atappa realm and so on too, the same method applies. But one who, having arisen wherever, has attained arahantship through exertion, with effort, is called an attainer of final nibbāna through exertion; one who has attained it without exertion, without effort, is called an attainer of final nibbāna without exertion. One who, having been reborn in the Aviha realm and so on, having stayed there as long as life lasts, having been reborn successively higher and higher, has reached the Akaniṭṭha realm, is called an upstream-goer heading toward the Akaniṭṭha realm.

But in this instance, forty-eight non-returners should be discussed. For in the Aviha realm there are three attainers of final nibbāna in the interval, one attainer of final nibbāna after the interval, and one upstream-goer heading toward the Akaniṭṭha realm - thus there are five. Those as attainers of final nibbāna without exertion are five, and as attainers of final nibbāna through exertion are five - thus there are ten; likewise in the Atappa realm and so on. But in the Akaniṭṭha realm there is no upstream-goer; therefore there are four attainers of final nibbāna through exertion and four attainers of final nibbāna without exertion - thus eight. In this way there are forty-eight. Among them, the upstream-goer heading toward the Akaniṭṭha realm is both the most senior of all and the most junior of all. How? For because of having a life span of sixteen thousand cosmic cycles, he is the most senior of all in life span; because he attains arahantship last of all, he is the most junior of all. In this discourse, the factors of enlightenment are spoken of as the preliminary-stage insight of the path of arahantship, which are simultaneous, lasting one mind-moment, and of different characteristics.

4.

Explanation of the Vattha Sutta

185. In the fourth, "the enlightenment factor of mindfulness is thus for me" means "the enlightenment factor of mindfulness" - thus if it is for me. "It is 'immeasurable' for me" means "immeasurable" - thus it is for me. "Thoroughly undertaken" means well fulfilled. "It remains" - here, the enlightenment factor of mindfulness remains by eight ways - Because of not attending to arising, because of attending to non-arising, the enlightenment factor of mindfulness remains; because of not attending to occurrence, non-occurrence, sign, the signless, activities, because of attending to the unconditioned, the enlightenment factor of mindfulness remains. The elder monk knows that it remains by these eight ways, and he understands that when it passes away, it passes away by eight ways that are the very opposite of the stated ways. The same method applies to the remaining factors of enlightenment too.

Thus in this discourse, the fruition factors of enlightenment of the elder monk have been spoken of. For when the elder monk attains fruition attainment making the enlightenment factor of mindfulness the lead, then the other six follow that. When any one among investigation of phenomena and so on, then too the remaining ones follow that - thus showing his own well-practised mastery in fruition attainment, the elder monk spoke this discourse.

5.

Commentary on the Discourse on the Monk

186. In the fifth, "they lead to enlightenment" means they lead for the purpose of awakening. For the purpose of awakening to what? By the path, the unconditioned Nibbāna; by reviewing, that the task is done; or by the path, for the purpose of awakening from the sleep of mental defilements; by fruition, for the purpose of the state of being awakened - this too is what is meant. By that very reason, here the realisation of Nibbāna, the abandoning of mental defilements, and reviewing - all has been shown.

6-7.

Commentary on the Kuṇḍaliya Discourse and Others

187-188. In the sixth, "one who resorts to parks" means one who resorts to parks by the fact of dwelling in dependence on a park. "One who frequents assemblies" means one who frequents assemblies. Both the foolish and the wise enter an assembly, but whoever is able to crush the doctrines of others and illuminate his own doctrine, this one is called one who frequents assemblies. "From park to park" means I walk about from park to park itself, not from outside - this is the meaning. "From pleasure grove to pleasure grove" - here too the same method applies. Or, having entered from one park to another park, from one pleasure grove to another pleasure grove - this is the meaning here. "For the benefit of release from their own doctrines" means "thus is the question, thus is the answer, thus is the refutation, thus is the counter-refutation" - by this method there is a doctrine, and the release from that doctrine - this is the benefit. "For the benefit of reproaching" means the benefit of finding faults in debate thus: "this is the fault in the question, this in the answer."

"And how, Kuṇḍaliya, is restraint of the faculties developed" - the Teacher, having known "this much has been asked by the wandering ascetic, now he is not able to ask further," thinking "this teaching has not yet reached its conclusion according to the sequence of connection. Now I shall bring it to its conclusion according to the sequence of connection" - asking himself, he began this teaching. Therein, "does not covet what is agreeable" means does not covet a desirable object. "Does not become elated" means does not become elated with carnal satisfaction. "His body is steady and his mind is steady, internally" means his mental body and mind are steady within the resort of their own domain. "Well-established" means well established by way of the meditation subject. "Well-liberated" means well liberated through liberation by means of the meditation subject. "Disagreeable" means an undesirable object. "Does not become ashamed" means does not become ashamed regarding that. "With unestablished mind" means with mind not fixed through the influence of defilements. "With undepressed mind" means with mind not depressed through the influence of displeasure. "With unmalevolent heart" means with mind not corrupted through the influence of hate.

"Thus developed, Kuṇḍaliya, restraint of the faculties, thus cultivated, fulfils the three kinds of good conduct" - here the fulfilment of good conduct should be understood thus - To begin with, in these six doors there are eighteen kinds of misconduct. How? First, at the eye-door, when a desirable object has come into range, without moving any bodily factor or verbal factor, for one who generates greed regarding that object, there is mental misconduct. For one who, with a mind accompanied by greed, says "Oh, how desirable, lovely, agreeable this is!" there is verbal misconduct; for one who fondles that very thing with the hand, there is bodily misconduct. The same method applies in the remaining doors too.

But this is the distinction - At the ear-door, for one who touches what should not be touched - conch shells, small drums, and other musical instruments and articles that serve as the basis for the sound object; at the nose-door, scented garlands and so on that serve as the basis for the odour object; at the tongue-door, fish, meat, and so on that serve as the basis for the flavour object; at the body-door, cloth, cotton, mantles, and so on that serve as the basis for the tangible object; at the mind-door, for one who touches ghee, oil, honey, molasses, and so on that constitute mind-objects by way of concept - bodily misconduct should be understood. But here, in brief, at the six doors, bodily transgression is bodily misconduct, verbal transgression is verbal misconduct, mental transgression is mental misconduct - thus there are just three kinds of misconduct.

But this monk, established in meditative development and reflection, transforms these misconducts by making them into good conduct. How? First, at the eye-door, when a desirable object has come into range, without shaking the bodily limbs and vocal limbs, for one who establishes insight into the visual object, there is good mental conduct; for one speaking with a mind accompanied by insight "subject to destruction, having the nature of falling," there is good verbal conduct; for one not touching it, thinking "this is an article not to be touched," there is bodily good conduct. The same method applies in the remaining doors too. Thus in detail these are eighteen kinds of good conduct. But in brief, here too, in the six doors, bodily restraint is bodily good conduct, verbal restraint is good verbal conduct, mental restraint is good mental conduct - thus there are only three kinds of good conduct. Thus restraint of the faculties fulfils the three kinds of good conduct - this should be known. By this much, the morality of sense restraint that safeguards morality has been spoken of.

In the passages beginning with "having abandoned bodily misconduct": there is threefold bodily misconduct, fourfold verbal misconduct, and threefold mental misconduct. Bodily good conduct and so on should be understood by way of their opposites. By this much, the Pātimokkha morality through bodily restraint and verbal restraint, and the three kinds of morality through mental restraint - thus the fourfold purification morality has been spoken of. But in this discourse as a whole, the establishments of mindfulness rooted in good conduct are mixed with the supramundane; the establishments of mindfulness that are the root of the seven factors of enlightenment are preliminary; and those factors of enlightenment rooted in the establishments of mindfulness are also only preliminary. But those rooted in true knowledge and liberation should be understood as spoken of as supramundane only. The seventh is clear in itself.

8.

Commentary on the Upavāna Discourse

189. In the eighth, "individually" means by oneself only. "Through wise attention" means through wise attention. "Undertaking" means just doing. "Well liberated" means well liberated through liberation by means of the meditation subject. "Having made it one's interest" means having made it one's purpose, having become desirous of it - this is what is meant.

9.

Commentary on the First Arisen Discourse

190. In the ninth, "not apart from the manifestation of a Tathāgata" means without the manifestation of a Tathāgata, they do not arise at any other time - this is the meaning.

10.

Commentary on the Second Arisen Discourse

191. In the tenth, "not apart from the Fortunate One's discipline" means without the exhortation of the Fortunate One, they do not arise.

The Chapter of the Mountain.

2.

The Chapter on the Sick

1-3.

Commentary on the Living Being Discourse and Others

192-194. In the first discourse of the Second Chapter, "prepare the four postures" - this was said by way of only those for whom the four postures exist. "In dependence on morality" means having made the fourfold purification morality the support. "The seven factors of enlightenment" means the path factors of enlightenment together with insight. The second and third are of manifest meaning only.

4-10.

Commentary on the First Sick Discourse and Others

195-201. In the fourth, "and that illness of the Venerable Mahākassapa was thus abandoned" - it is said that for the elder monk, while thoroughly listening to this development of enlightenment factors, this occurred: "On the seventh day from the day of my going forth, while penetrating the truths, these factors of enlightenment became manifest." Then, as he reflected "The Teacher's instruction is indeed leading to liberation," his blood became bright, derivative materiality became pure, and like a drop of water fallen on a lotus leaf, the disease, having rolled off from his body, departed. Therefore it was said "and that illness of the Venerable Mahākassapa was thus abandoned." The same method applies to the fifth and sixth as well. However, for all three of these persons, the illness should be understood as a mild cold fever arisen through contact with the wind from flowering poisonous trees at the foot of the mountain. The remainder is clear everywhere.

The Chapter on the Sick.

3.

The Chapter about Udāyi

1-2.

Commentary on the Enlightenment Discourse and Others

202-203. In the first discourse of the third chapter, "In what respect, venerable sir, are they called 'factors of enlightenment'" - he asks: venerable sir, to what extent are they called factors of one who awakens? "They lead to enlightenment" means they lead for the purpose of awakening. In this discourse, the mixed factors of enlightenment are spoken of. In the second, the delimitation of phenomena is spoken of.

3-5.

Commentary on the Ṭhāniya Discourse and Others

204-206. In the third, "that are a basis for sensual lust" means of mental phenomena that are objects which have become the cause of sensual lust. In the case of "a basis for anger" and so on too, the same method applies. For this entire discourse is spoken by way of object only. The definition stated in the second discourse of the first chapter is applicable here as well. In the fourth, the mixed factors of enlightenment are spoken of. In the fifth, "conditions preventing decline" means phenomena of intrinsic nature that cause non-decline.

6-7.

Commentary on the Elimination of Craving Discourse and Others

207-208. In the sixth, "he said this" means having known that the teaching was concluded by the Blessed One with the intention "In this assembly there is seated an elder monk named Udāyī who is skilled in making connections; he will ask me a question," thinking "I will connect the sequence of the teaching," asking, he said this. "Extensive" and so on - all was said with reference to the state of being well developed. For the enlightenment factor of mindfulness that is well developed is called extensive, exalted, immeasurable, and free from ill-will. For it is called extensive because of being spread out, exalted because of having reached the state of greatness, immeasurable because of the measure of its growth, and free from ill-will because of being devoid of anger through the mental hindrances being far removed. "With the abandoning of craving, action is abandoned" means whatever action rooted in craving would arise, that is abandoned through the abandoning of craving. "With the abandoning of action, suffering" means whatever suffering of the round of rebirths rooted in action would arise, that is abandoned through the abandoning of action. "Elimination of craving" and so on are the elimination of craving and so on themselves; but it should be understood that by these terms, Nibbāna is spoken of in meaning. The seventh is clear in itself.

8.

Commentary on the Discourse on What is Conducive to Penetration

209. In the eighth, "conducive to penetration" means belonging to the portion of piercing through. "With a mind developed through the enlightenment factor of mindfulness" means by the enlightenment factor of mindfulness that has been developed, or by one who, having developed the enlightenment factor of mindfulness, is established; thus here the path factors of enlightenment are combined. The mind developed by them, or the mind established having developed them, is exclusively produced supramundane. But even that, having made it dependent on the path, it is proper to speak of it as combined.

9.

Commentary on the One Thing Discourse

210. In the ninth, "shackles of mental fetters" means shackles reckoned as mental fetters. "Clamps" means seizing after having brought to completion.

10.

Commentary on the Udāyī Discourse

211. In the tenth, "had no regard" (abahukato) means not having made much esteem. "Turning over and over" (ukkujjāvakujjaṃ) - here "upturning" (ukkujjaṃ) is called rise, "turning face down" (avakujjaṃ) is fall; he explains that turning over by way of rise and fall means contemplating thoroughly. "The Teaching has been fully realised by me, venerable sir" (dhammo ca me, bhante, abhisamito) means the teaching of insight has been fully realised. "Path" (maggo) means just the path of insight. For if the elder at that time was a stream-enterer, this insight should be understood as being for the sake of the upper three paths; if a non-returner, for the sake of the path of arahantship. "Dwelling thus and thus" (tathā tathā viharantaṃ) means one dwelling in this and that way. "Towards that state" (tathattāya) means towards such a condition. By "birth is eliminated" and so on, he shows the such condition intended by "towards that state" (tathattāya). For the intention here is "is brought to the purpose of reviewing"; showing that, he said thus. The remainder is clear everywhere.

The Chapter about Udāyi.

4.

The Chapter on the Mental Hindrances

3-4.

Commentary on the Discourse on Impurities and So On

214-215. In the third discourse of the Fourth Chapter, "nor luminous" means nor radiant. "And is brittle" means having the intrinsic nature of breaking apart. "Iron" means black metal. Setting aside the four mentioned here, the remainder is called copper. "Silver" means silver. "Of the mind" means of the four-plane consciousness. Let it be an impurity of the mundane for now; how is it an impurity of the supramundane? By not allowing it to arise. For to the extent that they do not allow it to arise, to that very extent they are called impurities of both the mundane and the supramundane. "And is brittle" means having the intrinsic nature of breaking apart by way of reaching the state of being crushed to bits regarding the object. "Without obstruction, without hindrance" means they do not obstruct wholesome mental states, thus they are without obstruction; they do not hinder, they do not conceal, thus they are without hindrance. "Not impurities of the mind" means not impurities of the four-plane consciousness.

8.

Commentary on the Discourse on Obstruction and Mental Hindrance

219. In the eighth, "weakeners of wisdom" means making wisdom dull. For when the mental hindrances frequently arise, wisdom arising now and then is weak, dull, and unclear.

The five mental hindrances are not present at that time. "The seven factors of enlightenment at that time go to fulfilment through development" - for when a noble disciple is hearing the hearing of suitable Teaching, the five mental hindrances are far away. If he is able to produce a distinction in that very place, thus the seven factors of enlightenment go to fulfilment through development for him. If he is not able, having emerged from there, having gone to his night quarters and day quarters, not abandoning that very joy, having suppressed the five mental hindrances, he will produce a distinction. Even being unable to do so there, within seven days, not abandoning that very joy, having suppressed the mental hindrances, he will produce a distinction - with reference to this, that was said. For the factors of enlightenment attained once through joy and gladness by means of hearing the Teaching are destroyed on account of delight in activity and so on, but even when they arise again having obtained such suitability of climate and so on, it is said that at that time they go to fulfilment through development.

9.

Commentary on the Tree Discourse

220. In the ninth, "climbers over" means those that climb over. "Kacchaka" means the marsh fig tree. "Kapitthana" means a variety of wave-leafed fig tree with fruit resembling a monkey's breast.

10.

Commentary on the Discourse on Mental Hindrances

221. In the tenth, "blinding" means making into a state of blindness. "Removing vision" means the non-performance of the eye of wisdom. "Suppressing wisdom" means the cessation of wisdom. "Connected with vexation" means connected with suffering. "Not leading to Nibbāna" means not conducive to the purpose of Nibbāna. The remainder is of manifest meaning everywhere. In this entire chapter too, only mixed factors of enlightenment are spoken of.

The Chapter on the Mental Hindrances.

5.

The Chapter on the Universal Monarch

1.

Commentary on the Discourse on Discrimination

222. In the first discourse of the Fifth Chapter, "three discriminations" means three portions of conceit, or just conceit itself. For conceit itself is called discrimination because it discriminates in such and such a way.

2.

Commentary on the Cakkavatti Sutta

223. In the second, "of a king, monks, a wheel-turning monarch" - here, he shines by the achievement of his own glory, or he delights the world by the four ways of supporting others - thus "king"; of that king. Urging with speech risen up by the power of merit, saying "May the venerable wheel treasure roll forth," he turns the wheel - thus "wheel-turning monarch"; of that wheel-turning monarch. "With the manifestation" means by the manifestation. "Of seven" is a delimitation by counting. "Of treasures" is a showing of the delimited meaning. The meaning of the word here, however, is: "treasure" in the sense of generating delight. Furthermore -

From the time of the arising of the wheel treasure, there is no other temple of a deity; all make offerings to it alone with scents, flowers, and so on, and pay respect and so on - thus it is a treasure in the sense of being respected. And there is no price such that "the wheel treasure is worth this much wealth" - thus it is also a treasure in the sense of being very costly. And the wheel treasure is incomparable with other treasures existing in the world - thus it is a treasure in the sense of being incomparable. And since in whatever cosmic cycle Buddhas arise, in that very one wheel-turning monarchs arise, and Buddhas arise only sometimes and on rare occasions, therefore it is a treasure in the sense of being rare to see. That very thing arises only for a superior being who is eminent in birth, appearance, family, sovereignty, and so on, not for another - thus it is also a treasure in the sense of being enjoyed by superior beings. And as with the wheel treasure, so too with the remaining ones. Therefore it was said -

"There is a manifestation" means there is an arising. Herein this is the construction - "With the manifestation of a wheel-turning monarch, there is the manifestation of seven treasures" - this is inappropriate. For having turned the wheel that has arisen, he is called a wheel-turning monarch - this is not inappropriate. Why? Because of the expectation of the certainty of wheel-turning. For whoever will certainly turn the wheel, he, from conception onwards, comes to the point of being said "a wheel-turning monarch has appeared." And from the standpoint of the expression of the original arising of the person who has obtained the name, this is indeed fitting. For whoever is this distinguished being who has obtained the name "wheel-turning monarch," his manifestation reckoned as conception - this is the meaning here. For from his manifestation, the treasures become manifest. But when the accumulation of merit is fully matured, he is conjoined with those that have become manifest; then the thought of their manifestation arises for the world. And from the standpoint of the plural expression too, this is indeed fitting. For when the perception of their manifestation arises for the world, then one alone first, and afterwards the other six become manifest - from the standpoint of the plural expression too, this is fitting. And from the standpoint of the analysis of the meaning of "manifestation" too, this is indeed fitting. For "manifestation" is not only what has become manifest; it causes to become manifest - thus "manifestation." This is the analysis of the meaning of "manifestation." Since that accumulation of merit causes the king, the wheel-turning monarch, to become manifest by way of conception, therefore "with the manifestation of a king, a wheel-turning monarch." Not only the wheel-turning monarch alone, but these seven treasures also become manifest - this is the meaning here. For just as that accumulation of merit is the productive cause of the king, so too it is, by method, the decisive support cause of the treasures - thus this is indeed fitting: "Monks, with the manifestation of a king, a wheel-turning monarch, there is the manifestation of seven treasures."

Now, for the purpose of showing those treasures according to their own nature, he said beginning with "Of which seven? Of the wheel treasure." Therein, in "of the wheel treasure" and so on, this is the condensed intention - There is the manifestation of the wheel treasure, able to take and give the glory and wealth of the four great continents attended by two thousand islands; likewise of the elephant treasure that travels through the sky, able to traverse the earth bounded by the ocean even before the meal; of the horse treasure of just such a kind; of the jewel treasure able to dispel darkness of one yojana in extent even in darkness possessed of four factors and to show light; of the woman treasure free from the six kinds of faults and of agreeable conduct; of the householder treasure able to see treasures gone within the earth in an area of one yojana in extent; and there is the manifestation of the adviser treasure, reckoned as the eldest son, having been born in the womb of the queen-consort, able to govern the entire kingdom. This is the summary here. But in detail, the procedure of the manifestation of the wheel treasure and so on has come in the Mahāsudassana and other discourses themselves. And the meaning of this too has been explained in the commentary on those.

In "of the treasure of the enlightenment factor of mindfulness" and so on, the comparison should be understood thus - For just as the wheel treasure of a universal monarch is the forerunner of all treasures, so the treasure of the enlightenment factor of mindfulness is the forerunner of all phenomena of the four planes; in the meaning of going before, it is similar to the wheel treasure of the wheel-turning monarch. And among the treasures of a universal monarch, the elephant treasure is possessed of a great body, very high, vast, and great; this treasure of the enlightenment factor of investigation of phenomena too is great, possessed of the body of the Teaching, very high, vast, and great - thus it is similar to the elephant treasure. The horse treasure of a universal monarch is swift, light, and fast; this treasure of the enlightenment factor of energy too is swift, light, and fast - by this swiftness, lightness, and speed, it is similar to the horse treasure. The jewel treasure of a universal monarch dispels darkness and shows light; this treasure of the enlightenment factor of rapture too, through being exclusively wholesome, dispels the darkness of mental defilements and shows the light of knowledge by way of conascence condition and so on - by this quality of dispelling darkness and showing light, it is similar to the jewel treasure.

The woman treasure of a universal monarch tranquillises bodily and mental disturbance and appeases fever. This treasure of the enlightenment factor of tranquillity too tranquillises bodily and mental disturbance and appeases fever - thus it is similar to the woman treasure. The householder treasure of a universal monarch, at whatever moment one wishes, by giving wealth, having cut off distraction, makes the mind fully focused; this treasure of the enlightenment factor of concentration too accomplishes absorption by way of as wished and so on, having cut off distraction, makes the mind fully focused - thus it is similar to the householder treasure. And the adviser treasure of a universal monarch, by accomplishing all functions, brings about living at ease. This treasure of the enlightenment factor of equanimity too, having freed the arising of consciousness from sluggishness and restlessness, establishing it in the middle of exertion, brings about living at ease - thus it is similar to the adviser treasure. Thus it should be understood that in this discourse, the delimitation of phenomena of the four planes that is all-inclusive has been spoken of.

4-10.

Commentary on the Discourse on the Unwise and So On

225-231. In the fourth, "an idiot" means one who, though able to utter speech with the mouth, is mute due to faults, one whose speech is unaccomplished. The remainder is of manifest meaning everywhere.

The Chapter on the Universal Monarch.

6.

The Chapter on Discussions

1.

Commentary on the Discourse on Nutriment

232. In the first discourse of the sixth chapter, regarding "this is the nutriment for the arising of the unarisen enlightenment factor of mindfulness" and so on, this is the distinction from the former method. For not only are these conditions of the aforementioned kind for the arising of the enlightenment factor of mindfulness and so on, or for the fulfilment through development of those that have arisen, but others too should be understood thus. Furthermore, four qualities lead to the arising of the enlightenment factor of mindfulness: mindfulness and full awareness, avoidance of persons who are unmindful, association with persons who have established mindfulness, and inclination towards that. For through mindfulness and full awareness in the seven occasions of going forward and so on, through avoidance of unmindful persons who are like crows left at food, through association with persons of established mindfulness like the Elder Tissadatta and the Elder Abhaya and so on, and through having a mind slanting, sloping, and inclining towards arousing mindfulness in standing, sitting, and so on, the enlightenment factor of mindfulness arises. Thus for one in whom it has arisen through these four causes, the fulfilment through development occurs by the path of arahantship.

Seven qualities lead to the arising of the enlightenment factor of investigation of phenomena - being given to questioning, making clear the basis, balancing the faculties, avoidance of persons lacking wisdom, association with wise persons, reviewing the range of profound knowledge, and inclination towards that. Therein, "being given to questioning" means the abundance of questioning based on meaning regarding the aggregates, elements, sense bases, faculties, powers, factors of enlightenment, path factors, jhāna factors, serenity, and insight.

"Making clear the basis" means making the internal and external bases clear. For when his hair, nails, and body hair are long, or when the body is afflicted with excessive humours and smeared with sweat and dirt, then the internal basis is unclear, impure. But when the robe is worn out, soiled, and foul-smelling, or the lodging is dirty, then the external basis is unclear, impure. Therefore, the internal basis should be made clear by cutting the hair and so on, by making the body light through upward purging, downward purging, and so on, and by anointing and bathing. The external basis should be made clear by needlework, washing, dyeing, mending, and so on. For when this internal and external basis is unclear, among the consciousness and mental factors that have arisen, knowledge too is unclear, impure - like the light of a lamp flame arisen in dependence on impure lamp-dish, wick, and oil. But when the internal and external basis is clear, among the consciousness and mental factors that have arisen, knowledge too is clear - like the light of a lamp flame arisen in dependence on pure lamp-dish, wick, and oil. Therefore it was said - "Making clear the basis leads to the arising of the enlightenment factor of investigation of phenomena."

The balancing of the spiritual faculties means making the faculties beginning with faith equal in state. If his faith faculty is powerful and the others are weak, then the energy faculty is unable to perform the function of exertion, the mindfulness faculty the function of establishing, the concentration faculty the function of non-distraction, and the wisdom faculty the function of seeing. Therefore that should be reduced either by reviewing the intrinsic nature of phenomena, or by inattention to that by which, when attending, it became powerful. And the story of the Elder Vakkali is an example here. But if the energy faculty is powerful, then the faith faculty is unable to perform the function of decision, nor the others their respective functions. Therefore that should be reduced by the development of tranquillity and so on. There too the story of the Elder Soṇa should be shown. Thus in the remaining ones too, when one is in a powerful state, the inability of the others in their own functions should be understood.

But here, in particular, they praise the equality of faith and wisdom, and of concentration and energy. For one strong in faith but weak in wisdom is blindly confident; he has confidence in what has no grounds. One strong in wisdom but weak in faith inclines to the side of deceitfulness; like a disease caused by medicine, he is incurable. Having overstepped by thinking "Wholesome arises by the mere arising of consciousness," not performing giving and so on, he arises in hell. Through the equality of both, he has confidence only in what has grounds. But one with powerful concentration and weak energy - because concentration is on the side of idleness, idleness overcomes him. One with powerful energy and weak concentration - because energy is on the side of restlessness, restlessness overcomes him. But concentration joined with energy is unable to fall into idleness, and energy joined with concentration is unable to fall into restlessness. Therefore both of those should be made equal. For through the equality of both, absorption occurs.

Furthermore, for one whose work is concentration, even powerful faith is fitting. Thus believing and resolving, he will attain absorption. But regarding concentration and wisdom, for one whose work is concentration, powerful unified focus is fitting. For thus he attains absorption. For one whose work is insight, powerful wisdom is fitting. For thus he attains the penetration of characteristics. But even through the equality of both, absorption occurs indeed. But mindfulness is fitting as powerful everywhere. For mindfulness protects the mind from falling into restlessness through the influence of faith, energy, and wisdom, which are on the side of restlessness, and from falling into idleness through concentration, which is on the side of idleness. Therefore it should be desired everywhere, like the seasoning with salt in all curries, and like a minister in charge of all affairs in all the king's duties. Therefore it was said: "Mindfulness has been declared by the Blessed One as needed everywhere. Why? For the mind has mindfulness as its refuge, and mindfulness has the manifestation of safeguarding, and without mindfulness there is no exerting and restraining of the mind."

Avoidance of unwise persons means keeping far away from foolish persons whose wisdom has not plunged into the distinctions of aggregates and so on. Association with wise persons means association with persons endowed with the wisdom of rise and fall that comprehends the characteristics of the fifty phenomena of calmness. Reviewing of the conduct of profound knowledge means reviewing the varieties of profound wisdom that operates regarding the profound aggregates and so on. Inclination towards that means the state of mind slanting, sloping, and inclining towards arousing the enlightenment factor of investigation of phenomena while standing, sitting, and so on. But for one in whom it has thus arisen, there is fulfilment through development by the path of arahantship.

Eleven mental states lead to the arising of the enlightenment factor of energy - reviewing the danger of the realms of misery, seeing the benefits, reviewing the path of progress, honouring the almsfood, reviewing the greatness of the inheritance, reviewing the greatness of the Teacher, reviewing the greatness of birth, reviewing the greatness of fellow practitioners of the holy life, avoidance of lazy persons, association with persons of strenuous energy, and inclination towards that.

Therein, "In the hells, even at the time of experiencing great suffering beginning with the fivefold bondage and bodily punishment, even at the time of being caught in the animal realm by nets, fish-traps, and so on, even at the time of drawing carts and so on while being pierced by the blows of goads, thorns, and so on, even at the time of being afflicted by hunger and thirst in the sphere of ghosts for many thousands of years, even for one interval between Buddhas, even at the time of experiencing suffering from wind, heat, and so on among the Kālakañcika titans with an individual existence of merely bones and skin measuring sixty or eighty hands in height - it is not possible to produce the enlightenment factor of energy. This indeed, monk, is the time for you" - thus the enlightenment factor of energy arises even for one who reviews the danger of the realms of misery.

"It is not possible for a lazy person to obtain the nine supramundane states; it is possible only for one putting forth strenuous energy - this is the benefit of energy" - thus it arises even for one who sees the benefits. "The path traversed by all Buddhas, Individually Enlightened Ones, and great disciples must be walked by you. And that cannot be walked by a lazy person" - thus it arises even for one who reviews the path of progress.

"Those who attend upon you with almsfood and so on - these people are neither your relatives, nor slaves and labourers, nor do they give you superior almsfood and so on thinking 'We shall live in dependence on him.' Rather, they give expecting great fruit from their offerings. The requisites were not permitted to you by the Teacher seeing thus: 'This one, having consumed these requisites, will dwell mostly devoted to bodily strength and comfort.' Rather, 'This one, consuming these, having practised the ascetic duty, will be freed from the suffering of the round of rebirths' - thus those requisites were permitted. Now you, dwelling lazily, will not honour that almsfood. For honouring the almsfood is only for one putting forth strenuous energy" - thus it arises even for one who reviews the honouring of almsfood, as in the case of the Elder Mahāmitta.

The Elder, it is said, dwelt in a place called the Farmer's Rock Cell. In his very village as food resort, a certain great female lay follower, having made the Elder her son, looked after him. She, one day, going to the forest, said to her daughter - "Dear daughter, in such and such a place there is old rice, in such and such a place milk, in such and such a place ghee, in such and such a place molasses. When your brother Ayyamitta comes, cook a meal and give it together with milk, ghee, and molasses, and you too should eat. But I yesterday ate the leftover cooked food with rice gruel." "What will you eat during the day, mother?" "Having put in vegetable leaves, cook sour gruel with broken rice and set it aside, mother."

The Elder, having put on his robe, just as he was taking out his bowl, having heard that conversation, admonished himself: "The great female lay follower, it is said, having eaten the leftover food with rice gruel, during the day too will eat sour gruel of broken rice and leaves. But for your sake she points out old rice and so on. In dependence on you, she expects neither a field, nor a site, nor food, nor cloth; rather, she gives aspiring for the three kinds of success. Will you be able to give her those successes, or will you not be able? This almsfood cannot be taken by you who have lust, hate, and delusion." Having put the bowl into the bag, having unfastened the knot, having turned back, having gone to the very Farmer's Rock Cell, having placed the bowl under the bed and the robe on the bamboo pole for robes, having resolved upon energy thinking "Without attaining arahantship I shall not come out," he sat down. Having been a monk who dwelt diligently for a long time, having developed insight, having attained arahantship before the meal itself, like a lotus opening, the great one who had eliminated the mental corruptions came out making a smile. The deity dwelling in the tree at the entrance of the rock cell -

Having uttered this inspired utterance, said: "Venerable sir, having given almsfood to Worthy Ones such as you who have entered for almsfood, elderly women will be freed from suffering." The Elder, having risen, having opened the door, looking at the time, having known "It is still early morning," taking his bowl and robe, entered the village.

The girl too, having prepared the meal, sat looking at the door thinking "Now my brother will come, now he will come." She, when the Elder had arrived at the house door, having taken the bowl, having filled it with milk almsfood mixed with ghee and molasses, placed it in his hands. The Elder, having given thanksgiving saying "May there be happiness," departed. She too stood looking at him. For the Elder's complexion was then exceedingly pure, his faculties were very clear, and his face shone exceedingly, like a palm fruit released from its binding.

The great female lay follower, having come from the forest, asked: "Well, dear daughter, has your brother come?" She reported all that incident. The female lay follower, having known "Today the task of my son's going forth has reached its summit," said: "Your brother, dear daughter, delights in the Buddha's Dispensation; he is not discontented."

Great indeed is this inheritance from the Teacher, that is to say, the seven noble treasures; that cannot be taken by a lazy person. For just as parents make a son who has gone wrong an outsider, saying 'This one is not our son,' and he, upon their passing, does not receive the inheritance, so too a lazy person does not receive this inheritance of noble treasures, only one who has put forth strenuous energy receives it - thus it arises also for one who reviews the greatness of the inheritance.

Great indeed is your Teacher, for at the time of your Teacher's taking conception in the mother's womb, at the Great Renunciation, at the highest enlightenment, at the turning of the wheel of the Teaching, the Twin Miracle, the descent from the heavens, the relinquishing of the life-activities, and at the time of final Nibbāna, the ten-thousandfold world system trembled. Is it proper for you, having gone forth in the Dispensation of such a Teacher, to be lazy? - thus it arises also for one who reviews the greatness of the Teacher.

By birth too, you are now not of inferior birth; you were born in the royal lineage of the Okkāka kings, which has come down through the unbroken succession of Mahāsammata, and you are the grandson of King Suddhodana and Queen Mahāmāyā, the younger brother of Rāhulabhadda. For you, being such a son of the Conqueror, it is not proper to dwell in laziness - thus it arises also for one who reviews the greatness of birth.

Sāriputta and Moggallāna and the eighty great disciples penetrated the supramundane states through energy alone. Do you follow the path of these fellows in the holy life, or do you not? - thus it arises also for one who reviews the greatness of the fellows in the holy life.

It arises also for one who avoids lazy persons who have abandoned bodily and mental energy, like a boa constrictor standing still after filling its belly, and also for one who associates with persons who have put forth strenuous energy and are resolute, and also for one whose mind inclines, slopes, and tends towards the arousing of energy while standing, sitting, and so on. But for one in whom it has thus arisen, there is fulfilment through development by the path of arahantship.

Eleven mental states lead to the arising of the enlightenment factor of rapture - recollection of the Buddha, the Teaching, the Community, morality, generosity, recollection of the deities, recollection of peace, avoidance of coarse persons, association with smooth persons, reviewing of inspiring discourses, and inclination towards that.

For indeed, for one recollecting the virtues of the Buddha, the enlightenment factor of rapture arises, pervading the entire body up to access concentration; also for one recollecting the virtues of the Teaching and the Community; also for one reviewing the fourfold purification morality that has been guarded unbroken for a long time; also for a householder reviewing the ten precepts or the five precepts; also for one who, in times of famine and danger and so on, having given sumptuous food to fellows in the holy life, reviews generosity thinking "Thus indeed we gave"; also for a householder reviewing gifts given to the virtuous at such a time; also for one reviewing the existence in oneself of such virtues as those endowed with which they have attained divinity; also for one reviewing that mental defilements suppressed by meditative attainment do not arise for even sixty or seventy years; also for one who avoids coarse persons who, through disrespectful conduct at the seeing of shrines, the seeing of the Bodhi tree, and the seeing of elders, have indicated their coarseness, who are like dust on a donkey's back due to the absence of the affection of confidence towards the Buddha and so on; also for one who associates with smooth persons who have abundant confidence in the Buddha and so on and are of tender mind; also for one who reviews inspiring discourses that illuminate the virtues of the Triple Gem; also for one whose mind inclines, slopes, and tends towards the arousing of rapture while standing, sitting, and so on, it arises. But for one in whom it has thus arisen, there is fulfilment through development by the path of arahantship.

Seven mental states lead to the arising of the enlightenment factor of tranquillity - use of superior food, use of comfortable climate, use of comfortable postures, balanced practice, avoidance of persons with agitated bodies, association with persons with tranquil bodies, and inclination towards that.

For indeed, tranquillity arises for one eating superior, smooth food, and also for one resorting to a suitable climate among cold and hot seasons, and a suitable posture among the postures of standing and so on. But whoever is of the nature of a great man, able to endure all climates and postures, this was not said with reference to him. For whoever has suitability and unsuitability, it arises for him when, having avoided unsuitable climates and postures, he resorts to suitable ones. Balanced practice is called the reviewing of the ownership of actions of both oneself and another. Through this balanced practice it arises. Whoever goes about harassing others with clods of earth, sticks, and so on - it arises also for one who avoids such a person with an agitated body, also for one who associates with a person with restrained feet and hands and a tranquil body, and also for one whose mind inclines, slopes, and tends towards the arousing of tranquillity while standing, sitting, and so on. But for one in whom it has thus arisen, there is fulfilment through development by the path of arahantship.

Ten mental states lead to the arising of the enlightenment factor of concentration - making the basis clear, establishing the balance of the faculties, skilfulness in the sign, exerting the mind at the right time, restraining the mind at the right time, gladdening at the right time, looking on with equanimity at the right time, avoidance of unconcentrated persons, association with concentrated persons, and inclination towards that. Therein, making the basis clear and establishing the balance of the faculties should be understood according to the method already stated.

Skilfulness in the sign means skilfulness in apprehending the kasiṇa sign. Exerting the mind at the right time means: at whatever time the mind is sluggish due to excessively slack energy and so on, at that time the exerting of it by arousing the enlightenment factors of investigation of phenomena, energy, and rapture. Restraining the mind at the right time means: at whatever time the mind is agitated due to excessively aroused energy and so on, at that time the restraining of it by arousing the enlightenment factors of tranquillity, concentration, and equanimity. Gladdening at the right time means: at whatever time the mind is without relish due to sluggishness in the application of wisdom or due to the disappearance of the happiness of peace, at that time one stirs a sense of urgency by reviewing the eight grounds for a sense of urgency. The eight grounds for a sense of urgency are: birth, ageing, illness, and death - these four; suffering in the realms of misery as the fifth; suffering rooted in the round of rebirths in the past; suffering rooted in the round of rebirths in the future; and suffering rooted in the search for food in the present. And by recollecting the virtues of the Triple Gem one generates confidence. This is called "gladdening at the right time."

Looking on with equanimity at the right time means at whatever time, based on right practice, the mind is not sluggish, not agitated, not dull, proceeding evenly upon the object, entered upon the path of serenity, then one does not commit to the tasks of exerting, restraining, or gladdening, like a charioteer when the horses are proceeding evenly. This is called "looking on with equanimity at the right time." Avoidance of unconcentrated persons means keeping far away from persons of distracted mind who have not attained either access or absorption. Association with concentrated persons means the association with, companionship with, and attending upon those whose minds are concentrated through either access or absorption. Inclination towards that means the state of mind slanting, sloping, and inclining solely towards the arousing of concentration while standing, sitting, and so on. For indeed, for one who practises thus, this arises. But for one in whom it has thus arisen, there is fulfilment through development by the path of arahantship.

Five mental states lead to the arising of the enlightenment factor of equanimity - impartiality towards beings, impartiality towards activities, avoidance of persons who cherish beings and activities, association with persons who are impartial towards beings and activities, and inclination towards that. Therein, one produces impartiality towards beings in two ways - by reviewing the ownership of action thus - "You have come by your own action alone and will go by your own action alone; this one too has come by his own action and will go by his own action alone; whom do you cherish?" - and by reviewing the absence of a being thus - "In the ultimate sense, there is no being at all; so whom do you cherish?" One produces impartiality towards activities in just two ways - by reviewing the ownerless nature thus - "This robe, having gradually undergone change of colour and reached a worn-out state, having become a foot-wiping rag, will have to be discarded with the tip of a stick; but if it had an owner, he would not allow it to perish thus" - and by reviewing the temporary nature thus - "This is not lasting, it is temporary." And just as with the robe, so the explanation should be made with regard to the bowl and so on too.

As for "avoidance of persons who cherish beings and activities" - here, whatever person, whether a householder who cherishes his own sons, daughters, and so on, or one gone forth who cherishes his own pupils, those sharing the same preceptor, and so on, who with his own hand performs their hair-cutting, needle-work, robe-washing, dyeing, bowl-firing, and so on, and not seeing them even for a moment, looks here and there like a bewildered deer, saying "Where is such and such a novice? Where is such and such a youngster?" - and even when asked by another for the purpose of hair-cutting and so on, "Send such and such a one for a moment," does not give him, saying "We too do not have him do our own work; you, having taken him, will only tire him out" - this one is called one who cherishes beings. But whoever cherishes robes, bowls, beakers, walking sticks, and so on, does not allow another even to touch them with his hand, and when asked for something temporary, says "Even we, treasuring this, do not use it; what shall we give to you?" - this one is called one who cherishes activities. But whoever is neutral and indifferent regarding both those two objects, this one is called one who is impartial towards beings and activities. Thus this enlightenment factor of equanimity arises for one who keeps far away from such a person who cherishes beings and activities, and also for one who associates with a person who is impartial towards beings and activities, and also for one whose mind slants towards, slopes towards, and inclines towards the purpose of producing it while standing, sitting, and so on. But for one in whom it has thus arisen, there is fulfilment through development by the path of arahantship.

"The sign of foulness" means the ten mental states having foulness as object, distinguished as the bloated and so on. As for "frequently giving wise attention" - here, wise attention means skilful attention, path-attention, attention that produces. Furthermore, six factors lead to the abandoning of sensual desire - learning the sign of foulness, pursuit of the development of foulness, guarding the doors of the sense faculties, moderation in eating, good friendship, and suitable talk.

For even for one who learns the tenfold sign of foulness, sensual desire is abandoned; also for one who develops it; also for one with guarded doors in the sense faculties; also for one moderate in food, who, when there is an allowance of four or five morsels, drinks water and has the habit of sustaining himself. Therefore this was said -

Sensual desire is also abandoned for one who associates with good friends delighting in the development of foulness, such as the Elder Asubhakammika Tissa; it is also abandoned through suitable talk based on the ten signs of foulness while standing, sitting, and so on. Therefore it was said "six factors lead to the abandoning of sensual desire." But through the path of arahantship there is the non-arising in the future of sensual desire abandoned by these six factors.

As for "the liberation of mind through friendliness" - here, when "friendliness" is said, both absorption and access are applicable; but "liberation of mind" means absorption only. Wise attention has the characteristic already stated. Furthermore, six qualities lead to the abandoning of anger - learning the sign of friendliness, pursuit of the development of friendliness, reviewing the ownership of actions, abundance of reflection, good friendship, and suitable talk.

For anger is abandoned even for one who learns friendliness by way of any one among the specified, unspecified, and directional pervading; likewise also for one who develops friendliness by way of specified, unspecified, and directional pervading. "You, being angry with him, what will you do? Will you be able to destroy his morality and so on? Surely you, having come by your own action, will go by your own action alone. Being angry with another is like taking up extinguished embers, a heated iron spike, excrement, and so on, and wishing to strike another. This one too, being angry with you, what will he do? Will he be able to destroy your morality and so on? He, having come by his own action, will go by his own action alone. Like an unaccepted gift, like a handful of dust thrown against the wind, this anger will fall upon his own head" - thus, for one who reviews the ownership of actions of both oneself and another, and also for one who, having reviewed the ownership of actions of both, is established in reflection, and also for one who associates with good friends who delight in the development of friendliness, such as the Elder Assagutta, anger is abandoned; it is also abandoned through suitable talk based on friendliness while standing, sitting, and so on. Therefore it was said "six qualities lead to the abandoning of anger." But through the path of non-returning there is the non-arising in the future of anger abandoned by these six qualities.

"There is, monks, discontent" and so on is of already stated meaning. Furthermore, six qualities lead to the abandoning of sloth and torpor - grasping the sign regarding overeating, changing of postures, attention to the perception of light, dwelling in the open air, good friendship, and suitable talk.

For one who has eaten food that is hand-filling, food that has been eaten and vomited, food fit only for that place, merely sufficient as a covering, food worth only a crow's portion, and who sits in the night-quarters or day-quarters practising the ascetic duty, sloth and torpor comes descending upon him like a great elephant. But for a monk who, having set aside room for four or five morsels, drinks water and is accustomed to sustaining himself, that does not occur - thus even for one who grasps the sign regarding overeating, sloth and torpor is abandoned. For one who changes to another posture from whichever posture sloth and torpor descends upon him, and for one who attends to moonlight, lamplight, or torchlight at night and to sunlight by day, and for one who dwells in the open air, and for one who associates with good friends in whom sloth and torpor has been abandoned, such as the Elder Mahākassapa, sloth and torpor is abandoned; it is also abandoned by suitable talk based upon the ascetic practices while standing, sitting, and so on. Therefore it was said "six qualities lead to the abandoning of sloth and torpor." But for sloth and torpor abandoned through these six qualities, there is non-arising in the future by the path of arahantship.

"There is, monks, appeasement of mind" and so on are of already stated meaning. Furthermore, six qualities lead to the abandoning of restlessness and remorse - great learning, being given to questioning, knowledge of what is established in the monastic discipline, association with elders, good friendship, and suitable talk.

For indeed, through great learning, even for one who learns one or two or three or four or five collections by way of the text and by way of meaning, restlessness and remorse is abandoned; for one who frequently asks questions about what is allowable and not allowable; for one who knows what is established through mastery of practice in the regulations of the monastic discipline; for one who approaches senior elder monks; for one who associates with good friends who are experts in monastic discipline such as the Elder Upāli, restlessness and remorse is abandoned; it is also abandoned by suitable talk based upon what is allowable and not allowable while standing, sitting, and so on. Therefore it was said "six qualities lead to the abandoning of restlessness and remorse." But when restlessness and remorse have been abandoned through these six qualities, there is non-arising in the future of restlessness by the path of arahantship, and of remorse by the path of non-returning.

"Wholesome and unwholesome mental states" and so on are also of already stated meaning. Furthermore, six qualities lead to the abandoning of sceptical doubt - great learning, being given to questioning, knowledge of what is established in the monastic discipline, abundance of decision, good friendship, and suitable talk.

For through great learning, even one or etc. sceptical doubt is abandoned even for one who learns five Nikāyas by way of the Pāḷi text and by way of meaning, and also for one who frequently asks questions concerning the Three Jewels, and also for one who has attained mastery through practice in the monastic discipline, and also for one who is abundant in decision reckoned as trustworthy faith in the Three Jewels, and sceptical doubt is abandoned also for one who associates with good friends like the Elder Vakkali who was inclined to faith, and it is abandoned also through suitable talk based upon the virtues of the Three Jewels while standing, sitting, and so on. Therefore it was said "six qualities lead to the abandoning of sceptical doubt." But when sceptical doubt has been abandoned through these six qualities, there is non-arising in the future by the path of stream-entry. Thus the Blessed One, having turned the teaching in this discourse away from the three existences, reached the pinnacle with arahantship. At the conclusion of the teaching, five hundred monks attained arahantship.

2.

Commentary on the Discourse on Exposition

233. In the second, "several" - according to the method of the monastic discipline, three persons are called "several"; beyond that is the monastic community. According to the method of the discourses, three are just three; above that they are "several." Here, "several" should be understood according to the method of the discourses. "Entered for almsfood" means they entered for almsfood. But they had not yet entered; however, because they had gone out with the intention "we shall enter," it is said "they entered." Like what? Just as a man who has gone out thinking "I shall go to the village," even though he has not yet reached that village, when it is asked "Where is so-and-so?" it is said "He has gone to the village" - just so. "The park of the wandering ascetics" - not far from Jeta's Grove there is a park of the heterodox wandering ascetics; with reference to that, this was said. "The ascetic, friends" means: friends, your Teacher is the ascetic Gotama.

"We too, friends, teach the Teaching thus to our disciples" - in the system of the sectarians, there is no such thing as "the five mental hindrances are to be abandoned, the seven factors of enlightenment are to be developed." But they, having gone to the park, standing at the edge of the assembly, as if looking at something else, as if engaged in something else, listen to the Blessed One's teaching of the Teaching. Then, having observed "The ascetic Gotama says 'Abandon this, develop this,'" having gone to their own park, having prepared a seat in the middle of the park, surrounded by their male and female attendants, having raised their heads, having stretched up their bodies, showing the appearance of having penetrated it through their own self-born knowledge - They say "The five mental hindrances are to be abandoned, the seven factors of enlightenment are to be developed."

"Here, friends" - here, "here" means in this declaration. "What is the distinction" means what is the additional? "What is the disparity" means what is the additional exertion? "What is the difference" means what is the diversity? "Regarding teaching the Teaching" means: that is to say, whatever difference might be spoken of concerning our teaching of the Teaching together with the teaching of the Teaching of the ascetic Gotama, or concerning the teaching of the Teaching of the ascetic Gotama together with our teaching of the Teaching - what is that called? Thus they say. In the second term too, the same method applies.

"Neither delighted in" means they did not accept it as "so it is." "Nor protested against" means they did not reject it as "this is not so." But did they act thus being capable, or being incapable? Being capable. For they are not unable to say this much: "Friends, in your system there is no such thing as the five mental hindrances being to be abandoned, no such thing as the seven factors of enlightenment being to be developed." But this occurred to them - "We have this as a subject for discussion; we shall report this to the Teacher, and then the Teacher will give us a sweet teaching of the Teaching."

"Method" means reason. "Will not be able to explain" means they will not be able to speak having accomplished it. "And furthermore vexation" means because of not being able to accomplish it, they will furthermore fall into suffering. For suffering arises for those who are unable to speak having accomplished it. In "Because, monks, it is not within their domain" (yathā taṃ, bhikkhave, avisayasmiṃ), here "taṃ" is merely a particle; "yathā" is a word expressing reason; the meaning is "because the question is asked about what is not within their domain." "With its gods" means together with the gods, including the gods. In "with its Māras" and so on too, the same method applies. Thus, having included three states in the world and two as generation, by all five having encompassed the world of beings alone, he makes clear that "I do not see any god or human being" in this world classified as including the gods and so on. "Or else having heard it from here" means or else having heard from here, from my Dispensation. For having heard from here, a Tathāgata or even a disciple of the Tathāgata could satisfy and please the mind; otherwise there is no such thing as accomplishment - thus he shows.

Now, showing the winning of favour of their minds by his own explanation of those questions, he said beginning with "And what, monks, is the method." Therein, "sensual desire internally" means desire and lust arisen referring to one's own five aggregates. "Sensual desire externally" means desire and lust arisen referring to others' five aggregates. "Goes into the recitation" means goes into the reckoning. "Anger internally" means aversion arisen towards one's own hands, feet, and so on. "Anger externally" means aversion arisen towards those of others. "Sceptical doubt regarding internal phenomena" means doubt regarding one's own aggregates. "Sceptical doubt regarding external phenomena" means great sceptical doubt regarding the eight external states. "Mindfulness regarding internal phenomena" means mindfulness arisen in one who is apprehending internal activities. "Mindfulness regarding external phenomena" means mindfulness arisen in one who is examining external activities. In the case of the enlightenment factor of investigation of phenomena too, the same method applies.

"Bodily" means energy arisen in one who is undertaking walking meditation. "Mental" means - "I will not break this cross-legged posture until my mind is liberated from the mental corruptions by non-clinging" - thus energy arisen without bodily exertion. "Tranquillity of body" means the tranquillity of disturbance of the three aggregates. "Tranquillity of consciousness" means the tranquillity of disturbance of the aggregate of consciousness. Regarding the enlightenment factor of equanimity, the judgment is similar to that of the enlightenment factor of mindfulness.

In this discourse, mixed factors of enlightenment are spoken of. For among these, mindfulness, investigation, and equanimity regarding internal phenomena - these are mundane only because they have one's own aggregates as object; likewise bodily energy that has not attained the path. But rapture and concentration without applied and sustained thought, even though they are of the fine-material-sphere, since factors of enlightenment are not obtained in the fine-material-sphere, they are supramundane only. And those elders who extract factors of enlightenment in the divine abidings, insight, basis meditative absorptions, and so on - according to their view, they are of the fine-material-sphere and also of the immaterial-sphere. For among the factors of enlightenment in the immaterial-sphere, rapture alone is invariably not obtained; the remaining six are mixed only. At the conclusion of the teaching, some monks became stream-enterers, some once-returners, some non-returners, some Worthy Ones.

3.

Commentary on the Discourse on Fire

234. In the third, "But mindfulness, monks, I say is useful everywhere" means: like the seasoning with salt, and like a minister in charge of all affairs, I say it should be desired everywhere - this is the meaning. For just as the seasoning with salt enters into all curries, and just as a minister in charge of all affairs performs the work of a warrior, performs the work of counsel, and performs the work of reception - thus accomplishing all duties, so too the restraining of an agitated mind, the exerting of a sluggish one - all this succeeds through mindfulness. It is not possible to accomplish this without mindfulness; therefore he said thus. In this discourse, the factors of enlightenment as insight in the preliminary stage have been spoken of.

4.

Commentary on the Discourse Accompanied by Friendliness

235. In the fourth, the passage beginning with "with a mind accompanied by friendliness" and so on - all has been explained in every way in the Visuddhimagga itself. "We too, friends, teach the Teaching thus to our disciples" - this too they say by the former method itself, having heard the Teacher's teaching of the Teaching. For in the system of the sectarians, there is neither the abandoning of the five mental hindrances nor the development of the divine abidings beginning with friendliness. "What is its destination" means what is its accomplishment. "What is its highest" means what is its supreme. "What is its fruit" means what is its benefit. "What is its final goal" means what is its conclusion. "Accompanied by friendliness" means accompanied by friendliness, conjoined, associated. The same method applies everywhere. "Based upon seclusion" and so on are of already stated meaning.

"Non-repulsive" - the non-repulsive is twofold: non-repulsive regarding beings, and non-repulsive regarding activities. The meaning is: in that non-repulsive, desirable object. "Perceiving the repulsive" means perceiving the undesirable. But how does one dwell thus here? By pervading with foulness or by giving attention as impermanent. For this was said in the Paṭisambhidā: "How does one dwell perceiving the repulsive in the non-repulsive? Regarding a desirable object, one either pervades it with foulness, or focuses on it as impermanent." But regarding a repulsive, undesirable object, one who pervades it with friendliness or gives attention on the elements dwells perceiving the non-repulsive. As it is said: "How does one dwell perceiving the non-repulsive in the repulsive? Regarding an undesirable object, one either pervades it with friendliness, or focuses on it as elements." In the mixed passages concerning both too, the same method applies. For in the non-repulsive and repulsive, one who does that same pervading with foulness or gives attention as impermanent dwells perceiving the repulsive. And in the repulsive and non-repulsive, one who does that same pervading with friendliness or gives attention on the elements dwells perceiving the non-repulsive. But one who is exercising the six-factored equanimity stated by the method beginning with "having seen a form with the eye, he is neither glad" should be understood as "having avoided both the non-repulsive and the repulsive, he dwells there equanimous, mindful and fully aware."

And by this much, since for this monk who has produced the third and fourth meditative absorptions of friendliness, having made that itself the foundation, having developed insight, and having attained arahantship, the path factors of enlightenment together with insight and the noble supernormal power have been shown, the teaching could be concluded. But one who, having made this meditative absorption through friendliness the foundation, even while meditating on activities, is not able to attain arahantship - because for him friendliness does not have arahantship as its highest. But that which is its highest should be shown. Therefore, for the purpose of showing that, this teaching was begun. Further, in the passages beginning with "with the complete transcendence of perceptions of material form" and so on too, the purpose for beginning the teaching again should be understood by this same method.

"Having beauty as its highest" means having beauty as its goal, having beauty as its summit, having beauty as its accomplishment. "For one with wisdom here" means his wisdom is only here, it does not transcend this world - thus "one with wisdom here"; of that one with wisdom here; the meaning is "of one with mundane wisdom." "Who has not penetrated to a further liberation" means for one who has not penetrated the supramundane state. But whoever is able to penetrate, for him friendliness has arahantship as its highest - this is the meaning. In the case of compassion and so on too, the same method applies.

But why was it said by the Blessed One that these, friendliness and so on, have beauty as their highest and so on? Because of being the decisive support for each respective one, by way of similarity. For one dwelling in friendliness, beings are non-repulsive; then, through his familiarity with the non-repulsive, when he focuses the mind on pure colours such as blue and so on, which are non-repulsive, the mind springs forward there with little difficulty. Thus friendliness is the decisive support for the beautiful deliverance, not beyond that; therefore it was said to have beauty as its highest.

For one dwelling in compassion, since compassion arises from perceiving the suffering of beings, which has as its sign material form such as the impact of heat and so on, the danger in materiality becomes fully understood by him; then, because the danger in materiality has been fully understood by him, having removed one among the earth kasiṇa and so on, when he focuses the mind on space as the escape from materiality, the mind springs forward there with little difficulty. Thus compassion is the decisive support for the plane of infinite space, not beyond that; therefore it was said to have the plane of infinite space as its highest.

For one dwelling in altruistic joy, however, since altruistic joy arises from perceiving the consciousness of beings in whom gladness has arisen through this or that cause of gladness, he becomes practised in the apprehension of consciousness; then, having transcended the plane of infinite space attained in due order, when he focuses the mind on consciousness that has the sign of space as its object, the mind springs forward there with little difficulty. Thus altruistic joy is the decisive support for the plane of infinite consciousness, not beyond that; therefore it was said to have the plane of infinite consciousness as its highest.

For one dwelling in equanimity, however, because of the absence of reflective attention such as "May beings be happy, or may they be freed from suffering, or may they not lose the happiness they have attained," because of the origination of turning away from the grasping of ultimate realities such as happiness and suffering, the mind becomes one that finds suffering in grasping what does not exist. Then, for him whose mind is practised in turning away from the grasping of ultimate realities, and whose mind finds suffering in grasping what does not exist in the ultimate sense, because of the possibility of transcending the plane of infinite consciousness attained in due order, when he focuses the mind on the absence of consciousness that has become an ultimate reality in what does not exist, the mind springs forward there with little difficulty. Thus equanimity is the decisive support for the plane of nothingness, not beyond that; therefore it was said to have the plane of nothingness as its highest. At the conclusion of the teaching, five hundred monks attained arahantship.

5.

Commentary on the Saṅgārava Sutta

236. In the fifth, "early" means first of all. "Pervaded by sensual lust" means seized by sensual lust. "Overcome by sensual lust" means followed by sensual lust. "Escape" - the escape from sensual lust is threefold: escape by suppression, escape by substitution of opposites, and escape by eradication. Therein, the first meditative absorption on foulness is called escape by suppression, insight is called escape by substitution of opposites, and the path of arahantship is called escape by eradication. The meaning is that one does not understand all three of those. In the passages beginning with "one's own welfare" and so on, one's own welfare reckoned as arahantship is called one's own welfare, the welfare of the donors of requisites is called the welfare of others, and that same twofold welfare is called the welfare of both. By this method, the meaning should be understood in all instances.

But this is the distinction - In the passages beginning with "the escape from anger" and so on, there are only two escapes: escape by suppression and escape by eradication. Therein, as regards anger, first, the first meditative absorption through friendliness is the escape by suppression, and the path of non-returning is the escape by eradication. For sloth and torpor, the perception of light is the escape by suppression, and the path of arahantship is the escape by eradication. For restlessness and remorse, any serenity whatsoever is the escape by suppression; but here, for restlessness the path of arahantship, and for remorse the path of non-returning, is the escape by eradication. For sceptical doubt, the defining of phenomena is the escape by suppression, and the first path is the escape by eradication.

Now, as for the simile stated here beginning with "just as, brahmin, a bowl of water mixed with lac" and so on, among those, "a bowl of water" means a bowl filled with water. "Mixed" means mixed by way of causing a change of colour. "Boiling" means heated. "Producing hot water" means become warm. "Covered over with moss and aquatic plants" means covered over by aquatic plants that have arisen after covering the surface of the water with moss of the type of sesame seeds and so on, or of the colour of the back of a blue frog. "Stirred by the wind" means stirred and shaken by the wind. "Turbid" means unclear. "Stirred up" means unsettled. "Become muddy" means become miry. "Placed in darkness" means placed in a lightless place such as the interior of a storeroom and so on. In this discourse, the Blessed One, having turned the teaching away from the three existences, concluded the teaching with the pinnacle of arahantship, but the brahmin was established merely in the refuges.

6.

Commentary on the Abhaya Sutta

237. In the sixth, "for not knowing, for not seeing" means for the purpose of not knowing, for the purpose of not seeing. "Truly, Blessed One, they are mental hindrances" means definitively, Blessed One, they are mental hindrances. "Bodily fatigue" means bodily disturbance. "Mental fatigue" means mental disturbance. "That too has been calmed for me" - it is said that when he, having entered a cool, climatically agreeable place in the presence of the Teacher and sat down, his bodily disturbance subsided, and when that had subsided, following upon that, his mental disturbance too. Furthermore, it should be understood that both of these were calmed for him by the path itself.

7.

The Chapter on In-and-Out Breathing

1.

Commentary on the Discourse on the Skeleton with Great Fruit, etc.

238. In the seventh and so on, "perception of a skeleton" means the perception arisen in one who develops it as "skeleton, skeleton." But for one developing this, as long as the sign has not arisen, both the outer skin and the hide are present. But when the sign has arisen, the outer skin and hide are no longer present; only a conch-coloured collection of pure bones is present - just as for the novice who was looking at King Dhammika Tissa seated on the back of an elephant, and just as for the Elder Tissa dwelling at Cetiyapabbata who was looking at a woman laughing on the confronting road. The stories were explained in detail in the Visuddhimagga. "If there is a residue of clinging" means when there is a residue of grasping, a residue of clinging, still existing.

2-10.

Commentary on the Discourse on the Worm, etc.

239-247. "Perception of worms" means the perception arisen in one who develops it as "worms, worms." In the case of perception of discolouration and so on too, the same method applies. But the discussion for judgment here, together with the method of meditation, has been stated in the Visuddhimagga. Friendliness and so on should be understood by way of the three-factored and four-factored meditative absorptions; equanimity by way of the fourth meditative absorption only.

8.

The Chapter on Cessation

1-10.

Commentary on the Discourse on Foulness, etc.

248-257. "Perception of foulness" means perception of the first meditative absorption regarding foulness. "Perception of death" means the perception arisen in one who repeatedly reviews thus: "Death is inevitable, my life is bound to death." "Perception of repulsiveness in food" means the perception of repulsiveness regarding what is to be swallowed, such as cooked rice, food made with flour, and so on. "Perception of non-delight in the entire world" means the perception arisen in one who generates discontent with the whole world. "Perception of abandoning" and "perception of dispassion" - these two are preliminary stages. Perception of cessation is combined. Thus these twenty meditation subjects beginning with the perception of a skeleton have been explained. Among them, in nine there is absorption, and eleven are of access meditative absorption. But the remaining discussion for judgment here has been stated in the Visuddhimagga itself. The Ganges repetition series and so on should be understood according to the method stated in the Maggasaṃyutta.

The Commentary on the Connected Discourses on the Factors of Enlightenment is completed.

3.

Connected Discourses on the Establishments of Mindfulness

1.

The Chapter on Ambapāli

1.

Commentary on the Ambapāli Sutta

367. In the first discourse of the Satipaṭṭhānasaṃyutta, "in Ambapālī's grove" means in the mango grove planted by the harlot named Ambapālī. That, it is said, was her pleasure grove. She, having heard the Teacher's teaching of the Teaching, with a confident mind, having had a monastery built there, dedicated it to the Tathāgata. With reference to that, this was said. "Ekāyanvāyan" means "one-way this." Therein, "one-way" (ekāyano) means one path. For the path has -

Many names. Here it is stated by the name "path" (ayana). Therefore in "Monks, this is the one-way path," here it means one path. The meaning should be understood thus: "This, monks, is a path, not a road that divides in two." "Path": in what sense is it a path? In the sense of going to Nibbāna, and in the sense of being sought by those who desire Nibbāna.

"For the purification of beings" means for the purpose of purification of beings whose minds are defiled by stains such as lust and so on, and by impurities such as covetousness and wrong greed and so on. "For the transcendence of sorrow and lamentation" means for the transcendence of sorrow and lamentation, for the abandoning - this is the meaning. "For the passing away of pain and displeasure" means for the passing away of these two - bodily pain and mental displeasure - for the cessation - this is the meaning. "For the achievement of the true method" means the true method is called the noble eightfold path; for the achievement of that, for the attainment - thus it has been said. For this mundane establishment of mindfulness path, when developed in the preliminary stage, leads to the achievement of the supramundane path. Therefore he said "for the achievement of the true method." "For the realisation of Nibbāna" means for the realisation of the Deathless that has received the name Nibbāna because of being free from the weaving of craving; it means for the personal witnessing - thus it has been said. For this path, when developed, gradually accomplishes the realisation of Nibbāna. Therefore he said "for the realisation of Nibbāna."

Thus the praise of the one-way path was spoken by the Blessed One in seven terms. If one asks why? For the purpose of generating enthusiasm in the monks. For having heard the speaking of praise, those monks - "This path, it is said, removes four misfortunes - sorrow which is a burning of the heart, lamentation which is a confused wailing of speech, pain which is bodily unpleasantness, and displeasure which is mental unpleasantness. It brings three distinctions - purification, the true method, and Nibbāna" - with enthusiasm arisen, will think that this teaching should be learned, mastered, retained, and this path should be developed. Thus he spoke praise for the purpose of generating enthusiasm in those monks, like blanket merchants and others speaking the praise of blankets and so on.

"Yadidaṃ" is an indeclinable particle; "which are these" is its meaning. "Four" is a numerical delimitation. By that, it explains the delimitation of the establishments of mindfulness as neither less than that nor more. "Establishments of mindfulness" means the three establishments of mindfulness, the domain of mindfulness, the Teacher's transcendence of aversion and compliance regarding disciples practising in three ways, and mindfulness itself. "Monks, I will teach the origin and passing away of the four establishments of mindfulness. Listen to that. And what, monks, is the origin of the body? From the origin of nutriment is the origin of the body" - in such passages, the domain of mindfulness is called "establishment of mindfulness." Likewise in such passages as "the body is the establishing, not mindfulness; but mindfulness is both the establishing and mindfulness." Its meaning is - "Establishment" (paṭṭhāna) means that in which something is established (patiṭṭhāti). What is established? Mindfulness. The establishment of mindfulness is the establishment of mindfulness. Or alternatively, "establishment" means the principal place (padhānaṃ ṭhānaṃ). The establishment of mindfulness is the establishment of mindfulness, like the elephant station, the horse station, and so on.

In the passage "Three establishments of mindfulness which a noble one practises, which a noble one practising is worthy to instruct a group as a Teacher," the Teacher's transcendence of aversion and compliance regarding disciples practising in three ways is called "establishment of mindfulness." Its meaning is - "Establishment" because it is to be established, the meaning is because it is to be set going. By what is it to be established? By mindfulness. The establishment of mindfulness is the establishment of mindfulness.

But in such passages as "The four establishments of mindfulness, when developed and cultivated, fulfil the seven factors of enlightenment," mindfulness itself is called "establishment of mindfulness." Its meaning is - "Establishment" because it establishes itself; it attends, meaning it proceeds by entering in, springing forward, and occurring. Mindfulness itself is the establishment - the establishment of mindfulness. Or alternatively, it is "mindfulness" (sati) in the meaning of remembering (saraṇa), and "establishment" (paṭṭhāna) in the meaning of setting up (upaṭṭhāna). Thus, it is mindfulness and it is an establishment - thus also it is an establishment of mindfulness. This is what is intended here.

If so, why is "establishments of mindfulness" made in the plural? Because of the multiplicity of mindfulnesses. For the mindfulnesses are many by way of the distinction of objects. Then why is "path" in the singular? Because of unity in the meaning of seeking. For all four of these mindfulnesses arrive at unity in the meaning of seeking. For this was said: "Path" - in what sense is it a path? In the sense of seeking Nibbāna, and in the sense of being sought by those who desire Nibbāna." And all four of these, at the later stage, accomplishing their function regarding the objects beginning with the body, go to Nibbāna, and from the beginning they are sought by those desirous of Nibbāna; therefore all four are called one path. And this being so, by the connection of the words the teaching is indeed well-connected.

"Which four" is a question from the wish to speak. "In the body" means in the material body. "Observing the body" means one who has the habit of observing the body, or one who is observing the body. For this monk observes this body as impermanent by means of the seven observations beginning with the observation of impermanence, not as permanent; observes as suffering, not as happiness; observes as non-self, not as self; becomes disenchanted, does not delight; becomes dispassionate, does not find pleasure; makes cease, does not make arise; gives up, does not take up. He, observing it as impermanent, abandons the perception of permanence; observing as suffering, abandons the perception of happiness; observing as non-self, abandons the perception of self; becoming disenchanted, abandons delight; becoming dispassionate, abandons lust; making cease, abandons origin; giving up, abandons grasping - thus it should be understood.

"Dwells" means moves about. "Ardent" means one who scorches the mental defilements in the three existences - thus ardour; this is a name for energy. One who has ardour is ardent. "Fully aware" means endowed with the knowledge termed full awareness. "Mindful" means endowed with mindfulness that comprehends the body. But because this one, having comprehended the object with mindfulness, observes with wisdom. For indeed there is no such thing as observation for one devoid of mindfulness; therefore he said: "But mindfulness, monks, I say is useful everywhere." Therefore here, by just this much - "one dwells observing the body in the body" - the establishment of mindfulness through observation of the body has been stated. Or alternatively, because for one who is not ardent, inner sluggishness creates an obstacle; one who is not fully aware becomes confused in the discernment of the means and the avoidance of what is not the means; one who is unmindful is incapable of not relinquishing the means and of not taking up what is not the means - therefore that meditation subject does not succeed for him. Therefore, it should be understood that this statement "ardent, fully aware, mindful" was said for the purpose of showing those qualities by whose power that succeeds.

Thus, having shown the factor of association of the establishment of mindfulness through observation of the body, now in order to show the factor of abandoning, "having removed covetousness and displeasure regarding the world" was said. Therein, "having removed" means having removed either by substitution of opposites removal or by suppression removal. "Regarding the world" means in that very body. For here the body is intended as "the world" in the sense of crumbling and disintegrating. But since covetousness and displeasure is not abandoned only in the body alone, it is abandoned in feelings and so on as well. Therefore "the five aggregates of clinging are the world" was said in the Vibhaṅga. Or because those phenomena are reckoned as the world, this was said by the method of extracting the meaning. But as for what was said: "Therein, what is the world? That same body is the world" - this is the very meaning here. "Having removed covetousness and displeasure regarding that world" - thus the connection should be seen.

"In feelings" - here there are three feelings, and they are mundane only; mind too is mundane, likewise mental phenomena. But in whatever way feelings should be observed, one observing them in that way should be understood as "observing feelings in feelings." This same method applies to mind and mental phenomena. And how should feelings be observed? First, pleasant feeling as suffering, unpleasant feeling as a dart, neither-unpleasant-nor-pleasant feeling as impermanent. As he said -

All of these should also be observed as "suffering." For this was said: "Whatever is felt, all that is in suffering, I say." And they should be observed in terms of pleasure and pain as well, as it was said - "Friend Visākha, pleasant feeling is pleasant in its presence and unpleasant in its change" - all should be expanded. Furthermore, they should be observed also by way of the seven observations beginning with impermanence.

Regarding mind and mental phenomena too, first, consciousness should be observed by way of the diversity of distinctions such as object, predominance, conascence, plane, kamma, result, function, and so on, by way of the observations beginning with impermanence, and by way of the distinctions beginning with "with lust" and so on. Mental phenomena should be observed by way of their individual characteristics and common characteristics, by way of the phenomenon of emptiness, by way of the seven observations beginning with impermanence, and by way of the subdivisions beginning with "there being sensual desire internally" and so on. The remainder is according to the method already stated. This is the summary here; the detail, however, should be understood in the manner stated in the commentary on the establishments of mindfulness in the commentaries on the Dīgha and Majjhima.

2.

Commentary on the Discourse on Mindfulness

368. In the second, "mindful" means endowed with mindfulness consisting of contemplation of the body and so on. "Fully aware" means endowed with the wisdom of the fourfold full awareness. Regarding "going forward and returning," here "going forward" is called going, "returning" is turning back; both of these are found in the four postures. In going, first, one who brings the body forward in front is called going forward; one who turns back is called stepping back. Even in standing, while remaining standing, one who bends the body forward in front is called going forward; one who bends it back behind is called stepping back. In sitting too, while remaining seated, one who moves towards the front part of the seat is called going forward; one who moves back towards the rear part is called stepping back. In lying down too, the same method applies.

"Acts with full awareness" means one who does all tasks with full awareness, or one who practises full awareness itself. For he indeed produces full awareness in going forward and so on; he is nowhere devoid of full awareness.

Therein, full awareness as to the goal, full awareness of what is suitable, full awareness of the meditation's object, and awareness without confusion - thus full awareness is fourfold. Therein, when the thought of going forward has arisen, without going merely under the impulse of that thought, having considered the benefit and non-benefit thus: "Is there or is there not any purpose for me in going here?" - the discerning of the purpose is full awareness as to the goal. And therein, "purpose" means growth in the Teaching by way of seeing a shrine, seeing a Bodhi tree, seeing the Community, seeing elder monks, seeing foulness, and so on. For indeed, having seen a shrine, with the Buddha as object, or by seeing the Community, with the Community as object, having aroused rapture, meditating on that very thing in terms of elimination, one attains arahantship. For at the Mahāvihāra, standing at the southern gate and gazing at the Great Shrine, thirty thousand monks attained arahantship; likewise at the western gate, the northern gate, and the eastern gate; likewise at the site of the Question Pavilion, at the embankment of the Abhaya Tank, at the gate of the Thūpārāma, at the southern gate of the city, and at the embankment of the Anurādha Tank.

But the elder who was the reciter of the Great Ariyavaṃsa said: "What do you say? All around the Great Shrine, from the lower part of the belly-railing onwards, in every place where it is visible, wherever two feet can be placed evenly, there, at each single lifting of the foot, it is possible to say that thirty thousand monks attained arahantship." But another great elder said - "On the terrace of the Great Shrine, on the scattered sand, even more monks attained arahantship." Having seen the elder monks and having established oneself in their exhortation, having seen foulness and having produced the first meditative absorption therein, meditating on that very thing in terms of elimination, one attains arahantship. Therefore, seeing these is purposeful. Some, however - Say that growth even in material gains is indeed a purpose, because one has practised for the support of the holy life in dependence on that.

But in that going, having considered what is suitable and unsuitable, the discerning of what is suitable is full awareness of what is suitable. As follows? Seeing a shrine is indeed purposeful. But if, for a great offering at a shrine, assemblies gather within a radius of ten or twelve yojanas, and women and men, adorned and prepared according to their own wealth, move about like painted figures - And therein, towards a desirable object there is greed for him, towards an undesirable one aversion, towards one regarded with indifference delusion arises, in physical contact he commits an offence of physical contact, or there is an obstacle to life and the holy life. Thus that place is unsuitable; in the absence of obstacles of the kind described, it is suitable. Seeing the Community too is purposeful. But if, having had a great pavilion built within the village, while people are engaged in hearing the Teaching the whole night, there is a gathering of people and an obstacle in the way already described, thus that place is unsuitable; in the absence of obstacles, it is suitable. In seeing elder monks attended by a great retinue too, the same method applies.

Seeing foulness too is beneficial. And for the purpose of illustrating that meaning, this is the story - It is said that a certain young monk, having taken a novice, went for the purpose of a wooden toothbrush. The novice, having turned aside from the road, going ahead, having seen a foul corpse, having produced the first meditative absorption, having made that itself the foundation, meditating on activities, having realised three fruitions, having taken up the meditation subject for the purpose of the higher path, stood there. The young monk, not seeing him, called out "Novice!" He "From the day of my going forth, two conversations with a monk have never been spoken by me; on another day too I shall produce a higher distinction," having thought thus, he gave the reply "What is it, venerable sir?" When "Come" was said, having come at just that one word - "Venerable sir, having gone by this path to the place where I was standing, stand for a moment facing east and look," he said. He, having done so, attained the very same distinction as that one had attained. Thus one foul corpse arose for the benefit of two persons. Thus, even though it is beneficial, for a man the foulness of a woman is unsuitable, and for a woman the foulness of a man is unsuitable; only what is of the same kind is suitable - thus the discernment of what is suitable is full awareness of what is suitable.

But for one who has thus discerned what is beneficial and suitable, having learnt among the thirty-eight meditation subjects the resort termed the meditation subject agreeable to one's own mind, the going while holding that even in the resort of the alms round is called full awareness of the meditation's object.

For the elucidation of that, this set of four should be known - Here a certain monk carries forth but does not bring back, a certain one brings back but does not carry forth, a certain one, however, neither carries forth nor brings back, a certain one both carries forth and brings back.

Therein, whatever monk, during the day, by walking and sitting, having purified the mind of obstructive mental states, likewise during the first watch of the night, having lain down during the middle watch, having spent the last watch too by sitting and walking, and even earlier, having performed the duties of the shrine courtyard and the Bodhi-tree courtyard, having poured water on the Bodhi tree, having set out drinking water and water for washing, having undertaken the duties to the teacher and preceptor and so on, he lives accordingly. He, having attended to his bodily preparation, having entered the lodging, generating warmth in two or three cross-legged sittings, having applied himself to the meditation subject, having risen at the time for the alms round, taking his bowl and robe with the meditation subject at the forefront, having departed from the lodging, attending to the meditation subject, having gone to the shrine courtyard - if it is the meditation subject of recollection of the Buddha, he enters the shrine courtyard without giving that up. If it is another meditation subject, having stood at the foot of the steps, having set it aside as if placing down an article held in the hand, having taken up rapture with the Buddha as object, having ascended to the shrine courtyard - if it is a large shrine, having circumambulated it three times, it should be venerated at four places; if it is a small shrine, having likewise circumambulated it, it should be venerated at eight places. Having venerated the shrine, at the Bodhi-tree courtyard, even with the bowl, having shown the act of prostration as if in the presence of the Buddha, the Blessed One, the Bodhi tree should be venerated. He, having thus venerated both the shrine and the Bodhi tree, having gone to the place where things were set aside, as if taking up with the hand the article that was set aside, having taken up the meditation subject that was laid down, near the village, having put on the robe with the meditation subject at the forefront, he enters the village for almsfood.

Then people, having seen him, thinking "Our noble one has come," having gone out to meet him, having taken his bowl, having caused him to sit down either in the sitting hall or in a house, having given rice gruel, until the meal is ready, having washed his feet, having anointed them, having sat down before him, they either ask questions or wish to hear the Teaching. Even if they do not ask him to speak, the commentary teachers say that a talk on the Teaching should indeed be given for the purpose of benefiting the people. For there is no talk on the Teaching that is free from the meditation subject; therefore, having spoken the Teaching with the meditation subject at the forefront, having consumed food with the meditation subject at the forefront, having given thanksgiving, having departed from the village followed even by the people who were returning, having turned them back there, he proceeds on the path.

Then novices and young monks who had departed earlier and completed their meal duty outside the village, having seen him, having gone out to meet him, take his bowl and robes. It is said that the monks of old performed their duties not by looking at the face thinking "He is our preceptor, our teacher," but performed them merely by the determination of who had arrived. They ask him - "Venerable sir, what are these people to you - relatives from the mother's side or from the father's side?" "Having seen what do you ask?" "Their affection and respect towards you." "Friends, what is even more difficult than for a mother and father to do, that these people do for us. Even our bowl and robes are their own property. By their power, we know neither fear in times of danger nor famine in times of famine. There are no benefactors such as these for us" - thus speaking of their virtues, he goes. This is called one who carries forth but does not bring back.

But for one whose kamma-born fire blazes up even early while performing the duty practice of the aforesaid manner, releasing the not-clung-to and grasping the clung-to, sweat emits from the body, and the meditation subject does not enter the cognitive process, he early takes his bowl and robe and hastily, as it were, pays homage to the shrine, and at the very time of the cattle going out enters the village for rice gruel and almsfood, and having obtained rice gruel, goes to the hall with sitting accommodation and drinks. Then by the mere swallowing two or three times, the kamma-born fire releases the clung-to and grasps the not-clung-to, as if bathed with a hundred pots, having reached the quenching of the fever of the heat element, having consumed the rice gruel with the meditation subject as the lead, having washed both the bowl and the mouth, having attended to the meditation subject in the interval before the meal, having walked for almsfood in the remaining places, having consumed the food with the meditation subject as the lead, thenceforth he comes back having taken up the meditation subject presenting itself in unbroken succession like arrow-shaft after arrow-shaft. This is called "he reports back but does not take away." And monks such as these, having drunk rice gruel and having undertaken insight, who have attained arahantship in the Buddha's Dispensation, have passed beyond the path of counting. In the island of Ceylon itself, in those various villages, in the hall with sitting accommodation, there is no seat where there are no monks who have attained arahantship having drunk rice gruel.

But whoever is a dweller in heedlessness, having laid down the responsibility, having broken all duties, dwelling with a mind bound by the fivefold mental shackles, without even making the perception "there is such a thing as a meditation subject," having entered the village for almsfood, having associated in company with not becoming association with laypeople, having wandered about and having eaten, he departs hollow. This is called "he neither takes away nor reports back."

But whoever was stated as "he both takes away and reports back," he should be understood by way of the going-and-returning duty. For sons of good family desiring their own welfare, having gone forth in the Dispensation, ten or twenty or thirty or forty or fifty or even a hundred dwelling together, having made an agreement, dwell thus: "Friends, you have not gone forth oppressed by debt, not oppressed by fear, not overcome by livelihood; but you have gone forth here wishing to be freed from suffering. Therefore, restrain a mental defilement arisen while going right there in the going itself; in standing, in sitting, restrain a mental defilement arisen while lying down right there in the lying down itself." They, having thus made the agreement, going on the alms round, at intervals of half an usabha, an usabha, half a gāvuta, and a gāvuta there are stones; by that sign they go attending to the meditation subject as they walk. If a mental defilement arises in anyone while going, he restrains it right there. Being unable to do so thus, he stands still. Then the one coming from behind also stands still; he, having reproved himself thus: "This monk knows your arisen thought; this is unsuitable for you," having developed insight, enters upon the noble plane right there; being unable to do so thus, he sits down - the same method applies. Even being unable to enter upon the noble plane, having suppressed that mental defilement, he goes attending to the meditation subject itself; he does not lift a foot with a mind dissociated from the meditation subject. If he does lift it, having turned back, he goes to the former spot itself, like the Elder Mahāphussadeva, the dweller at Ālindaka.

He, it is said, dwelt fulfilling the going-and-returning duty for nineteen years. People too, ploughing and sowing and threshing and doing work on the road, having seen the elder going thus - "This elder goes turning back again and again; is he indeed lost on the road, or has he forgotten something?" they conversed. He, not heeding that, practising the ascetic duty with a mind yoked to the meditation subject alone, within twenty years attained arahantship. And on the day of attaining arahantship, the deity dwelling at the end of his walking path, having lit a lamp with her fingers, stood there. The four great kings too, and Sakka the lord of the gods, and Brahmā Sahampati came to attend upon him. And having seen that radiance, the Elder Mahātissa, the forest-dweller, asked him on the second day - "In the night-time there was a radiance near the venerable one; what was that radiance?" The elder, making a diversion, said such things as "Radiance is indeed the radiance of a lamp, or the radiance of a gem." Then, being pressed "Do conceal it," having acknowledged "Yes," he reported.

And like the Elder Mahānāga, the dweller at the Kāḷavalli Pavilion. He too, it is said, fulfilling the going-and-returning duty, first, thinking "I shall venerate the great striving of the Blessed One," determined upon only standing and walking for seven years. Then, having fulfilled the going-and-returning duty for sixteen years, he attained arahantship. He, lifting a foot only with a mind yoked to the meditation subject, turning back when it was lifted with a mind dissociated from it, having gone near the village, having stood in a place where one might doubt "Is it a cow or one gone forth?", having put on the robe, having washed the bowl with water from the water vessel at the marshy area, takes a mouthful of water. Why? Lest even by the mere words "May you be long-lived" to people who have come to give almsfood or to pay homage, there should be distraction from the meditation subject. But when asked about the day or the count of monks or a question, such as "Today, venerable sir, what day is it?", having swallowed the water, he reports. If there are no questioners about the day and so on, at the time of departing, having spat out at the village entrance, he goes.

And like the fifty monks who entered the rains retreat at the Kalambatittha monastery. It is said that they made an agreement on the full-moon day of Āsāḷhī - "Without attaining arahantship, we shall not converse with one another." And when entering the village for almsfood, having taken a mouthful of water, they entered. When asked about the day and so on, they proceeded in the manner already stated. There the people, having seen the spitting, knew - "Today one has come, today two." And they thought thus - "Is it that these do not converse with us only, or with one another as well? If they do not converse with one another, surely they must have fallen into contention. Come, let us make them ask forgiveness of one another," and all having gone to the monastery, among the fifty monks they did not see even two monks in one place. Then the one among them who was a man with vision said - "My dear, the dwelling place of those who make disputes is not like this - the shrine courtyard and the Bodhi-tree courtyard are well swept, the brooms are well placed, the drinking water and water for washing are well set out." They turned back from that very place. Those monks too, within the three months themselves, having attained arahantship, at the great invitation ceremony performed the invitation of purity.

Thus, like the Elder Mahānāga who dwelt at the Kāḷavalli pavilion, and like the monks who entered the rains retreat at the Kalambatittha monastery, lifting his foot with a mind engaged only in the meditation subject, having gone near the village, having taken a mouthful of water, having observed the streets, where there are no drunkards, gamblers and the like who make disputes, nor fierce elephants, horses and the like, he enters upon that street. And there, walking for almsfood, he does not go with speed as if in a great hurry. For there is no ascetic practice whatsoever called "the almsfood-by-speed ascetic practice." But he goes steadily, like a water-cart that has reached an uneven stretch of ground. And having entered house by house, waiting an appropriate time accordingly in order to observe whether they wish to give or do not wish to give, having received almsfood, having come to within the village or outside the village or to the monastery itself, having sat down in a comfortable and suitable place, attending to the meditation subject, having established the perception of repulsiveness in food, reviewing it by way of the similes of anointing a wound with ointment, smearing a wound with salve, and a son's flesh, he takes food endowed with eight factors, not for amusement, not for intoxication, not for adornment, not for beautification, etc. And having finished eating, having done the water-function, having allayed the drowsiness after the meal for a moment, just as before the meal, so after the meal, in the first watch and the last watch of the night, he attends only to the meditation subject. This is called "he carries forth and brings back."

But one who fulfils this practice of going and returning, known as carrying forth and bringing back, if he is endowed with decisive support, attains arahantship in the first stage of life itself. If he does not attain it in the first stage of life, then he attains it in the middle stage of life. If he does not attain it in the middle stage of life, then he attains it in the last stage of life; if he does not attain it in the last stage of life, then at the time of death. If he does not attain it at the time of death, then having become a young god. If he does not attain it having become a young god, being reborn when a Buddha has not arisen, he realises individual enlightenment. If he does not realise individual enlightenment, then in the presence of Buddhas he becomes one of quick direct knowledge, just as the Elder Bāhiya of the Bark-cloth, or one of great wisdom, just as the Elder Sāriputta, or one of great supernormal power, just as the Elder Mahāmoggallāna, or an advocate of austere practices, just as the Elder Mahākassapa, or one with the divine eye, just as the Elder Anuruddha, or an expert in monastic discipline, just as the Elder Upāli, or a preacher of the Teaching, just as the Elder Puṇṇa, son of Mantāṇī, or a forest dweller, just as the Elder Revata, or one very learned, just as the Elder Ānanda, or one eager to train, just as the Elder Rāhula, a son of the Buddha. Thus, in this set of four, for the one who carries forth and brings back, the full awareness of the meditation's object has reached its peak.

But not being confused in going forward and so on is the full awareness without confusion. That should be understood thus - Here a monk, when going forward or stepping back, just as blind worldlings in going forward and so on - become confused thinking "the self goes forward, the going forward was produced by the self," or "I go forward, the going forward was produced by me," so, not being confused thus, when the consciousness "I shall go forward" arises, together with that very consciousness, the air element, consciousness-originated, generating intimation, arises. Thus, by the diffusion of the air element through the activity of consciousness, this collection of bones, conventionally called "body," goes forward. When he thus goes forward, at the lifting of each foot, the solid element and the liquid element - these two elements are deficient and weak, the other two are excessive and powerful; likewise in the carrying forward and the swinging across. In the lowering, the heat element and the air element - these two elements are deficient and weak, the other two are excessive and powerful; likewise in the placing down and the pressing.

Therein, the material and immaterial phenomena occurring in the lifting do not reach the carrying forward; likewise those occurring in the carrying forward do not reach the swinging across, those occurring in the swinging across do not reach the lowering, those occurring in the lowering do not reach the placing down, those occurring in the placing down do not reach the pressing; right there in each case, section by section, junction by junction, limit by limit, like sesame seeds thrown onto a heated pan, crackling, they break up. Therein, who is the one that goes forward, or whose is the going forward? For in the ultimate sense, it is just the going of elements, the standing of elements, the sitting of elements, the lying down of elements. In each and every portion, together with materiality -

Thus, non-confusion regarding going forward and so on is called awareness without confusion.

The meaning of the passage "he acts with full awareness when going forward and returning" is concluded.

Regarding "when looking ahead and looking aside," here, looking ahead means looking in front, looking aside means looking in the intermediate directions. There are also others called looking down, looking up, and looking behind, by way of looking below, above, and behind. These are not taken up here, but only these two are taken up as being appropriate. Or by this heading all of those too are indeed taken up.

Therein, when the thought "I shall look" has arisen, discerning the purpose by means of the mind alone without actually looking is full awareness as to the goal. This should be understood by making the Venerable Nanda a bodily witness. For this was said by the Blessed One -

"If, monks, Nanda needs to look towards the eastern direction, having collected together with the whole mind, Nanda looks towards the eastern direction - 'Thus as I look towards the eastern direction, covetousness and displeasure, evil unwholesome mental states, will not flow in upon me.' Thus he is fully aware there. If, monks, Nanda needs to look towards the western direction, the northern direction, the southern direction, above, below, or the intermediate directions, having collected together with the whole mind, Nanda looks towards the intermediate directions - 'Thus as I look towards the intermediate directions' etc. He is fully aware."

Furthermore, here too, the purposefulness and suitability should be understood by way of seeing shrines and so on as previously stated. But the non-abandoning of the meditation subject itself is full awareness of the meditation's object; therefore, for those whose meditation subject is aggregates, elements, and sense bases, looking ahead and looking aside should be done by means of one's own meditation subject itself; or for those whose meditation subject is kasiṇas and so on, it should be done under the heading of the meditation subject itself.

"Internally there is no self who looks ahead or looks aside; but when the thought 'I shall look' arises, together with that very consciousness, the air element originated by consciousness arises, generating intimation. Thus, through the diffusion of the air element originated by the activity of consciousness, the lower eyelid sinks down, the upper one rises up; there is no one opening them with a mechanism; then eye-consciousness arises accomplishing the function of seeing" - thus understanding here is called awareness without confusion.

Furthermore, awareness without confusion here should be understood by way of root full understanding, the visiting nature, and the temporary nature. By way of root full understanding, firstly -

There, the life-continuum occurs accomplishing the factor-function of the becoming of rebirth; having turned that around, the functional mind-element accomplishing the adverting function; upon the cessation of that, eye-consciousness accomplishing the seeing function; upon the cessation of that, the resultant mind-element accomplishing the receiving function; upon the cessation of that, the resultant mind-consciousness element accomplishing the investigating function; upon the cessation of that, the functional mind-consciousness element accomplishing the determining function; upon the cessation of that, impulsion runs seven times. There, even at the first impulsion, looking ahead and looking aside by way of defilement, anger and infatuation, thinking "this is a woman, this is a man," does not occur; even at the second impulsion, etc. Even at the seventh impulsion. But when these, like warriors on a battlefield, have broken up and fallen in succession from below and above, looking ahead and looking aside by way of defilement and so on, thinking "this is a woman, this is a man," occurs. Thus, for now, awareness without confusion should be known by way of full understanding of the root.

But when a visible form has come into the range of the eye-door, after the vibration of the life-continuum, when the adverting and so on have arisen and ceased by way of accomplishing their own respective functions, at the end impulsion arises; that is like a visiting man at the eye-door which is the home of the previously arisen adverting and so on. Just as it is not proper for a visiting man who has entered another's house to beg for something to give orders while the householders are sitting in silence, so too, when the adverting and so on are not being defiled, not being angered, and not being infatuated at the eye-door which is the home of the adverting and so on, defilement, anger and infatuation are inappropriate. Thus, awareness without confusion should be known by way of the state of being a visitor.

But those consciousnesses that arise at the eye-door ending with determining, together with their associated mental states, break up right there in each place, not seeing one another; they are brief and temporary. There, just as when in one house all the human beings have died, for the one remaining who is himself subject to death at that very moment, delight in dancing, singing and so on is not proper, just so, when in one door the adverting and so on together with their associated states have died right there in each place, for the remaining impulsion too, which is itself subject to death at that very moment, delight by way of defilement, anger and infatuation is not proper. Thus, awareness without confusion should be known by way of the temporary nature.

Furthermore, this should be known also by way of reviewing the aggregates, sense bases, elements and conditions. For here, the eye and visible forms are the aggregate of matter; seeing is the aggregate of consciousness; feeling associated with that is the aggregate of feeling; perception is the aggregate of perception; contact and so on are the aggregate of mental activities. Thus, in the combination of these five aggregates, looking ahead and looking aside becomes evident. Therein, who is the one that looks ahead, who looks aside? Likewise, the eye is the eye sense base; visible form is the visible form sense base; seeing is the mind sense base; feeling and so on, the associated mental states, are the mind-object sense base. Thus, in the combination of these four sense bases, looking ahead and looking aside becomes evident. Therein, who is the one that looks ahead, who looks aside? Likewise, the eye is the eye-element; visible form is the material element; seeing is the eye-consciousness element; feeling and so on, the mental states associated with that, are the element of phenomena. Thus, in the combination of these four elements, looking ahead and looking aside becomes evident. Therein, who is the one that looks ahead, who looks aside? Likewise, the eye is the support condition; visible form is the object condition; adverting is the proximity, contiguity, decisive support, presence and disappearance condition; light is the decisive support condition; feeling and so on are the conascence condition. Thus, in the combination of these conditions, looking ahead and looking aside becomes evident. Therein, who is the one that looks ahead, who looks aside? Thus here, awareness without confusion should be known also by way of reviewing the aggregates, sense bases, elements and conditions.

"When bending and stretching" means in the bending and stretching of the joints. There, without bending and stretching merely by the impulse of consciousness, having assessed the benefit and non-benefit by reason of the bending and stretching of the hands and feet, the assessment of benefit is full awareness as to the goal. There, for one who has remained with hands and feet bent or stretched for too long, feeling arises moment by moment, the mind does not attain unified focus, the meditation subject goes to ruin, and one does not attain distinction. But for one who bends at the proper time and stretches at the proper time, those feelings do not arise, the mind becomes fully focused, the meditation subject prospers, and one attains distinction. Thus, the assessment of benefit and non-benefit should be known.

But even when there is a purpose, having assessed what is suitable and what is unsuitable, the assessment of what is suitable is full awareness of what is suitable. Herein this is the method - It is said that at the great shrine courtyard, young monks were taking up recitation. Behind them young nuns were listening to the Teaching. There one young monk, stretching out his hand, having come into physical contact, by that very reason became a layman. Another monk, stretching out his foot, stretched it into a fire; the foot, having struck the bone, burned. Another stretched it out onto an ant-hill; he was bitten by a venomous snake. Another stretched it out onto the stick of a robe-hut; a green snake bit him. Therefore, having withdrawn from such unsuitable things, one should stretch out towards what is suitable. This is here the full awareness of what is suitable.

Full awareness of the meditation's object, however, should be illustrated by the story of the great elder - It is said that the great elder, seated at his daytime resting place, while conversing with his pupils, suddenly bent his hand, then placed it back in its original position and slowly bent it. His pupils asked him - "Why, venerable sir, having suddenly bent your hand, did you place it back in its original position and slowly bend it?" From the time I began, friends, to attend to the meditation subject, my hand has never before been bent having let go of the meditation subject; but now, while conversing with you, it was bent having let go of the meditation subject. Therefore, having placed it back in its original position, I bent it. Excellent, venerable sir, a monk should indeed be of such a nature. Thus here too, the very non-abandoning of the meditation subject should be understood as full awareness of the meditation's object.

Inside there is no self whatsoever who bends or stretches; but through the diffusion of the air element produced by consciousness-activity in the manner already described, the bending and stretching occurs just like the movement of the hands and feet of a wooden puppet by means of pulling strings - thus fully understanding this is here to be understood as awareness without confusion.

"Wearing the double robe, bowl and robes" - here, the use of the double robe and robes by way of wearing as an inner robe and putting on as an upper robe, and of the bowl by way of receiving almsfood and so on, is called wearing. Therein, regarding the wearing of the double robe and robes, first, the obtaining of material gains by one who, having dressed and having put on the robe, walks for almsfood, and the purpose in the manner stated by the Blessed One beginning with "for warding off cold," is indeed what is called purpose. By virtue of that, full awareness as to the goal should be understood.

But for one of a hot constitution and for one who is weak, a fine robe is suitable; for one who feels cold, a thick double-layered one. The opposite is unsuitable. For anyone whatsoever, a worn-out one is indeed unsuitable. For by giving patches and so on, that becomes a source of impediment for him. Likewise, a desirable robe of the type of silk, fine muslin, and so on. For such a robe, for one living alone in the forest, creates an obstacle to dwelling and even an obstacle to life. But without qualification, whatever has arisen through wrong livelihood such as making signs and so on, and whatever, when used by him, causes unwholesome mental states to increase and wholesome mental states to decline, that is unsuitable. The opposite is suitable; by virtue of that, here is the full awareness of what is suitable, and full awareness of the meditation's object should be understood by way of not abandoning the meditation subject.

Inside there is no self whatsoever putting on a robe; but by the diffusion of the air element through the activity of consciousness in the way above explained, the putting on of the robe occurs. Therein, the robe too is without consciousness, and the body too is without consciousness. The robe does not know "The body has been covered by me." The body too does not know "I have been covered by a robe." Elements alone conceal a collection of elements, just as in the concealing of a cloth-figure's form by rags and patches. Therefore, having obtained a beautiful robe, one should not produce pleasure, nor having obtained an ugly one, displeasure. For at serpent shrines, ant-hill shrines, sacred trees and so on, some make offerings with garlands, scents, incense, cloths and so on, and some show disrespect with dung, urine, mud, blows of sticks and weapons and so on. The serpent shrines, ant-hill trees and so on do not produce pleasure or displeasure on account of those. Just so, having obtained a beautiful robe, one should not produce pleasure, nor having obtained an ugly one, displeasure - thus here, by way of reflection on what has occurred, awareness without confusion should be understood.

In the wearing of the bowl too, without hastily seizing a bowl - "Having taken this one and walking for almsfood, I shall obtain almsfood" - thus by way of the purpose to be obtained by reason of taking the bowl, full awareness as to the goal should be understood. But for one with a thin and weak body, a heavy bowl is unsuitable. For anyone whatsoever, one struck with four or five knots and difficult to clean is indeed unsuitable. For a bowl that is difficult to wash is not proper; just washing it becomes an impediment for him. But a bowl of gem colour is desirable; in the manner stated regarding the robe, it is unsuitable. But one obtained by means of sign-making and other such practices, and when using which unwholesome mental states increase and wholesome mental states decline - this is absolutely unsuitable. The opposite is suitable. By virtue of that, here is the full awareness of what is suitable, and full awareness of the meditation's object should be understood by way of not abandoning the meditation subject.

There is no self whatsoever inside taking a bowl; it is solely through the diffusion of the air element produced by consciousness of the aforesaid kind that what is called the taking of the bowl occurs. Therein, the bowl too is without consciousness, and the hands too are without consciousness. The bowl does not know "I have been taken by the hands." The hands too do not know "the bowl has been taken by us." Elements alone take a collection of elements, just as in the taking of a leaf with fire-colour by tweezers - thus here, by way of reflection on what has occurred, awareness without confusion should be understood.

Furthermore, just as having seen destitute persons with severed hands and feet, with pus, blood and worms oozing from the wound openings, swarming with blue flies, in a poorhouse, compassionate men offer them rags for the wounds and medicines in bowls and so on. Therein, some receive smooth rags, and some receive coarse ones; some receive medicine bowls of good shape, and some of bad shape; they are neither glad nor unhappy about that. For their need is merely for a rag for covering the wound, and merely for a bowl for receiving medicine. Just so, whatever monk regards the robe as a wound-rag, the bowl as a medicine bowl, and the almsfood obtained in the bowl as medicine in a bowl. He should be understood as one who acts with the highest full awareness through awareness without confusion in the wearing of the double robe, bowl and robes.

Regarding "eating" and so on, "eating" means in the eating of almsfood. "Drinking" means in the drinking of rice gruel and so on. "Chewing" means in the chewing of flour-cakes and other hard food. "Tasting" means in the tasting of honey, molasses and so on. Therein, the eightfold purpose stated by the method beginning with "not for amusement" is what is called the purpose; by virtue of that, full awareness as to the goal should be understood.

But among coarse, superior, bitter, sweet and so on, whatever food is not comfortable for whomever, that is unsuitable for him. But whatever is obtained by means of sign-making and other wrong livelihood, and whatever food, when one is eating it, unwholesome mental states increase and wholesome mental states decline, that is absolutely unsuitable. The opposite is suitable. By virtue of that, here is the full awareness of what is suitable, and full awareness of the meditation's object should be understood by way of not abandoning the meditation subject.

Within, there is no one called a self who eats; it is solely through the diffusion of the air element produced by consciousness of the aforesaid kind that what is called the receiving of the bowl occurs; it is solely through the diffusion of the air element produced by consciousness that what is called the lowering of the hand into the bowl occurs; it is solely through the diffusion of the air element produced by consciousness that the making of a morsel, the lifting up of a morsel, and the opening of the mouth occur. No one opens the jaw-bones with a key or a mechanism; it is solely through the diffusion of the air element produced by consciousness that the placing of the morsel in the mouth, the upper teeth's performing the function of a pestle, the lower teeth's performing the function of a mortar, and the tongue's performing the function of a hand occur. Thus therein the tip of the tongue smears it with thin saliva, and the root of the tongue smears it with thick saliva. That which is turned about in the mortar of the lower teeth by the hand of the tongue, moistened with saliva-water, crushed by the pestle of the upper teeth - there is no one pushing it inside with a ladle or a spoon; it enters solely by the air element. What has entered, what has entered - there is no one making a straw-bed and holding it; it remains solely by the power of the air element. What has remained, what has remained - there is no one making an oven, lighting a fire, and cooking it; it is cooked solely by the heat element. What has been cooked, what has been cooked - there is no one who takes it out with a stick or a staff; it is the air element itself that takes it out. Thus the air element carries over, carries across, holds, turns about, crushes, dries up, and takes out. The solid element holds, turns about, crushes, and dries up. The liquid element moistens and maintains the wetness. The heat element ripens what has entered within. The space element serves as the passage. The consciousness element, following the right effort here and there, attends to it - thus here, by way of reflection on what has occurred, awareness without confusion should be understood.

Furthermore, by way of reviewing the tenfold repulsiveness - from going, from seeking, from use, from the receptacle, from the place of storage, from the undigested, from the digested, from the fruit, from the outflow, and from the smearing - here too awareness without confusion should be understood. But the detailed discussion here should be taken from the description of the perception of repulsiveness of food in the Visuddhimagga.

"In the act of defecating and urinating" means in the performing of defecation and urination. Therein, for one who does not defecate and urinate at the proper time, sweat is released from the entire body, the eyes become dizzy, the mind does not become fully focused, and other diseases arise. But for one who does so, all that does not occur - this is the meaning here. By virtue of that, full awareness as to the goal should be understood. But for one who defecates and urinates in an unsuitable place, there is an offence, disgrace grows, and there is danger to life. For one who does so in a suitable place, none of that occurs - this is what is suitable here. By virtue of that, full awareness of what is suitable should be understood, and full awareness of the meditation's object should be understood by way of not abandoning the meditation subject.

Within, there is no self whatsoever performing the act of defecating and urinating; but the act of defecating and urinating occurs solely through the diffusion of the air element produced by the activity of consciousness. Just as when a boil is ripe, through the bursting of the boil, pus and blood come out without one's wish, and just as from an overfilled water vessel, water comes out without one's wish, thus excrement and urine accumulated in the mature intestines and the bladder, pressed by the force of wind, come out even without one's wish. But this excrement and urine thus coming out belongs neither to that monk himself nor to another; it is merely a discharge of the body. Like what? Just as for one discarding old water from a water vessel, that is neither one's own nor of others; it is merely an act of maintenance. Thus here, by way of reflection on what has occurred, awareness without confusion should be understood.

Among "walking" and so on, "walking" means in the act of going. "Standing" means in the act of standing. "Seated" means in the act of sitting. "Sleeping" means in the act of lying down. "Waking" means in the act of keeping awake. "Speaking" means in the act of talking. "Remaining silent" means in the act of not talking. And here, one who, having walked for a long time or having walked up and down, afterwards standing, considers thus: "The material and immaterial phenomena that occurred during the time of walking meditation have ceased right here." This one is called one who acts with full awareness when walking.

One who, while doing recitation, or answering a question, or attending to a meditation subject, having stood for a long time, afterwards seated, considers thus: "The material and immaterial phenomena that occurred during the time of standing have ceased right here." This one is called one who acts with full awareness when standing.

One who, by reason of recitation and so on, having sat for a long time, afterwards lying down, considers thus - "The material and immaterial phenomena that occurred during the time of sitting have ceased right here." This one is called one who acts with full awareness when sitting.

But whoever, while lying down, doing recitation or attending to a meditation subject, having fallen into sleep, afterwards having risen, considers thus - "The material and immaterial phenomena that occurred during the time of sleeping have ceased right here." This one is called one who acts with full awareness regarding sleeping and waking. For the non-occurrence of functional consciousness is called sleep, and the occurrence is called waking.

But whoever, while speaking - "This sound arises dependent on the lips, and dependent on the teeth, the tongue and the palate, and dependent on the corresponding effort of consciousness" - speaks mindful and fully aware; or else, having for a long time rehearsed, or having spoken on the Teaching, or having practised a meditation subject, or having answered a question, afterwards becoming silent, considers thus: "The material and immaterial phenomena that arose during the time of speaking have ceased right here." This one is called one who acts with full awareness regarding speaking.

Whoever, being silent, having for a long time attended to the Teaching or a meditation subject, afterwards considers thus - "The material and immaterial phenomena that occurred during the time of being silent have ceased right here." When there is the occurrence of derivative materiality, one is said to speak; when there is not, one is said to be silent - this one is called one who acts with full awareness regarding silence. Thus here, the full awareness without confusion and the acting with full awareness by way of that should be understood. In this discourse, the full awareness mixed with the establishments of mindfulness is spoken of as the preliminary part.

3.

Commentary on the Discourse on the Monk

369. In the third, regarding "just so, here some" - that monk, it is said, having had a meditation subject spoken about, wanders about here and there, and does not engage in bodily seclusion. Therefore the Blessed One, rebuking him, said thus. "Therefore" - because you request the teaching in brief, therefore. "View" means the view that one's actions are one's own property.

4.

Commentary on the Sāla Sutta

370. In the fourth, "the Teaching and discipline" means "the Teaching" or "the discipline" - both these are names for the Teacher's instruction itself. "Should be encouraged" means should be made to undertake. "Unified" means having become fully focused through momentary concentration. "Concentrated, with unified mind" means with mind rightly placed and with unified mind by way of access and absorption. In this discourse, the establishments of mindfulness developed by new monks and by those who have eliminated the mental corruptions are preliminary; those developed by the seven trainees are mixed.

6.

Commentary on the Discourse on the Hawk

372. In the sixth, "hawk" means one who kills birds, thus a hawk; this is a designation for a hawk. "Suddenly swooped down upon" means arrived by the violence of greed. "Unlucky" means unfortunate. "Of little merit" means of slight merit. "Sacejja mayan" means "if today we." "Freshly ploughed field" means ploughing done with a plough; the meaning is a field that has been recently ploughed. "Place of clods" means the place of clods. "Boasting" means rightly speaking; the meaning is well praising one's own strength. "Having climbed upon a large clod" means among three clods standing in the shape of an oven, having considered "when the hawk comes from this side I shall escape from that side, when it comes from that side, from this side," having climbed upon one of those clods, it stood there calling out. "Having tucked in" means like one arming a hoof-tipped arrow, having fastened and well set in place. "This hawk has come close to me" means having known "this one has come a great distance for my sake, little remains, now it will seize me," like a wooden ball, having turned back, it slipped behind that very clod; the meaning is it entered and went in. "Struck her breast" means because of springing forward thinking "I shall seize the quail by cutting off its head with a single blow," being unable to check her speed, she struck her breast against that clod. At that very moment the flesh of her heart was split. Then the quail, full of mirth, thinking "Indeed the back of the creature has been seen," walked up and down again and again upon its heart.

7.

Commentary on the Monkey Discourse

373. In the seventh, "difficult" means difficult to go. "Passage" means movement. "Lay down sticky traps" means they prepare a sticky coating by mixing it with the milk of banyan trees and such, and having observed that to be a place where monkeys regularly go, they place it on tree branches and such. "Trapped in five ways" means trapped like a pingo-basket to be taken up by inserting a pingo-stick in five places. "Lies groaning" means he lies down groaning.

8.

Commentary on the Cook Discourse

374. In the eighth, "cook" means a preparer of meals. "Nānaccayehi" means nānācayehi, the meaning is "of various kinds." Or this itself is the reading. "With sour portions" means with sour shares. The same method applies everywhere. "Reaches out for" means he stretches out his hand for the purpose of taking. "Takes much" means whether taking much in a single taking or taking again and again, he indeed takes much. "Of gifts" means of gifts brought forward, having lifted up a hundred or a thousand. "Mental impurities" means the five mental hindrances. "Does not learn the sign" means he does not know "this meditation subject of mine has stood reaching either conformity or change-of-lineage"; he is unable to grasp the sign of his own mind. In this discourse, the establishments of mindfulness as insight in the preliminary stage have been spoken of.

9.

Commentary on the Sick Person Discourse

375. In the ninth, "at the village of Beḷuva" means there is a large village by that name near Vesālī; in that village. In "according to friends" and so on, "friends" means friends themselves. "Acquaintances" means those merely seen by meeting here and there, not very firm friends. "Close companions" means those well devoted, possessing affection, firm friends. The meaning is: wherever there are such monks for whomever, those monks should enter the rains retreat there in those places. Why did he say thus? For their comfortable abiding. For at the village of Beḷuva, it is said, lodging was not sufficient for them, and almsfood too was scarce. But all around Vesālī there were many lodgings, and almsfood too was easily obtained. Therefore he spoke thus.

Then why did he not send them off saying "Go as you please"? Out of compassion for them. For thus it occurred to him - "I shall remain for about ten months and then attain final Nibbāna. If these monks go far away, they will not be able to see me at the time of my final Nibbāna. Then there would be regret for them: 'The Teacher, while attaining final Nibbāna, did not give us even a moment's thought. If we had known, we would not have dwelt so far away.' But dwelling all around Vesālī during the rains retreat, they will come eight times a month and hear the Teaching, and will receive the exhortation of the Fortunate One" - thus he did not send them off.

"Severe" means harsh. "Illness" means a disease of a disagreeable nature. "Painful" means powerful. "Bordering on death" means capable of bringing one to the end of death, to the proximity of death. "He endured, mindful and fully aware" means having well established mindfulness, having discerned with knowledge, he endured. "Without being distressed" means not turning over again and again by way of following the feeling, not being oppressed, not being afflicted, he endured. "Without addressing" means without informing. "Without taking leave" means without informing; it means not having given exhortation and instruction. "By energy" means by both the preliminary energy and the energy of fruition attainment. "Having suppressed" means having overcome. "Life-activities": here life itself is a life-activity. That by which life is sustained, being cut off is joined together and maintained - that factor of fruition attainment too is a life-activity. That is what is intended here. "Having determined" means having determined and set going; the meaning here in brief is that he should attain the fruition attainment capable of maintaining life.

But did the Blessed One not attain fruition attainment before this? He did attain it. But that was a momentary attainment. A momentary attainment suppresses feeling only within the attainment itself; for one who has merely emerged from the attainment, feeling again overwhelms the body, like water whose moss has been cut by the fall of a stick or the fall of a potsherd. But the attainment that is attained by way of great insight, having made the material septad and the immaterial septad cleared of thickets and disentangled - that suppresses well. Just as when moss that has been well pushed aside by a man who has plunged into a pond with his hands and feet, the water covers over only after a long time; just so, for one who has emerged from that, feeling arises only after a long time. Thus the Blessed One, as if establishing fresh insight on the seat of the great enlightenment on that day, having made the material septad and the immaterial septad cleared of thickets and disentangled, having compressed them in fourteen modes, having suppressed feeling by great insight, he attained the attainment thus: "May they not arise for ten months." The feeling suppressed by the attainment did not arise at all for ten months.

"Having recovered from illness" means having been ill and then having recovered again. "As if weak and stiff" means having become heavy, having become rigid, like a man impaled on a stake. "Are not clear" means they do not shine forth, they do not present themselves in their various aspects. "The teachings do not occur to me" explains that the teachings of the establishments of mindfulness are not evident to me. But the textual teachings were well mastered by the elder. "Does not declare" means does not give the final exhortation; he speaks with reference to that.

"Making no distinction between inner and outer" means without making both either by way of teachings or by way of persons. For one thinking "I shall not teach this much of the teaching to another" is said to make the teaching inner; one thinking "I shall teach this much to another" is said to make the teaching outer. But one thinking "I shall teach to this person" is said to make the person inner; one thinking "I shall not teach to this one" is said to make the person outer. The meaning is that he taught without doing thus. "Closed fist of a teacher" means just as outsiders have what is called a closed fist of a teacher - without having spoken to anyone in their younger days, in their final days, lying on their deathbed, they speak to a dear and beloved pupil - thus it shows that there is nothing kept back by the Tathāgata, making a fist thinking "I shall speak of this in old age, at the final occasion," and set aside thinking "I shall preserve it."

"I will lead the Community of monks" means "I alone will lead the Community of monks," or "under my direction" means "I should be the one to be pointed to" in the sense of being the one to be designated - thus "under my direction." The meaning is: or for whomever there would be thus - "Having designated me alone, let the Community of monks look to me expectantly, or after my passing let them not exist, or let whatever be whatever." "Does not think thus" means because jealousy and stinginess were gone while still on the seat of enlightenment, it is not thus. "Sa kiṃ" means "so kiṃ" (why then). "Eighty years old" means one who is eighty years of age; this was said for the purpose of showing the state of having reached the final stage of life. "By being held together with straps" means by being held together with straps through repairs such as binding the shafts and binding the wheels and so on. "Methinks" means it is kept going, methinks, by being held together with straps, like an old cart. It shows that the maintaining of the four postures for the Tathāgata occurs through the binding of the fruition of arahantship.

Now, making known that meaning, he said beginning with "At the time, Ānanda." Therein, "of all signs" means of signs of matter and so on. "Of certain feelings" means of mundane feelings. "Therefore, Ānanda" shows that because there is comfort through this dwelling in fruition attainment, therefore you too should dwell thus for that purpose. "Having yourselves as an island" means dwell having made oneself an island, a support, like an island in the great ocean. "Having yourselves as a refuge" means be ones whose resort is oneself alone, not ones whose resort is another. In the terms "having the Teaching as an island" and "having the Teaching as a refuge" too, the same method applies. And here, "the Teaching" should be understood as the ninefold supramundane state. "Tamatagge" means "tama-agge"; the letter "ta" in the middle is stated by way of word-junction. This is what is meant - "These are the topmost of darkness" - thus "tamatagge." Thus, having cut off the entire stream of darkness, these monks, Ānanda, will be exceedingly at the highest, in the supreme state; they will be at the highest among them. Whoever are eager to train, among all of them, monks having the four establishments of mindfulness as their domain will be at the highest - thus he concludes the teaching with the pinnacle of arahantship.

10.

Commentary on the Nuns' Quarters Discourse

376. In the tenth, "he approached" means there are nuns devoted to meditation practice in that dwelling; he approached thinking "Having aroused their zeal, I shall speak about the meditation subject." "A lofty distinction from before to after" means a subsequent lofty distinction from the earlier distinction. Therein, the discernment of the primary elements is the earlier distinction; the discernment of derivative materiality is the later distinction. Likewise, the discernment of the entirety of materiality is the earlier distinction; the discernment of the immaterial is the later distinction. The discernment of materiality and immateriality is the earlier distinction; the discernment of conditions is the later distinction. The seeing of mentality-materiality together with its conditions is the earlier distinction; the application of the three characteristics is the later distinction. Thus one knows a lofty distinction from before to after - this is the meaning.

"With the body as object" means the fever of mental defilement arises having made as its object that very body which one observes. "Or the mind becomes distracted externally" means the arising of consciousness becomes distracted externally towards various objects. "The mind should be directed to some inspiring sign" means thus, when the fever of mental defilement, sluggishness, or external distraction has arisen, one should not continue with a mind tainted by mental defilements; the meditation mind should be placed upon some inspiring, confidence-producing object, in one or another place such as the Buddha and so on. "The mind becomes concentrated" means it is rightly placed upon the object; what is well placed is maintained. "I shall withdraw" means I withdraw from the inspiring place; the meaning is I direct it towards the root meditation subject itself. "He withdraws" means he sends it towards the root meditation subject. "He does not think and does not examine" means he does not think with defiled applied thought; he does not examine with defiled sustained thought. "I am without applied thought, without sustained thought" means without applied and sustained thought of the defiled kind. "Internally mindful, I am happy" means through mindfulness occurring within the resort of one's own domain, one understands "I am mindful and happy."

"Thus indeed, Ānanda, there is development with directing" means thus, Ānanda, there is development by placing. For this monk, just as for a man who, having lifted up a great load of sugar-cane and carrying it to the mill, at times of becoming weary and weary again, having placed it on the ground, having chewed a piece of sugar-cane, having lifted it up again, there is going on; just so, for one who has taken up the meditation subject in order to attain arahantship, when bodily fever and so on have arisen, having set aside that meditation subject, having gladdened the mind by recollecting the virtues of the Buddha and so on, having made it workable, the development proceeded; therefore it was said "there is development with directing." But just as for that man, having carried the load of sugar-cane to the mill and having crushed it, there is the drinking of the juice, so should be understood for this monk, having brought the meditation subject to its culmination and having attained arahantship, the experiencing of the happiness of fruition attainment.

"Externally" means having abandoned the root meditation subject, externally upon another object. "Without directing" means without placing. "Then afterwards and before he understands 'unconstricted, liberated, undirected'" - here the meaning should be understood by way of the meditation subject, or by way of the body, or by way of the teaching.

Therein, regarding the meditation subject first, the adherence to the meditation subject is "before"; arahantship is "afterwards." Therein, whatever monk, having taken up the root meditation subject, not giving opportunity for the fever of mental defilement, sluggishness, or external distraction to arise - like one who, having yoked well-tamed oxen, drives them along; like one who inserts a well-planed square peg into a square hole - having established insight, without stopping, without getting stuck, attains arahantship, he understands "afterwards and before, unconstricted, liberated, undirected" by way of the adherence to the meditation subject reckoned as "before" and arahantship reckoned as "afterwards."

But regarding the body, the topmost joints of the toes are "before"; the skull is "afterwards." Therein, whatever monk, having focused on the bones of the topmost joints of the toes - like one releasing a sheaf of barley with a carrying-pole - discerning the bones by way of colour, shape, direction, location, and delimitation, having prevented the arising of the fever of mental defilement and so on in between, brings the development up to the skull, he understands "afterwards and before, unconstricted, liberated, undirected" by way of the topmost toe joints reckoned as "before" and the skull reckoned as "afterwards."

Also regarding the teaching, in the teaching of the thirty-two aspects, head hairs are "before"; the brain is "afterwards." Therein, whatever monk, having focused on the head hairs, discerning head hairs and so on by way of colour, shape, direction, and location, having prevented the arising of the fever of mental defilement and so on in between, brings the development up to the brain. He understands "afterwards and before, unconstricted, liberated, undirected" by way of the head hairs reckoned as "before" and the brain reckoned as "afterwards."

"Thus indeed, Ānanda, there is development without directing" means thus, Ānanda, having set aside, there is development. For this monk, just as for a man who, having obtained a load of molasses and carrying it to his own village, having set it down along the way, while eating solid foods such as pieces of molasses and so on that had been put into his hip-pouch, arrives at his own village, just so for one who has begun development to attain arahantship, having prevented the arising of bodily fever and so on, the development of the meditation subject proceeded; therefore it was said "development without directing." Just as that man's enjoyment together with his relatives after carrying that load of molasses to his own village, so should be understood this monk's experiencing of the happiness of fruition attainment after bringing the meditation subject to its culmination and attaining arahantship. In this discourse, insight in the preliminary stage has been spoken of. The remainder is clear everywhere.

The Ambapālī Chapter is the first.

2.

The Chapter on Nālanda

2.

Commentary on the Nālanda Discourse

378. In the second discourse of the Second Chapter, "at Nālandā" means in the city so named Nālandā, 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.

"Thus confident" means thus arisen in faith; the meaning is "thus I believe." "More directly knowledgeable" means more well-known, or one of greater direct knowledge; the meaning is one of more superior knowledge. "Regarding highest enlightenment" means regarding the knowledge of omniscience or the knowledge of the path of arahantship; for by the path of arahantship alone the virtues of the Buddha are grasped without remainder. The two chief disciples too attain the knowledge of the perfections of a disciple by the path of arahantship alone; the Individually Enlightened Ones attain the knowledge of individual enlightenment; the Buddhas attain both the knowledge of omniscience and all the virtues of a Buddha. All of that succeeds for them by the path of arahantship alone. Therefore the knowledge of the path of arahantship is called highest enlightenment. And there is none more superior than the Blessed One by that. Therefore he said "more directly knowledgeable than the Blessed One, that is to say, regarding highest enlightenment."

"Lofty" means foremost. For this word "lofty" is used in the sense of sweet in such passages as "they eat excellent solid foods." In such passages as "Indeed the venerable Vacchāyana praises the ascetic Gotama with lofty praise," in the sense of foremost. In such passages as "An immeasurable, eminent light," in the sense of extensive. Here it is used in the sense of foremost. Therefore it was said "'Lofty' means foremost." "Imposing" means like the speech of a bull, immovable, unshakeable. "A definite conclusion has been taken" means without speaking on the basis of oral tradition, or teacher's lineage, or hearsay, or handing down of the Canon, or reflection on appearances, or acceptance of a view after pondering it, or by logical reasoning, or by inferential reasoning, a definite conclusion has been taken as if having penetrated with knowledge through direct experience; the meaning is that a talk of definitive conclusion has been spoken. "Lion's roar" means the foremost roar; the meaning is that he roared the highest roar like a lion resounding in the forest.

"Have you, Sāriputta" - why did he begin this teaching? For the purpose of having him give a reply to the questioning. For a certain person, having roared the lion's roar, is not able to give a reply when questioned about his own lion's roar, does not endure the rubbing, and becomes like a monkey fallen onto an adhesive substance. Just as impure metal when being blown upon burns and becomes an ember, so he becomes like a charred ember. One person, when being made to give a reply about the lion's roar, is able to give it, endures the rubbing, and shines even more like faultless gold being blown upon; such was the Elder. Therefore the Blessed One, having known "this one is capable of withstanding questioning," began this teaching for the purpose of having him give a reply about the lion's roar.

Therein, "all those" means all those by you. "Of such morality" means of such morality by way of path-morality, fruition-morality, and mundane and supramundane morality. "Of such teachings" - here, mental states pertaining to concentration are intended; by way of path-concentration, fruition-concentration, and mundane and supramundane concentration; the meaning is "of such concentration." "Of such wisdom" means of such wisdom by way of path-wisdom and so on. "Of such dwelling" - here, however, since the mental states pertaining to concentration have already been taken above, dwelling too has already been taken; if one asks why then is what has already been taken taken again; This was taken by the Elder himself. For this was stated for the purpose of illustrating the attainment of cessation. Therefore, the meaning here should be understood thus: "Those Blessed Ones were ones who dwelt in the attainment of cessation in this way."

"Of such liberation" - here, liberation is fivefold: liberation by suppression, liberation by substitution of opposites, liberation by eradication, liberation by subsiding, and liberation by escape. Therein, the eight attainments are reckoned as liberation by suppression because of being liberated from the mental hindrances and so on that have been suppressed by themselves. The seven observations beginning with the observation of impermanence are reckoned as liberation by substitution of opposites because of being liberated from the perception of permanence and so on, which have been abandoned by themselves through the force of their respective opposing factors. The four noble paths are reckoned as liberation by eradication because of being liberated from the mental defilements that have been eradicated by themselves. The four fruits of asceticism are reckoned as liberation by subsiding because of having arisen when the mental defilements have subsided through the power of the paths. Nibbāna is reckoned as liberation by escape because of being escaped from all mental defilements, because of being departed from them, and because of standing far from them. Thus, by way of these five liberations, the meaning here in "of such liberation" should be understood.

"But have you, Sāriputta, those who will be" - the past ones, to begin with, have ceased, have gone to the state of being beyond designation, are quenched like a lamp flame; how will you know those who have ceased and gone to the state of being beyond designation? But as for the virtues of future Buddhas, how have they been known by you, having defined them with your own mind? - asking thus, he said this.

"But have you, Sāriputta, I at present" - even future Buddhas are unborn, unproduced, unarisen; how will you know them? For knowing them is like seeing footprints in trackless space. Now you dwell with me in a single dwelling, you go for almsfood together, at the time of teaching the Teaching you sit on the right side; but have my virtues been known by you, having defined them with your own mind? - questioning thus, he said this. But the Elder, each time he was asked, rejects it saying "No indeed, venerable sir."

And for the Elder there is both what is known and what is unknown. Does he make the rejection regarding what is known to him, or regarding what is unknown? He does not make it regarding what is known; he makes it only regarding what is unknown. The Elder, it is said, when the questioning was begun, understood thus: "This questioning is not about the knowledge of the perfections of a disciple; this questioning is about the knowledge of omniscience" - thus, without making a rejection regarding his own knowledge of the perfections of a disciple, he makes the rejection regarding what is unknown to him, the knowledge of omniscience. By that he also explains this - "The Blessed One, I do not have the knowledge of omniscience capable of knowing the morality, concentration, wisdom, liberation, and causes of the Buddhas of the past, future, and present."

"Here" means regarding those Buddhas distinguished as past and so on. "Then why now" - he says: then why, in the absence of such knowledge, was this thus spoken by you? "Inference from the teaching" means the inferential knowledge arisen by following the pursuit of knowledge from direct experience of the teaching - the grasping of the method is known. Standing in the knowledge of the perfections of a disciple, he says "by this very manner I know the Blessed One." For the Elder's grasping of the method is indeed limitless and boundless. Just as there is no measure or limit of the knowledge of omniscience, so too of the General of the Teaching's grasping of the method. By that he - knows "by this he is of such a nature, by this he is of such a nature, by this he is the unsurpassed Teacher, by this he is the unsurpassed Teacher." For the Elder's grasping of the method has the destination of the knowledge of omniscience itself.

Now, showing a simile in order to make that grasping of the method obvious, he said beginning with "Just as, venerable sir." Therein, because in the Middle Country, whether the foundations, walls and so on of a city are firm or weak, or even if they do not exist at all, there is no fear of thieves. Therefore, not taking that, he said "a border city." "With strong foundations" means a firm base-wall. "With strong walls and gateways" means both a firm wall and a firm door frame. Why did he say "with a single door"? For in a city with many doors, there would need to be many wise doorkeepers; with a single door, just one suffices. And there is no other equal to the Elder in wisdom; therefore, in order to show just one doorkeeper for the purpose of the simile of his own state of being wise, he said "with a single door."

"Wise" means possessed of erudition. "Experienced" means possessed of lucidity, of clear knowledge. "Intelligent" means possessed of intelligence reckoned as wisdom that arises on each occasion. "The path going all around" means the wall-path called the patrol path. "Gap in the wall" means the place where two bricks have separated. "Opening in the wall" means the place where the wall is broken. "Impurities of the mind" means the five mental hindrances defile the mind, make it soiled, torment it, and vex it; therefore they are called "impurities of the mind." "That weaken wisdom" means the mental hindrances, when arising, do not allow unarisen wisdom to arise; therefore they are called "weakeners of wisdom." "With minds well established" means having well placed their minds in the four establishments of mindfulness. "The seven factors of enlightenment as they really are" means having developed the seven factors of enlightenment according to their intrinsic nature. "The unsurpassed perfect enlightenment" shows that they penetrated arahantship and the knowledge of omniscience.

But here "establishments of mindfulness" means insight, "factors of enlightenment" means the path, "unsurpassed perfect enlightenment" means arahantship. Or "establishments of mindfulness" means insight, "factors of enlightenment" are unmixed, "perfect enlightenment" means arahantship only. But the Elder Mahāsīva, a reciter of the Dīgha Nikāya, said "If, having taken the establishments of mindfulness as insight, the factors of enlightenment were taken as the path and the knowledge of omniscience, it would be a good question; but it was not taken thus." Thus the Elder shows the absence of diversity between the abandoning of mental hindrances, the development of the establishments of mindfulness, and the highest enlightenment of all Buddhas, like broken gold and silver.

Standing here, the simile should be compared - For the Venerable Sāriputta showed the border city, showed the wall, showed the path going all around, showed the door, showed the wise doorkeeper, showed the gross living beings entering and leaving the city, and showed the obviousness of those living beings to the doorkeeper. Therein, if one asks what is similar to what? For Nibbāna is like the city, morality is like the wall, shame is like the path going all around, the noble path is like the door, the General of the Teaching is like the wise doorkeeper, the Buddhas of the past, future, and present are like the gross living beings entering and leaving the city, and the obviousness to the Venerable Sāriputta of the Buddhas of the past, future, and present through morality, serenity, and so on is like the obviousness of those living beings to the doorkeeper. To this extent, by the Elder, to the Blessed One - "Thus I, standing in the knowledge of the perfections of a disciple, know by inference from the Teaching, by grasping the method" - the pursuit of his own lion's roar has been given.

"Therefore" - because he says "I do not indeed, venerable sir, have knowledge of others' mental states regarding the Worthy Ones, Perfectly Self-awakened Ones of the past, future, and present, but the inference from the Teaching is known to me," therefore. "You should constantly speak" means you should speak again and again. "Spoken to me in the forenoon" means do not fail to speak during the midday period and so on. "Or spoken to me today" means do not fail to speak on the following day and so on - this is the meaning. "That will be abandoned" means whatever uncertainty or doubt about the Tathāgata of those who think "Even a disciple like Sāriputta, accomplished in the swiftness of knowledge, is unable to know the mental conduct of the Buddhas; thus immeasurable are the Tathāgatas" - that will be abandoned.

3.

Commentary on the Cunda Discourse

379. In the third, "among the Magadhans" means in the province so named. "At the village of Nālaka" means in the village so named, belonging to his own family, not far from Rājagaha. "The novice Cunda" - this elder was the youngest brother of the General of the Teaching. The monks, having addressed him as "the novice Cunda" during the time when he was not fully ordained, addressed him in the same way even during the time when he was an elder. Therefore it was said "the novice Cunda." "Was the attendant" means he was one who performed attendance by giving water for the face and a wooden toothbrush, and by sweeping the residential cell, doing back-rubbing, and taking the bowl and robes. "Attained final Nibbāna" means he attained final Nibbāna through the Nibbāna element without residue of clinging. At which time? In the year of the Blessed One's final Nibbāna.

Herein this is the progressive discourse - The Blessed One, it is said, having finished keeping the rains retreat, having departed from the village of Veḷuva, thinking "I shall go to Sāvatthī," turning back by the very road by which he had come, gradually having reached Sāvatthī, entered Jeta's Grove. The General of the Teaching, having shown his duty to the Blessed One, went to his day-quarters. He there, having shown his duty to his pupils, when they had departed, having swept the day-quarters, having laid out a piece of leather, having washed his feet, folding his legs crosswise, entered fruition attainment. Then, having emerged from that at the determined time, this reflection arose in him: "Do Buddhas attain final Nibbāna first, or do the chief disciples?" Then, having known "The chief disciples first," he looked at his own life principle. He, having known "My life principle will continue for only seven days," thought "Where shall I attain final Nibbāna?"

Then, thinking again and again "Rāhula attained final Nibbāna among the Tāvatiṃsa gods, the Elder Aññāsikoṇḍañña at the Chaddanta lake, where shall I attain final Nibbāna?" he aroused mindfulness concerning his mother - "My mother, even though being the mother of seven Worthy Ones, is without faith in the Buddha, the Teaching, and the Community. Is there indeed a decisive support for her, or is there not?" Having seen the decisive support for the path of stream-entry, looking to see "Through whose teaching will the full realisation occur?" - "It will occur through my teaching of the Teaching only, not through another's. But if I were to remain living at ease, there would be those who would say of me - 'The Elder Sāriputta is a support even for the remaining people. For thus indeed, on the day of the teaching of the Samacitta Sutta and so on, a hundred thousand koṭis of deities attained arahantship; there is no counting of the deities who penetrated the three paths; and in other places many full realisations are seen; and eighty thousand families, having gladdened their minds through the Elder alone, were reborn in heaven. Yet now he was not able to remove even the mere wrong view of his own mother.' Therefore, having freed my mother from wrong view, I shall attain final Nibbāna in the very birth-chamber" - having made this conclusion - "This very day, having obtained permission from the Blessed One, I shall depart" - he addressed the Elder Cunda - "Friend Cunda, give notice to our assembly of five hundred monks. 'Take your bowls and robes, friends; the General of the Teaching wishes to go to Nālaka village.'" The Elder did so.

The monks, having set in order their lodgings, taking their bowls and robes, came to the Elder's presence. The Elder, having set in order his lodging, having swept the day-quarters, standing at the door of the day-quarters, having looked at the day-quarters, thinking "This is now the last sight; there is no coming again," surrounded by five hundred monks, having approached the Blessed One and having paid homage, said this to the Blessed One: "May the Blessed One give me leave, venerable sir, may the Fortunate One give me leave. It is the time of my final Nibbāna, the life force has been let go." But since Buddhas, if they were to say "Attain final Nibbāna," those holding wrong view would charge them with praising death, and if they were to say "Do not attain final Nibbāna," those holding wrong view would charge them with speaking of the virtue of the round of rebirths - therefore they say neither of those two. Therefore the Blessed One said to him - "Where will you attain final Nibbāna, Sāriputta?" - having said this - When it was said "There is, venerable sir, among the Magadhans, in the village of Nālaka, a birth-chamber; there I shall attain final Nibbāna" - He said: "Now, Sāriputta, do as you think fit; but henceforth the seeing of such a monk will be rare for your elder and younger brothers - teach them the Teaching."

The elder - Having known "The Teacher expects from me a teaching of the Teaching preceded by a display of supernormal power," having paid homage to the Blessed One, having risen up into space to the height of a palm tree and having descended, he paid homage at the feet of the One of Ten Powers; again having risen up to the height of two palm trees and having descended, he paid homage at the feet of the One of Ten Powers; by this method, having risen up to the height of seven palm trees, displaying many hundreds of wonders, he began a talk on the Teaching. He speaks with a visible body and also with an invisible one. He speaks with either the upper or the lower half of the body invisible or visible; at times he displays the appearance of the moon, at times the appearance of the sun, at times the appearance of a mountain, at times the appearance of the ocean, at times he becomes a wheel-turning monarch, at times the Great King Vessavaṇa, at times Sakka the king of gods, at times the Great Brahmā - thus displaying many hundreds of wonders, he spoke a talk on the Teaching. The whole city assembled. The elder, having descended, having paid homage at the feet of the One of Ten Powers, stood there. Then the Teacher said to him - "What is the name of this exposition of the Teaching, Sāriputta?" "It is called the Lion's Sport, venerable sir." "Truly, Sāriputta, the Lion's Sport; truly, Sāriputta, the Lion's Sport."

The elder, having stretched out his hands the colour of lac, having grasped the Teacher's feet resembling golden tortoises at the ankles - "Venerable sir, for the purpose of paying homage to these feet, perfections were fulfilled for an incalculable period exceeding a hundred thousand cosmic cycles. That wish of mine has reached its summit. From now on, by way of rebirth-linking, there is no more gathering together or meeting in one place. That intimacy is cut off. I shall enter the city of Nibbāna, ageless, deathless, secure, happy, cool, fearless, which has been entered by many hundreds of thousands of Buddhas. If there is anything bodily or verbal of mine that was not pleasing to you, forgive that, Blessed One. It is the time for me to go." "I forgive you, Sāriputta. But there is nothing bodily or verbal of yours that was displeasing to me. Now, Sāriputta, do as you think fit."

Thus, immediately after being given permission by the Blessed One, having paid homage at the Teacher's feet, just as the Venerable Sāriputta had risen - even though bearing Sineru, the world-encircling mountains, the Himalayas, and the surrounding mountains - As if saying "Today I am not able to bear this heap of virtues," crying aloud all at once, the great earth trembled as far as the water boundary, divine drums resounded in the sky, and a great cloud having arisen, rained down a shower of lotus petals.

The Teacher - Thinking "I shall send off the General of the Teaching," having risen from the pulpit, having gone facing towards the Perfumed Chamber, stood on the jewelled terrace. The elder, having circumambulated three times, having paid homage at four places - "Blessed One, more than one incalculable period plus a hundred thousand cosmic cycles ago from now, having lain down at the feet of the Perfectly Self-awakened One Anomadassī, I aspired for the sight of you. That aspiration of mine has been fulfilled. I have seen you. That was the first seeing; this is the last seeing. There is no seeing of you again." Having said this, having raised the salutation with joined palms resplendent with the joining of ten fingernails, having stepped backwards while still facing him as far as the range of sight, having paid homage, he departed. Again the great earth, unable to bear it, trembled as far as the water boundary.

The Blessed One said to the monks who stood surrounding him - "Follow, monks, your elder brother." At that moment, all four assemblies, leaving the Perfectly Self-awakened One alone in Jeta's Grove, went out without remainder. The residents of the city of Sāvatthī too - "The Elder Sāriputta, it is said, having asked permission from the Perfectly Self-awakened One, wishing to attain final Nibbāna, has departed; shall we see him or not?" - making the city gates impassable, having gone out with scents, garlands, and so on in their hands, having scattered their hair - Asking "Where now is the one of great wisdom seated? Where is the General of the Teaching seated?" - Lamenting and crying by the method beginning with "To whose presence shall we go? In whose hands having placed the Teacher has the elder departed?" they followed behind the elder.

The elder, because of being established in great wisdom - Having exhorted the great multitude saying "This is a path that cannot be transgressed by anyone" - Having turned back even the community of monks saying "You too, friends, stay; do not fall into negligence regarding the One of Ten Powers," he departed together with his own assembly only. Those people too who - Lamenting "Previously the noble one wandered on a journey of return, but now this going is not for returning again," they followed behind indeed. They too - He turned back saying "Be diligent, friends; activities are of such a nature."

Then the Venerable Sāriputta, staying one night everywhere, assisting people for seven days on the way, in the evening having reached the village of Nālaka, stood at the village entrance at the foot of a banyan tree. Then a nephew of the elder named Uparevata, going outside the village, having seen the elder, having approached and paid homage, stood there. The elder said to him - "Is your grandmother at home?" "Yes, venerable sir." Go and announce our arrival here. And when asked "Why has he come?" - "Today, it seems, he will stay one day within the village; prepare the birth-chamber; and find a dwelling place for five hundred monks." He, having gone - said "Grandmother, my maternal uncle has come." Where is he now? At the village entrance. Alone, or is there anyone else? There are five hundred monks. Why has he come? He told her that news. The brahmin lady - thinking "Why does he have a dwelling place prepared for so many? Having gone forth in his youth, does he wish to become a householder in his old age?" - having had the birth-chamber prepared, having had a dwelling place made for the five hundred, having lit torches, she sent them to the elder.

The elder, having ascended the mansion together with the monks, having entered the birth-chamber, sat down; having sat down, he dismissed the monks saying "Go to your dwelling places." Just as they had barely gone, a severe illness arose in the elder; bloody diarrhoea with feelings bordering on death occurred. One vessel goes in, one comes out. The brahmin lady - thinking "The condition of my son does not please me," stood leaning against the door of her own dwelling chamber.

The four great kings, looking to see "Where does the General of the Teaching dwell?" thinking "He is lying on his final Nibbāna bed in the birth-chamber in Nālaka village; let us go for a last sight of him," having come and paid homage, stood there. Who are you? The great kings, venerable sir. Why have you come? We shall be attendants of the sick. "Let it be; there is an attendant of the sick; go, you" - he dismissed them. At the end of their departure, in the same manner Sakka, the lord of the gods. When he had gone, the Great Brahmā too came. Them too the elder dismissed in the same way.

The brahmin woman, having seen the coming and going of the deities, thinking "Who indeed are these who, having paid homage to my son, are departing?" having gone to the door of the elder's chamber, asked "Dear Cunda, what is the news?" He, having related that news, said "The great female lay follower, venerable sir, has come." The elder asked "Why has she come at an improper time?" She, having said "For the purpose of seeing you, dear son," asked "Dear son, who came first?" The four great kings, lay follower. Dear son, are you greater than the four great kings? These are like monastery attendants, lay follower; from the time of our Teacher's conception they took up protection with swords in hand. Dear son, after their departure, who came? Sakka, the lord of the gods. Dear son, are you greater even than the king of the gods? He is like a novice who carries the requisites, lay follower; at the time of our Teacher's descent from the Tāvatiṃsa heaven, he descended having taken the bowl and robes. Dear son, after his departure, who came, as if shining? Lay follower, he is called the Great Brahmā, your lord and teacher. Dear son, are you greater even than the Great Brahmā of my lord? Yes, lay follower; these indeed, it is said, on the day of our Teacher's birth, four Great Brahmās received the Great Man with a golden net.

Then the brahmin woman - As she was thinking "This is the power of my son alone; what indeed will be the power of my son's Teacher, the Blessed One?" suddenly the fivefold rapture arose and pervaded her whole body. The elder - Having thought "Joy and pleasure have arisen in my mother; now is the time for teaching the Teaching," said "What are you thinking, great female lay follower?" She said "This is the virtue of my son alone; but what kind of virtue will his Teacher have - this, dear, is what I am thinking." Great female lay follower, at the moment of my Teacher's birth, at the Great Renunciation, at the highest enlightenment, and at the turning of the wheel of the Teaching, the ten-thousandfold world system trembled. In morality, concentration, wisdom, liberation, and knowledge and vision of liberation there is none equal - "Thus indeed is the Blessed One" - thus having expanded in detail, he gave a teaching of the Teaching connected with the virtues of the Buddha.

The brahmin woman, at the conclusion of the teaching of the Teaching by her dear son, having become established in the fruition of stream-entry, said to her son - "Dear Upatissa, why did you do thus? You did not give me such a thing as the Deathless for so long a time." The elder - Having thought "Now the debt for nurturing has been given to my mother, the brahmin woman Rūpasārī; this much will suffice" - Having dismissed the brahmin woman saying "Go, great female lay follower" - Said "Cunda, what is the time?" It is almost the break of dawn, venerable sir. Assemble the community of monks. The community of monks has assembled, venerable sir. "Lift me up and seat me, Cunda" - he lifted him up and seated him.

The elder addressed the monks - "Friends, for forty-four years you have been wandering together with me; whatever bodily or verbal conduct of mine was not pleasing to you, forgive that, friends." "For so long, venerable sir, for us who have been wandering without leaving you, like a shadow, there is nothing displeasing whatsoever; but you, forgive us." Then the elder, having gathered up the outer robe, having covered his face, lying down on his right side, like the Teacher, having entered the nine gradual attainments in forward and reverse order, again beginning with the first meditative absorption, he attained up to the fourth meditative absorption. Having emerged from that, immediately, resounding throughout the great earth, he attained final Nibbāna through the Nibbāna element without residue of clinging.

The female lay follower - "Why indeed is my son not saying anything?" - having risen, stroking the backs of his feet, having known the state of having attained final Nibbāna, making a great sound, having fallen at his feet - "Dear son, before this we did not know your virtues; but now, beginning with you, we did not get to seat many hundreds, many thousands, many hundreds of thousands of monks in this dwelling and feed them, we did not get to clothe them with robes, we did not get to have a hundred monasteries, a thousand monasteries built" - she lamented until the break of dawn. Just as dawn had risen, having summoned the goldsmiths, having had the gold chamber opened, having weighed the gold pots on a great scale - "Make five hundred pinnacle buildings and five hundred festooned posts" - she had them give.

Sakka too, the king of gods, having addressed the young god Vissakamma - "Dear son, the General of the Dhamma has attained final Nibbāna; construct five hundred pinnacle buildings and five hundred festooned posts" - he said. Thus those made by the female lay follower and those created by Vissakamma were altogether two thousand in all. Then, having had a great pavilion made of hardwood built in the middle of the city, having placed the great pinnacle building in the middle of the pavilion, having placed the rest in a surrounding arrangement, they began the celebration. Among the gods were human beings, among the human beings were gods.

A certain female attendant of the elder named Revatī - "I shall make an offering to the elder" - she had three pots of golden flowers made. "I shall make an offering to the elder" - Sakka, the king of gods, surrounded by two and a half crores of performers, descended. "Sakka is descending" - the great multitude retreated facing backwards. There that female lay follower too, retreating, because of the heavy burden, being unable to move aside, fell among the people. The people, not seeing her, trampled her and went on. She, having died right there, was reborn in a golden mansion in the Tāvatiṃsa realm. At the very moment of her rebirth, her individual existence was three leagues in extent, like a mass of jewels, adorned with ornaments measuring sixty cartloads, surrounded by a thousand nymphs. Then they placed a divine full-length mirror in front of her. She, having seen her own splendid achievement - "This is a lofty achievement; what action indeed was done by me?" - reflecting thus, she saw - "By me, at the place where the Elder Sāriputta attained final Nibbāna, an offering was made with three pots of golden flowers; the great multitude trampled me and went on; I, having died there, have been reborn here; now I shall tell human beings about the result of merit obtained in dependence on the elder" - she descended together with her very mansion.

The great multitude, having seen from afar - "Have two suns indeed risen?" Looking - "As the mansion approaches, the shape of a pinnacle building is discerned; this is not the sun; this is a mansion" - one said. That mansion too, having come at that very moment, stood in the sky at the top of the elder's wood funeral pyre. The goddess, having left the mansion just in the sky, descended to the earth. The great multitude - "Who are you, noble lady?" He asked. "You do not know me; I am named Revatī; having made an offering to the elder with three pots of golden flowers, trampled by people, having died, I was reborn in the Tāvatiṃsa realm; see my splendid achievement; you too now give gifts, make merit" - having spoken the praise of wholesome action, having circumambulated the elder's funeral pyre, having paid homage, she went to her own divine abode.

The great multitude too, having celebrated a festival for seven days, made a funeral pyre with all odours; the funeral pyre was ninety-nine cubits high. Having placed the Elder's body on the funeral pyre, they set fire to it with bundles of usīra grass. At the cremation ground, hearing of the Teaching took place the whole night. The Elder Anuruddha extinguished the Elder's funeral pyre with all kinds of scented water. The Elder Cunda, having put the relics into the water strainer - "It is not possible for me to remain here now; I shall report the state of having attained final Nibbāna of my elder brother, the Elder Sāriputta, the Generalissimo of the Teaching, to the Perfectly Self-awakened One" - having taken the relic-strainer and the Elder's bowl and robes, he went to Sāvatthī. And without staying even two nights at any one place, staying only one night everywhere, he reached Sāvatthī. To show that meaning, it was said beginning with "Then the novice Cunda" and so on.

Therein, "to where the Venerable Ānanda was" means to where his own preceptor, the treasurer of the Teaching, the Venerable Ānanda was, he approached. But why did he not go straight to the Teacher's presence, but went to the Elder's presence? Out of respect for both the Teacher and the Elder. It is said that having bathed in the pond at the great monastery of Jetavana and having come out, this occurred to him who was well-dressed and well-robed - "Buddhas are venerable like a great stone canopy, and difficult to approach like hooded serpents, lions, tigers, elephants in rut, and excellent bull elephants and so on; it is not possible for me to go straight to the Teacher's presence and speak. To whose presence should I go?" Then he thought - "My preceptor, the treasurer of the Teaching, is the highest companion of the Elder who is my eldest brother. Having gone to his presence, taking him along, I shall speak together with the Teacher" - out of respect for both the Teacher and the Elder, he approached.

"This is his bowl and robes" - he informed each item separately thus: "This is his bowl for use, this is the relic-strainer." But in the Pāḷi, only this much was said: "This is his bowl and robes." "Subject for discussion" means the basis for a talk. For the basis is called "a present." As he said -

"To see the Blessed One" means for the purpose of seeing the Blessed One. But had the Blessed One not been seen before by him? No, it is not that he had not been seen before. For this venerable one goes to attendance nine times by day and nine times by night, thus eighteen times in one day. But even though wishing to go a hundred times or a thousand times in a day, he does not go without reason; he goes only having taken up one question to raise. He, wishing to go on that day with that subject for discussion, said thus. "This is his bowl and robes" - the Elder too - Having shown each separately, he informed thus: "This is his bowl and robes, and this is the relic-strainer."

The Teacher, having stretched out his hand, having taken the relic-strainer, having placed it on the palm of his hand, addressed the monks - "Monks, that monk who on the previous day, having performed many hundreds of wonders, requested permission for final Nibbāna - now only these relics resembling the colour of a conch shell are discerned of him. This monk, monks, fulfilled the perfections for an incalculable period exceeding a hundred thousand cosmic cycles. This monk is the one who continues to turn the wheel of the Teaching set in motion by me. This monk is the one who obtained the second seat. This monk is the one who fulfilled the assembly of disciples. Except for me, this monk is incomparable in wisdom in the ten thousand world-systems. This monk is of great wisdom. This monk is of broad wisdom, of joyful wisdom, of swift wisdom, of sharp wisdom, of penetrative wisdom. This monk is of few wishes. This monk is content, secluded, not in company, putting forth strenuous energy, an accuser, a censurer of evil. This monk went forth having abandoned the great achievements obtained in five hundred births. This monk is one whose patience is like the earth in my Dispensation. This monk is like a bull with horns cut off. This monk is of humble mind like the son of an outcast. See, monks, the relics of one of great wisdom; see, monks, the relics of one of broad wisdom, of joyful wisdom, of swift wisdom, of sharp wisdom, of penetrative wisdom, of few wishes, content, secluded, not in company, putting forth strenuous energy, an accuser; see, monks, the relics of the censurer of evil."

Thus the Blessed One spoke the praise of the elder with five hundred verses. The more the Blessed One spoke the praise of the elder, the more the Elder Ānanda was unable to bear it, and he trembled like a cock that has fallen into the jaws of a cat. Therefore he said "But my body has become as if weak and stiff, venerable sir" - all should be expanded. Therein, the meaning of "weak and stiff" and so on has already been stated. But here, "teachings" means the teachings of recitation and interrogation are intended. For his mind does not proceed either to learn the teachings of recitation and interrogation not yet learnt, or to rehearse those already learnt. Then the Teacher, having opened his eyes, resplendent with the five kinds of beauty, looking at the elder, consoling him thinking "I shall console him," said beginning with "What then, Ānanda, did Sāriputta..."

Therein, "aggregate of morality" means mundane and supramundane morality. In the case of concentration and wisdom too, the same method applies. Liberation, however, is supramundane only. Knowledge and vision of liberation is reviewing knowledge; that is mundane only. "An exhorter" means one who gives exhortation. "One who went down into matters" means one whose habit is to go down in various ways into matters that have been gone down into. "An instructor" means one who causes to understand the meaning and the reason at the time of a talk on the Teaching. "One who showed" means one who shows those various teachings by way of aggregates, elements, and sense bases. "An instigator" means one who causes to take up, thus: "Take this and this." "An inciter" means one who encourages. "A gladdener" means one who causes to rejoice and to be illuminated by the virtues attained.

"Untiring in teaching the Teaching" means having begun the teaching of the Teaching, free from the manner of drawing back thus "my head aches, or my heart, or my belly, or my back," untiring, confident, he springs forward with the force of a lion whether to one person or to two. The meaning of the term "a helper of his fellows in the holy life" has been explained in detail in the Khandhaka section itself. "Nourishment of the Teaching, wealth of the Teaching" - by both, only the enjoyment of the Teaching is spoken of. "Assistance of the Teaching" means assistance through the Teaching.

The Teacher, thinking "this monk is exceedingly wearied," again consoling him, said beginning with "has this not, Ānanda, by me." Therein, "from those who are dear and beloved" means from mother, father, brothers, sisters, and so on; through birth there is separation, through death there is parting, through existence there is becoming otherwise. "How could it be obtained here, Ānanda" - "that" means therefore. Since there is separation from all that is dear and beloved, therefore even having fulfilled the ten perfections, even having attained the highest enlightenment, even having set in motion the wheel of the Teaching, even having displayed the Twin Miracle, even having made the descent from the heavenly world, that what is born, come to be, conditioned, subject to disintegration - that indeed even the Tathāgata's body should not disintegrate - this is impossible; even by crying, even by wailing, it is not possible to obtain that reason. "Should disintegrate" means should break.

"Just so" - here the community of monks is like the great rose-apple tree a hundred yojanas in height; the General of the Teaching is like the great branch of fifty yojanas extending towards the southern direction. Just as when that great branch is broken, there is the absence of another branch capable of gradually growing from that point and filling that place with flowers, fruits, and so on; so too, when the Elder has attained final Nibbāna, there is the absence of another monk like Sāriputta who has reached the summit of the sixteen kinds of wisdom and is capable of sitting in the seat on the right. When that is broken off, it should be understood that the community of monks, like that tree, has become merely a trunk. "Therefore" - since all that is conditioned is subject to disintegration, it is not possible to obtain that it should not disintegrate, therefore.

4-5.

Commentary on the Ukkacelā Discourse and Others

380-381. In the fourth, "not long after Sāriputta and Moggallāna had attained final Nibbāna" means when the two chief disciples had not long attained final Nibbāna. For of those two, the General of the Dhamma attained final Nibbāna on the full-moon day of the month of Kattika, and Mahāmoggallāna after a fortnight had passed from that, on the new-moon Observance day. The Teacher, when the two chief disciples had attained final Nibbāna, surrounded by the great Community of monks, journeying in the great circle, gradually having reached the city of Ukkacelā, having walked for almsfood there, dwelt on the bank of the Ganges on a sandy stretch the colour of a silver plate. Therefore it was said "not long after Sāriputta and Moggallāna had attained final Nibbāna." "The larger branches might break off" - here too the Community of monks is like the great rose-apple tree a hundred yojanas in height; the two chief disciples are like the two great branches of fifty yojanas extending to the south and to the north of it. The remainder should be construed by the former method. In the fifth, "view" means the view that one is the owner of one's actions.

6.

Commentary on the Uttiya Discourse

382. In the sixth, "to the far shore of Death's realm" means what has become the beyond of the round of rebirths of the three planes, that is, Nibbāna.

8.

Commentary on the Brahmā Discourse

384. In the eighth, "a monk in the body or": at that time there were no monks at all; even this being so, whoever develops the establishments of mindfulness, he is indeed a monk through the breaking of mental defilements - showing this, he said thus. "One-way" means one path. "The one who sees the end of birth's destruction" means the destruction of birth and the end - that is Nibbāna; he sees that - this is the meaning. "Understands the path" means he understands the path that is termed one-way, that has become one path. The one-way path is called the preliminary-part establishment-of-mindfulness path; he understands that - this is the meaning.

9.

Commentary on the Sedaka Discourse

385. In the ninth, "among the Sumbhas" means in the province so named. "Medakathālikā" is a name obtained by virtue of the feminine gender. "Protect me, and I will protect you" - here this is his view: The teacher, not rightly taking hold of the raised-up bamboo pole, not going in the direction where the pupil has sprung to, and not looking up at the top of the bamboo pole at all times, does not protect the pupil; thus unprotected, the pupil, having fallen, is crushed to bits. But rightly taking hold of the bamboo pole, going in the direction where he has sprung to, and looking up at the top of the bamboo pole at all times, he protects him. The pupil too, having leapt here and there, playing like a deer, does not protect the teacher. For in that case, the sharp tip of the bamboo pole, placed on the teacher's throat or forehead, having broken through the place where it stood, would go through. But through accomplishment in good conduct, not bending where the bamboo pole bends, as if pulling it back, having made the body to one side, having caused the wind to give support, having well established mindfulness, sitting quite motionless, he protects the teacher.

"You, teacher, protect yourself, and I will protect myself" - here this is the intention: The teacher, rightly taking hold of the bamboo pole, going in the direction where the pupil has sprung to, and looking up at the top of the bamboo pole at all times, protects only himself, not the pupil. The pupil too, having made even the body to one side, having caused the wind to give support, having well established mindfulness, sitting quite motionless, protects only himself, not the teacher.

"That is the right method there" means what Medakathālikā said. "That is the right method there, that is the means, that is the reason" - this is the meaning. "The establishment of mindfulness should be practised" means the fourfold establishment of mindfulness should be practised. "By practice" means by the practice of the meditation subject. "Thus, monks, protecting oneself, one protects others" means whatever monk, having abandoned delight in activity and so on, practising and developing the root meditation subject in his night quarters and day quarters, attains arahantship; then another, having seen him - "This monk is indeed good, one who has rightly practised" - having gladdened his mind towards him, becomes one destined for heaven. This one, protecting oneself, protects others.

"By patience" means by the patience of endurance. "By non-violence" means by compassion with its preliminary portion. "By a mind of friendliness" means by friendliness with its preliminary portion. "By sympathy" means by sympathetic growth; the meaning is by altruistic joy with its preliminary portion. "Protecting others, one protects oneself" - here, whatever monk, having gone to his night quarters and day quarters, having produced the third and fourth meditative absorptions in the three divine abidings, having made the meditative absorption the foundation, contemplating activities, having developed insight, attains arahantship. This one should be understood as one who, protecting others, protects oneself.

10.

Commentary on the Fairest in the Land Discourse

386. In the tenth, "the most beautiful girl in the country" means beautiful in the country, the highest, free from the six bodily defects, endowed with the five marks of beauty. For because she is not too tall, not too short, not too thin, not too stout, not too dark, not too fair, surpassing human beauty, not attaining divine beauty, therefore she is free from the six bodily defects. But because of being endowed with these marks of beauty - beauty of complexion, beauty of flesh, beauty of sinews, beauty of teeth, and charm of youth - she is called endowed with the five marks of beauty. For she has no need of externally applied radiance; by the radiance of her own body alone she illuminates a space of twelve cubits. She is either dark like the piyaṅgu plant or dark like gold - this is her beauty of complexion. But her four hands and feet and the lower lip are like something treated with lac-colouring, similar to red coral or a red woollen blanket - this is her beauty of flesh. But the twenty nail-leaves, where not released from the flesh, are as if filled with lac-colouring; where released, they are similar to streams of milk - this is her beauty of sinews. The thirty-two teeth, well set, appear like a well-washed row of diamonds - this is her beauty of teeth. But even being one hundred and twenty years old, she appears as if sixteen years of age, without grey hair - this is her charm of youth.

"Supremely skilled" - here, pasavana is pasāva, the meaning is occurrence. Pasāva itself is pāsāva. The supreme pāsāva is paramapāsāva; she who has that is paramapāsāvinī (supremely skilled). The highest occurrence, the excellent performance in dancing and singing - she dances only the highest dance, or sings the highest song - this is what is meant. The remainder is of manifest meaning everywhere. But in these two discourses, only preliminary insight has been spoken of.

The Nālandā Chapter is the second.

3.

The Chapter on Morality and Duration

1-2.

Commentary on the Morality Discourse and Others

387-388. In the first discourse of the third chapter, "moral practices" means the fourfold purification morality. In the second, "penetration" means the path of questioning, the search for a question.

3-5.

Commentary on the Decline Discourse and Others

389-391. In the third, "there is decline" means there is decline by way of persons. For whoever does not develop the four establishments of mindfulness even while Buddhas are still present, for him the Good Teaching is said to have disappeared, as in the case of Devadatta and others. Thus in this discourse, the disappearance of the Teaching for that person only has been spoken of. In the fourth and fifth, everything is clear in itself.

6.

Commentary on the Padesa Sutta

392. In the sixth, "because of having developed a portion" means because of having developed partially. For by one who produces the four paths and three fruitions, the establishments of mindfulness are called developed in a portion.

7.

Commentary on the Samatta Sutta

393. In the seventh, "because of complete development" means because of having been completely developed. For by one who produces the fruition of arahantship, the establishments of mindfulness are called completely developed.

8-10.

Commentary on the Loka Sutta and Others

394-396. In the eighth, "great direct knowledge" is said by way of the six direct knowledges. "I directly know a thousandfold world" is said by way of his constant abiding only. The Elder, it is said, right early, having risen, having washed his face, seated in his lodging, recollects a thousand cosmic cycles in the past, a thousand cosmic cycles in the future, and even in the present, a thousand world-circles follow the course of his single adverting. Thus he directly knows a thousandfold world with the divine eye; this is his constant abiding. The remainder is of manifest meaning everywhere.

The Established in Morality Chapter is the third.

4.

Commentary on the Ananussuta Chapter

401-406. In the fifth discourse of the Fourth Chapter, "feelings as known" means whatever feelings, having contemplated which he attained arahantship, those of his arise as known, continue as known, pass away as known. And whatever feelings that have occurred regarding the comprehended sense-bases and objects, those too arise as known, continue as known, pass away as known. In the case of applied thought and so on too, the same method applies. The remainder is clear everywhere.

The Not Heard Before Chapter is the fourth.

5.

The Chapter on the Deathless

2.

Commentary on the Samudaya Sutta

408. In the second discourse of the Fifth Chapter, "from the origin of nutriment is the origin of the body" means through the origin of nutriment is the origin of the body. The same method applies in the remaining cases. As for "from the origin of attention" - here, however, from the origin of wise attention is the arising of the factors of enlightenment, and from the origin of unwise attention is the arising of the mental hindrance states. Thus in this discourse, the establishments of mindfulness with sense-object have been spoken of.

4.

Commentary on the Discourse on Mindfulness

410. The fourth was spoken having made it pure, according to the disposition of those who awaken when origin is spoken of.

6.

Commentary on the Pātimokkha Restraint Sutta

412. In the sixth, "restrained by the restraint of the Pātimokkha" - showing the chief morality among the four kinds of morality, he said thus. But the Elder Tipiṭaka Cūḷanāga said - "There is indeed no place where the Pātimokkha restraint alone is morality and the other three are called morality." Having said this, approving it, he said - "Sense restraint is merely the guarding of the six doors; purification of livelihood is merely the arising of requisites righteously and impartially; that which is dependent on requisites is merely the consuming after reviewing requisites that have been obtained, thinking 'this is the purpose.' Without qualification, the Pātimokkha restraint alone is morality. For one whose that is broken, it should not be said that this person, like a man whose head is cut off, will protect his hands, feet, and the rest. But for one whose that is healthy, this person, like a man whose head is not cut off, is able to protect his life and the rest by restoring them again to their natural state." Therefore, the Pātimokkha restraint alone is morality; "restrained by that Pātimokkha restraint" means restrained by the restraint of the Pātimokkha; the meaning is endowed with, possessed of.

"Accomplished in good conduct and lawful resort" means accomplished in good conduct and in lawful resort. "In the slightest" means in the most trifling. "In faults" means in unwholesome mental states. "Realising the danger" means one who sees danger. "Having accepted" means having rightly taken up. "Train in the training rules" means in the training rules, having taken upon oneself each and every training rule, one trains; but whatever is to be trained in among the training rules, in the divisions of training, whether bodily or verbal, having rightly taken up each and every one of all that, one trains - this is the meaning here in brief. The detail, however, has been stated in the Visuddhimagga. Thus in this discourse, only the morality of the Pātimokkha restraint has been spoken of.

7.

Commentary on the Misconduct Sutta

413. In the seventh, bodily good conduct and good verbal conduct are the morality of restraint according to the Pātimokkha, and good mental conduct is the other three kinds of morality - thus the fourfold purification morality has been spoken of. By this method, among the five, seven, nine, and ten wholesome courses of action, the last three too should be understood as being morality. The remainder is clear in itself. In the sixth and seventh, the meaning should be understood by the very method already stated above.

The Deathless Chapter is the fifth.

The Commentary on the Connected Discourses on the Establishments of Mindfulness is completed.

4.

Connected Discourses on the Faculties

1.

The Chapter on the Simple Version

1.

Commentary on the Suddhika Sutta

471. In the first discourse of the Indriyasaṃyutta, these three - the faith faculty, the mindfulness faculty, and the wisdom faculty - are obtained in the four-stage wholesome, resultant, and functional states. The energy faculty and the concentration faculty are obtained everywhere - in the four-stage wholesome, unwholesome, resultant, and functional states. Thus it should be understood that this discourse was spoken by way of the classification of phenomena that includes all four stages.

7.

Commentary on the Second Discourse on Ascetics and Brahmins

477. In the seventh, "do not understand the faith faculty" means they do not understand by way of the truth of suffering. "Do not understand the origin of the faith faculty" means they do not understand by way of the truth of origin. Similarly, cessation by way of the truth of cessation, and the practice by way of the truth of the path. The same method applies in the remaining ones too.

In the bright side, however, by means of decision, through the arising of adverting, there is the origin of the faith faculty; by means of exertion, through the arising of adverting, there is the origin of the energy faculty; by means of establishing, through the arising of adverting, there is the origin of the mindfulness faculty; by means of non-distraction, through the arising of adverting, there is the origin of the concentration faculty; by means of seeing, through the arising of adverting, there is the origin of the wisdom faculty. Likewise, by means of desire, through the arising of adverting, there is the origin of the faith faculty; by means of desire, through the arising of adverting, there is the origin of the energy, mindfulness, concentration, and wisdom faculties. By means of attention, through the arising of adverting, there is the origin of the faith faculty. By means of attention, through the arising of adverting, there is the origin of the energy, mindfulness, concentration, and wisdom faculties - thus too the meaning should be understood. In these six discourses in succession, only the four truths are spoken of.

8.

Commentary on the To Be Seen Discourse

478. In the eighth, "And where, monks, should the faith faculty be seen? In the four factors of stream-entry" and so on was said for the purpose of showing the foremost status of these faculties in their own domains. For just as when five companions - four merchant's sons and a king, the king being the fifth - having descended into the street thinking "We shall celebrate the festival," at the time of going to the house of one merchant's son, the other four sit in silence, and only the owner of the house - manages in the house, saying "Give these ones solid and soft food, give them perfumes, garlands, ornaments, and so on." At the time of going to the house of the second, the third, and the fourth, the other four sit in silence, and only the owner of the house - manages in the house, saying "Give these ones solid and soft food, give them perfumes, garlands, ornaments, and so on." Then, last of all, at the time of going to the king's house, although the king is the lord everywhere, yet at this time, in his own house alone - manages in the house, saying "Give these ones solid and soft food, give them perfumes, garlands, ornaments, and so on." Just so, among the faculties with faith as the fifth, when those companions, as it were, enter the process together - that is, when they arise with a single object - just as in the house of the first the other four sit in silence and only the owner of the house manages, so, having reached the factors of stream-entry, the faith faculty alone, having the characteristic of decision, is the foremost, the forerunner, and the remaining ones follow along with it. Just as in the house of the second the other four sit in silence and only the owner of the house manages, so, having reached the right strivings, the energy faculty alone, having the characteristic of exertion, is the foremost, the forerunner, and the remaining ones follow along with it. Just as in the house of the third the other four sit in silence and only the owner of the house manages, so, having reached the establishments of mindfulness, the mindfulness faculty alone, having the characteristic of establishing, is the foremost, the forerunner, and the remaining ones follow along with it. Just as in the house of the fourth the other four sit in silence and only the owner of the house manages, so, having reached meditative absorption and deliverance, the concentration faculty alone, having the characteristic of non-distraction, is the foremost, the forerunner, and the remaining ones follow along with it. But last of all, at the time of going to the king's house, just as the other four sit in silence and only the king manages in the house, just so, having reached the noble truths, the wisdom faculty alone, having the characteristic of understanding, is the foremost, the forerunner, and the remaining ones follow along with it.

9-10.

Commentary on the First Analysis Discourse and Others

479-480. In the ninth, "with mindfulness and discretion" - here, the state of being prudent is discretion; this is a name for wisdom. But why is wisdom stated in the context of mindfulness? For the purpose of showing the powerful nature of mindfulness. For powerful mindfulness is what is intended here. And that is powerful only when associated with wisdom, not when dissociated - thus showing mindfulness associated with wisdom, he said thus. "What was done long ago" means giving, or morality, or Observance practice done a long time ago. "What was said long ago" means what was said a long time ago, thus: "In such and such a place, such and such was said." "Having made release the object" means having made Nibbāna the object. "That discerns rise and fall" means that which goes to both rise and passing away; the meaning is that which comprehends rise and fall. In this discourse, the faith, mindfulness, and wisdom faculties are spoken of as preliminary, the energy faculty as mixed, and the concentration faculty as exclusively produced supramundane. In the tenth too, this same is the determination of mental states.

The Plain Chapter is the first.

2.

The Chapter on the Weaker

1.

Commentary on the Paṭilābha Sutta

481. In the first discourse of the Second Chapter, "concerning the right strivings" means dependent on the right strivings; the meaning is "developing the right strivings." In the case of the mindfulness faculty too, the same method applies.

2.

Commentary on the First Saṃkhitta Sutta

482. In the second, "there" should be understood as a descending sequence by way of insight, path, and fruition. For the five faculties that are complete and fulfilled are called the insight faculties of the path of arahantship. "With those softer than that" means softer than those insight faculties of the path of arahantship are called the insight faculties of the path of non-returning; softer than that are those of the path of once-returning; softer than that are called the insight faculties of the path of stream-entry; softer than that are those of the path of the follower of the Teaching; softer than that are called the insight faculties of the path of the faith-follower.

Likewise, the five faculties that are complete and fulfilled are called the faculties of the path of arahantship; softer than that are called the faculties of the path of non-returning; softer than that are called the faculties of the path of once-returning; softer than that are called the faculties of the path of stream-entry; softer than that are the faculties of the path of the follower of the Teaching; softer than that are called the faculties of the path of the faith-follower.

The five faculties that are complete and fulfilled are called the faculties of the fruition of arahantship; softer than that are the faculties of the fruition of non-returning; softer than that are the faculties of the fruition of once-returning; softer than that are called the faculties of the fruition of stream-entry. But the follower of the Teaching and the faith-follower are both persons standing on the path of stream-entry; their diversity as persons standing on the path has arisen both by approach and by path. For the faith-follower person, having others recite and questioning, gradually attains the path; the follower of the Teaching, by one or two hearings. Thus, for now, their diversity should be understood by approach.

But for the follower of the Teaching, the path is sharp, it bears courageous knowledge, and cuts the mental defilements without exertion, without effort, like a sharp edge of a sword through a plantain trunk. For the faith-follower, the path is not sharp like his, it does not bear courageous knowledge; it cuts the mental defilements through exertion, with effort, like a blunt edge of a sword through a plantain trunk. But in the elimination of mental defilements, there is no diversity between them. And the remaining mental defilements are exhausted.

3.

Commentary on the Second Saṃkhitta Sutta

483. In the third, "there" should be understood as a descending sequence by way of fruition. For the five faculties that are complete and fulfilled are called the faculties of the fruition of arahantship; a person endowed with the fruition of arahantship is called a Worthy One. Softer than the fruition of arahantship are called the faculties of the fruition of non-returning; softer than that are the faculties of the fruition of once-returning; softer than that are the faculties of the fruition of stream-entry; a person endowed with the fruition of stream-entry is called a stream-enterer. "Through the difference in faculties there is a difference in fruits" means through the diversity of faculties there is a diversity of fruits, through the diversity of fruits there is a diversity of individuals.

4.

Commentary on the Third Saṃkhitta Sutta

484. In the fourth, "one who fulfils the complete attains the complete" means one who develops the complete path of arahantship attains the fruition of arahantship. "One who fulfils a portion attains a portion" means one who develops the remaining three partial paths attains only the mere triad of fruitions as a portion. Thus in all four of these discourses, the faculties have been spoken of only as mixed.

5-7.

Commentary on the First Vitthāra Sutta and Others

485-487. In the fifth, "with those softer than that" should be understood as a descending sequence by way of insight. For the five faculties that are fulfilled are the insight faculties of the path of arahantship; softer than that are the insight faculties of an attainer of final nibbāna in the interval; softer than that are those of an attainer of final nibbāna after the interval; softer than that are those of an attainer of final nibbāna without exertion; softer than that are those of an attainer of final nibbāna through exertion; softer than that are called the insight faculties of an upstream-goer heading toward the Akaniṭṭha realm.

But in this instance, standing upon the path of arahantship alone, five descending sequences should be extracted. For softer than the insight faculties of the path of arahantship are the insight faculties of the first attainer of final nibbāna in the interval; softer than that are those of the second attainer of final nibbāna in the interval; softer than that are those of the third attainer of final nibbāna in the interval; softer than that are those of the attainer of final nibbāna after the interval; softer than that are the insight faculties of the upstream-goer heading toward the Akaniṭṭha realm. For the attainer of final nibbāna without exertion and the attainer of final nibbāna through exertion too, there are these same five persons.

Now three descending sequences. For softer than the faculties of the path of once-returning are the faculties of the path of stream-entry; softer than the faculties of the path of stream-entry itself are the faculties of the path of the follower of the Teaching. Softer than those too are the faculties of the path of the faith-follower. The sixth and seventh are in the manner already stated. But in all three of these discourses, only the preliminary-stage insight faculties have been spoken of.

8.

Commentary on the Paṭipanna Sutta

488. In the eighth, "with those softer than that" should be understood as a descending sequence by way of path and fruition. That has been stated already in the Pāḷi. "An outsider" means one who is outside these eight persons. "Standing in the faction of worldlings" means standing in the portion of worldlings. In this discourse, only supramundane faculties have been spoken of.

9-10.

Commentary on the Sampanna Sutta and Others

489-490. In the ninth, "accomplished in faculties" means one whose faculties are complete. The tenth is clear in itself. In this pair of discourses, mixed faculties are spoken of.

The More Malleable Chapter is the second.

3.

The Chapter on the Six Faculties

2.

Commentary on the Jīvitindriya Sutta

492. In the second discourse of the third chapter, regarding "femininity faculty" and so on: it does the function of lordship (indaṭṭhaṃ) in the state of femininity, thus it is the femininity faculty. It does the function of lordship in the state of masculinity, thus it is the masculinity faculty. It does the function of lordship in life, thus it is the life faculty. This discourse, it is said, arose from a specific occasion. For in the midst of the Community a discussion arose: "How many faculties pertaining to the round of existence are there?" Then the Blessed One, showing the faculties pertaining to the round of existence, said beginning with "There are, monks, these three."

3.

Commentary on the Aññindriya Sutta

493. In the third, "the faculty of 'I shall know the unknown'" means the faculty arisen at the moment of the path of stream-entry in one who is practising with the intention "I shall know the phenomenon not previously known in the round of rebirths without discernible beginning." "The faculty of final knowledge" means the faculty arisen in six states beginning with the fruition of stream-entry, by way of fully knowing those very same known phenomena. "The faculty of one who has final knowledge" means the faculty arisen in the phenomena of the fruition of arahantship, in those who have final knowledge. This is a designation for the knowledge that has arisen here and there in this and that way. This discourse too is one with a specific occasion of arising. For in the midst of the Community a discussion arose: "How many supramundane faculties are there?" Then the Blessed One, showing them, said beginning with "There are, monks, these three faculties."

4.

Commentary on the Ekabījī Sutta

494. In the fourth, "with those softer than that" should be understood as a descending sequence from insight. For the five faculties that are complete are called the insight faculties of the path of arahantship; softer than that are the insight faculties of an attainer of final nibbāna in the interval; softer than that are those of an attainer of final nibbāna after the interval; softer than that are those of an attainer of final nibbāna without exertion; softer than that are those of an attainer of final nibbāna through exertion; softer than that are called the insight faculties of an upstream-goer heading toward the Akaniṭṭha realm. Here too, by the former method itself, standing upon the path of arahantship, five descending sequences should be extracted.

But just as in the former method, standing upon the path of once-returning, three descending sequences were extracted, so here five should be extracted. For softer than the insight faculties of the path of once-returning are the insight faculties of the path of stream-entry, and softer than those insight faculties of the path of stream-entry are the insight faculties of the path of one who has sown the seed of rebirth one last time and so on.

And here, among those beginning with "one who has sown the seed of rebirth one last time," whoever, having become a stream-enterer, having produced just one individual existence, attains arahantship - this one is called one who has sown the seed of rebirth one last time. As it was said: "And what person is one who has sown the seed of rebirth one last time? Here a certain person, with the utter elimination of the three mental fetters, becomes a stream-enterer, no longer subject to fall into lower realms, fixed in destiny, heading for the highest enlightenment. He, having transmigrated and wandered through just one human existence, makes an end of suffering. This is called a person who is one who has sown the seed of rebirth one last time."

But whoever, having wandered through two or three existences, makes an end of suffering - this one is called a family-to-family goer. As it was said: "And what person is a family-to-family goer? Here a certain person, with the utter elimination of the three mental fetters, becomes a stream-enterer, no longer subject to fall into lower realms, fixed in destiny, heading for the highest enlightenment. He, having transmigrated and wandered through two or three families, makes an end of suffering. This is called a person who is a family-to-family goer." Therein, "families" should be understood as existences. "Two or three" is merely a manner of teaching; but one who wanders up to the sixth existence is still a family-to-family goer.

One whose rebirth is seven times at the utmost, who does not take up an eighth existence - this one is called one with seven rebirths at the utmost. As it was said: "And what person is one with seven rebirths at the utmost? Here a certain person, with the utter elimination of the three mental fetters, becomes a stream-enterer, no longer subject to fall into lower realms, fixed in destiny, heading for the highest enlightenment. He, having transmigrated and wandered among gods and humans seven times, makes an end of suffering. This is called a person who is one with seven rebirths at the utmost."

And these are their names by way of the names taken by the Blessed One. "One who has gone to this much of a state is called one who has sown the seed of rebirth one last time, to this much a family-to-family goer, to this much one with seven rebirths at the utmost" - thus the name was taken for them by the Blessed One. But by way of fixed determination, "this one is one who has sown the seed of rebirth one last time, this one is a family-to-family goer, this one is one with seven rebirths at the utmost" - there is no such thing.

But what defines this distinction among them? Some elders, however, say "A prior cause defines," some say "The first path," some say "The upper three paths," some say "The insight of the three paths." Therein, in the theory "A prior cause defines," it amounts to saying that the decisive support was made only for the first path, and the upper three paths arose without decisive support. In the theory "The first path defines," the uselessness of the upper three paths results. In the theory "The upper three paths define," it results that the upper three paths arose even without having arisen in the first path. But the theory "The insight of the three paths defines" is fitting. For if the insight of the upper three paths is powerful, one is called one who has sown the seed of rebirth one last time; with that which is weaker than that, a family-to-family goer; with that which is weaker than that, one with seven rebirths at the utmost.

For a certain stream-enterer has a disposition towards the round of rebirths, delights in the round of rebirths, and wanders again and again in the very round of rebirths and is seen there. The millionaire Anāthapiṇḍika, the female lay follower Visākhā, the young gods who are lesser and greater warriors, the young god Anekavaṇṇa, Sakka the king of gods, the young god Nāgadatta - for these so many persons, having a disposition towards the round of rebirths, delighting in the round of rebirths, having passed through the six heavenly worlds from the beginning, having stood in the Akaniṭṭha realm, will attain final nibbāna. These are not taken up here. And not only these; whoever, among humans alone, having wandered seven times, attains arahantship; whoever, having been reborn in the heavenly world, among gods alone, having wandered again and again seven times, attains arahantship - these too are not taken up here. But only one who, at times among gods, at times among humans, having wandered, attains arahantship is taken up here. Therefore, "one with seven rebirths at the utmost" - this should be understood as a name spoken for a dry insight practitioner who is established in this sensual existence with mixed rebirths.

As for "follower of the Teaching" and "faith-follower" - here, for one producing supramundane states in this Dispensation, there are two charges, two leads, two adherences - the charge of faith, the charge of wisdom, the lead of faith, the lead of wisdom, the adherence of faith, the adherence of wisdom. Therein, whatever monk, thinking "If it is possible to produce through faith, I shall produce the supramundane path," having made faith the charge, produces the path of stream-entry, he at the moment of the path is called a faith-follower. But at the moment of fruition, having become one called liberated-by-faith, he is of three kinds: one who has sown the seed of rebirth one last time, a family-to-family goer, and one with seven rebirths at the utmost. Therein, each one reaches a fourfold state by way of difficult practice and so on - thus by the charge of faith there are twelve persons.

But whoever, thinking "If it is possible to produce through wisdom, I shall produce the supramundane path," having made wisdom the charge, produces the path of stream-entry, he at the moment of the path is called a follower of the Teaching. But at the moment of fruition, having become one called liberated by wisdom, he is of just twelve divisions by the division into one who has sown the seed of rebirth one last time and so on. Thus the two who have attained the path, at the moment of fruition, become twenty-four stream-enterers.

The Elder Tipiṭakatissa, it is said, thinking "I shall verify the three Canons," went to the far shore. One householder attended upon him with the four requisites. The elder, at the time of departing, said "I am going, lay followers." "Where, venerable sir?" "To the presence of our teachers and preceptors." "It is not possible, venerable sir, for me to go, but depending on you, venerable sir, the virtue of the Dispensation has been known by me. In your absence, what kind of monk should I approach?" Then the elder said to him - "Whatever monk is able to give a talk on the Teaching having shown twenty-four stream-enterers, twelve once-returners, forty-eight non-returners, and twelve Worthy Ones - it is proper to attend upon such a monk." In this discourse, insight has been spoken of.

5-10.

Commentary on the Suddhaka Sutta and Others

495-500. In the fifth, it is the eye and it is a faculty in the sense of lordship (inda-aṭṭha) reckoned as authority over phenomena arisen at the eye-door - thus "eye-faculty." In the case of the ear-faculty and so on too, the same method applies. The remainder is clear everywhere. In this chapter, the first discourse and the five beginning with the sixth - thus six discourses - are spoken by way of the four truths.

The Six Faculties Chapter is the third.

4.

The Chapter on the Pleasure Faculty

1-5.

Commentary on the Suddhika Sutta and Others

501-505. In the first discourse of the Fourth Chapter, it is pleasantness and that is a faculty in the sense of lordship (inda-aṭṭha) reckoned as authority over conascent phenomena - thus "faculty of pleasantness." In the case of the faculty of pain and so on too, the same method applies. And here, the faculty of pleasantness, the faculty of pain, and the faculty of displeasure are of the sensual-sphere of existence only; the pleasure faculty, setting aside the immaterial-sphere of existence, the remainder is of three planes; the equanimity faculty is of four planes. The second and so on, the four, were spoken of only by way of the four truths.

6.

Commentary on the First Analysis Discourse

506. In the sixth, "bodily" means founded on body-sensitivity. "Pleasure" is its description in its own nature. "Comfortable" is a synonym for that very thing; it means "sweet" is what is said. "Born of body-contact" means arisen from body-contact. "Pleasant and comfortable" is just the method already stated. "Feeling" is its description of intrinsic nature, common to all feelings and distinguished from other phenomena. By this method the meaning should be understood in the remaining ones too. As for "bodily or mental" - here, however, having made the four sensitive matters beginning with the eye as the sense-base of the body, "bodily" is said by way of arising. But there is no such thing as neither-unpleasant-nor-pleasant feeling founded on body-sensitivity.

9.

Commentary on the Discourse on the Simile of the Piece of Wood

509. In the ninth, "of two sticks" means of two fire-sticks. "From the friction and combination" means by friction and by combination. "Heat" means the appearance of warmth. "Fire" means the smoke of fire. And here, the sense-base and object should be seen as like the lower fire-stick, contact as like the upper fire-stick, the friction of contact as like the friction, and feeling as like the fire. Or the sense-base and object should be seen as like the upper fire-stick, and contact as like the lower fire-stick.

10.

Commentary on the Discourse on Irregular Order

510. The tenth, although spoken in succession according to the order of the teaching, should be understood as being called the "Out of Order Discourse" because in this analysis of the faculties it was not taught like the remaining discourses. Therein, "sign" and so on are all merely synonyms for condition. "He understands the faculty of pain" means he understands by way of the truth of suffering only. "The origin of the faculty of pain" means for one pierced by a thorn, or bitten by a bug, or touched by a wrinkle on a bed-sheet, body-consciousness accompanied by pain arises; he understands that as the origin of this.

Further, in "the origin of the faculty of displeasure" and so on too, the origin should be understood by way of the respective causes of each. For the faculty of displeasure arises through the destruction of activities such as bowl and robes and so on, or of beings such as co-residents and so on; he understands their destruction as the origin of that. For one who, having eaten excellent food, lies down on an excellent bed, the faculty of pleasantness arises through the contact of massaging of hands and feet, fanning with a palm-leaf fan, and so on; he understands that contact as the origin of that. But the pleasure faculty arises by way of obtaining agreeable beings and activities of the aforementioned kind; he understands that obtaining as the origin of that. But the equanimity faculty arises through a neutral manner; he understands that neutral manner towards beings and activities as the origin of that.

Regarding "Where does the arisen faculty of pain cease without remainder? Here, monks, a monk, quite secluded from sensual pleasures" and so on, however, this is a discussion for judgment taken together as one - for the faculty of pain ceases and is abandoned at the very moment of access to the first meditative absorption, and displeasure and so on at the access of the second meditative absorption and so on. Even this being so, because of their surpassing cessation, this cessation is stated as being in the meditative absorptions themselves. For their surpassing cessation is in the first meditative absorption and so on, not mere cessation; but at the access moment there is mere cessation only, not surpassing cessation. For thus, at the access to the first meditative absorption with varied adverting, even though the faculty of pain has ceased, there could be arising through the contact of gadflies, mosquitoes, and so on, or through the distress of an uncomfortable seat; but not within absorption itself. Or even though it has ceased at access, it is not well ceased because it has not been destroyed by the opposite. But within absorption, through the pervading of rapture, the whole body is suffused with happiness, and for one whose body is suffused with happiness, the faculty of pain is well ceased because it has been destroyed by the opposite. And regarding the faculty of displeasure that has been abandoned at the access to the second meditative absorption with varied adverting - since this arises even conditioned by applied and sustained thought when there is bodily weariness and mental distress, but does not arise at all in the absence of applied and sustained thought. But where it arises, there in the presence of applied and sustained thought, and since applied and sustained thought are not yet abandoned at the access to the second meditative absorption, there could be its arising there. But not in the second meditative absorption itself, because the conditions have been abandoned. Likewise, even though the faculty of pleasantness has been abandoned at the access to the third meditative absorption, there could be arising for one whose body is touched by sublime matter originating from rapture; but not in the third meditative absorption itself. For in the third meditative absorption, rapture, which is the condition for happiness, has completely ceased. Likewise, even though the pleasure faculty has been abandoned at the access to the fourth meditative absorption, there could be arising because of nearness, because absorption has not been attained, because of the absence of equanimity, and because it has not been properly transcended; but not in the fourth meditative absorption itself. Therefore, the phrase "without remainder" was included in each case in "here the arisen faculty of pain ceases without remainder."

As for what is said here "he directs his mind to that purpose," therein the meaning should be understood thus: being a non-obtainer, he directs his mind for the purpose of producing it; being an obtainer, he directs his mind for the purpose of attaining it. In both these discourses, only the exploration section is spoken of.

The Faculty of Pleasantness Chapter is the fourth.

5.

The Chapter on Old Age

1.

Commentary on the Discourse on Subject to Ageing

511. In the first discourse of the Fifth Chapter, "in the afternoon sunshine" means because the shadow of the mansion covers the eastern direction, there is sunshine on the western side of the mansion; the meaning is that he was seated on the excellent Buddha-seat prepared at that place. "Warming his back" means because even in the perfectly Self-awakened One's body that is clung to, there is heat in the hot season and cold in the cold season, and this was the cold season of snowfall. Therefore, having lowered the outer robe, he sat warming his back with the rays of the sun.

But can the sun's rays, having crushed the Buddha rays, enter within? It is not able. This being so, what heats? The heat of the rays. For just as for one seated at the root of a tree in the all-round shade when the midday has stood still, even though the sun's rays do not touch the body, yet heat pervades in all directions, and it is as if one were surrounded by flames of fire; so too, even though the sun's rays are unable to enter within having crushed the Buddha rays, it should be understood that the Teacher sat being heated by the heat.

"Stroking" means stroking by way of performing back-rubbing. "Wonderful, Venerable Sir" - the Elder, having seen between the two shoulders of the Blessed One who was seated having lowered the outer robe from his back, a wrinkle-whorl the size of a hair-tip, like a golden whorl - With a sense of urgency arisen, thinking "Indeed even in such a body ageing is evident," censuring ageing, he said thus. This is indeed called a wonder of censure.

"Now, Venerable Sir, the Blessed One's complexion is no longer so pure" - explaining that just as the complexion was naturally pure, it is not so at present, he said thus. For in the Tathāgata's youth, the body was free of wrinkles, like a bull's hide beaten smooth with a hundred stakes; a hand placed on it simply slipped off, it did not remain, it was as if it had reached the state of being wiped with oil. But in old age, the network of veins withers, the joints and knuckles become loose, the flesh, having separated from the bones and having reached a state of looseness, hangs down here and there. But for Buddhas, such a thing does not occur. It was not obvious to others; because of being one who kept near, it was obvious only to the Elder Ānanda; therefore he said thus.

"The limbs are loose" - for others, wrinkles remain on the face, between the shoulders, and at those various places; but for the Teacher this was not so. The Elder, however, having seen a small wrinkle-whorl between the two shoulders, said thus. "All wrinkled" - this too he said by way of what was obvious to himself - but for the Teacher there were no wrinkles as for others. "The body is inclined forward" - the Teacher had a divinely straight body; his body rose up straight, like a raised golden archway in the city of the gods. But in old age the body becomes bent forward; this was not obvious to others, but because of being one who kept near, it was obvious only to the Elder; therefore he said thus. "An alteration of the faculties is seen" - the faculties are indeed not cognizable by the eye. But since the complexion was naturally pure and now is not so pure, a wrinkle appears between the shoulders, the divinely straight body is bent forward - by this very reason, there must be an alteration of the faculties of the eye and so on too; thus he said this by way of inference. "Fie on you, wretched ageing" means: O wretched ageing, fie on you, may contempt touch you. "Image" means individual existence.

2.

Commentary on the Uṇṇābha Brahmin Discourse

512. In the second, "range and domain" means the domain that has become the range. "Of each other" means the eye does not experience the range and domain of the ear, or the ear of the eye - thus each one does not experience the range and domain of each other. For if one were to bring together a visual object differentiated into blue and so on and present it to the ear-faculty - "Come now, you define it, make it clear - 'what indeed is this object called?'" Eye-consciousness, even without a mouth, by its own nature, would speak thus - "I say, you blind fool, even running about for a hundred years or a thousand years or a hundred thousand years, where apart from me will you find a knower of this? Bring it, present it to the eye-sensitivity - I shall know this object - whether it is blue or whether it is yellow. For this is not the domain of another; this is my domain alone." The same method applies in the remaining doors too. Thus these do not experience each other's range and domain.

"What is their refuge" - he asks: what is the refuge of these, what do these resort to? "Mind is the refuge" means the impulsion-mind is the refuge. "And mind of them" means the mind-door impulsion-mind alone experiences the range and domain of these by way of defilement and so on. For eye-consciousness is merely the seeing of a visible form; herein there is no defilement or anger or delusion. But at one door, impulsion finds pleasure or becomes angry or becomes deluded. The same method applies in ear-consciousness and so on too.

Herein this is the simile - Five feeble revenue-collectors, it is said, having served the king, with difficulty and trouble obtained a small income in a single village of five families. For them there, a share of fish, a share of meat, a ginger-coin or a string-coin or a bean-coin or an eighth-coin or a sixteenth-coin or a sixty-fourth-coin or a fine - only this much does one obtain; the great tax on a hundred-site basis, a five-hundred-site basis, or a thousand-site basis, the king alone takes.

Therein, the five sensitivities should be seen as like the villages of five families, the five consciousnesses as like the five feeble revenue-collectors; impulsion as like the king, the mere seeing of visible form and so on by eye-consciousness and so on as like the obtaining of a small income by the feeble revenue-collectors; but defilement and so on do not exist in these. The defilement and so on of impulsion at those doors should be understood as like the king's taking of the great tax. Thus here, "mind" refers to wholesome-unwholesome impulsion.

"Mindfulness is the refuge" means path-mindfulness is the refuge. For the impulsion-mind resorts to path-mindfulness. "Liberation" means fruition-liberation. "Refuge" means Nibbāna is the refuge of fruition-liberation. For that is what it resorts to. "Was not able to grasp the limit of the question" means he was not able to grasp the delimitation and measure of the question; he asked about a phenomenon without refuge as though it had a refuge. This Nibbāna is indeed without refuge; it does not resort to anything. "Grounded upon Nibbāna" means within Nibbāna, having entered into Nibbāna. "The holy life" means the holy life of the path. "Having Nibbāna as its ultimate goal" means Nibbāna is the further destination for it, the further goal; the meaning is that it does not go beyond that. "Nibbāna is its final goal, its conclusion" - thus it has Nibbāna as its final goal.

"Rooted, established" refers to faith that has come through the path. "If, monks, at this time" - with reference to what did he say this? The state of non-returning from meditative absorption. For at that time, the brahmin's five unwholesome types of consciousness had been abandoned by the first path, and five mental hindrances by the first meditative absorption - thus he stood in the state of non-returning from meditative absorption. He, not having fallen away from meditative absorption, having died, would attain final Nibbāna right there. But if, while instructing his children and wife and administering his affairs, his meditative absorption is lost, when the meditative absorption is lost his destination is not fixed, but when it is not lost it is fixed - with reference to this state of non-returning from meditative absorption he said thus.

3.

Commentary on the Sāketa Discourse

513. In the third, "Añjana Grove" means in a grove planted with trees having flowers of the colour of collyrium. "Whatever, monks, is the faith faculty, that is the power of faith" - for that is the faith faculty in the sense of lordship over the characteristic of decision, and the power of faith by way of unshakeability regarding faithlessness. For the others, the state of being faculties should be understood in the sense of lordship over the characteristics of exertion, establishing, non-distraction, and understanding, and the state of being powers should be understood by way of unshakeability regarding idleness, unmindfulness, distraction, and ignorance. "Just so" - just as that river is one stream, so their non-difference should be understood by way of faith, energy, mindfulness, concentration, and wisdom; just as there are two streams, so their difference should be understood by way of the senses of lordship and unshakeability as faculties and powers.

4.

Commentary on the Pubbakoṭṭhaka Discourse

514. In the fourth, "grounded upon the Deathless" means within the Deathless. "Heading for the Deathless" means producing the Deathless. "With the Deathless as its final goal" means having the Deathless as its conclusion. "Good, good!" - praising the elder monk's explanation, he gives applause.

5.

Commentary on the First Pubbārāma Discourse

515. In the fifth, regarding "following that" - following that, conforming to; this is the meaning. Beginning with the Eastern Porch, in the six discourses in succession, only the fruit faculties are spoken of.

10.

Commentary on the Āpaṇa Discourse

520. In the tenth, "These indeed are those teachings" means the three paths above together with insight. "Which I had previously heard" means those teachings which were previously heard by me only from those speaking thus: "There is such a thing as the faculty of the fruition of arahantship." "Having touched with the body" means having touched with the mental body, having obtained. "And having penetrated with wisdom, I see" means and having penetrated with reviewing wisdom, I see. "Whatever is his faith, venerable sir" - which faith is this? The faith associated with the four faculties has already been spoken of above; but this is reviewing faith. For associated faith is combined, while reviewing faith is merely mundane. The remainder is clear everywhere.

The Ageing Chapter is the fifth.

6.

The Chapter on the Boar's Cave

1.

Commentary on the Sāla Sutta

521. In the first discourse of the sixth chapter, "in valour" means by way of valour. "For enlightenment" means for the purpose of awakening.

2.

Commentary on the Mallikā Discourse

522. In the second, "among the Mallas" means in the province so named. In this discourse, the four faculties are mixed, and noble knowledge is supramundane. But even that, having made it dependent on the four faculties, it is proper to classify it as mixed.

3.

Commentary on the Sekha Sutta

523. In the third, "he does not dwell having touched them with the body" means he does not dwell having touched with the mental body, having obtained; he is unable to touch, to obtain. "And having penetrated with wisdom, he sees" means but with reviewing wisdom he understands: "Above, there is such a thing as the faculty of the fruition of arahantship." "On the plane of one beyond training, he dwells having touched" means he dwells having obtained. "With wisdom" means with reviewing wisdom he understands: "There is such a thing as the faculty of the fruition of arahantship." "Not anywhere, in anything" - both are merely synonyms for each other; the meaning is: they will not arise in any existence. In this discourse, the five faculties are supramundane, and the six mundane ones are spoken of as dependent on the round of rebirths only.

4-5.

Commentary on the Discourse on the Footprint, Etc.

524-525. In the fourth, "whatever steps lead to enlightenment" means whatever passages of the Teaching, whatever portions of the Teaching, lead for the purpose of awakening. The fifth is clear in itself.

6-7.

Commentary on the Patiṭṭhita Sutta and so on

526-527. In the sixth, "guards the mind regarding mental corruptions and regarding states with mental corruptions" means referring to the phenomena of the three planes of existence, preventing the arising of mental corruptions, one is said to guard the mind regarding mental corruptions and regarding states with mental corruptions. The seventh is clear in itself.

8.

Commentary on the Sūkarakhata Sutta

528. In the eighth, "at the Boar's Cave" means in the rock cell dug by a boar. 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 soil was washed away, and the edge of the roof became visible. A certain forester, having seen it, thinking "This must be a place 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 hut enclosure, having fitted doors and windows, having made a residential cell with well-finished plaster-work and ornamental painting, spread with sand resembling a silver plate, 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. "Supreme respect" (paramanipaccakāra) is an abstract neuter compound; the meaning is that one who has become one showing supreme respect behaves thus. "Unsurpassed freedom from bondage" means arahantship. "Deferential" means having one who is senior. The remainder is of manifest meaning everywhere.

The Boar's Cave Chapter is the sixth.

7.

The Chapter on Qualities Conducive to Enlightenment

531-650. In the seventh chapter, the seven fruitions are preliminary, and of those, making the two fruitions stated below as the starting point, they are mixed. The remainder here and beyond this is all clear in itself.

The commentary on the Indriya Saṃyutta is finished.

5.

Commentary on the Sammappadhāna Saṃyutta

651-704. In the entire Connected Discourses on Right Striving too, only preliminary insight has been spoken of.

The commentary on the Sammappadhāna Saṃyutta is finished.

6.

Commentary on the Bala Saṃyutta

705-812. In the Balasaṃyutta, the powers have been spoken of only as mixed. The remainder is clear everywhere.

The commentary on the Bala Saṃyutta is finished.

7.

Connected Discourses on the Bases for Spiritual Power

1.

The Chapter on Cāpāla

1.

Commentary on the Apāra Sutta

813. In the first discourse of the Iddhipāda Saṃyutta, concentration that has occurred in dependence on desire is concentration due to desire. Activities that are striving are volitional activities of striving. "Possessed of" means endowed with those phenomena. The basis of spiritual power, or the basis that has become spiritual power - this is the basis for spiritual power. The same method applies in the remaining ones too. This is the summary here; the detail, however, has come in the Analysis of the Bases for Spiritual Power. But its meaning has been explained in the Visuddhimagga. Likewise, in the Magga, Bojjhaṅga, and Satipaṭṭhāna Saṃyuttas and here, there is but one single chapter.

5.

Commentary on the Iddhipadesa Sutta

817. In the fifth, "a region of supernormal power" means the three paths and three fruitions.

6.

Commentary on the Samatta Sutta

818. In the sixth, "complete supernormal power" means the fruition of arahantship itself. But from the beginning, in all nine discourses, the bases for spiritual power are spoken of as serving as the basis for the end of the round of rebirths.

10.

Commentary on the Cetiya Sutta

822. In the tenth, "sitting cloth" means a piece of leather is intended. "Udena shrine" means the monastery built at the shrine site of the demon Udena is what is meant. The same method applies for Gotamaka and so on too. "Developed" means cultivated. "Cultivated" means done again and again. "Made a vehicle" means made like a yoked vehicle. "Made a foundation" means made like a foundation in the meaning of a support. "Established" means determined. "Accumulated" means heaped up on all sides, well cultivated. "Well undertaken" means thoroughly undertaken.

Having thus spoken in an unspecified manner, then specifying and showing, he said beginning with "of the Tathāgata, indeed" and so on. Here, "a cosmic cycle" means a duration of life; whatever the life-span of human beings is at any given time, he could remain fulfilling that completely. "Or the remainder of a cosmic cycle" means exceeding the stated hundred years by "a little more." But the Elder Mahāsīva said "For Buddhas there is no thundering in an impossibility. For just as he suppressed the death-bordering feeling that arose at the village of Veḷuva for ten months, so, by attaining that attainment again and again, suppressing it for ten months each time, he could remain for this very fortunate cosmic cycle."

But why did he not remain? The clung-to body is indeed overcome by broken teeth and so on; Buddhas, without reaching the state of broken teeth and so on, attain final Nibbāna in the fifth portion of the life-span, at a time when they are still dear and agreeable to many people. And when the great disciples who had awakened following the Buddha have attained final Nibbāna, he would have to remain like a single stump, or surrounded by young novices; thereupon - He would incur the state of being despised, thinking "Alas, the assembly of the Buddhas!" Therefore he did not remain. Even though this was said, that is not accepted; "duration of life" alone is what is defined in the commentary.

In "as his mind was possessed by Māra" (yathā taṃ mārena pariyuṭṭhitacitto), here "taṃ" is merely a particle. Just as any other worldling whose mind was possessed by Māra, whose mind was overwhelmed, would not be able to penetrate it, even so he was not able to penetrate it - this is the meaning. For Māra pervades the mind of one for whom all twelve illusions are entirely not abandoned. And four illusions were not abandoned in the Elder; therefore Māra pervaded his mind. But what does he do when effecting the prepossession of the mind? He shows a frightful visual object or makes heard a sound as object; thereupon beings, having seen or heard that, giving up mindfulness, become open-mouthed; having inserted his hand through their mouths, he crushes their hearts; they, having become unconscious, remain so. But would he be able to insert his hand through the Elder's mouth? However, he shows a frightful object; having seen that, the Elder did not penetrate the sign and indication. The Blessed One, already knowing, for what purpose did he address him up to the third time? For the purpose of reducing sorrow by attributing fault, saying "this is your wrong-doing, this is your failure," when later he would request "Let the Blessed One remain, venerable sir."

"Māra the Evil One" - here, one who kills by urging beings towards harm, thus he is "Māra." "The Evil One" is a synonym for that very one. For he is called "the Evil One" because of being endowed with evil qualities. The Dark One, the Ender, Namuci, the Kinsman of the Heedless - these too are names of that very one. "For this speech was spoken" - for this one, having come to the seat of enlightenment itself in the eighth week after the Blessed One's attainment of highest enlightenment - having said "Blessed One, the purpose for which the perfections were fulfilled by you, that purpose has been reached by you, the knowledge of omniscience has been penetrated, what is there for you in wandering about the world?" just as today, in the very same way - requested "Let the Blessed One now attain final Nibbāna, venerable sir, let the Fortunate One attain final Nibbāna." And the Blessed One, having said "I will not yet" and so on, rejected it. With reference to that, he said beginning with "For this speech was spoken, venerable sir."

Therein, "learned" means learned by means of the path. Likewise "disciplined." Likewise "confident." "Very learned" means they are very learned because much has been learnt by them by means of the three Canons. "Bearing that very Teaching" means bearers of the Teaching. Or alternatively, very learned in the Scriptures and very learned in penetration; "bearers of the Teaching" because of bearing the teachings of the Scriptures and penetration themselves - thus the meaning here should be understood. "Practicing in accordance with the Teaching" means practicing the teaching of insight, which is in conformity with the noble Teaching. "Practicing properly" means practicing a befitting practice. "Living in conformity with the Teaching" means habitually conducting oneself in conformity with the Teaching. "Their own teacher's doctrine" means the doctrine of one's own teacher. "Will tell" and so on - all are synonyms of one another. "With reason" means with a statement that has grounds and has cause. "With the wondrous effect of liberation" means until they will teach the Teaching having made it leading to liberation.

"Holy life" means the entire holy life of the Dispensation included in the threefold training. "Successful" means prosperous by means of the enjoyment of meditative absorption. "Prosperous" means having reached growth, like a tree fully in fruit and blossom, by means of the achievement of direct knowledge. "Widespread" means extended, by means of being established in each and every region. "Known to many" means known by many, penetrated by means of the full realisation of the multitude. "Become widespread" means having attained a state of broadness in every respect. How? "Well proclaimed among gods and humans" means the meaning is that it is well proclaimed by all whatever intelligent gods and humans there are.

"Be at ease" means free from attachment. For you, Evil One, from the eighth week onwards wandered about crying out "Let the Blessed One now attain final Nibbāna, venerable sir, let the Fortunate One attain final Nibbāna." He says: from today onwards, be without endeavour; do not make effort for the purpose of my final Nibbāna.

"Mindful and fully aware, relinquished the life principle" means having well established mindfulness, having discerned with knowledge, he gave up, abandoned the life principle. Therein, the Blessed One did not relinquish the life principle like a clod of earth with the hand; but rather, having attained the fruition attainment for just three months, he produced the thought "Beyond that I shall not attain." With reference to that it was said "relinquished." "Ussajī" is also a reading. "Great earthquake" means a great trembling of the earth. At that time, it is said, the ten-thousand-fold world system trembled. "Terrifying" means fear-producing. "And the divine drums resounded" means the divine drums resounded, the rain god thundered with dry thunder, untimely lightning flashes went forth, momentary rain fell - thus it has been said.

"Uttered an inspired utterance" - why did he utter it? Someone might say - "The Blessed One, having been followed from behind again and again - 'Attain final nibbāna, venerable sir, attain final nibbāna, venerable sir' - troubled by fear, gave up the life principle." May there be no occasion for that. For one who is frightened there is no such thing as an inspired utterance - thus he uttered an inspired utterance released by the force of joy.

Therein, "measurable" means weighed and defined because of being evident to all, even dogs and jackals and so on. What is that? Sensual-sphere action. Not measurable, or there is no other mundane action similar to the measurable - thus "immeasurable." What is that? Exalted action. Or alternatively, sensual-sphere and fine-material-sphere is measurable, immaterial-sphere is immeasurable. That of little result is measurable, that of much result is immeasurable. "Origination" means being the cause of origination, making a mass, making a heap - this is the meaning. "Activity of becoming" means the activity of renewed existence. "Relinquished" means gave up. "Sage" means the Buddha-sage. "Delighting internally" means delighting internally by oneself. "Concentrated" means concentrated by means of access and absorption concentration. "Broke through like armour" means he broke through like armour. "Self-existence" means the mental defilement arisen in oneself. This is what is meant - He relinquished the mundane action reckoned as measurable and immeasurable, which had obtained the name "origination" in the sense of having result, and "activity of becoming" in the sense of producing becoming; and like a great warrior at the forefront of battle breaks through armour, having been delighting internally and concentrated, he broke through the self-arisen mental defilement.

Or alternatively, "measurable" means weighing, determining. "And the immeasurable origination" means Nibbāna and existence. "Activity of becoming" means action leading to existence. "The sage relinquished" means the Buddha-sage, weighing by the method beginning with "the five aggregates are impermanent, the cessation of the five aggregates is Nibbāna, which is permanent," having seen the danger in existence and the benefit in Nibbāna, relinquished that activity of becoming which is the root of the aggregates, by the noble path that brings about the elimination of action, as stated thus "it leads to the elimination of action." How? Delighting internally, concentrated, he broke through self-existence like armour. For he, delighting internally by means of insight, concentrated by means of serenity - thus, beginning from the preliminary stage, by the power of serenity and insight, he broke through the entire mass of mental defilements that had stood enveloping individuality like armour, and which had obtained the name "self-existence" because of originating in oneself. And through the absence of mental defilements, action, being incapable of producing rebirth-linking, is called relinquished - thus through the abandoning of mental defilements he abandoned action. For one whose mental defilements have been abandoned there is no fear. Therefore, being fearless, he relinquished the life principle. And it should be understood that he uttered the inspired utterance for the purpose of making known his fearless state.

The Cāpāla Chapter is the first.

2.

The Chapter on the Shaking of the Mansion

1-2.

Commentary on the Pubba Sutta and so on

823-824. In the first discourse of the Second Chapter, the terms beginning with "not too slack" will become clear further on. In this discourse, the bases for spiritual power serving as the foundation for the six direct knowledges are spoken of, and likewise in the second.

3.

Commentary on the Chandasamādhi Sutta

825. In the third, "desire" means the desire to act. "In dependence on" means having made it the support, the meaning is having made it predominant. "Volitional activities of striving" means activities that are striving; this is a designation for the energy of right striving that accomplishes the four functions. Thus in "this desire" and so on, desire is endowed with concentration due to desire and with volitional activities of striving, concentration due to desire is endowed with desire and with volitional activities of striving, and the volitional activities of striving too are endowed with desire and with concentration due to desire. Therefore, combining all those mental states together, it was said "this is called, monks, 'the basis for spiritual power that possesses concentration due to desire and volitional activities of striving.'" But in the Analysis of the Bases for Spiritual Power, by the method beginning with "whatever aggregate of feeling there is of one so constituted," the remaining immaterial mental states endowed with these mental states are said to be the bases for spiritual power.

Further, these three mental states are both supernormal powers and bases for spiritual power. How? For when one develops desire, desire is called supernormal power, and concentration and volitional activities of striving are called the basis for the supernormal power of desire. For one developing concentration, concentration is called supernormal power, and desire and volitional activities of striving are called the basis for the supernormal power of concentration. For one developing the volitional activities of striving, the volitional activities of striving are called supernormal power, and concentration due to desire is called the basis for the supernormal power of the volitional activities of striving; for when one among associated mental states succeeds, the rest also succeed.

Further, the state of being bases for spiritual power of these should be understood also by way of the preliminary stage of those various mental states. For the first meditative absorption is called supernormal power, and desire and so on associated with the preliminary work of the preliminary stage of the first meditative absorption are called the basis for spiritual power. By this method, the method should be applied up to the plane of neither-perception-nor-non-perception, beginning with the various kinds of supernormal power up to the direct knowledge of the divine eye, and beginning with the path of stream-entry up to the path of arahantship. In the remaining bases for spiritual power too, the same method applies.

Some, however, say "Desire that is not produced is the basis for spiritual power." Here, for the purpose of crushing their doctrine, the section called the Uttaracūḷa in the higher teaching has come -

"Four bases for spiritual power - the basis for spiritual power of desire, the basis for spiritual power of energy, the basis for spiritual power of developed mind, the basis for spiritual power of investigation. Therein, what is the basis for spiritual power of desire? Here, a monk, at whatever time he develops supramundane meditative absorption, leading to liberation, leading to non-accumulation, for the abandoning of wrong views, for the attainment of the first plane, quite secluded from sensual pleasures, etc. enters and dwells in the first meditative absorption, which is of difficult practice and sluggish direct knowledge; whatever at that time is desire, desirousness, wish to do, wholesome desire for mental states - this is called the basis for spiritual power of desire. The remaining mental states are associated with the basis for spiritual power of desire."

These, however, have come by way of the supramundane only.

Therein, the Elder Raṭṭhapāla, having made desire his responsibility, produced the supramundane mental state. The Elder Soṇa, having made energy his responsibility; the Elder Sambhūta, having made mind his responsibility; the Venerable Mogharāja, having made investigation his responsibility. Therein, just as when four sons of ministers, having aspired to a position of rank, were dwelling in dependence on the king, one, with desire arisen for attendance, having known the king's disposition and preference, attending by day and by night, having pleased the king, attained a position of rank. Thus one who produces the supramundane mental state by the responsibility of desire should be understood.

One, however - "I am not able to attend day after day; when a task has arisen, I shall succeed by effort" - sent by the king when the borderland was agitated, having crushed the enemies by effort, he attained. Just as he, so should one who produces the supramundane mental state by the responsibility of energy be understood. One, thinking "Even attendance day after day, even receiving spears and arrows on one's chest, is merely a burden; I shall win favour by the power of counsel" - because of having practised the science of statecraft, having pleased the king through the arrangement of counsel, he attained. Just as that one, so should be understood one who produces supramundane states by making mind the leading factor.

Another - "What is the use of these attendance and so on? Kings give a position of rank to one of good birth; giving to such a one, he will give to me" - relying solely on the excellence of birth, he attained a position of rank. Just as that one, so should one who, relying on completely pure investigation, produces supramundane states by making investigation the leading factor be understood. In this discourse, the supernormal power that is the foundation for the end of the round of rebirths is spoken of.

4.

Commentary on the Moggallāna Sutta

826. In the fourth, "agitated" means having restlessness as one's nature, with a mind that is struggling. For through restlessness the mind struggles regarding a single object, like a flag struck by the wind on a flagpole. "Arrogant" means with risen reeds; what is meant is with arisen hollow conceit. "Fickle" means endowed with fickleness such as adorning bowl and robes and so on. "Garrulous" means harsh of mouth; what is meant is of harsh speech. "Of loose speech" means of unrestrained speech, prattlers of useless talk even for the whole day. "Unmindful" means those whose mindfulness is lost. "Not fully aware" means devoid of wisdom. "Unconcentrated" means devoid of access and absorption concentration. "With wandering minds" means with deranged minds, through restlessness which has gained opportunity through the absence of concentration. "With uncontrolled faculties" means with unrestrained faculties. "A feat of supernormal power" means having attained the water kasiṇa and having emerged, having determined the portion of earth on which the mansion was established as "water," having risen up into the sky to the mansion standing on the surface of the water, he struck it with his big toe. "With deep foundations" means with a deep pit; the meaning is having entered into a deep portion of ground. "Well planted" means well dug in, having been pounded and well placed. Here the supernormal power that serves as the basis for direct knowledge is spoken of.

5.

Commentary on the Uṇṇābha Brahmin Discourse

827. In the fifth, "for the purpose of abandoning desire" means for the purpose of abandoning the desire of craving. Here too, the supernormal power that is the basis for the end of the round of rebirths is spoken of.

9.

Commentary on the Discourse on the Teaching of Supernormal Power and Others

831. In the ninth, "whatever path, monks" means the fourth meditative absorption which is the foundation for direct knowledge is intended.

10.

Commentary on the Discourse on Analysis

832. In the tenth, "accompanied by idleness" - here a monk, having aroused desire, sits down attending to the meditation subject. Then the sluggish mode enters his mind; he, having known "the sluggish mode has entered me," having frightened the mind with fear of the realms of misery, again having aroused desire, attends to the meditation subject. Then again the sluggish mode enters. He, again having frightened the mind with fear of the realms of misery, having aroused desire, attends to the meditation subject - thus, because his desire is covered with idleness, it is called desire accompanied by idleness. "Associated with idleness" is a synonym for that very thing.

"Accompanied by restlessness" - here a monk, having aroused desire, sits down attending to the meditation subject. Then his mind falls into restlessness. He, having adverted to the virtues of the Buddha, the Teaching, and the Community, having gladdened and pleased the mind, having made it workable, again having aroused desire, attends to the meditation subject. Then again his mind falls into restlessness. He, again having adverted to the virtues of the Buddha, the Teaching, and the Community, having gladdened and pleased the mind, having made it workable, having aroused desire, attends to the meditation subject - thus, because his desire is covered with restlessness, it is called desire accompanied by restlessness.

"Accompanied by sloth and torpor" - here a monk, having aroused desire, sits down attending to the meditation subject. Then sloth and torpor arises in him. He, having known "sloth and torpor has arisen in me," having wiped his face with water, having pulled his ears, having recited a well-practised teaching, or having attended to the perception of light taken during the day, having dispelled sloth and torpor, again having aroused desire, attends to the meditation subject. Then again sloth and torpor arises in him. He, again having dispelled sloth and torpor by the method already stated, having aroused desire, attends to the meditation subject - thus, because his desire is covered with sloth and torpor, it is called desire accompanied by sloth and torpor.

"Scattered about" - here a monk, having aroused desire, sits down attending to the meditation subject. Then his mind becomes distracted towards objects of the types of sensual pleasure. He, having known "my mind is distracted externally," reflecting upon the Anamatagga, Devadūta, Celopama, Anāgatabhaya discourses and so on, having frightened the mind with the stick of the discourses, having made it workable, again having aroused desire, attends to the meditation subject. Then again his mind becomes distracted. He, again having made the mind workable with the stick of the discourses, having aroused desire, attends to the meditation subject - thus, because his desire is covered with sensual thoughts, it is scattered about, spread about, concerning the five types of sensual pleasure externally.

"As before so after" - the state of before and after should be understood by way of the meditation subject and also by way of the teaching. How? Regarding the meditation subject first, the adherence to the meditation subject is called "before"; arahantship is called "afterwards." Therein, whatever monk, having focused on the root meditation subject, having prevented the falling of the mind into the four states beginning with too slack, like one who, having yoked unruly oxen, drives them along, like one who lowers a square peg, without getting stuck in even one of the four states, having contemplated activities, attains arahantship. This one too is called one who dwells as before so after. This is the state of before and after by way of the meditation subject. By way of the teaching, however, head hairs are called "before"; the brain is called "afterwards." Therein, whatever monk, having focused on the head hairs, discerning head hairs and so on by way of colour, shape, and so on, without getting stuck in the four states, brings the development up to the brain, this one too is called one who dwells as before so after. Thus the state of before and after by way of the teaching should be understood. "As after so before" - this is merely a synonym for the former.

"As below so above" - this should be understood by way of the body. Therefore he said "upwards from the soles of the feet, downwards from the top of the hair." Therein, whatever monk, beginning from the soles of the feet up to the top of the hair, by way of the thirty-two aspects, or standing from the topmost joints of the toes up to the skull, from the skull up to the topmost joint-bones of the toes, so far by way of the bones, brings the development to fulfilment, not getting stuck at even one of the four states. This is called one who dwells as above so below, as below so above.

"By whatever characteristics" means by whatever portions. "By whatever signs" means by whatever shapes. "By whatever marks" means by whatever presentations. "The perception of light is rightly taken" means whatever monk, having sat down in an open courtyard, attends to the perception of light, at times closing his eyes, at times opening his eyes. Then when, even while closing his eyes, it presents itself exactly the same as if he had opened his eyes and were looking, then the perception of light is called arisen. "Perception of day" is also a name for that very thing. And when that arises at night, it is called rightly taken. "Well determined" is also a synonym for that very thing. Well resolved, well established - this is called well determined. That, in meaning, is just rightly taken. Or whoever, having dispelled sloth and torpor by means of light, having aroused desire, attends to the meditation subject, for him even by day the perception of light is called rightly taken and well determined. Whether it be night or day, by whatever light one dispels sloth and torpor and attends to the meditation subject, the perception arisen in that light which dispels sloth and torpor is called just rightly taken. The same method applies to energy and so on as well. In this discourse, the basis of supernormal power as the foundation for the six direct knowledges is spoken of.

The Mansion-Shaking Chapter is the second.

3.

The Chapter on the Iron Ball

2.

Commentary on the Iron Ball Discourse

834. In the second discourse of the third chapter, "with this body made of the four primary elements" means with this body made of the four primary elements, thus heavy, weighty, even though being such. "Is able" means is adequate, is able. This is an unbroken phrase in the word of the Buddha in the three Canons. "Puts together the body in the mind" means having taken the body, he places it upon the mind, makes it based upon the mind, sends it forth by the going of the mind. "Mind" means the exalted mind; the going by the going of the mind is light. "Puts together the mind in the body" means having taken the mind, he places it upon the body, makes it based upon the body, sends it forth by the going of the body. "Body" means the material body; the going by the going of the body is slow. "The perception of happiness and the perception of lightness" means the perception conascent with the consciousness of direct knowledge. For because it is endowed with peaceful happiness, it is called the perception of happiness; and because of the absence of the sluggishness of mental defilements, it is called the perception of lightness.

"An iron ball heated all day becomes lighter" means for that iron ball, having been lifted up by two or three people and placed in a smith's furnace, being heated all day, with heat and air having entered through the openings, having become accompanied by air, accompanied by heat, and accompanied by fire, thus becomes light, so that a smith, having grasped it with large pincers, turns it about in one place, lifts it up, and takes it outside. And thus it becomes soft and workable. So that he cuts it piece by piece, and striking with a hammer, makes it into various shapes such as long and quadrangular and so on. In this discourse, the supernormal power of transformation is spoken of.

3-10.

Commentary on the Monk Discourse and Others

835-842. In the third, the supernormal power that is the basis for the end of the round of rebirths is spoken of; likewise in the fourth. Furthermore, making the two fruitions as the starting point, the mixed bases for supernormal power are spoken of below; in the seven fruitions, they are preliminary. The four beginning with the seventh are just according to the method spoken of below.

11-12.

Commentary on the Moggallāna Discourse and Others

843-844. In the eleventh and twelfth, the six direct knowledges are spoken of. The remainder is of manifest meaning everywhere.

The commentary on the Iddhipāda Saṃyutta is finished.

8.

Connected Discourses with Anuruddha

1.

The Chapter on Being Alone

1-2.

Commentary on the First Gone to Seclusion Discourse and Others

899-900. In the first discourse of the Anuruddha Connected Discourses, "undertaken" means complete. But here, in brief, insight has been spoken of, leading to arahantship in thirty-six instances; in the second, insight has been spoken of, leading to arahantship in twelve instances.

3.

Commentary on the Sutanu Discourse

901. In the third, "great direct knowledge" means the state of possessing the six direct knowledges. Regarding "inferior state" and so on, the meaning should be understood by this canonical passage -

"What mental states are inferior? The twelve unwholesome arisings of consciousness - these mental states are inferior. What mental states are middling? Wholesome in the three planes, resultant in the three planes, functional-(kammically) indeterminate in the three planes, and all matter - these mental states are middling. What mental states are sublime? The four paths that are not included, the four fruits of asceticism, and Nibbāna - these mental states are sublime."

4-7.

Commentary on the First Kaṇḍakī Discourse and Others

902-905. In the fourth, "Kaṇḍakī Grove" means in the great karamanda grove. In the sixth, "a thousand worlds" - by this the elder monk's constant abiding is shown. For the elder monk, right early, having washed his face, recollects a thousand cosmic cycles in the past and future. In the present, however, ten thousand world-circles come into the range of a single adverting. The seventh is clear in itself.

8.

Commentary on the Salaḷā Hall Discourse

906. In the eighth, "Salaḷa Tree House" means in a hermitage made of Salaḷa trees, or in the house so named because of a Salaḷa tree standing at its door. In this discourse, the person gifted with insight is spoken of together with insight.

9.

Commentary on the Ambapālī Grove Discourse

907. In the ninth, "bold speech" means the highest speech that reveals one's own state of arahantship. The remainder is of manifest meaning everywhere.

The Gone to Seclusion Chapter is the first.

2.

Commentary on the Second Chapter

909-922. In the Second Chapter, by means of "the possible as possible" and so on, the elder monk claims the knowledge of the ten powers. But does this exist for disciples? It exists in part; but for omniscient Buddhas this is all-embracing, complete in every aspect.

The commentary on the Anuruddha Saṃyutta is finished.

9.

Commentary on the Jhāna Saṃyutta

923. The Jhānasaṃyutta is of clear meaning.

The commentary on the Jhāna Saṃyutta is finished.

10.

Connected Discourses on In-and-Out Breathing

1.

The Chapter on One Thing

1.

Commentary on the One Thing Discourse

977. In the first discourse of the Ānāpāna Saṃyutta, "one thing" means one phenomenon. The remainder here, whatever should be said, all that has been stated in every way in the Visuddhimagga in the description of the meditation subject of mindfulness of breathing.

6.

Commentary on the Ariṭṭha Discourse

982. In the sixth, "bhāvetha no" means "bhāvetha nu" (do you develop). "Sensual desire" means lust for the five strands of sensual pleasure. "Regarding internal-external phenomena" means regarding the twelve sense base phenomena that are internal and external. "Perception of aversion well removed" means perception associated with aversion thoroughly removed; the meaning is eradicated. By this he speaks of his own path of non-returning. Now, showing the insight of the path of arahantship, he said beginning with "Mindful, I shall breathe in."

7.

Commentary on the Mahākappina Discourse

983. In the seventh, "movement or trembling" - by both, only movement is spoken of.

8.

Commentary on the Lamp Simile Discourse

984. In the eighth, "neither the body becomes weary nor the eyes" - for in other meditation subjects, for one doing the work, the body also becomes weary and the eyes also suffer hardship. For in the element meditation subject, for one doing the work, the body becomes weary; it is as if one has been put into a machine and reached a state of being crushed. In the circular meditation object meditation subject, for one doing the work, the eyes tremble and become weary; they are as if having come out and reached a state of falling. But in this meditation subject, for one doing the work, neither does the body become weary nor do the eyes suffer hardship. Therefore he spoke thus.

Why was "with the complete transcendence of perceptions of material form" and so on said? Is the removal of the circular meditation object obtained in breathing? But the Elder Tipiṭaka Cūḷābhaya said: "Since the sign of breathing appears resembling the form of stars, a string of pearls, and so on, therefore the removal of the circular meditation object is obtained therein." The Elder Tipiṭaka Cūḷanāga said: "It is indeed not obtained." If it is not obtained, why was this classification beginning with noble supernormal power taken up? For the purpose of showing the benefits. For a monk who aspires to either noble supernormal power, or the four fine-material-sphere meditative absorptions, or the four immaterial attainments, or the attainment of cessation, this concentration of mindfulness of breathing should be well attended to. Just as indeed, when a city is obtained, whatever goods produced in the four directions enter the city itself through the four gates, and the countryside is also obtained. This is indeed the benefit of the city itself. Thus this classification beginning with noble supernormal power is the benefit of the development of the concentration of mindfulness of breathing; when the concentration of mindfulness of breathing is developed in every way, all this is accomplished for the practitioner - thus it was said for the purpose of showing the benefits. In "and happiness" here, why was "he" not said? Because "monk" did not occur in this passage.

9.

Commentary on the Vesālī Discourse

985. In the ninth, "at Vesālī" means in the city so named, in which conventional expression operates by virtue of the feminine gender. For that city is called Vesālī because it became extensive through the enlargement of the wall enclosure three times. And this city too should be understood as having reached fullness in every respect only when the perfectly Self-awakened One attained omniscience. Having thus shown the village as food resort, he states the dwelling place: "in the Great Wood in the Pinnacled Hall." Therein, the Great Wood is a naturally grown, unplanted, bounded, great forest. But in the vicinity of Kapilavatthu, the Great Wood, connected as one with the Himalayas, being without boundary, stood reaching the great ocean. This one is not like that; a bounded great forest is the Great Wood. But the Pinnacled Hall should be understood as the Perfumed Chamber of the Buddha, the Blessed One, made in a park built in dependence on the Great Wood, having a pinnacle building within, covered with a swan-and-quail covering, accomplished in every respect.

"Speaks in many ways about the talk on foulness" means he speaks a talk that produces disenchantment with the body, proceeding by way of showing the aspect of foulness, through many reasons. That is: There are in this body head hairs, body hairs, nails, teeth, etc. urine. What is meant? Monks, even searching in every way in this fathom-long carcass, no one sees any pearl or gem or lapis lazuli or aloe wood or sandalwood or saffron or camphor or perfumed powder and so on, not even the slightest state of purity; rather, one sees only impurity of various kinds such as head hairs and body hairs and so on, supremely foul-smelling, loathsome, ugly in appearance; therefore neither desire nor lust should be entertained here. Even those called head hairs, grown on the head, the highest part, they too are foul, impure, and repulsive. And their state of being foul, impure, and repulsive should be understood by five aspects: by colour, by shape, by odour, by dwelling place, and by location. "Likewise for body hairs and so on too" - this is the summary here; the detail, however, should be understood in the manner stated in the Visuddhimagga. Thus the Blessed One speaks the talk on foulness in many ways, with a fivefold analysis in each and every portion.

"Praises foulness" means having laid down the matrix of foulness by way of the bloated and so on, analysing and describing it by way of the word-analysis, he praises foulness. "Praises the development of foulness" means that which is the meditation, the growth, the increase of consciousness that proceeds having taken the aspect of foulness in internal and external objects such as head hairs and so on or the bloated and so on - showing the benefit of that development of foulness, he praises it, he extols its virtue. That is: "A monk devoted to the development of foulness, monks, regarding objects such as head hairs and so on or the bloated and so on, attains the first meditative absorption, which has five factors abandoned, is endowed with five factors, is threefold in goodness, and is accomplished in ten characteristics. He, in dependence on that casket of consciousness called the first meditative absorption, having developed insight, attains the highest good, arahantship."

"I wish, monks, to go into seclusion for a fortnight" means: I wish, monks, to go into seclusion for one fortnight, to hide away, to dwell being alone - this is the meaning. "I should not be approached by anyone except for one bringing almsfood" means whoever, without making contrived speech himself, having taken out almsfood prepared in faithful families for my benefit, offers it to me - setting aside that one monk who is the almsfood-bringer, I should not be approached by anyone else, whether by a monk or by one who leads the household life.

But why did he say thus? In the past, it is said, five hundred deer-hunters, having enclosed the forest with great stick-nets and so on, glad and delighted, all together, having earned their living for as long as life lasted by the action of killing deer and birds, arose in hell. They, having been tormented there, by some wholesome action done before, arose among human beings, and by the power of a good decisive support, all of them obtained the going forth and full ordination in the presence of the Blessed One. For them, from that root unwholesome action, successive volitions with unripened result created the opportunity for the cutting off of life by self-attack and by attack from others within that fortnight. The Blessed One saw that. And the result of action indeed cannot be prevented by anyone. And among those monks there were worldlings as well as stream-enterers, once-returners, non-returners, and ones who had eliminated the mental corruptions. Therein, those who had eliminated the mental corruptions were incapable of reconnection; the other noble disciples were of certain destination, heading for a fortunate world; but the destination of the worldlings was uncertain.

Then the Blessed One thought - "These, frightened by the fear of death through desire and lust for their individual existence, will not be able to purify their destination. Come, let me speak to them the talk on foulness for the abandoning of desire and lust. Having heard that, through the disappearance of desire and lust for their individual existence, having purified their destination, they will take conception in heaven. Thus their going forth in my presence will be fruitful." Thereupon, for their assistance, he spoke the talk on foulness with the meditation subject as the lead, not with the intention of praising and extolling death. And having spoken, this occurred to him - "If during this fortnight the monks see me, they will come and report 'Today one monk has died, today two... etc. today ten.' And this result of action cannot be prevented by me or by anyone else. Even having heard that, what shall I do? What use is it for me to hear of purposeless calamity and disaster? Come, let me go to a state of not seeing the monks." Therefore he spoke thus - "I wish, monks, to go into seclusion for a fortnight. I should not be approached by anyone except for one bringing almsfood."

Others, however, say - "He spoke thus and went into seclusion for the purpose of avoiding censure by others." Others, it is said, would blame the Blessed One - "This one, claiming 'I am omniscient, the supreme wheel-turning monarch of the Good Teaching,' is not able to prevent even his own disciples from killing one another; what else will he be able to do?" Therein the wise would say - "The Blessed One, being engaged in seclusion, does not know of this incident; there is no one to report it to him either. If he knew, he would surely prevent it." But this is merely a wish; the first is indeed the reason here. "Nāssudhā": here "assudhā" is an indeclinable particle used merely as an expletive or in the sense of emphasis. The meaning is: no one at all approached the Blessed One.

"Anekākāravokāro" means that there is a constituent of being by many reasons such as colour, shape, and so on. "Anekākāravokiṇṇo" means it is said to be mixed in various ways. What is that? The pursuit of the development of foulness - that is the various constituent of being. "Dwelling engaged in the pursuit of the development of foulness" means they dwell properly engaged. "Being troubled" means they are afflicted and distressed by that body. "Being ashamed" means being embarrassed. "Being disgusted" means producing disgust. "Seek one who would take their life with a knife" means they seek a knife that takes away life. And not only did they, having sought a knife, deprive themselves of life by themselves, but they also approached Migalaṇḍika the fake ascetic and said: "It would be good, friend, if you would deprive us of life." And herein, the noble ones neither committed the killing of living beings, nor instigated it, nor approved of it. But the worldlings did all of it.

"Having emerged from seclusion" means having known that those five hundred monks had reached the destruction of life, he emerged from that solitude. Though knowing, as if not knowing, he addressed the Venerable Ānanda for the purpose of bringing up the discussion. "Why indeed, Ānanda, does the Community of monks seem to have become diminished?" means: Ānanda, formerly many monks used to come together for attendance, take up the recitation and interrogation, rehearse, and the monastery appeared as if a single blaze. But now, by the elapse of about a fortnight, the Community of monks seems to have become diminished - thin, feeble, few, sparse. What indeed is the reason? Have the monks departed to the various directions?

Then the Venerable Ānanda, not considering their reaching the dissolution of life through the result of action, but considering it as a condition of the pursuit of the foulness meditation subject, having said beginning with "Because indeed, venerable sir, the Blessed One," and requesting another meditation subject for the monks' attainment of arahantship, said beginning with "It would be good, venerable sir, the Blessed One." Its meaning is - It would be good, venerable sir, if the Blessed One would explain another reason by which the community of monks might become established in arahantship. Just as there are landing places for descending into the great ocean, so too there are many other meditation subjects for descending into Nibbāna - varieties of the ten recollections, ten circular meditation objects, defining of the four elements, divine abidings, and mindfulness of breathing; among those, let the Blessed One, having consoled the monks, explain a certain meditation subject - this is the intention.

Then the Blessed One, wishing to do so, dismissing the elder monk, said beginning with "Then, Ānanda." Therein, "dwelling in dependence on Vesālī" means in dependence on Vesālī, as many as dwell all around, even within a league or half a yojana - assemble all of them. This is the meaning. "Having assembled all in the assembly hall" means having gone himself to the places appropriate for him to go, having sent young monks elsewhere, in just a moment, having gathered without remainder all the monks in the assembly hall. "Now let the Blessed One do as he thinks fit, venerable sir" - here this is the intention: The Blessed One, the community of monks has assembled; this is the time to give a talk on the Teaching to the monks, to give instruction; now whatever you know to be the time for, that should be done.

Then the Blessed One addressed the monks: "This too, monks." And having addressed them, explaining another method different from the foulness meditation subject previously explained for the monks' attainment of arahantship, he said beginning with "the concentration of mindfulness of breathing." Therein, "the concentration of mindfulness of breathing" means concentration associated with mindfulness that comprehends the in-breathing and out-breathing, or concentration in mindfulness of breathing - the concentration of mindfulness of breathing. "Developed" means produced or cultivated. "Cultivated" means done again and again. "Peaceful and sublime" means peaceful and indeed sublime. In both places, the restriction by the word "indeed" should be understood. What is meant? For this, unlike the foulness meditation subject which is peaceful and sublime only by way of penetration, but because of having a gross object and because of having a repulsive object is neither peaceful nor sublime by way of object - it is not thus by any method unpeaceful or not sublime; rather, it is peaceful, appeased, and quenched by the peacefulness of the object too, and also by the peacefulness of the factors reckoned as penetration; it is sublime and never causing satiety by the sublimity of the object, and also by the sublimity of the factors. Therefore it was said "peaceful and sublime."

As for "an unadulterated pleasant dwelling" - here, "there is no sprinkling for it" means unadulterated, unsprinkled, uninterrupted, separate, exceptional; there is no peacefulness here through preliminary work or through access; from the initial attentiveness onwards, by its very own intrinsic nature it is peaceful and sublime - this is the meaning. Some say "unadulterated" means unsprinkled, nourishing, sweet by its very own intrinsic nature. Thus this should be understood as unadulterated and as a pleasant dwelling because at each and every moment of attainment it leads to the acquisition of bodily and mental happiness.

"Whatever have arisen" means those not yet suppressed. "Evil" means inferior. "Unwholesome mental states" means mental states arisen from lack of skilfulness. "Causes to disappear with reason and cause" means causes to disappear in a moment, suppresses. "Appeases" means thoroughly calms; because of being conducive to penetration, having gradually reached the growth of the noble path, it completely eradicates; what is meant is "tranquillises." "In the last month of summer" means in the month of Āsāḷha. "The dust and dirt that has been raised up" means the dust and grit that, from the earth dried by wind and sun for eight months and broken up by the striking of feet of cows, buffaloes, and so on, has been struck upward, raised up, and arisen into the sky. "A great untimely rain cloud" means a rain cloud that, having covered the entire sky, has arisen in the bright fortnight of Āsāḷha, raining for the whole fortnight. For because it has arisen when the rainy season has not yet arrived, it is called an "untimely rain cloud" - this is what is intended here. "Causes to disappear with reason and cause, appeases" means in a moment leads to disappearance, causes to settle down on the earth. "Just so" - this is the illustration by simile. What follows is just the method already stated.

10.

Commentary on the Kimila Discourse

986. In the tenth, "at Kimilā" means in the city so named. "He said this" means the Elder, it is said, thought - "This teaching has not been given according to the sequence of connection; I will bring it to its proper sequence of connection" - connecting the sequence of the teaching, he said this. "A certain body" means among the bodies beginning with earth, I say a certain one, I say the air body - this is the meaning. Or else, the eye sense base, etc. edible food - the twenty-five material portions are called the material body. Among these, since breathing is included in the touch sense base, it is a certain body; for this reason too he said thus. "Therefore" means since one observes the air body, a certain one among the four bodies, or breathing, a certain one among the twenty-five portions in the material body, therefore "observing the body in the body" - this is the meaning. Thus the meaning should be understood everywhere. "A certain feeling" means a certain one among the three feelings; this was said with reference to pleasant feeling.

"Thorough attention" means the good attention arisen by way of experiencing joy and so on. But is attention pleasant feeling? It is not; but this is a heading of the Teaching. For just as in "devoted to the pursuit of developing the perception of impermanence," here wisdom is spoken of by the name of perception, so too here it should be understood that the feeling of meditative absorption is spoken of by the name of attention. For in this set of four, in the first term feeling is spoken of under the heading of joy; in the second term "happiness" is spoken of in its own form. In the pair of terms on mental activity, from the statement "perception and feeling are mental, these mental states are connected to consciousness; they are mental activities," and from the statement "except for applied and sustained thought, all mental states associated with consciousness are included in mental activity," feeling is spoken of by the name of mental activity. Having collected all that under the name of attention, here he said "thorough attention."

Even this being so, since this feeling does not become the object, therefore the observation of feeling is not fitting. No, it is not unfitting, for in the Great Establishment of Mindfulness and so on too, having made this or that basis of pleasure and so on the object, feeling feels; but with reference to the occurrence of feeling, "I feel" is merely a conventional expression; with reference to that, "feeling a pleasant feeling, 'I feel a pleasant feeling'" and so on was said. Furthermore, the resolution of this has been stated in the explanation of the meaning of "experiencing joy" and so on. For this has been said in the Visuddhimagga -

"In two ways joy is experienced - by way of object and by way of non-delusion. How is joy experienced by way of object? One attains the two meditative absorptions with rapture; at the moment of that attainment, through the attainment of meditative absorption, joy is experienced by way of object, because the object is experienced. How is joy experienced by way of non-delusion? Having attained the two meditative absorptions with rapture and having emerged, one meditates on the joy associated with meditative absorption in terms of elimination and passing away; at the moment of insight for that one, through the penetration of characteristics, joy is experienced by way of non-delusion. For this has been said in the Paṭisambhidā: 'For one who understands unified focus of mind and non-distraction by means of long in-breath, mindfulness is established; by that mindfulness, by that knowledge, that joy is experienced.' By this very method, the remaining terms too should be understood in meaning."

Thus, just as joy, happiness, and mental activities are experienced by way of object through the attainment of meditative absorption, so too by this attainment of attention reckoned as feeling associated with meditative absorption, feeling is experienced by way of object. Therefore this is well said: "At that time a monk dwells observing feelings in feelings."

"I do not, Ānanda, for one who is unmindful and not fully aware" - here this is the intention: Since a monk proceeding by the method of "experiencing the mind, I shall breathe in" and so on, although he makes the sign of the in-breath and out-breath the object, yet because that consciousness proceeds having established mindfulness and full awareness upon the object, he is indeed called one observing mind in mind. For there is no development of concentration through mindfulness of breathing for one who is unmindful and not fully aware; therefore, by way of the object, by means of the mind being experienced, "at that time a monk dwells observing mind in mind."

"He, that abandoning of covetousness and displeasure, having seen that with wisdom, becomes one who thoroughly looks on with equanimity" - here by covetousness the mental hindrance of sensual desire itself is shown, and by way of displeasure the mental hindrance of anger is shown. For this set of four is spoken of by means of insight alone, and the observation of mental phenomena is fivefold by way of the section on mental hindrances and so on; the section on mental hindrances is the beginning of that, and of that too this pair of mental hindrances is the beginning. Thus, to show the beginning of the observation of mental phenomena, he said "covetousness and displeasure." "Abandoning" means the knowledge that effects abandoning is intended, thus: through the observation of impermanence one abandons the perception of permanence. "Having seen that with wisdom" means that knowledge of abandoning reckoned as the knowledge of impermanence, dispassion, cessation, and relinquishment, by a subsequent insight wisdom, and that too by a subsequent one - thus it shows the succession of insight. "Becomes one who looks on with equanimity" means one looks on with equanimity at what has entered the path, and one looks on with equanimity at the establishing of oneness - thus one looks on with equanimity in two ways. Therein, there is looking on with equanimity at co-arisen states and also looking on with equanimity at the object. Here, looking on with equanimity at the object is intended. "Therefore, Ānanda" means since one proceeding by the method of "observing impermanence, I shall breathe in" and so on, not only the mental phenomena beginning with mental hindrances, but having seen with wisdom even the knowledge of abandoning of the mental phenomena spoken of under the heading of covetousness and displeasure, becomes one who looks on with equanimity; therefore it should be understood that "at that time a monk dwells observing mental phenomena in mental phenomena."

"Just so" - here the six sense bases should be seen as like the crossroads. The mental defilements in the six sense bases are like the heap of dust therein. The four establishments of mindfulness occurring in the four objects are like the carts and chariots coming from the four directions. The destruction of evil unwholesome mental states by the observation of the body and so on should be understood as like the crushing of the heap of dust by a single cart or chariot.

The Chapter on One Thing is the first.

2.

The Second Chapter

1-2.

Commentary on the Icchānaṅgala Discourse and Others

987-988. In the first discourse of the Second Chapter, regarding "you should answer thus" - why does he tell of his own abiding attainment? For the purpose of freeing from censure. For if they were to say "we do not know," then the sectarians would impute censure upon them, saying "You do not even know 'Our Teacher dwelt for three months in such and such an attainment'; then why do you dwell attending upon him?" - for the purpose of freeing them from that, he said thus.

Then why was the particle "eva-vā" stated as elsewhere "mindful he breathes in, or breathing in long" - but not stated thus here? Because of being exclusively peaceful. For in others, either the in-breath is obvious or the out-breath, but for the Blessed One both of these are obvious indeed, due to the establishment of mindfulness being constantly present - because of being exclusively peaceful, it was not stated. Then, without saying "I train," why was only this much said, "I breathe in"? Because of the absence of anything to be trained in. For the seven trainees are called trainees because of the existence of what is to be trained in; those who have eliminated the mental corruptions are called ones beyond training because of the absence of what is to be trained in; the Tathāgatas are ones for whom there is nothing to be trained in, ones beyond training - there is no function of training for them - thus because of the absence of what is to be trained in, it was not stated. The second is clear in itself.

3-10.

Commentary on the First Ānanda Discourse and Others

989-996. In the third, "investigates" means investigates by way of impermanence and so on. The other pair of terms is a synonym for this very same thing. "Spiritual" means free from mental defilements. Through the cessation of bodily and mental disturbance, both the body and the mind become calm. "Becomes concentrated" means is rightly established; it becomes as if absorption consciousness. "Becomes one who looks on with equanimity" means becomes one who looks on with equanimity through conascent equanimity.

Thus, for a monk who discerns the body in fourteen ways, mindfulness regarding that body is the enlightenment factor of mindfulness; the knowledge associated with that mindfulness is the enlightenment factor of investigation of phenomena; the bodily and mental energy associated with that itself is the enlightenment factor of energy; rapture, tranquillity, and unified focus of mind are the enlightenment factors of rapture, tranquillity, and concentration; the neutral mode termed as neither falling back nor overstepping these six factors of enlightenment is the enlightenment factor of equanimity. For just as when horses are proceeding evenly, there is no pricking by the charioteer thinking "this one is lagging behind," or pulling back thinking "this one is running ahead," but there is only the mode of stability for one thus observing; just so, the neutral mode termed as neither falling back nor overstepping these six factors of enlightenment is called the enlightenment factor of equanimity. By this much, what has been spoken of? What have been spoken of are the insight factors of enlightenment, lasting one mind-moment, with different functions and characteristics.

"Based upon seclusion" and so on are of already stated meaning. Here, however, the sixteen-fold mindfulness of breathing has been spoken of as combined; the establishments of mindfulness rooted in breathing are preliminary; the mindfulness of breathing that is their root is preliminary. The establishments of mindfulness rooted in the factors of enlightenment are preliminary; those factors of enlightenment too are only preliminary. But the factors of enlightenment that fulfil true knowledge and liberation are produced as supramundane; true knowledge and liberation are associated with noble fruition. Or true knowledge is associated with the fourth path, and liberation is associated with fruition. The fourth, fifth, and sixth are also of the same division as this. The remainder is clear everywhere.

The commentary on the Ānāpāna Saṃyutta is finished.

11.

Connected Discourses on Stream-Entry

1.

The Chapter at Bamboo Gate

1.

Commentary on the Wheel-Turning Monarch Discourse

997. In the first discourse of the Sotāpattisaṃyutta, "although" is an indeclinable particle used in the contexts of depreciation and censure. For the Teacher, depreciating the sovereign lordship over the kingdom of the four great continents and censuring the state of non-abandonment of the four realms of misery, said beginning with "Although, monks, a wheel-turning monarch." Therein, "of the four continents" means of the four great continents attended by two thousand islands. "Sovereign lordship" means: the state of being a lord is supremacy; the state of being a ruler is lordship; supremacy and lordship exist in this kingdom, not cutting and breaking - thus "sovereign lordship." "Having exercised" means having caused such a kingdom to proceed. "Although, monks, a noble disciple" - here the indeclinable particle is used in the contexts of depreciation and praise. For the Teacher, depreciating the sustenance by morsels of almsfood and praising the state of abandonment of the four realms of misery, said beginning with "Although, monks, a noble disciple." Therein, "nantakāni" means patched robes. For even a cloth of thirteen cubits, from the time of the cutting of the selvages onwards, goes by the term "patched robe" only.

"With unwavering confidence" means with unshakeable confidence. But is this confidence one or many? It is one only; it is confidence that has come through the path. But in whatever objects it takes root simultaneously, by virtue of those it is stated in three ways by the method beginning with "with unwavering confidence in the Buddha." And because it is one, therefore there is no difference. For a noble disciple, that his confidence and affection and respect are great only towards the Buddha, not towards the Teaching or the Community; or great only towards the Teaching, not towards the Buddha or the Community; or great only towards the Community, not towards the Buddha or the Teaching - this does not exist. "Thus indeed is he, the Blessed One" and so on were explained in detail in the Visuddhimagga itself.

"Pleasing to the noble ones" means pleasing to the noble ones, dear and agreeable. For the noble ones do not violate the five moralities even when gone to another existence; thus they are dear to them. This was said with reference to those. "Unbroken" and so on is stated by way of simile. For a bowl with a portion broken at the rim is called "broken," one cracked in the middle is called "having gaps," a cow of dissimilar colour in one area is called "spotted," one variegated with various dots is called "blemished"; just so, morality broken at the beginning or at the end in succession is called broken, broken in the middle is having gaps, wherever two or three are broken in succession it is spotted, broken at alternate intervals is blemished. By the absence of those faults, the state of being unbroken and so on should be understood. "Liberating" means producing the state of freedom. "Praised by the wise" means praised by the wise such as the Buddha and others. "Not adhered to" means impossible to reproach thus: "This indeed was done by you, this was transgressed." "Conducive to concentration" means capable of conducing to absorption concentration or access concentration.

2.

Commentary on the Discourse on Being Grounded in the Holy Life

998. In the second, by the term "whose faith," confidence in the Buddha is grasped. By the term "morality," morality pleasing to the noble ones is grasped. By the term "confidence," confidence in the Community is grasped. By the term "vision of the Teaching," confidence in the Teaching is grasped - thus the four factors of stream-entry are stated. "They attain in time" means they reach in time. "The happiness grounded in the holy life" means the happiness associated with the three higher paths, established by having plunged into the holy life. But whatever confidence has come in this verse, which confidence is it? The Elder Tipiṭaka Cūḷābhaya said "it is path-confidence," while the Elder Tipiṭaka Cūḷanāga said "it is the reviewing-confidence of one who has attained the path." Both elders were wise and very learned; well spoken is the statement of both. This is mixed confidence.

3.

Commentary on the Discourse on the Lay Follower Dīghāvu

999. In the third, "therefore" - because you are seen in the four factors of stream-entry, therefore. "Conducive to true knowledge" means belonging to the category of true knowledge. "In all activities" means in all activities of the three planes of existence. Thus the insight of the upper three paths has been spoken of for him. "Vexation" means suffering.

4-5.

Commentary on the First Discourse on Sāriputta and Others

1000-1001. The fourth is clear in itself. In the fifth, "factors of stream-entry" means the factor of attainment in the preliminary portion of stream-entry. But unwavering confidence in the Buddha and so on are qualities attained by a stream-enterer, called factors; yet they too have come down as "factors of stream-entry." Herein this is the meaning of the word in both cases - By serving, associating with, and attending upon good persons, hearing the Teaching, attending wisely, proceeding along the preliminary practice in accordance with the Teaching, one attains stream-entry - thus associating with good persons and so on are factors for the purpose of stream-entry, and so are called "factors of stream-entry"; the others are factors of stream-entry reckoned as the first path, and so too are called "factors of stream-entry"; the path of stream-entry is a factor of one who has penetrated the path of stream-entry, and so too is called "a factor of stream-entry."

6.

Commentary on the Discourse on the Carpenter

1002. In the sixth, "dwelling at Sādhuka" means they dwell in their own revenue village named Sādhuka. Among them, Isidatta was a once-returner, Purāṇa was a stream-enterer, content with his own wife. "They stationed a man on the road" means the Blessed One's path of travel, it is said, was through their village entrance. Therefore, thinking "The Blessed One might pass by at a proper time or an improper time, while we are asleep or heedless, and then we would not be able to see him," they stationed a man in the middle of the road.

"They followed behind" means they did not follow behind from a distance only; rather, the Blessed One went along the footpath in the middle of the cart-road, while the other two went following on both sides. "Having turned aside from the road" means for the Buddhas, it is proper to make a friendly welcome with some while walking together, with some while standing, and with some while seated for the daytime. Therefore the Blessed One thought - "It is inappropriate to make a friendly welcome while walking together with these, nor is it proper to do so while merely standing, for these are masters in my Dispensation who have attained the fruit. Having sat down together with these, I shall make a friendly welcome for the daytime" - having turned aside from the road, he approached a certain tree-root.

"He sat down on the prepared seat" means they, it is said, went having had an umbrella and sandals, a walking staff, foot-anointing oil and so on, eight kinds of beverages, and a divan with sarabha-deer legs brought along; having prepared the brought divan, they offered it, and the Teacher sat down on it. "They sat down to one side" means having said "Give the remaining umbrellas, sandals, and so on to the community of monks," they themselves too, having paid homage to the Blessed One, sat down to one side.

"He will set out on a journey from Sāvatthī to the Kosalans" and so on - all of this was said by way of the Middle Country only. Why? Because of being fixed. For the Blessed One's wandering on a journey and his causing the dawn to arise are fixed; he wanders on a journey only in the Middle Country, he causes the dawn to arise in the Middle Country - because of being fixed, it was said by way of the Middle Country. "The Blessed One will be near to us" - here, their pleasure arises not merely because of nearness alone, but rather their pleasure arises thinking "Now we shall be able to give gifts, to make offerings with scents, garlands, and so on, to hear the Teaching, and to ask questions."

"Therefore, carpenters, the household life is confinement" means carpenters, because when I am far away there is no small displeasure for you, and when near there is no small pleasure, therefore too this should be known: "The household life is confinement." For it is because of the fault of the household life that it is thus for you. But if you had abandoned the household life and gone forth, then for you, both going together with me and coming, that would not exist - explaining this meaning, he spoke thus. Therein, the confinement should be understood in the sense of having possessions and having impediments. For even for one living in a great mansion, the household life is indeed confinement in the sense of having possessions and having impediments. "A path of dust" means the range of the dust of lust, hate, and delusion; the meaning is "a place of coming." "Going forth is the open air" means going forth, however, is the open air in the sense of having no possessions and no impediments. For even in an inner room of only four cubits, even for two monks seated with cross-legged posture touching cross-legged posture, going forth is called the open air in the sense of having no possessions and no impediments. "And it is enough for you, carpenters, for diligence" means the meaning is that for you who dwell in the confined household life, it is proper to practise diligence itself.

"We seat one in front and one behind" means those two persons, it is said, having seated those women thus on two elephants adorned with all ornaments, placing the king's elephant in the middle, go on both sides; therefore they spoke thus. "The elephant too must be guarded" means he must be guarded so that he does not do anything unruly. "Those ladies too" means they must be guarded so that they do not fall into negligence. "Oneself too" means by not engaging in smiling, laughing, talking, gazing, and so on, oneself too must be guarded. For one who does thus is to be reproved as "This one is a betrayer of his master." "Therefore, carpenters" means because the king constantly entrusts you with the king's property, therefore too the household life is confinement, a path of dust. But because there is no one who thus entrusts a rag-robe-wearing monk, therefore going forth is the open air. Thus in every case too, he shows "And it is enough for you, carpenters, for diligence - practise diligence itself."

"Generous in giving" means unreserved in generosity. "With purified hands" means one whose hands are washed for the purpose of giving to those who come and go. "Delighting in relinquishment" means delighted in generosity designated as release. "Accessible to requests" means fit to be asked. "Delighting in giving and sharing" means delighted in giving and also in sharing from whatever even a trifle one has obtained. "Undivided" means not divided thus: "This will be for us, this for the monks" - the meaning is that all remains as fit to be given.

7.

Commentary on the Discourse on the People of Veḷudvāra

1003. In the seventh, "Veḷudvāra" means a village that received this name on account of the existence of a bamboo shrub that had come down by tradition at the village entrance. "Applies to oneself" means what is to be brought upon oneself. "With frivolous speech" means with speech devoid of counsel. "With idle chatter" means with idle chatter conversation, with what is useless, with utterance born of ignorance; this is the meaning.

8-9.

Commentary on the First Discourse on the Brick House and Others

1004-1005. In the eighth, "at Ñātika" means two villages of the sons of two brothers - a younger uncle and an elder uncle - situated in dependence on one lake; in one of those small villages. "Giñjakāvasathe" means in a public rest-house made of bricks. "Lower" means belonging to the lower part; the meaning is those that cause the taking of conception in sensual existence only. They are also called "lower" because they are to be abandoned by the three paths that have received the name "lower." Therein, sensual desire and anger - these two, when not suppressed by meditative attainment or not utterly cut off by the path, by way of rebirth do not allow one to go to the upper part, to fine-material existence or immaterial existence. The three beginning with identity view, even having brought one who has been reborn there, cause rebirth again right here - therefore all are indeed lower. "Not subject to return" means having the nature of not returning by way of conception.

Regarding "with the reduction of lust, hate, and delusion," here the reduced state should be understood in two ways: by the occasional arising, and by the weakness of prepossession. For in the case of a once-returner, lust and so on do not arise frequently as for worldlings; they arise only occasionally and rarely. And when arising, they do not arise thick and dense as for worldlings; they arise thin, like a fly's bowl. But the Elder Mahāsīva, the Dīgha-reciter and master of the Triple Canon, said: "Since a once-returner has sons and daughters, and has harem ladies, therefore the mental defilements are thick. But this was spoken with reference to the reduction of existences." That is rejected because in the commentary it was said: "For a stream-enterer, setting aside seven existences, in the eighth existence there is no reduction of existence; for a once-returner, setting aside two existences, in five existences there is no reduction of existence; for a non-returner, setting aside fine-material and immaterial existence, in sensual existence there is no reduction of existence; for one who has eliminated the mental corruptions, in any existence there is no reduction of existence."

"This world" was said with reference to this sensual-sphere world. For this is the intention here: If one who has attained the fruition of once-returning among human beings, having been reborn among the gods, realizes arahantship, that is wholesome. But if unable, he inevitably realizes it having come to the human world. Even one who has attained the fruition of once-returning among the gods, if having been reborn among human beings he realizes arahantship, that is wholesome. But if unable, he inevitably realizes it having gone to the world of the gods.

Falling is the nether world; one whose nature is not to fall into the nether world is one no longer subject to fall into lower realms; the meaning is having the nature of not falling into the four realms of misery. "Fixed in destiny" means fixed by the cosmic law of phenomena. "Headed for the highest enlightenment" means the highest enlightenment reckoned as the upper three paths is the further destination, his course, his refuge, that must inevitably be attained - thus he is one headed for the highest enlightenment. "Harming" explains that for the Tathāgata, looking at the knowledge-destination, the knowledge-rebirth, and the knowledge-future life of those various persons, this is merely bodily weariness, Ānanda. But mental harming does not exist for Buddhas.

"Mirror of the Teaching" means a mirror made of the Teaching. "By which" means possessed of which mirror of the Teaching. "The realm of misery, the unfortunate realm, the nether world is eliminated" - this is said by way of synonyms for hell and so on. For hell and so on are "realms of misery" because they are devoid of prosperity, which is reckoned as growth; "unfortunate realm" means the destination and shelter of suffering. "Unfortunate realm"; "nether world" because doers of wrong-doing fall therein helplessly. The ninth is clear in itself.

10.

Commentary on the Third Discourse on the Brick House

1006. In the tenth, "more than fifty" means exceeding fifty. "More than ninety" means exceeding ninety. "More than six" means exceeding by six. That village, it is said, although it was not very large, yet there were many noble disciples therein. Here and there, due to a disease caused by the wind humour, all at once twenty-four hundred thousand living beings died, and among them there were so many noble disciples. The remainder is clear everywhere.

The Chapter on Bamboo Door is the first.

2.

The Chapter on the Royal Park

1.

Commentary on the Discourse on the Community of a Thousand Nuns

1007. In the first of the second, "King's Park" means in a park so named because it was built by the king; that was made by King Pasenadi of Kosala. At the time of the first enlightenment, it is said, having seen the Teacher who had attained the heights of material gain and fame, the sectarians thought - "The ascetic Gotama has attained the heights of material gain and fame, but he has not attained the heights of material gain and fame in dependence on any other morality or concentration. Rather, he has seized the prime location; if we too could have a park built near Jeta's Grove, we would attain the heights of material gain and fame." They, having encouraged their own respective attendants, having obtained about a hundred thousand coins, taking those, went to the presence of the king. The king asked "What is this?" He asked. "We are building a park for sectarians near Jeta's Grove; if the ascetic Gotama or the disciples of the ascetic Gotama come and try to prevent it, do not prevent them" - thus they gave a bribe. The king, having taken the bribe, said "Go and build it."

They, having gone, having had building materials brought by their attendants, erecting pillars and so on, making loud sounds and great sounds, created a single uproar. The Teacher, having come out from the Perfumed Chamber, having stood at the front, asked "But who are these, Ānanda, making loud sounds and great sounds, like fishermen, methinks, at a fish haul?" "The sectarians, venerable sir, are building a park for sectarians near Jeta's Grove." "Ānanda, these, being opposed to the Dispensation, will create uncomfortable dwelling for the community of monks; having reported to the king, have them prevented."

The elder, having gone together with the community of monks, stood at the king's gate. They announced to the king "The elders, Sire, have come." The king, because of having taken the bribe, did not come out. The elders, having gone, reported to the Teacher. The Teacher sent Sāriputta and Moggallāna. The king did not grant an audience even to them. They, having come, reported to the Teacher "The king, venerable sir, has not come out." The Teacher at that very moment declared - "He will not be able to die while remaining in his own kingdom."

And on the second day, he himself, surrounded by the community of monks, having gone, stood at the king's gate. The king, having heard "The Teacher has come," having come out, having ushered him into the dwelling, having caused him to sit on a divan of heartwood, gave rice gruel and hard food. The Teacher, having consumed the rice gruel and solid food, the king thinking "Until the meal is ready, I shall sit near the Teacher," having come and sat down - without saying to the seated king "Great king, you have done such and such a thing," thinking "I shall convince him just by means of a story," he brought forth this past story - "Great king, it is not proper to make those gone forth fight against one another. In the past too, having made sages fight against one another, the king together with his country entered the ocean." "When was that, Blessed One?"

"In the past, great king, in the Bharu country, a king named Bharu exercised kingship. Two groups of sages, five hundred and five hundred, having gone from the foot of a mountain to the city of Bharu for the purpose of partaking of salt and sour things, not far from the city there are two trees; the group of sages that came first sat at the root of one tree, and the one that came later at the root of the other." They, having dwelt as long as they liked, went back to the foot of the mountain. When they came again too, they sat at their own tree-root. As time went on, one tree dried up; when it had dried up, the hermits who came sat in one area at the root of the others' tree, thinking "This tree is large; it will suffice for both us and them." Those coming later, without entering the tree-root, standing outside, said "Why do you sit here?" "Teachers, our tree has dried up; this tree is large; you too enter; it will suffice for both you and us." They, having escalated the talk saying "We shall not enter; you come out," seized them by the hands and so on, saying "You will not come out of your own accord," and dragged them out. They, thinking "So be it; we shall teach them a lesson," by supernormal power having created two wheels made of gold and an axle made of silver, rolling them, went to the king's gate. They announced to the king "Hermits, Sire, are standing having taken a present of such a kind." The king, pleased, having had them summoned saying "Summon them," said "A great work has been done by you; is there anything to be done by me for you?" "Yes, great king, we have one tree-root as our sitting place; that has been seized by other sages; give it to us." The king, having sent men, had the hermits driven out.

They, standing outside, looking on thinking "What indeed did they give to obtain it?" having seen "It was such and such a thing," thinking "We too, having given a bribe, shall take it back again," having created a golden body of a chariot by supernormal power, having taken it, they went. The king, having seen it, was satisfied - "What, venerable sir, should be done?" he said. "Great king, another group of sages is seated at our tree-root; have that tree-root given to us." The king, having sent men, had them thrown out. The hermits, having quarrelled with each other, having become remorseful thinking "What was done by us is unsuitable," went back to the foot of the mountain. Thereupon the deities, being angry thinking "This king, having taken a bribe from the hands of two groups of sages, caused them to quarrel with each other," having caused the great ocean to swell, made that king's realm, a place of about a thousand yojanas, into nothing but ocean.

When this past story was thus shown by the Blessed One, since the talk of Buddhas is trustworthy, therefore the king, having observed and reflected upon his own deed, thinking "An action that ought not to have been done was done by me," having had them thrown out saying "Go, sirs, throw out the sectarians," he thought - "There is no monastery built by me; I shall have a monastery built in that very place" - and without even giving them their building materials, he had a monastery built. With reference to that, this was said.

2-3.

Commentary on the Discourse on the Brahmin and Others

1008-1009. In the second, "leading to rise" means leading to growth in their own respective doctrines. "You should await death" means you should wish for death, or you should desire it. The third is clear in itself.

4.

Commentary on the Discourse on the Fear of an Unfortunate Realm

1010. In the fourth, "has transcended all fear of unfortunate realms" - misfortune among human beings is rejected.

5.

Commentary on the Discourse on the Fear of an Unfortunate Realm and the Nether World

1011. In the fifth, "has transcended all fear of unfortunate realms and the nether world" - together with misfortune among human beings, the four realms of misery are rejected.

6.

Commentary on the First Discourse on Friends and Colleagues

1012. In the sixth, "friends" means friends by convention through the enjoyment of material goods in each other's houses. "Colleagues" means those whose functions operate together in addressing, responding, deportment, and so on. "Relatives" means those belonging to the side of the mother-in-law and father-in-law. "Blood-relations" means those of the same blood - brothers, sisters, maternal uncles, and so on.

7.

Commentary on the Second Discourse on Friends and Colleagues

1013. In the seventh, alteration is manifold: alteration of confidence, alteration of state, alteration of destination, alteration of characteristic, and alteration of change. Therein, regarding the primary elements, alteration of state is intended. For when the solid element, established in a compact state such as gold and so on, dissolves and reaches the state of water, the former state disappears, and alteration of state becomes evident. But the characteristic does not disappear; it retains the characteristic of hardness. And when the liquid element, established in the form of juice such as sugar-cane juice and so on, dries up and reaches the state of compact solidity, the former state disappears, and alteration of state becomes evident. But the characteristic does not disappear; it retains the characteristic of binding. "Herein this is the alteration" - here, however, alteration of destination is intended, for that does not exist for a noble disciple. Alteration of confidence also does not exist at all, but here, alteration of destination itself has been shown in order to make known the fruit of confidence. The remainder is clear everywhere.

The Chapter on the King's Monastery is the second.

3.

The Chapter on Saraṇāni

1-2.

Commentary on the First Mahānāma Discourse and Others

1017-1018. In the first of the third, "successful" means prosperous with oil, honey, molasses, and so on. "Prosperous" means fully adorned, as if fully in bloom, by means of ornaments for the hands, ornaments for the head, ornaments for the neck, and so on. "Crowded with people" means with people without interruption. "With congested cul-de-sacs" - cul-de-sacs are called streets without exit, which one can only leave by the very path one entered; those congested cul-de-sacs are many here - thus "with congested cul-de-sacs." By this too he explains the dense habitation of the city. "Stray" means roaming about here and there, moving in an agitated manner. The second is clear in itself.

3.

Commentary on the Godha the Sakyan Discourse

1019. In the third, "The Blessed One alone would know whether one is endowed with these qualities or not endowed" - he said this with the intention that the Blessed One alone knows the state of being a stream-enterer of a person endowed with three qualities, or the state of being a stream-enterer of one endowed with four qualities.

"If any doctrinal dispute were to arise" means if any reason whatsoever were to arise. "With the Blessed One on one side and the Community of monks on the other" means when a reason has arisen, the Blessed One, having become of a different view from the Community of monks, speaking one doctrine, would be on one side; the Community of monks too, speaking one doctrine, would be on the other side - this is the meaning. "I would be on that side" means whatever doctrine you would speak, that very one I would accept. But is there not no diversity of confidence in the Triple Gem for a noble disciple? Then why did he say thus? Because of the Blessed One's omniscience. For thus he thinks: "The Community of monks, due to their own non-omniscience, might speak even without knowing, but for the Teacher there is no such thing as not knowing." Therefore he spoke thus. "Except what is good, except what is wholesome" means I say only what is good, only what is wholesome, not anything devoid of what is good and wholesome. Furthermore, this is his fault of not reproaching.

4.

Commentary on the First Discourse on the Sakyan with Refuges and Benefits

1020. In the fourth, "here, Mahānāma, a certain person" - this was begun to show that not only Saraṇāni alone was released from the realm of misery, but these persons too are released. "Yield to pondering to a moderate degree" means they yield to looking at to a limited extent. By this he shows the person standing on the path who is a follower of the Teaching. "Not going to hell" - for it is not proper to say of a person standing on the path that he "has been released" or "will be released" from the realm of misery, but it is proper to say "is being released." And because he is being released, therefore he is not called one who goes; thus "not going" was said; the meaning is he does not go. "Just faith, just affection" - by this he shows the person standing on the path who is a faith-follower. "Great sal trees" - he said this pointing out four great heartwood trees standing nearby. "Took upon himself the training at the time of death" shows that at the time of death he was one who fulfilled the three trainings.

5.

Commentary on the Second Discourse on the Sakyan with Refuges and Benefits

1021. In the fifth, "a bad field" means an uneven field. "On bad ground" means saline ground damaged by salt. "Broken" means split apart. "Rotten" means having become moistened with water, they have reached a state of rottenness. "Damaged by wind and heat" means having been destroyed by wind and heat, they have reached a state of being sapless. "Without substance" means whose substance has not been taken up, whose substance has not been grasped. "Not well stored" means not placed into granaries and so on and properly stored. "Well stored" means unmoved for four months from the place where they were stored.

6.

Commentary on the First Anāthapiṇḍika Discourse

1022. In the sixth, "feelings may be allayed with reason and cause" means feelings may be allayed in a moment. "With wrong knowledge" means with wrong reviewing. "With wrong liberation" means with liberation not leading to liberation. "Therefore faith and morality" - the verse has the meaning already stated. "Yatra hi nāma" means "whoever indeed."

7.

Commentary on the Second Anāthapiṇḍika Discourse

1023. In the seventh, "fear of death pertaining to the future life" means fear of death rooted in the future state. "Suitable for laypeople" means befitting householders. The remainder is clear everywhere.

The Chapter on Refuges is the third.

4.

The Chapter on Streams of Merit

1.

Commentary on the First Streams of Merit Discourse

1027. In the first discourse of the fourth, "streams of merit, streams of the wholesome" means rivers of merit, rivers of the wholesome. "Nutriments of happiness" means conditions for happiness.

4.

Commentary on the First Devapada Discourse

1030. In the fourth, "footsteps of the gods" means steps trodden upon by the knowledge of the gods, or by the knowledge of the god. "For the purification" means for the purpose of purifying. "For the cleansing" means for the purpose of cleansing, for the purpose of making bright. In this discourse, all four persons established in fruition are called gods in the meaning of pure.

8.

Commentary on the Rains Retreat Discourse

1034. In the eighth, "having gone to the far shore" - the far shore is called Nibbāna; the meaning is "having reached that." "They lead to the elimination of mental corruptions" - they do not first go to Nibbāna and afterwards lead to it; while going, they lead to it. But the teaching was made thus.

10.

Commentary on the Nandiya the Sakyan Discourse

1036. In the tenth, "for solitude by day, for seclusion by night" means for the purpose of solitude by day, for the purpose of seclusion by night. "Mental states do not become manifest" means the mental states of serenity and insight meditation do not arise. The remainder is clear everywhere.

The Chapter on Streams of Merit is the fourth.

5.

The Chapter on Streams of Merit with Verses

1.

Commentary on the First Outflow Discourse

1037. In the first discourse of the fifth, "incalculable" means incalculable by counting in āḷhaka measures, but by way of yojanas there is an enumeration of it. "Full of many terrors" means full of many terrors by way of frightful objects both animate and inanimate. "Many" means numerous. "Flowing" means streaming. "Approach" means they go towards.

2.

Commentary on the Second Outflow Discourse

1038. In the second, "where these great rivers flow together and meet" means at whatever confluence these great rivers become one, become continuous - this is the meaning.

3.

Commentary on the Third Outflow Discourse

1039. In the third, "desirous of merit" means one who is desirous of merit. "Established in the wholesome" means established in the wholesome of the path. "Develops the path for the attainment of the Deathless" means he develops the path of arahantship for the purpose of reaching Nibbāna. "One who has achieved the substance of the Teaching" means the noble fruition is called the substance of the Teaching; one whose achievement is of the substance of the Teaching is one who has achieved the substance of the Teaching; the meaning is one who has attained the fruition. "Delighted in destruction" means delighted in the destruction of mental defilements.

4.

Commentary on the First Discourse on the Greatly Wealthy

1040. In the fourth, "wealthy, of great riches" means wealthy and of great riches by the sevenfold noble treasure. "Of great possessions" by that very wealth. The remainder is clear everywhere.

The Chapter on Streams of Merit with Verses is the fifth.

6.

The Chapter on the Wise One

2.

Commentary on the Discourse on Having Spent the Rains Retreat

1048. In the second of the sixth, this is the intention: A stream-enterer monk, without reaching a conclusion with just this much, having brought together those very faculties, powers, and factors of enlightenment, having developed insight, will attain the path of once-returning; a once-returner, the path of non-returning; a non-returner, the path of arahantship - with reference to this meaning, the tradition as a secret text in the Dispensation has been spoken by the Blessed One in this discourse.

3.

Commentary on the Dhammadinna Discourse

1049. In the third, "Dhammadinna" means one among seven persons. For during the time of the Buddha, the lay follower Dhammadinna, the lay follower Visākha, the householder Ugga, the householder Citta, Hatthaka of Āḷavī, Cūḷa Anāthapiṇḍika, and Mahā Anāthapiṇḍika - these seven persons had a retinue of five hundred lay followers each. Among those, this one is a certain one.

"Deep" means deep in the Teaching - the Salla Sutta and so on. "Deep in meaning" means deep in meaning - the Cetanā Sutta and so on. "Supramundane" means illuminating supramundane meaning - the Asaṅkhata Saṃyutta and so on. "Connected with emptiness" means illuminating the emptiness of a being - the Khajjanīka Sutta and so on. "Having attained, we will dwell" means having obtained, we will dwell. "Thus indeed, Dhammadinna, should you train" means thus should you train while fulfilling the Moon-simile practice, the Relay-of-chariots practice, the Sagely-silence practice, and the Great Noble Lineage practice. Thus the Teacher placed an unbearable burden upon these lay followers. Why? These, it is said, did not request exhortation having stood on their own ground, but as if able to lift up the entire burden without distinction, they requested "Let the Blessed One exhort us, venerable sir." Therefore the Teacher, placing an unbearable burden upon them, spoke thus. "Na kho netan" means "na kho etaṃ" (not indeed this). But the letter "na" here should be understood as merely a euphonic conjunction. "Therefore" - because now you request exhortation having stood on your own ground, therefore.

4.

Commentary on the Sick Person Discourse

1050. In the fourth, "na kho paneta" means "not indeed by us this." "A wise lay follower" - a stream-enterer is intended. "With comforting principles" means with principles that bring comfort. "Assāsatāyasmā" means "may the venerable one be comforted." "Dear sir" means bound to death. "Subject to death" means having the intrinsic nature of death. "Fix" means place. "Fixed" means placed. "With mind thus liberated" means with mind liberated by the liberation of the fruition of arahantship. "That is to say, liberated through liberation" means whatever difference might be spoken of regarding liberation, referring to liberation, I do not say that. For the community of monks, in the duties of the shrine courtyard and the Bodhi tree courtyard, and in the duties of the eighty chapters - in these qualities to be practised there is indeed no measure; but regarding the path or fruition that has been penetrated, there is no difference between lay followers and monks.

9.

Commentary on the Discourse on the Attainment of Wisdom

1055. In the ninth, regarding "they lead to the attainment of wisdom," here the seven trainees are said to attain wisdom, while one who has eliminated the mental corruptions should be understood as one who has attained wisdom. In the subsequent passages beginning with "for the higher intelligence of wisdom" and so on too, the same method applies. The remainder is clear everywhere.

The Chapter on the Wise is the sixth.

7.

The Chapter on Great Wisdom

1.

Commentary on the Discourse on Great Wisdom

1058. In the seventh, regarding "lead to great wisdom" and so on, the meaning in all terms everywhere should be understood by the very method stated in the Paṭisambhidā beginning with "one comprehends great meanings - this is great wisdom." The remainder is clear everywhere.

The commentary on the Sotāpatti Saṃyutta is finished.

12.

Connected Discourses on the Truths

1.

The Chapter on Concentration

1.

Commentary on the Concentration Sutta

1071. In the first discourse of the Connected Discourses on the Truths, "Concentration, monks" - those monks, it is said, were declining from unified focus of mind, then their Teacher - "Thus these, having obtained unified focus of mind, having developed the meditation subject, will attain distinction" - began this teaching. "Therefore, monks, exertion is to be done regarding 'This is suffering'" - here, the resolution of the reason should be understood by way of "as it really is" and so on. For this is what is meant - Monks, because a concentrated monk understands the four truths as they really are, therefore by you too, being concentrated, for the purpose of understanding the four truths as they really are, exertion is to be done regarding "This is suffering." Likewise, because the four truths become manifest only with the manifestation of a Tathāgata, and because they have been well analysed by the Tathāgata, and because therein there are immeasurable letters and immeasurable terms and phrases, and because through their not being penetrated the round of rebirths grows, and from the time of their penetration it does not grow, therefore, thinking "Thus our round of rebirths will not grow," exertion is to be done by you regarding "This is suffering."

2.

Commentary on the Discourse on Seclusion

1072. The second was spoken for the purpose of attaining bodily seclusion by those who are without bodily seclusion.

3.

Commentary on the First Discourse on the Son of Good Family and Others

1073-1075. In the third, "for full realization" means for the purpose of full realization. "Ascetics and brahmins" - and here those within the scope of the Dispensation are intended. Likewise in the fourth and fifth; but these were spoken according to the disposition of those who awaken through this or that expression.

6.

Commentary on the Second Discourse on Ascetics and Brahmins

1076. In the sixth, "proclaimed that they had fully awakened to" means they proclaimed themselves as having fully awakened thus: "I have fully awakened." For in this discourse, omniscient Buddhas too are taken by the term "ascetics."

10.

Commentary on the Discourse on Pointless Talk

1080. In the tenth, "of various kinds" means of various types. "Pointless talk" means talk that has become pointless because of not leading to liberation from the paths to heaven and deliverance. Regarding "talk about kings" and so on, 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 it 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, odours, and cosmetics 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." Regarding talk about villages and so on 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 to say; but having made it purposeful, it is proper to say "They had faith, had confidence" or "They have gone to destruction." 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 to say; 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, is not proper to say; but just so it is proper: "He had faith, had confidence, has gone to destruction." "Talk about liquor" is also a reading. And this talk about liquor too, "Such and such liquor when drunk produces delight" - by way of gratification alone, is not proper; but by way of danger, it is proper by the method beginning with "it is conducive to madness." Talk about streets too, "Such and such a street is well-settled, poorly-settled" or "The inhabitants of such and such a street are heroes, able" - by way of gratification alone, is not proper to say; but it is proper thus: "They had faith, had confidence, have gone to destruction." "Talk about wells" means talk about 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. The crow is white because of the whiteness of its bones; the heron is red because of the redness of its 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. The remainder is of manifest meaning everywhere.

The first chapter.

2.

The Chapter on the Setting in Motion the Wheel of the Teaching

1.

Commentary on the Discourse on the Setting in Motion the Wheel of the Teaching

1081. In the first of the second, "at Bārāṇasī" means in the city so named. "At Isipatana in the Deer Park" means in a park so named by way of the alighting and flying up of sages, designated as a deer park because it was given by way of the gift of fearlessness to deer. For here, each and every omniscient sage who arises alights; the meaning is they sit down for the purpose of setting in motion the wheel of the Teaching. The Individually Enlightened sages, having emerged from the attainment of cessation after the elapse of seven days from the Nandamūlaka cave, having performed the duties of washing the face and so on at Lake Anotatta, having come through space, alight here by way of descent; they gather together for the purpose of the Observance and for the purpose of the minor Observance; and even those returning to Gandhamādana fly up from that very place - by this, by way of the alighting and flying up of sages, it is called "Isipatana."

"Addressed" means beginning from the resolution made at the feet of Dīpaṅkara, fulfilling the perfections, gradually having made the renunciation in the final existence, gradually having reached the ground of enlightenment, seated there on the unconquered divan, having broken the forces of Māra, in the first watch having recollected past lives, in the middle watch having purified the divine eye, at the end of the last watch, resounding throughout the ten-thousandfold world system, having attained omniscience, having spent seven weeks at the ground of enlightenment, being one whose teaching of the Teaching was requested by the Great Brahmā, having surveyed the world with the Buddha-eye, having gone to Bārāṇasī out of compassion for the world, having convinced the group of five, wishing to set in motion the wheel of the Teaching, he addressed them.

"These two extremes, monks" means these two portions, monks. But together with the utterance of this term, the sound of the utterance, reaching Avīci below and the summit of existence above, having spread throughout the ten-thousandfold world system, stood still. At that very time, brahmās numbering eighteen koṭis assembled; in the western direction the sun sets, in the eastern direction the full moon conjoined with the Āsāḷha constellation rises. At that time the Blessed One, beginning this Discourse on the Setting in Motion of the Wheel of the Teaching, said beginning with "These two extremes, monks."

Therein, "by one who has gone forth" means by one who has gone forth into the going forth, having cut the mental fetter of the layman. "Should not be cultivated" means should not be resorted to. "That which is the pursuit of sensual happiness in sensual pleasures" means that which is the pursuit of the happiness of defilement-sensuality in object-sensual pleasures. "Low" means inferior. "Vulgar" means belonging to those who dwell in villages. "Belonging to ordinary people" means practised by the blindly foolish people. "Ignoble" means not noble, not pure, not the highest, nor belonging to the noble ones. "Not connected with benefit" means not connected with good; the meaning is not dependent on a cause that brings welfare and happiness. "The pursuit of self-mortification" means the pursuit of mortification of oneself; the meaning is the making of suffering to oneself. "Painful" means bringing suffering through self-torments such as lying on a bed of thorns and so on.

"Giving vision" means it makes the eye of wisdom. The second term is a synonym for that very thing. "For peace" means for the purpose of the peace of mental defilements. "To direct knowledge" means for the purpose of directly knowing the four truths. "To enlightenment" means for the purpose of fully awakening to those very same. "To Nibbāna" means for the realisation of Nibbāna. The remainder here, whatever should be said, that has been stated below in the respective places already. The discussion of the truths too has been expanded upon in every way in the Visuddhimagga.

"With three rounds" means with three rounds by way of the three rounds reckoned as truth-knowledge, function-knowledge, and done-knowledge. For here, knowledge as it really is regarding the four truths thus "This is the noble truth of suffering, this is the origin of suffering" is called truth-knowledge. Regarding those very same, the knowledge that knows the function to be done thus "to be fully understood, to be abandoned" is called function-knowledge. The knowledge that knows the state of having been done of each respective function thus "has been fully understood, has been abandoned" is called done-knowledge. "With twelve aspects" means with twelve aspects by way of three aspects each in each of those very truths. "Knowledge and vision" means the vision reckoned as the knowledge that has arisen by way of the twelve aspects of those three rounds. "Eye of the Teaching" means elsewhere the three paths and three fruitions are called the eye of the Teaching; here it is the first path only.

"The wheel of the Teaching" means both the knowledge of penetration and the knowledge of the Teaching. For the knowledge of penetration with twelve aspects that arose regarding the four truths for one seated on the seat of enlightenment, and also the knowledge of the Teaching set in motion through the teaching of the truths with twelve aspects for one seated at Isipatana, are both called the wheel of the Teaching. For both of these are indeed knowledge proceeding in the breast of the One of Ten Powers. By the Blessed One making known through this Teaching, the wheel of the Teaching is called set in motion. But this wheel of the Teaching - as long as the Elder Aññāsikoṇḍañña together with eighteen crores of brahmā gods becomes established in the fruition of stream-entry, so long the Blessed One is called setting it in motion, and when established, it is called set in motion. With reference to that, it was said beginning with "And when the wheel of the Teaching had been set in motion by the Blessed One, the terrestrial gods proclaimed."

Therein, "terrestrial" means the earth-dwelling deities. "Proclaimed" means having given applause all at once - They proclaimed, saying beginning with "This by the Blessed One." "Light" means the light of omniscient knowledge. For that at that time shone surpassing the divine power of the gods. "Koṇḍañña has indeed understood" - the resounding sound of the utterance of this inspired utterance too pervaded the ten-thousandfold world system and stood.

9.

Commentary on the Discourse on Explanation

1089. In the ninth, "immeasurable letters" means immeasurable syllables. "Phrases" is a synonym for those very same, or a part of the letters, that is to say, what are called phrases. "Explanations" means case-endings. For when each and every truth is elaborated upon in every way, there is no end of letters and so on. Therefore he spoke thus.

10.

Commentary on the Discourse on the Actual

1090. In the tenth, "true" is in the sense of not abandoning its intrinsic nature. For suffering is spoken of as suffering only. "Unerring" is because of the non-futility of its intrinsic nature. For suffering does not become what is called non-suffering. "Not otherwise" is by not assuming another nature. For suffering does not assume the nature of origin and so on. In the case of origin and so on too, the same method applies.

The Chapter on Setting in Motion the Wheel of the Teaching is the second.

3.

The Chapter at Koṭigāma

1.

Commentary on the Discourse at Koṭigāma

1091. In the first of the third, "through not understanding" means through not awakening to. "Through not penetrating" means through not piercing through.

2.

Commentary on the Second Discourse at Koṭigāma

1092. In the second, "liberation of mind, liberation by wisdom" is a name for fruition attainment and fruition wisdom.

7.

Commentary on the Discourse on the Actual

1097. In the seventh, "therefore noble truths" means because they are true, unerring, not otherwise, therefore they are called "truths of the noble ones." For the noble ones do not penetrate as noble truths what is untrue.

8.

Commentary on the World Discourse

1098. In the eighth, the Tathāgata is noble, therefore "noble truths" - because they have been penetrated and taught by the noble Tathāgata, they are the property of the Noble One; therefore, because they are the truths of the Noble One, they are "noble truths" - this is the meaning.

10.

Commentary on the Discourse on Gavampati

1100. In the tenth, "Sahañcanika" means in the city of Sahañcaniya. "Whoever, monks, sees suffering, he also sees the origin of suffering" and so on is said by way of single penetration, for in this discourse only single penetration is spoken of.

The Chapter on Koṭigāma is the third.

4.

The Chapter at the Sīsapā Grove

1.

Commentary on the Discourse at the Sīsapā Grove

1101. In the first discourse of the fourth, "that is to say, above" means those which are above. "Sīsapā grove" means among the sīsapā trees.

2.

Commentary on the Discourse on the Acacia Leaf

1102. In the second, "without having fully realised" means without having fully comprehended by knowledge; the meaning is "without having penetrated."

3.

Commentary on the Discourse on the Stick

1103. In the third, "from this world to the world beyond" means from this human world beyond they go to hell, to the animal realm, to the sphere of ghosts, to the human world, to heaven; the meaning is that they are reborn again and again in the very round of rebirths.

5.

Commentary on the Discourse on the Hundred Spears

1105. In the fifth, "even if this were so, monks" means: monks, if this were so, the meaning is that even together with the suffering and displeasure of one being struck continuously with hundreds of spears, there would be full realisation of the truths.

9.

Commentary on the Gate Discourse

1109. In the ninth, "look up to the face" means they look at the disposition. Here, "face" is intended as disposition.

10.

Commentary on the Discourse on One Desirous of Debate

1110. In the tenth, "stone pillar" means a stone post. "Sixteen kukkuka" means sixteen cubits. "Soḷasakukkū" is also a reading. "Below having entered the foundation" means having entered the pit below. "Eight cubits above the foundation" means eight cubits would have risen above the pit and stood there. "Severe" means powerful. The remainder is clear everywhere.

The Chapter on the Sīsapā Grove is the fourth.

5.

The Chapter on the Precipice

1.

Commentary on the Discourse on Speculation about the World

1111. In the first discourse of the fifth, "of the Sumāgadhā pond" means of the pond named thus. "Speculating about the world" means he sat down speculating about the world in such a way as: "By whom indeed were the moon and sun made, by whom the great earth, by whom the great ocean, by whom were beings produced, by whom the mountains, by whom the mangoes, palmyra palms, coconut trees and so on?"

"Out of my mind" means one whose mind has departed, or one whose mind is distracted. "Saw what was factual" means it is said that those titans, having employed the Sambari magic, determined thus so that that man sees them mounting upon elephants, horses and so on, lifting them up, and entering through the holes of the lotus roots. With reference to that, the Teacher said "saw what was factual." "Confusing the gods" means confusing the minds of the gods. "Therefore" - because one speculating about the world can even become a mad man, therefore.

2-3.

Commentary on the Discourse on the Precipice and So On

1112-1113. In the second, "Paṭibhāna Peak" means one great boundary rock resembling a mountain. In the third, "of undesirable form" means of undesirable intrinsic nature.

4.

Commentary on the Discourse on the Pinnacle Building

1114. In the fourth, "without having built the lower storey" means without having made the lower part of the house by means of raising pillars, walls, foundations, and so on.

5.

Commentary on the Discourse on the Hair

1115. In the fifth, "in the training hall" means in the hall for learning crafts. "Practising archery" means practising the craft of shooting arrows. "Shooting arrows" means sending arrows across. "Fletching after fletching" - having shot one arrow, just as it pierces the fletching of that arrow, the next one called "following fletching" is the fletching of the second, and yet another is the fletching of that one - thus he saw them shooting across. "Yatra hi nāma" means "those who indeed." "More difficult to attain" means more difficult to do. "Should pierce tip with tip of a hair split sevenfold" - the meaning is: having split one hair sevenfold, having taken one strand of it, having tied it in the middle of a brinjal fruit, having tied another strand to the topmost tip of an arrow, standing at a distance of one usabha, one should pierce that tip tied to the brinjal with the tip tied to the arrow. "Therefore" - because the four truths are thus difficult to penetrate, therefore.

7.

Commentary on the First Discourse on the Yoke with a Hole

1117. In the seventh, "mutual devouring" means the devouring of one another. "Devouring of the weak" means the devouring of weak fish and the like by powerful fish and the like.

8.

Commentary on the Second Discourse on the Yoke with a Hole

1118. In the eighth, "the great earth" means the great earth within the interior of the world-system. "It would be by chance, venerable sir" means this is a chance arising - if that yoke were not to become rotten, if the water in the ocean were not to dry up, and if that turtle were not to die, then perhaps it might happen by mere wish; this is the meaning.

Regarding "Just so by chance, monks" - here the Elder Mahāsīva shows four yokes: Just as the insertion of the neck of that blind turtle through the hole of a yoke thrown in by a man standing at the eastern rim of the world-system, so is the obtaining of human existence an obtaining by chance. But just as the insertion of the neck through the hole of one that, having been thrown in by one standing at the southern rim of the world-system, while revolving about, having reached the former yoke, and having mounted hole upon hole - so is the arising of a Tathāgata an even more chance origination. But just as the insertion of the neck through the hole of one that, having been thrown in by one standing at the western rim of the world-system, while revolving about, having reached the former two yokes, and having mounted hole upon hole - so is the illumination of the Teaching and discipline proclaimed by the Tathāgata an even more chance origination. But just as the insertion of the neck through the hole of one that, having been thrown in by one standing at the northern rim of the world-system, while revolving about, having reached the former three yokes, and having mounted hole upon hole - so the penetration of the four truths should be known as an exceedingly even more chance origination. The ninth and so on are according to the method stated in the Connected Discourses on Full Realisation.

The Chapter on the Precipice is the fifth.

6.

Commentary on the Chapter on Full Realisation

1121. The Chapter on Full Realisation has been explained in detail in the Connected Discourses on Full Realisation in the Division on Causality itself.

7.

The First Chapter of the Consecutive Repetitions on Raw Grain

3.

Commentary on the Discourse on Wisdom

1133. In the Repetition on Raw Grain, "with the noble eye of wisdom" means with the eye of knowledge that is mundane and supramundane, beginning with insight.

4.