. Homage to the Blessed One, the Worthy One, the Perfectly Enlightened One.

Aṅguttara Nikāya

Aṭṭhaka Nipāta Aṭṭhakathā

1. First Fifty

1. Mettā Vagga

1. Mettā Sutta Commentary

1.In the first of the Aṭṭhaka Nipāta, āsevitāyā means cultivated with care. Bhāvitāyā means developed. Bahulīkatāyā means repeatedly performed. Yānikatāyā means made like a vehicle. Vatthukatāyā means made like a foundation in the sense of a support. Anuṭṭhitāyā means kept present. Paricitāyā means accumulated and gathered from all around. Susamāraddhāyā means well begun, well done. Ānisaṃsā means benefits. What should be said in Sukhaṃ supatī, etc., I will explain in the Ekādasaka Nipāta.

Appamāṇa means immeasurable in terms of pervasion. Tanū saṃyojanā honti, passato upadhikkhaya means, for the vipassanā based on the establishment of mettā, the ten fetters are abandoned by sequentially attaining arahatship, which is known as the destruction of the substrata. Or else, tanū saṃyojanā honti means both aversion and the fetters associated with aversion become subtle. Passato upadhikkhaya means for one seeing mettā in terms of attainment, which is known as the destruction of the kilesa-substrata themselves. Kusalī tena hotī means he is skilled through that vehicle of mettā. Sattasaṇḍa means endowed with a multitude consisting of seven, meaning filled with seven. Vijetvā means having conquered by Dhamma, without force or weapons. Rājisayo means righteous kings, like sages. Yajamānā means giving gifts. Anupariyagā means they wandered about.

In Assamedha, etc., it is said that in ancient times there were four objects of generosity for kings: sassamedha, purisamedha, sammāpāsa, and vācāpeyya, by which the kings would gather the world. Among them, the taking of one-tenth of the produced crops was called sassamedha, meaning skillful in completing the harvest. The providing of six-monthly food and wages to great warriors was called purisamedha, meaning skillful in gathering men. Giving away thousands or two thousand in wealth to poor people for three years without increase, after taking a written note from their hand, was called sammāpāsa. Indeed, it properly binds people, as if binding them in the heart; therefore, it is called sammāpāsa. And speaking gentle words in the manner of “Father, uncle,” etc., is called vācāpeyya, meaning pleasant speech. Thus, a country gathered together by these four objects of generosity is prosperous and thriving, with abundant food and drink, secure and free from troubles. People live joyfully, dancing their children on their laps with open houses. This, due to the absence of bolts on the doors of the houses, is called niraggaḷa. This is an ancient tradition.

They performed five sacrifices, namely, assamedhaṃ purisamedha. Among these, that in which they slay horses is assamedha. This is a term for the sacrifice that should be performed with two pariyaññas, with twenty-one yūpa posts, with the slaughter of seventy-five hundred animals on just the last day, setting aside the land and men, and with the remaining wealth as the offering. That in which they slay men is purisamedha. This is a term for the sacrifice that should be performed with four pariyaññas, with the wealth offered as stated in the assamedha along with the land. That in which they properly cast the noose is sammāpāsa. This is a term for the satrayāga sacrifice that should be performed by casting the samma, which is counted as a stick inserted into a hole in a yoke day by day, and making an altar in the space where it falls, going against the grain from the place where the Sarasvatī River is submerged, with the yūpa posts and other things to be collected. That in which they drink the vāja is vājapeyya. This is a term for the sacrifice that should be performed with one pariyañña with seventeen animals, with a seventeen-cubit beluva yūpa post and seventeen kadakkhiṇas. That in which there are no bolts is niraggaḷo. This is a term for the variation of assamedha, known as sabbamedhapariyāya, which should be performed with nine pariyaññas with the land and men and with the wealth offered as stated in the assamedha.

Kalampi te nānubhavanti soḷasi means all those great sacrifices are not worth a sixteenth part of the greatness of the result of a single mind of mettā; they do not attain a sixteenth part. Na jinātī means he does not create enmity for himself or others. Na jāpaye means he does not cause others to create enmity for others. Mettaṃso means having a heart filled with mettā. Sabbabhūtāna means towards all beings. Veraṃ tassa na kenacī means he has no unwholesome enmity or personal enmity with anyone.

2. Paññā Sutta Commentary

2.In the second, ādibrahmacariyikāyā means the preliminary of the Brahmacariya which is the path. Paññāyā means by insight. Garuṭṭhāniya means something worthy of honor, a cause for the arising of respect, worthy of being held in esteem. Tibba means intense. Paripucchatī means he asks about the meaning, the text, the connections, and what comes before and after. Paripañhatī means he questions, he considers, "I will ask about this and that." Dvayenā means in two ways. Anānākathiko means he is not one who speaks about miscellaneous things. Atiracchānakathiko means he does not speak about various kinds of low talk. Ariyaṃ vā tuṇhībhāva means noble silence, which is the fourth jhāna; also suitable is non-attention to the remaining meditation subjects. Jānaṃ jānātī means he knows what should be known. Passaṃ passatī means he sees what should be seen. Piyattāyā means for the sake of affection. Garuttāyā means for the sake of reverence. Bhāvanāyā means for the sake of development or for the appreciation of qualities. Sāmaññāyā means for the sake of the ascetic life. Ekībhāvāyā means for the sake of continuous existence.

3-4. Appiya Sutta Pair Commentary

3-4.In the third, appiyapasaṃsī means one who praises an unliked person, one who speaks well of them. Piyagarahī means one who blames and criticizes a liked person. In the fourth, anavaññattikāmo means he does not want "Oh, may another despise me," he does not want to be despised. Akālaññū means he does not know the right time to speak, he speaks out of time. Asucī means endowed with impure bodily actions, etc.

5. Paṭhama Lokadhamma Sutta Commentary

5.In the fifth, lokadhammā means the laws of the world. There is no one free from these; even the Buddhas experience them. Therefore, he said, lokaṃ anuparivattantī means they pursue the world, they do not abandon it, they do not turn away from the world. Loko ca aṭṭha lokadhamme anuparivattatī means this world also pursues these, it does not abandon them, it does not turn away from those laws.

Lābho alābho means when gain comes, one should understand that loss will also come. The same method applies in Ayasā, etc. Avekkhati vipariṇāmadhamme means he considers "these are subject to change." Vidhūpitā means dispelled, destroyed. Padañca ñatvā means having known the state of Nibbāna. Sammappajānāti bhavassa pāragū means one who has gone to the far shore of existence, one who has reached the summit of attainment, truly understands that he has gone to that far shore only after knowing the state of Nibbāna. In this sutta, the round of existence and liberation have been discussed.

6. Dutiya Lokadhamma Sutta Commentary

6.In the sixth, ko viseso means what is the distinguishing cause? Ko adhippayāso means what is the additional effort? Pariyādāyā means having grasped and completely established. Here too, the round of existence and liberation have been discussed.

7. Devadatta Vipatti Sutta Commentary

7.In the seventh, acirapakkante means not long after splitting the Saṅgha. Ārabbhā means concerning, regarding, in relation to. Attavipatti means his own ruin, the state of ruin. The same method applies in the remaining passages. Abhibhuyyā means having overcome, having crushed.

8. Uttara Vipatti Sutta Commentary

8.In the eighth, vaṭajālikāya means in a monastery of that name. It is said that because it was situated in a banyan forest, it was known as Vaṭajālikā. Pāturahosī means he went to announce this matter to the king of the gods and became manifest. Ādibrahmacariyako means the foremost of the entire Brahmacariya of the Teaching, which encompasses the three trainings.

9. Nanda Sutta Commentary

9.In the ninth, kulaputto means a clansman by birth. Balavā means endowed with strength. Pāsādiko means inspiring confidence by his beauty. Tibbarāgo means intense in desire. In Kimaññatrā, etc., this is the meaning: what is the need to say anything else? This Nanda is one who guards the doors of his senses, knows moderation in food, is devoted to wakefulness, is endowed with mindfulness and clear comprehension; by these qualities Nanda is able to live the Brahmacariya completely and purely. If he were not endowed with these qualities, he would not be able to do so. Itiha tatthā means thus it is there. In this sutta, only the round of existence is discussed.

10. Kāraṇḍava Sutta Commentary

10.In the tenth, aññenāññaṃ paṭicaratī means he conceals one thing, whether a cause or a word, with another cause or word. Bahiddhā kathaṃ apanāmetī means he turns away other incoming talk from the outside. Apaneyyeso means this one should be removed, expelled. Samaṇadūsī means a defiler of ascetics. Samaṇapalāpo means, like chaff among rice, he is chaff among ascetics because of his lack of essence. Samaṇakāraṇḍavo means ascetic refuse. Bahiddhā nāsentī means they take it outside. Yavakaraṇe means in a barley field. Phuṇamānassā means for one standing in a high place being winnowed by a great wind. Apasammajjantī means they repeatedly sweep away to separate the strong grains from the weak grains, they remove them with a winnowing basket or cloth that catches the wind by the act of sweeping. Daddara means a rattling sound.

Saṃvāsāya means for association is this. Vijānāthā means you should know. Santavāco means gentle in speech. Janavatī means in the midst of people. Raho karoti karaṇa means karaṇa is called evil action, he does that in secret, concealed. Saṃsappī ca musāvādī means one who speaks falsehoods while wriggling, meaning he trembles and squirms while speaking falsehoods. In this sutta, only the round of existence is discussed, but in the verses, both the round of existence and liberation are discussed.

2. Mahā Vagga

1. Verañja Sutta Commentary

11.In the first of the second, abhivādetī, etc., should be connected with the negation stated in na samaṇo gotamo, and the meaning here should be understood thus: "He does not pay homage, he does not rise from his seat, nor does he invite with a seat, saying, 'May the honorable ones be seated here.'" Here, the word "vā" is in the sense of discrimination, as in "Is form permanent vā impermanent," etc. Having said this, then seeing the Blessed One not doing his own paying homage, etc., he said: tayidaṃ, bho gotama, tathevā means that which was heard by me is just so; that hearing and this seeing of mine coincide and agree, they come to a unity in meaning. The honorable Gotama does not…pe…invite with a seat. Thus, having concluded what he had heard with what he saw, he criticized, saying: tayidaṃ, bho gotama, na sampannamevā means that not doing the paying homage, etc., is simply inappropriate.

nāhaṃ taṃ brāhmaṇātiādi—He spoke beginning with this. Herein is the meaning in brief: "O Brahmin, even looking with the unobstructed eye of all-knowing wisdom, I do not see that person in this world with its devas, etc., to whom I should offer a salutation, rise up for, or invite to be seated. Nor is this a wonder, that I, having attained all-knowingness today, do not see a person worthy of such profound respect. Furthermore, when I had just been born and, with my face to the north, had gone seven paces, I surveyed the entire ten-thousand world-system, but even then, I did not see that person in this world with its devas, etc., to whom I should pay such profound respect. But then, even the Great Brahma, with an आयु (āyu) of sixteen thousand aeons and free from āsavas, raised his joined hands and honored me, filled with joy, saying, 'You are a great man in the world; you are the foremost, the eldest, and the best of the world with its devas; there is none higher than you.' Even then, not seeing anyone higher than myself, I uttered the bull-like speech: 'I am the foremost in the world, I am the eldest in the world, I am the best in the world.' Thus, even for me just born, there is no one to whom I should offer salutation, etc., so whom should I, having now attained all-knowingness, salute? Therefore, O Brahmin, do not expect such supreme respect from the Tathāgata. For if, O Brahmin, the Tathāgata were to salute, etc., or invite someone to be seated, the head of that person would, at the end of the night, be severed from his neck and fall suddenly to the ground like a ripe, loosened talā fruit whose stem has a weak bond."

arasarūpo bhavaṃ gotamoti—His intention here was: "That which in the world is called the 'flavor of fellowship' (sāmaggiraso), namely, the acts of salutation, rising up, añjali, and proper conduct, that does not exist for Master Gotama. Therefore, Master Gotama is without flavor, of a flavorless nature, having a flavorless essence." Then the Blessed One, avoiding direct opposition in order to produce certainty in his mind, demonstrating the meaning of his statement differently in himself, spoke beginning with atthi khvesa, brāhmaṇa, pariyāyoti.

atthi khvesāti—indeed, there is. Pariyāyoti—reason. This is what is said: "Indeed, O Brahmin, there is this reason, by which a person saying 'Master Gotama is without flavor' would speak correctly and be counted as a speaker of truth. But what is that?" "Those flavors of form, sound, odor, taste, and tactile object are abandoned by the Tathāgata." What is said is this: Those flavors of sensual pleasure, known as the taste of sensual pleasure, which arise for even those ordinary people who are considered the best by birth or status, when they enjoy, delight in, and are attached to objects of form, etc.—flavors of sound, flavors of odor, flavors of taste, flavors of tactile object—which drag this world along as if bound by the neck, and which, because they arise from the fellowship of objects of clothing, etc., are called the flavor of fellowship—all of these are abandoned by the Tathāgata. Even in saying "They are abandoned by me," he teaches the Dhamma while not exalting himself in terms of 'I' or 'mine'; or this is the eloquence of the Tathāgata in teaching.

pahīnāti—gone from the continuum of consciousness, or relinquished. In this meaning, the expression should be understood in the instrumental case. Their root, which is craving and ignorance, is cut off by the sword of the Noble Path, thus ucchinnamūlā. Their foundation is made like a palm stump, thus tālāvatthukatā. Just as when a palm tree is uprooted along with its roots and its foundation is made in that place where only the stump remains, no further growth of that palm is evident; so too, having uprooted the flavors of form, etc., along with their roots by the Noble Path, and having made their foundation in the continuum of consciousness where only the prior existence remains, all of these are said to be tālāvatthukatā. Or, because they are of a nature of non-growth, they are made like a palm tree with its crown severed, thus tālāvatthukatā. Furthermore, because they are made anabhāvaṃkatā in this way, such that there is no subsequent existence for them, thus they are made. Therefore, he said anabhāvaṃkatāti—made non-existent. Āyatiṃ anuppādadhammāti—of a nature of non-arising in the future.

No ca kho yaṃ tvaṃ sandhāya vadesīti—but that which you speak intending, that is not the reason. But now, if it is said thus, would the existence in himself of the flavor of fellowship spoken by the Brahmin be conceded? It would not. For someone who is capable of creating that flavor of fellowship but does not do so, is worthy of being called flavorless due to its absence. But the Blessed One is incapable of doing this; therefore, revealing his inability in this reason, he said: "no ca kho yaṃ tvaṃ sandhāya vadesī"—that reason by which you speak of me as "flavorless" is not to be spoken in us.

nibbhogo bhavantiādi—He spoke beginning with this. Here, in all the reasons, having understood the order of application in accordance with the method stated, the meaning spoken with intention should be understood thus: The Brahmin, thinking that very action of salutation, etc., for elders is "the enjoyment of fellowship" (sāmaggiparibhogo) in the world, and due to its absence, he spoke of the Blessed One as "without enjoyment," etc. And the Blessed One, seeing in himself the absence of that enjoyment of sensual desire in forms, etc., for beings, consented to another reason.

akiriyavādoti—he said, "Non-doer." But since the Blessed One speaks of the non-doing of evil actions of body, etc., therefore, seeing that "non-doing" in himself, he consented to another reason. Therein, setting aside evil actions of body, etc., the remaining unwholesome states should be understood as anekavihitā pāpakā akusalā dhammāti—"manifold evil unwholesome states."

ucchedavādoti—he said, "Annihilationist." But since the Blessed One speaks of the annihilation of the lust for the five strands of sensual desire, and the aversion associated with two types of unwholesome consciousness, by the path of the Anāgāmī, and speaks of the annihilation of ignorance, the source of all unwholesome states, by the path of Arahat, setting aside those three, he speaks of the annihilation of the remaining evil unwholesome states by the four paths according to their suitability, therefore, seeing that "annihilationism" in himself, he consented to another reason.

jegucchīti—he said, "Repulsive." But since the Blessed One is disgusted by evil actions of body, etc., namely, those evil actions of body, speech, and mind, and even the attainment, the engaging in, the association with unwholesome, low states, all of that is repulsive to him like filth, just as a man of adorned caste is disgusted by filth, therefore, seeing that "repulsiveness" in himself, he consented to another reason. Therein, kāyaduccaritenātiādi—"by evil action of body," etc., the instrumental case should be understood in the sense of use.

venayikoti—he said, "Disciplinarian." Herein is the word meaning: "He disciplines," thus it is vinayo, which means "he destroys." Vinayo eva—Vinaya itself is venayiko. Or, "he is worthy of discipline," thus venayiko, which means "he is worthy of restraint." But since the Blessed One teaches the Dhamma for the discipline and calming of lust, etc., therefore, he is a disciplinarian. This itself is the word meaning here—"he teaches the Dhamma for discipline," thus he is a disciplinarian. For the taddhita derivation is diverse. Seeing that "disciplinarian" quality in himself, he consented to another reason.

tapassīti—he said, "Ascetic." Herein is the word meaning: "He burns," thus it is tapo, meaning "he afflicts and torments." This is a designation for not doing proper conduct. He has tapo, thus he is tapassī. In the second alternative of meaning, without examining the letters, a miserly person is called an ascetic in the world. But since the Blessed One is called an ascetic because of the abandoning of those unwholesome states which are said to burn the world, therefore, seeing that "asceticism" in himself, he consented to another reason. Herein is the meaning of the statement: "They burn," thus they are tapā—this is a designation for unwholesome states. He is one who has abandoned, relinquished, destroyed those tapas, thus he is tapassī.

apagabbhoti—He said "devoid of a womb." Even showing fault with the Blessed One's conception in his mother's womb due to anger, he said this. Herein is the meaning of the statement: "Gone away from the womb," thus apagabbho, the intention is "incapable of attaining rebirth in the deva-world." Or, "he has a low womb," thus apagabbho. Because he is outside the deva-world womb, in the future he is one who partakes of obtaining a low womb. Or, the intention is "he had a low stay in his mother's womb." But since the Blessed One's future lying in a womb is gone away, therefore, seeing that "being devoid of a womb" in himself, he consented to another reason. And there yassa kho, brāhmaṇa, āyatiṃ gabbhaseyyā punabbhavābhinibbatti pahīnāti—"O Brahmin, for whom the future lying in a womb and the arising in renewed existence are abandoned," the meaning of these words should be seen thus: "O Brahmin, for whatever person, future lying in a womb and arising in renewed existence are abandoned due to the cause being destroyed by the unsurpassed path. Here, by the term 'lying in a womb' (gabbhaseyyā), the womb-born (jalābujayoni) is taken; by the term 'arising in renewed existence' (punabbhavābhinibbatti), the other three are also taken."

gabbhaseyyā—"Lying in a womb." Renewed existence itself is arising, thus punabbhavābhinibbattī—here the meaning should be seen thus. And just as even when "the maintenance of consciousness" (viññāṇaṭṭhitīti) is said, there is no maintenance other than consciousness, so too here, no lying other than the womb should be understood. And since the arising (abhinibbatti) is both that which is of renewed existence and that which is of non-renewed existence, and here that which is of renewed existence is intended, therefore it was said: "Renewed existence itself is arising, thus punabbhavābhinibbattī."

seyyathāpi, brāhmaṇātiādinā nayena—He increased the teaching of the Dhamma to the Brahmin by way of "Just as, O Brahmin," etc.

seyyathāpītiādīnaṃ—The meaning of "Just as," etc., should be understood in the same way as stated below. But this is the distinction: For just as those chicks, flapping their wings and chirping appropriately for that moment, emerge in the way stated below; and of those emerging, the one who emerges first is called the eldest. Therefore, the Blessed One, wishing to establish his own state of being the eldest by that simile, asks the Brahmin: yo nu kho tesaṃ kukkuṭacchāpotakānaṃ…pe… kinti svāssa vacanīyoti—"Of those chicks... what should he be called?" Therein, kukkuṭacchāpakānanti—of the chicks. Kinti svāssa vacanīyoti—what should he be called? What should be said of him—eldest or youngest?

‘‘Jeṭṭho’’tissa, bho gotama, vacanīyoti—"He should be called 'eldest'," O Gotama. Why is that? So hi nesaṃ jeṭṭhoti—because he is the eldest of them, this is the meaning. Then the Blessed One, applying the simile, said: evameva khoti—Just as that chick, so too am I. Avijjāgatāyapajāyāti—"Of the beings gone to ignorance," avijjā means unknowing; gone to that. Pajāyāti—this is a designation for beings; it is said even of beings who have entered into the midst of the egg of ignorance. Aṇḍabhūtāyāti—"Of the beings who have become like an egg," born in an egg. Just as some beings born in an egg are called "egg-born," so too all these beings, because they are born in the egg-shell of ignorance, are called "egg-born." Pariyonaddhāyāti—"Of those completely bound, wrapped around," by that egg-shell of ignorance. Avijjaṇḍakosaṃ padāletvāti—"Having split open the egg-shell of ignorance." Ekova loketi—"Alone in the world," in the entire collection of the world, I alone am without a second. Anuttaraṃ sammāsambodhiṃ abhisambuddhoti—"Fully awakened to the unsurpassed perfect self-awakening," uttararahitaṃ means devoid of anything higher, the very best perfect and complete awakening, or else the praised and beautiful awakening. This is a name for the wisdom of the path of Arahat, and it is also a name for the wisdom of the All-Knowing One. Both are suitable. Is the path of Arahat the unsurpassed awakening for others or is it not? It is not. Why? Because it is not the giver of all qualities. For the path of Arahat of some gives only the fruit of Arahat; of some, the three knowledges; of some, the six super-knowledges; of some, the four analytical knowledges; of some, the knowledge of a disciple's perfection. For Paccekabuddhas also, it gives only the knowledge of a Paccekabodhi; but for Buddhas, it gives the accomplishment of all qualities, like the anointing of a king giving sovereignty over the entire world. Therefore, the unsurpassed awakening does not exist for anyone else. Abhisambuddhoti—"Fully awakened," I have fully known, penetrated, attained, and realized, this is what is said.

Now, this illustrative exposition stated by the Blessed One with the phrase "evameva kho" (just so), should be understood by connecting it with the meaning in this way: Just as that hen engages in various activities such as brooding over its eggs, so too, the Blessed One, being a Bodhisatta seated at the Bodhi-pallaṅka (enlightenment platform), engaged in the threefold contemplation of impermanence (anicca), suffering (dukkha), and non-self (anatta) in his own being. Just as the eggs of the hen do not become rotten due to the accomplishment of the threefold activity, so too, the insight knowledge (vipassanāñāṇa) of the Blessed One, being a Bodhisatta, did not diminish due to the accomplishment of the threefold contemplation. Just as the moisture and stickiness of the eggs are depleted by the hen’s threefold activity, so too, the clinging affection for the three realms of existence (bhavattaya) was depleted in the Blessed One, being a Bodhisatta, by the accomplishment of the threefold contemplation. Just as the eggshells become thin due to the hen's threefold activity, so too, the shell of ignorance (avijjaṇḍakosa) became thin in the Blessed One, being a Bodhisatta, by the accomplishment of the threefold contemplation. Just as the claws and beaks of the chick inside the egg become firm and hard due to the hen's threefold activity, so too, the insight knowledge of the Blessed One, being a Bodhisatta, became sharp, firm, clear, and heroic due to the accomplishment of the threefold contemplation. Just as the maturation time arrives for the chick due to the hen's threefold activity, so too, the maturation time, the growing time, the time for conception of insight knowledge arrived for the Blessed One, being a Bodhisatta, due to the accomplishment of the threefold contemplation. Just as the chick, breaking the eggshell with the tip of its claw or beak, and flapping its wings, safely hatches, so too, it should be understood that the Blessed One, by accomplishing the threefold contemplation, conceived the womb of insight knowledge, and breaking the shell of ignorance with the Arahantship-path (arahattamagga) attained in due order, flapping the wings of the super-knowledges (abhiññā), safely realized all the Buddha qualities.

Ahañhi, brāhmaṇa, jeṭṭho seṭṭho lokassāti, "O Brahmin, just as among those chicks, the one that breaks the eggshell and hatches first is the eldest (jeṭṭho), so too, because I am born first into the noble lineage (ariya jāti) by breaking that shell of ignorance (avijjaṇḍakosa) for beings covered by ignorance, therefore I am considered the eldest, the most senior." But because he is unsurpassed in all virtues, he is the best (seṭṭho).

Āraddhaṃ kho pana me, brāhmaṇātiādi (etc.) was said. There, āraddhaṃ kho pana me, brāhmaṇa, vīriyaṃ ahosīti, "O Brahmin, this unsurpassed state of being the eldest and best was not attained by me through laziness, forgetfulness, a listless body, or a distracted mind. Rather, for the attainment of that, effort (vīriyaṃ) was aroused in me. While seated at the Bodhi-maṇḍa, effort in the form of the four right exertions (catusammappadhāna) was aroused by me, sustained, and unremittingly applied. And because it was aroused, it was asallīnaṃ (not flagging)." And not only effort, but also mindfulness (sati) was upaṭṭhitā (present) with me, facing towards the object. And because it was present, it was asammuṭṭhā (unconfused). Passaddho kāyo asāraddhoti, due to the tranquility of body and mind, my body was also tranquil (passaddho). Here, because when the mind-body (nāmakāya) is tranquil, the body (rūpakāya) is also tranquil, therefore it was said "passaddho kāyo" (tranquil body) without distinguishing "mind-body" and "body." Asāraddhoti, and because it was tranquil, it was also unagitated (asāraddho), meaning free from distress. Samāhitaṃ cittaṃ ekagganti, my mind (citta) was also well-established (samāhitaṃ), well-placed, as if fixed, and because it was well-established, it was one-pointed (ekaggaṃ), unwavering, and unmoving. Thus far, the preliminary practice for jhāna has been described.

So kho ahantiādi (etc.) was said. There, whatever should be said according to the method of determination (vinicchayanayena), that has already been stated in the Visuddhimagga (visuddhi. 1.69).

However, in Ayaṃ kho me, brāhmaṇātiādi (etc.), vijjāti (knowledge) is knowledge (vijjā) in the sense of making known. What does it make known? Past lives (pubbenivāsa). Avijjāti (ignorance) is the ignorance (moha) that conceals that very past life, in the sense of making it unknown. Tamoti (darkness) is that very ignorance (moha) called darkness (tamo), in the sense of being a concealer. Ālokoti (light) is that very knowledge (vijjā) called light (āloko), in the sense of illuminating. Here, vijjā (knowledge) means attained, the rest is praise. The connection here is – "This knowledge (vijjā) was attained by me; for me, having attained knowledge, ignorance (avijjā) was dispelled, destroyed." Why? Because knowledge (vijjā) arose. This is the same method for the other pair of terms. Yathā tanti, here tanti is merely an expletive. "Satiyā avippavāsena appamattassa vīriyātāpena ātāpino kāye ca jīvite ca anapekkhātāya pahitattassa pesitattassāti" means, "because of not being separated from mindfulness, being diligent, being ardent with the heat of effort, being energetic by not being dependent on the body and life, being intent and directed." This is what is said: Just as for one who dwells diligently, ardently, intently, ignorance (avijjā) is dispelled, knowledge (vijjā) arises, darkness (tamo) is dispelled, and light (āloko) arises, even so, for me, ignorance (avijjā) was dispelled, knowledge (vijjā) arose, darkness (tamo) was dispelled, and light (āloko) arose. I have obtained a result that is in accordance with this pursuit of exertion.

Ayaṃ kho me, brāhmaṇa, paṭhamā abhinibbhidā ahosi kukkuṭacchāpakasseva aṇḍakosamhāti, "This, O Brahmin, was my first breakthrough, my first emergence, my first noble birth, by breaking the shell of ignorance (avijjaṇḍakosa) that conceals the previously inhabited aggregates (khandha), with the beak of the knowledge of the recollection of past lives (pubbenivāsānussatiñāṇa), just like a chick breaking the eggshell with its beak or the tip of its claw and emerging from that eggshell, being reborn into the chicken species." This, so far, is the method in the discourse on past lives.

Vijjāti (knowledge) is the knowledge of the divine eye (dibbacakkhuñāṇa). Avijjāti (ignorance) is the ignorance (avijjā) that conceals passing away and rebirth (cutupapāta). However, just as in the discourse on past lives, it was said, "by breaking the shell of ignorance (avijjaṇḍakosa) that conceals the previously inhabited aggregates (khandha) with the beak of the knowledge of the recollection of past lives (pubbenivāsānussatiñāṇa)," so too, here it should be said, "by breaking the shell of ignorance (avijjaṇḍakosa) that conceals passing away and rebirth (cutupapāta) with the beak of the knowledge of the passing away and rebirth (cutupapātañāṇa)."

Ayaṃ kho me, brāhmaṇa, tatiyā vijjātiādi (etc.) was said. There, vijjāti (knowledge) is the knowledge of the path of Arahantship (arahattamagga). Avijjāti (ignorance) is the ignorance (avijjā) that conceals the four noble truths (catusacca). Ayaṃ kho me, brāhmaṇa, tatiyā abhinibbhidā ahosīti, "This, O Brahmin, was my third breakthrough, my third emergence, my third noble birth, by breaking the shell of ignorance (avijjaṇḍakosa) that conceals the four noble truths (catusacca) with the beak of the knowledge of the destruction of the āsavas (āsavānaṃ khayañāṇa), just like a chick breaking the eggshell with its beak or the tip of its claw and emerging from that eggshell, being reborn into the chicken species."

What does this show so far? That chick, O Brahmin, breaks the eggshell and emerges from it being born only once, but I, breaking the shell of ignorance (avijjaṇḍakosa) that conceals the previously inhabited aggregates (khandha), was born first with the knowledge of the recollection of past lives (pubbenivāsānussatiñāṇa). Then, breaking the shell of ignorance (avijjaṇḍakosa) that conceals the passing away and rebirth of beings, I was born a second time with the knowledge of the divine eye (dibbacakkhuñāṇa). Again, breaking the shell of ignorance (avijjaṇḍakosa) that conceals the four noble truths (catusacca), I was born a third time with the knowledge of the destruction of the āsavas (āsavānaṃ khayañāṇa). Thus, I have been born three times with these three knowledges (vijjā). And that birth of mine is noble and perfectly pure. This is what it shows. And while showing this, he revealed the knowledge of past times through the knowledge of past lives, the knowledge of the present and future through the divine eye, and all the mundane and supramundane qualities through the destruction of the āsavas. Thus, by revealing all the qualities of omniscience through these three knowledges, he showed the Brahmin his state of being the eldest and the best due to his noble birth.

Evaṃ vutte verañjo brāhmaṇoti, when the Blessed One, compassionate to the world, spoke, out of compassion for the Brahmin, revealing the threefold knowledge (vijjāttayapakāsikāya) concerning his state of being the eldest and best due to his noble birth, even though it should have been concealed, the Brahmin Verañja, with his body filled with the expansion of joy, knowing that the Blessed One was the eldest in the world due to his noble birth and the best due to his completeness in all virtues, criticized himself, saying, "Indeed, I, in my ignorance, said to the Omniscient One, who is the eldest in the world and endowed with all virtues, 'He does not pay homage to others.' Fie upon my ignorance!" Having come to the conclusion that "This Gotama is now the eldest in the world due to being born first in the noble lineage, and the best due to being unsurpassed in all virtues," he said this to the Blessed One: jeṭṭho bhavaṃ gotamo seṭṭho bhavaṃ gotamoti ("Venerable Gotama is the eldest, Venerable Gotama is the best.") And having said this, and again approving of that teaching of the Blessed One, he said abhikkantaṃ bho gotamātiādi (etc.). That has the meaning as stated before.

2. Sīhasutta Commentary

12. In the second, abhiññātāti (well-known) means known (ñātā), recognized (paññātā), and manifest (pākaṭā). Santhāgāreti (in the assembly hall) means in the hall made for the relaxation of the general public. It seems that the assembly hall was in the middle of the city, visible from four places, and people coming from the four directions would first relax there and then go to their respective comfortable places. Some even say that it was a hall made for the royal families to deliberate on matters of state. For the Licchavi kings would sit there and deliberate (santharanti), conduct (karonti), and discuss (vicārenti) matters of state. Sannisinnāti (seated together) means seated together on the precious and excellent couches spread with fine coverings, adorned with raised white parasols, which were prepared solely for their seating. Anekapariyāyena buddhassa vaṇṇaṃ bhāsantīti (speaking in various ways in praise of the Buddha) means, having deliberated on matters of state and activities for the benefit of the world, they spoke, related, and illuminated the virtues of the Buddha in various ways. For those wise kings, being faithful, confident, stream-enterers (sotāpanna), once-returners (sakadāgāmin), non-returners (anāgāmin), and noble disciples (ariyasāvaka), having all cut off the worldly entanglements, spoke in praise of the Buddha and the three jewels (tiṇṇaṃ ratanānaṃ). There, the virtues of the Buddha are threefold: conduct (cariya), physical appearance (sarīra), and qualities (guṇa). Of these, those kings began speaking about the virtues of conduct, saying, "Indeed, what is difficult has been done by the Perfectly Enlightened One, who, while fulfilling the thirty perfections (pāramiyo)—ten perfections (dasa pāramiyo), ten secondary perfections (dasa upapāramiyo), and ten ultimate perfections (dasa paramatthapāramiyo) for more than a hundred thousand aeons (kappasatasahassādhikāni cattāri asaṅkheyyāni), brought the conduct for the sake of relatives (ñātatthacariya), the conduct for the sake of the world (lokatthacariya), and the Buddha-conduct (buddhacariya) to their peak, and relinquished the five great renunciations (pañca mahāpariccāge)." Thus, by relating the virtues of the Buddha through hundreds of Jātaka stories, they brought it up to the Tusita heaven and established it there.

However, when Dhammassa vaṇṇaṃ (virtues of the Dhamma) were spoken, they spoke of the qualities of the Dhamma in terms of its divisions, saying, "The Dhamma has been taught by that Blessed One, five Nikāyas by way of collection, three Piṭakas by way of baskets, nine Aṅgas by way of limbs, and eighty-four thousand Dhamma-khandhas by way of aggregates."

When Saṅghassa vaṇṇaṃ (virtues of the Sangha) were spoken, they spoke of the qualities of the Sangha in terms of the summary of renunciations, saying, "Having heard the Teacher's teaching, sons of good families, having regained faith, abandon their wealth and circle of relatives, and without regard for the white parasol of royal power, subordinate rulership, the positions of commander-in-chief, treasurer, and chief storekeeper, go forth into the excellent Dispensation of the Teacher. In the Buddha's time, there were eighty thousand royal renunciates alone, such as King Bhaddiya, Mahākappina, Pukkusāti, and others, who abandoned the white parasol. And there is no counting those sons of good families like Yasa, the son of the Seṭṭhi, Soṇa, the son of the Seṭṭhi, Raṭṭhapāla, and others, who abandoned wealth of hundreds of millions of koṭis. Such and such sons of good families go forth into the Teacher's Dispensation."

Sīhosenāpatī: Sīha Senāpati means the army chief with that name. In Vesālī, there were seven thousand seven hundred and seven kings. All of them gathered together, considered everyone's opinion, and, seeking one capable of administering the kingdom, saw the prince Sīha and, deciding, "This one will be able," gave him an army chief's umbrella adorned with red jewels. Referring to that, it was said, "Sīha Senāpati." Nigaṇṭhasāvako: Nigaṇṭhasāvako means a supporter and attendant who provides requisites to Nigaṇṭha Nāṭaputta. In Jambudīpa, there were three chief supporters of the Nigaṇṭhas: Upāli the householder in Nāḷandā, Vappa Sakka in Kapilavatthu, and this Sīha Senāpati in Vesālī. Nisinnohotī: Nisinno hoti means he was seated. They arranged seats for the other kings interspersed throughout the assembly, but for Sīha, they prepared a magnificent royal seat in the middle of the assembly, and he was seated on it. Nissaṃsaya: Nissaṃsaya means without doubt, certainly, assuredly, not speaking praise of just anyone or some insignificant person with hundreds of reasons like these.

Yena nigaṇṭho nāṭaputto tenupasaṅkamī: Yena nigaṇṭho nāṭaputto tenupasaṅkamī means he approached Nigaṇṭha Nāṭaputta. It seems Nigaṇṭha Nāṭaputta, thinking, "If this Sīha hears someone praising a certain ascetic Gotama and goes to see him, I will decline," first said this to Sīha Senāpati: "Senāpati, in this world, many wander about saying, 'I am a Buddha, I am a Buddha.' If you wish to visit someone, ask me. I will send you to a suitable place and prevent you from going to an unsuitable place." Remembering that conversation, thinking, "If he sends me, I will go. If not, I will not go," he approached Nigaṇṭha Nāṭaputta.

kiṃ pana tva: kiṃ pana tva means "What then do you...?" Saying this, he destroyed the joy that had arisen in Sīha, like striking a wandering ox with a stick, extinguishing a burning lamp, or overturning a bowl filled with food. Gamiyābhisaṅkhāro: Gamiyābhisaṅkhāro means the effort that arises in the manner of arranging elephant carts, taking perfumes, garlands, and so on. So paṭippassambhī: So paṭippassambhī means that subsided.

Dutiyampi kho: Dutiyampi kho means for the second time. And on this occasion, while speaking of the Buddha's virtues, starting from the Tusita heaven and up to the mahābodhipallaṅka, they described the physical beauty of the Ten-Powered One, distinguishing it from the soles of his feet to the tips of his hair, in terms of the thirty-two marks of a great man, the eighty minor marks, and the fathom-long aura. While speaking of the Dhamma's virtues, they spoke of the quality of the well-proclaimed Dhamma, saying, "There is not even a single word or syllable that is misplaced." While speaking of the Saṅgha's virtues, they spoke of the Saṅgha's qualities in terms of their practice, saying, "Having abandoned such fame, glory, and wealth, those who have gone forth in the Teacher's dispensation are not by nature lazy, but having perfected the thirteen dhutaṅga qualities, they work in the seven contemplations, and they master the thirty-eight object distinctions."

kiṃ hi me karissantī: kiṃ hi me karissantī means what indeed will the Nigaṇṭhas do to me? Apalokitā vā anapalokitā vā: Apalokitā vā anapalokitā vā means whether asked or not asked. "They will not show me the wealth of vehicles if asked, nor a special privilege, nor will they take it away if unasked; therefore, asking them is fruitless," is the meaning.

Vesāliyā niyyāsī: Vesāliyā niyyāsī means he departed from Vesālī. Just as in the summer season, when the gods have rained, the water flows, descends into the river, goes only a little way, stands, and does not proceed, so was the time when the Nigaṇṭha turned back the joy that had arisen in Sīha on the first day, thinking, "I will see the Ten-Powered One." Just as on the second day, when the gods have rained, the water flows, descends into the river, goes a little way, strikes a heap of sand, and does not proceed, so was the time when the Nigaṇṭha turned back the joy that had arisen in Sīha on the second day, thinking, "I will see the Ten-Powered One." Just as on the third day, when the gods have rained, the water flows, descends into the river, dragging along old leaves, dry sticks, timber, trash, and so on, breaks through the heap of sand, and flows straight to the ocean, so Sīha, on the third day, having heard the talk of the qualities of the Three Jewels, with joy and delight arisen, thinking, "The Nigaṇṭhas are fruitless, the Nigaṇṭhas are useless, what will they do for me? I will go to the Teacher's presence," directed his mind and departed from Vesālī. And as he was leaving, thinking, "I have wanted to go to the presence of the Ten-Powered One for a long time, but it is not proper for me to go in disguise," he had an announcement made: "Whoever wishes to go to the presence of the Ten-Powered One, let them all come out!" Having prepared five hundred chariots and stood in the best chariot, surrounded by those five hundred chariots and a great retinue, having taken perfumes, flowers, powders, fragrances, and so on, he departed. Divā divassā: Divā divassā means in the daytime itself, once midday had passed.

Yena bhagavā tenupasaṅkamī: Yena bhagavā tenupasaṅkamī means he approached the Blessed One. As he entered the monastery, seeing from afar the eighty minor marks, the fathom-long aura, the thirty-two marks of a great man, and the six-hued dense Buddha-rays, thinking, "I have not seen such a man residing so nearby for so long; indeed, I have been deceived; indeed, I have suffered a loss," with joy and delight arisen like a poor man seeing a great treasure, he approached the Blessed One. Dhammassa cānudhammaṃ byākarontī: Dhammassa cānudhammaṃ byākarontī means they explain the Dhamma in accordance with the Dhamma, in accordance with the reason stated by the Fortunate One. Here, the word dhamma signifies reason, as in "knowledge in the cause is analytical knowledge of the Dhamma" (hetumhi ñāṇaṃ dhammapaṭisambhidā) and so on (vibha. 720). Here, "reason" (kāraṇa) means the meaning of that word's occurrence itself, because of its being the cause of that occurrence. For the use of words is applied to meanings. "In accordance with the reason" (anukāraṇa) means just that which is stated thus by others. Sahadhammiko vādānuvādoti: Sahadhammiko vādānuvādoti means with reasons for the reasons stated by others, neither your speech nor its subsequent reply has any place or reason that could be criticized by the wise, not even a little. This is what is said: is there no blameworthy reason in your speech in any way? Anabbhakkhātukāmā: Anabbhakkhātukāmā means not wanting to speak what is untrue. The meaning of "Atthi sīhapariyāyo" (Atthi sīhapariyāyo) and so on should be understood in the same way as it came in the Verañjaka section. Paramenaassāsenā: Paramena assāsenā means with the supreme assurance, consisting of the four paths and four fruits. Assāsāya dhammaṃ desemī: Assāsāya dhammaṃ desemī means I teach the Dhamma for assurance, for encouragement. Thus, the Blessed One taught the Dhamma to Sīha the general with eight factors.

Anuviccakāra: Anuviccakāra means do what should be done after having investigated, thought about, and weighed it. Sādhu hotī: Sādhu hotī means it is good. For if, upon seeing me, those like you go for refuge to me, and upon seeing the Nigaṇṭhas, they go for refuge to the Nigaṇṭhas, criticism will arise: "Why does this Sīha go for refuge to whomever he sees?" Therefore, he shows that investigation is good for those like you. Paṭākaṃ parihareyyu: Paṭākaṃ parihareyyu means they, having obtained such a disciple, raising a flag and proclaiming in the city, wander about, saying, "So-and-so, whether a king, a royal minister, or a wealthy man, has gone for refuge to us and become a disciple." Why? So that our greatness will become manifest. But even if remorse should arise in him, thinking, "Why have I gone for refuge to these people?" then too, he will dispel it, thinking, "Many know of my having gone for refuge to these people; it is difficult now to turn back," and he will not retreat. Therefore, he said, "They would carry a flag." Opānabhūta: Opānabhūta means standing like a ready-made well. Kula: Kula means your dwelling. Dātabbaṃ maññeyyāsī: Dātabbaṃ maññeyyāsī means previously, seeing even ten, twenty, or sixty people come, you would give without saying "there is nothing," but now, do not cut off the alms-giving from these people just because I have gone for refuge. For what has been obtained should indeed be given, he advised. Sutaṃ metaṃ, bhante: Sutaṃ metaṃ, bhante means "I have heard this, Venerable Sir." From where did you hear it? From the Nigaṇṭhas. It seems that they proclaim thus in family homes: "We say that it should be given to whomever something has been obtained, but the ascetic Gotama says, 'Giving should be given only to me, not to others; giving should be given only to my disciples, not to other disciples; giving given only to me is of great fruit, not to others; giving given only to my disciples is of great fruit, not to others.'" Referring to that, he said, "I have heard this."

Anupubbiṃ katha: Anupubbiṃ katha means a graduated talk, that is, generosity after giving, morality after generosity, heaven after morality, the path after heaven. There, dānakatha: dānakatha means the talk about generosity, that generosity is the source of happiness, the root of prosperity, the basis of wealth, a refuge, shelter, destination, and final support for one gone astray; there is no reliance, basis, object, refuge, shelter, destination, or final support like generosity in this world or the next. For this is like a jeweled lion throne in the sense of reliance, like the great earth in the sense of a basis, like a supporting rope in the sense of an object. For this is a boat in the sense of escaping suffering, a hero in battle in the sense of giving solace, a well-fortified city in the sense of protection from fear, a lotus in the sense of being unstained by the defilement of stinginess, fire in the sense of burning them, a venomous snake in the sense of being hard to approach, a lion in the sense of not causing terror, an elephant in the sense of being strong, a white bull in the sense of being auspiciously regarded, a rain cloud, the king of horses in the sense of leading to a safe place. Generosity is the path traversed by me; this is my lineage; by me, having fulfilled the ten perfections, the great sacrifice of Velāma, the great sacrifice of Mahāgovinda, the great sacrifice of Mahāsudassana, the great sacrifice of Vessantara, countless great sacrifices were performed; by me, having given myself as a four-footed being to the flame of burning fire, the minds of those begging for possessions were pleased. For generosity gives the attainment of Sakka, the attainment of Māra, the attainment of Brahmā, the attainment of a wheel-turning monarch, the knowledge of a disciple's perfection, the knowledge of a solitary Buddha, the knowledge of perfect enlightenment, and so on, a talk connected with the qualities of generosity.

Sīlakatha: Sīlakatha means the talk about morality, that morality is a reliance, a basis, an object, a refuge, a shelter, a destination, and a final support. Morality is my lineage; in the time of Saṅkhapāla Nāga-king, in the time of Bhūridatta Nāga-king, in the time of Campeyya Nāga-king, in the time of Sīla-king, in the time of Mātuposaka elephant-king, in the time of Chaddanta elephant-king, in countless existences I perfected morality. For in the attainments of this world and the next, there is no reliance, basis, object, refuge, shelter, destination, or final support like morality; there is no adornment like the adornment of morality; there is no flower like the flower of morality; there is no fragrance like the fragrance of morality. For even the world with the gods is not satiated when looking upon one adorned with the adornment of morality and anointed with the fragrance of morality, a talk connected with the qualities of morality and so on.

Saggakatha: Saggakatha means the talk about heaven, that "this heaven is desirable, lovely, pleasing; there is constant sport here, constant attainments are obtained; the Cātumahārājika gods experience divine happiness and divine prosperity for ninety million years; the Tāvatiṃsa gods, for three vassa koṭis and sixty hundred thousand years," and so on, a talk connected with the qualities of heaven. For the mouths of the Buddhas are not sufficient to describe the prosperity of heaven. And this was said: "In many ways, monks, I would tell a talk about heaven," and so on (ma. ni. 3.255).

kāmānaṃ ādīnavaṃ okāraṃ saṃkilesaṃkathesi: kāmānaṃ ādīnavaṃ okāraṃ saṃkilesaṃ kathesi He described the drawbacks, the inferiority, and the defilement of sensual pleasures. There, ādīnavo: ādīnavo means fault. Okāro: Okāro means worthlessness, baseness. Saṃkileso: Saṃkileso means beings are defiled in saṃsāra by them. As he said, "Indeed, beings are defiled" (saṃkilissanti vata, bho, sattā) (ma. ni. 2.351).

He revealed the benefit of renunciation. Kallacitta means a healthy mind. Sāmukkaṃsikā means spontaneously, having lifted and taken it up oneself, seen by self-originated wisdom, unique to oneself, not shared with others. What is that? The teaching of the Noble Truths. Therefore, he said, suffering, its origin, its cessation, and the path. Virajaṃ vītamalaṃ means without dust because of the absence of the dust of passion, and without stain because the stain of passion is gone. Dhammacakkhu here refers to the path of stream-entry. To show the manner of its arising, he said, "Whatever is of the nature to arise, all that is of the nature to cease." For indeed, it arises perceiving all conditioned things in this way through its function, with cessation as its object. Diṭṭhadhammo means having seen the Dhamma of the Noble Truths by this. This is the method for the rest as well. Tiṇṇavicikiccho means having crossed over doubt by this. Vigatakathaṃkatho means having dispelled uncertainty. Vesārajjappatto means having attained confidence. Where? In the Teacher’s dispensation. Aparappaccayo means his conviction is not dependent on another, he does not proceed herein by the faith of another.

Pavattamaṃsa means meat that is naturally available, permissible meat; the idea is that one should take the origin and seek it in the marketplace. Sambahulā nigaṇṭhā means about five hundred Nigaṇṭhas. Thūlaṃ pasuṃ means a large animal with a large body, reckoned as cattle, buffalo, deer and pig. Uddissakataṃ means done having been intended for oneself, meaning killed. Paṭiccakammaṃ means one touches that killing of a living being with regard to that meat. For indeed, that unwholesome deed is half for the giver and half for the receiver, according to their doctrine. Another method: paṭiccakammaṃ means done in relation to oneself. Or else, paṭiccakammaṃ is a designation for the instrumental action; since that instrumental action is present here, even the meat is said to be paṭiccakammaṃ. Upakaṇṇake means at the root of the ear. Alaṃ is a word of rejection, meaning, "What is the use of this?" Na ca panete means even though these venerable ones, desiring dispraise for a long time, speak dispraise, they do not age accusing, meaning they do not go to the end of accusation. Or else, the word jiridantī should be regarded as meaning shame; it means they are not ashamed.

3. Assājānīyasuttavaṇṇanā

13. In the third, aṅgehī means by the qualities of excellence. Tassaṃ disāyaṃ jāto hotī means he is born in that direction, on the bank of the Sindhu River. Other fine thoroughbreds are also born there. Allaṃ vā sukkhaṃ vā means either fresh grass or dry grass. Nāññe asse ubbejetā means he does not frighten other horses; he does not strike, bite, or cause quarrels. Sāṭheyyānī means trickery. Kūṭeyyānī means deceitfulness. Jimheyyānī means crookedness. Vaṅkeyyānī means deviousness. Thus, by these four terms, his untrained nature is described. Vāhī means the characteristic of carrying out instructions, complying with advice. Yāva jīvitamaraṇapariyādānā means until the end of life with death. Sakkaccaṃ paribhuñjatī means he partakes of it attentively, reflecting as if it were ambrosia. In purisathāmenā, etc., the strengths of wisdom, etc., are described. Saṇṭhānaṃ means withdrawing, calming down.

4. Assakhaḷuṅkasuttavaṇṇanā

14. In the fourth, ‘‘pehī’’ti vutto means "having been told, 'Go.'" Piṭṭhito rathaṃ pavattetī means pressing the yoke with the shoulder bone, he withdraws, overturning the chariot with the rear part. Pacchā laṅghati, kubbaraṃ hanatī means having lifted up the two hind feet, he strikes with them, breaking the chariot's yoke. Tidaṇḍaṃ bhañjatī means the chariot has three poles in front; he breaks them. Rathīsāya satthiṃ ussajjitvā means lowering his head, dropping the yoke to the ground, striking the chariot pole with his thigh. Ajjhomaddatī means he stands slightly crushing the pole with his two front feet. Ubbaṭumaṃ rathaṃ karotī means he puts the chariot on a slope or a thorny place. Anādiyitvā means not paying attention, not regarding. Mukhādhānaṃ means an iron chain given for placing in the mouth. Khīlaṭṭhāyī means having placed the four feet motionless like pillars, he stands with a stance similar to a post. In this sutta, only the round of rebirth is discussed.

5. Malasuttavaṇṇanā

15. In the fifth, asajjhāyamalā means the non-recitation of mantras that have been learned is called a stain. Anuṭṭhānamalā gharā means the lack of effort is called a stain on houses. Vaṇṇassa means of bodily complexion. Rakkhato means of one protecting whatever belongs to oneself. Avijjā paramaṃ malaṃ means from that remaining stain of unwholesome things, in eight places, ignorance, which is the root of the round of rebirth, the great thick darkness, is the supreme stain. For indeed, there is nothing more staining than that. In this sutta too, only the round of rebirth is discussed.

6. Dūteyyasuttavaṇṇanā

16. In the sixth, dūteyyaṃ means the work of a messenger. Gantumarahatī means he is fit to carry and convey that message known as dūteyya. Sotā means the one who gives the message to him, the hearer. Sāvetā means having learned it, he reports back, "This was said by you." Uggahetā means having made it well-learned, the learner. Dhāretā means having well retained it, the maintainer. Viññā means the knower of the meaning of what is beneficial and not beneficial. Viññāpetā means the one who makes another understand. Sahitā sahitassa means being skilled in what is coherent and incoherent, knowing what has been approached and not approached, while communicating the message, he discerns what is coherent and conveys it. Na byathatī means he does not tremble, he is not frightened. Asandiddhaṃ means without doubt, devoid of uncertainty. Pucchito means having been asked for the sake of a question.

7-8. Bandhanasuttadvayavaṇṇanā

17-18. In the seventh, ruṇṇenā means by weeping. Ākappenā means by demeanor, by arrangements such as clothing and covering. Vanabhaṅgenā means by flowers, fruits, and leaves brought from the forest after breaking them off. In the eighth, too, this is the method.

9. Pahārādasuttavaṇṇanā

19. In the ninth, pahārādo means one named thus. Asurindo means chief of the asuras. For among the asuras, Vepacitti, Rāhu, and Pahārāda are the three chiefs. Yena bhagavā tenupasaṅkamī means starting from the day of the ten-powered one’s Enlightenment, having passed eleven years saying, "Today I will go, tomorrow I will go," in the twelfth year, while the Teacher was staying at Verañjā, he produced the thought, "I will go to the presence of the Perfectly Enlightened One," and thinking, "Twelve years have passed for me with 'today' and 'tomorrow'," immediately, surrounded by a host of asuras, having departed from the asura-realm, during the day, he approached the Blessed One, and stood to one side. It seems he had come thinking, "Only after asking the Tathāgata a question will I listen to the Dhamma," but from the time of seeing the Tathāgata, unable to ask out of reverence for the Buddha, he instead paid homage to the Teacher and stood to one side. Then the Teacher thought, "This Pahārāda will not be able to speak first unless I speak to him; I will ask him a question in a familiar manner to initiate the conversation."

He said, beginning with, "But Pahārāda…" There, abhiramantī means they find delight, they dwell without weariness. He, thinking, "The Blessed One is asking me in a familiar manner," pleased, said, "They find delight, Venerable Sir." Anupubbaninno, etc., all are synonyms for the state of gradually inclining downwards. Na āyatakeneva papāto means it is not a precipice from the beginning like a great chasm with cut banks. For indeed, it shows that starting from the bank, going deeper by one finger-width, two finger-widths, a span, a cubit, a rod, an ox-length, half a league, a league, half a yojana, etc., it stands eighty-four thousand yojanas deep at the foot of Mount Sineru.

Ṭhitadhammo means of stable nature. Kuṇapenā means by any carcass of elephants, horses, etc. Thalaṃ ussāretī means he throws the land with the force of the waves, as if having taken it with his hand.

Gaṅgāyamunā Having arrived here, it is fitting to relate the story of the origin of these rivers. This Jambudīpa, firstly, is ten thousand yojanas in extent; of that, a region four thousand yojanas in extent is covered with water, reckoned as the great ocean; humans live in an area of three thousand yojanas; the Himalayas are established in an area of three thousand yojanas, five hundred yojanas in height, adorned with eighty-four thousand peaks, variegated with five hundred rivers flowing on all sides, where seven great lakes are established, the Anotatta Lake, the Kaṇṇamuṇḍa Lake, the Rathakāra Lake, the Chaddanta Lake, the Kuṇāla Lake, the Mandākinī Lake, and the Sīhappapāta Lake, each fifty yojanas in length and breadth, and one and a half yojanas in depth.

anotatto is surrounded by these five mountains: Sudassana Peak, Citta Peak, Kāḷa Peak, Gandhamādana Peak, and Kelāsa Peak. There, Sudassana Peak is made of gold, two hundred yojanas in height, curved inward, shaped like a crow's beak, standing covering that very lake; Citta Peak is made of all gems, Kāḷa Peak is made of añjana (antimony), Gandhamādana Peak is hilly, the interior is the color of green lentils, abundant with these ten scents: root scent, heartwood scent, pith scent, bark scent, blister scent, sap scent, leaf scent, flower scent, fruit scent, and fragrance scent, covered with various kinds of medicines, it stands like burning embers, like a fire lit on the uposatha day of the dark fortnight; Kelāsa Peak is made of silver. All are of equal height and shape to Sudassana, standing covering that very lake. They all rain by the power of the devas and the power of the nāgas, and the rivers flow in these places. All that water flows into Anotatta itself. The moon and sun, going south or north, make light there between the mountains; going straight, they do not. Therefore, the designation Anotatta arose for it.

There, the bathing places have delightful stone surfaces, free of fish and turtles, with crystal-like clear water, well-prepared, in which Buddhas, arahants, Paccekabuddhas, powerful sages, and devas, yakkhas, etc., play water sports.

It is called āvattagaṅgā. At the place where it has gone sixty yojanas straight on a stone surface, it is kaṇhagaṅgā, at the place where it has gone sixty yojanas through the air, it is ākāsagaṅgā, situated in a space of fifty yojanas on a transverse stone bar, it is tiyaggaḷapokkharaṇī, at the place where it has broken the bank, entered the stone, and gone sixty yojanas, it is bahalagaṅgā, at the place where it has gone sixty yojanas through a tunnel, it is called umaṅgagaṅgā. But at the place where it strikes the Viñjha mountain, a transverse mountain, and flows in five streams, it has the designation of five: Gaṅgā, Yamunā, Aciravatī, Sarabhū, and Mahī. Thus, these five great rivers are to be understood as flowing from the Himalayas.

Savantiyo means whatever flowing great rivers or small rivers are going. Appentī means they cling, they descend. Dhārā means streams of rain. Pūrattaṃ means fullness. For this is the nature of the great ocean: it is not possible to say, "In this time, the god has become weak, we will take nets and catch fish and turtles," or "In this time, there is great rain, will we get a place to stretch our backs?" For indeed, from the time of the first cosmic epoch, the water that stood striking the girdle of Mount Sineru, from that, even a finger-width of water neither sinks down below, nor rises up above. Ekaraso means of unmixed taste.

Muttā means pearls, which are of various kinds such as small, large, round, long, etc. Maṇī means gems, which are of various kinds such as sapphire, etc. Veḷuriyo means beryl, which are of various kinds such as the color of bamboo, the color of the sirisa flower, etc. Saṅkho means conch shells, which are of various kinds such as those that spiral to the right, those with red bellies, those with dhamani veins, etc. Silā means stones, which are of various kinds such as white, black, and the color of coral, etc. Pavāḷa means coral, which is of various kinds such as small, large, intensely red, etc. Masāragalla means variegated gems. Nāgā means nāgas who live in the water or on the ground, as well as nāgas who dwell in celestial mansions.

Aṭṭha pahārādā means the Teacher can speak on eight, sixteen, thirty-two, sixty-four, or even a thousand topics; however, here eight are spoken of by way of a 'summary blow' (pahārāda). Thinking, "I, too, will make and speak of similar things," he said this. In anupubbasikkhā etc., three trainings are included in the gradual training; thirteen dhutaṅgas in the gradual practice; seven contemplations (anupassanā), eighteen great insights (mahāvipassanā), thirty-eight divisions of objects (ārammaṇavibhattiyo), and thirty-seven qualities conducive to enlightenment (bodhapakkhiyadhammā) in the gradual path. Na āyatakeneva aññāpaṭivedho means, just as a frog cannot travel by jumping, there is no attainment of arahantship without first fulfilling morality (sīla), etc. However, it is possible to attain arahantship by fulfilling morality, concentration (samādhi), and wisdom (paññā) in due order.

Ārakāvā means far away indeed. Na tena nibbānadhātuyā ūnattaṃ vā pūrattaṃ vā means even if countless aeons pass without a Buddha arising, not even a single being can attain final Nibbāna; it cannot be said that "the element of Nibbāna is empty." And even when countless beings attain the deathless state (amata) in each gathering during the time of a Buddha, it cannot be said that "the element of Nibbāna is full."

10. Uposatha Sutta Commentary

20. In the tenth [sutta], nisinno hotī means the female lay follower sat in a jeweled palace to observe the Uposatha. While sitting, as he surveyed the minds of the monks, he saw an immoral person and thought, "If I were to recite the Pātimokkha while this person is present, his head would split into seven pieces." Out of compassion for him, he remained silent. Abhikkantā means passed, diminished. Uddhaste aruṇe means when the red dawn had risen. Nandimukhiyā means with a joyful face. Aparisuddhā, ānanda, parisā means instead of saying, "Such and such a person is impure," he said, "The assembly, Ānanda, is not pure." The rest is straightforward everywhere.

3. Gahapati Vagga

1. First Ugga Sutta Commentary

21. In the first [sutta] of the third [vagga], paññatte āsane nisīdī means in his house there were always five hundred seats prepared for five hundred monks; he sat on one of those seats. Taṃ suṇāhīti means listen to that, or listen to that eightfold wonderful and marvelous quality. Cittaṃ pasīdīti means not even a thought such as "Is he a Buddha, or is he not a Buddha?" arose; the mental formation became clear and unagitated, [thinking,] "This is the Buddha indeed!" Sakāni vā ñātikulānī means having taken enough wealth for his own livelihood, let him go to the homes of relatives. Kassa vo dammī means to which person shall I give? Tell me your intention. Appaṭivibhattā means one is said to have "divided" if one generates the thought, "I will give this much, I will not give this much; I will give this, I will not give that." But I am not like that. Rather, it is common to all virtuous ones, like property belonging to the Sangha, or like property belonging to a group. Sakkaccaṃyeva payirupāsāmī means I will attend with my own hands, I will approach with due respect.

Anacchariyaṃ kho pana maṃ, bhante means, "Venerable sir, it is not wonderful that deities approach me and inform me in this way. But it is wonderful that I do not experience conceit (uṇṇati) of mind because of that." He speaks in this way. Sādhu sādhu, bhikkhū means although he addresses a monk here, it should be understood that this expression of approval is a congratulation to the lay follower.

2. Second Ugga Sutta Commentary

22. In the second [sutta], nāgavane means the wealthy man had a park called Nāgavana; he went there, wishing to enjoy a pleasure outing, having had perfumes and garlands, etc., brought there before the meal, being attended to [by his servants], he saw the Blessed One. With the mere sight of him, his mind became clear in the same way as before, and the intoxication that had arisen from drinking alcohol vanished immediately. With that in mind, he said this. Oṇojesinti means I poured water into his hand and gave it. Asuko means so-and-so. Samacittova demīti means I do not make any variety of mind like "a little for this one, a lot for that one;" but I show that I make the gift in an even way. Ārocentīti means standing in the sky, they announce it. Natthi taṃ saṃyojananti with this, the lay follower declares his attainment of Anāgāmi fruit.

3. First Hatthaka Sutta Commentary

23. In the third [sutta], hatthako āḷavako means a prince who was given the name Hatthaka because he received [offerings] from the Āḷavaka yakkha with his own hands. Sīlavā means virtuous with the five precepts or the ten precepts. Cāgavā means endowed with generosity. Kaccittha, bhante means, venerable sir, is it perhaps in the Blessed One's place of pronouncements? Appiccho means having few desires due to desiring attainment.

4. Second Hatthaka Sutta Commentary

24. In the fourth [sutta], pañcamattehi upāsakasatehī means surrounded by five hundred lay disciples who were noble disciples, stream-enterers, and once-returners, he went to the Blessed One, having eaten his morning meal and taking perfumes, garlands, unguents and powders. Saṅgahavatthūnīti means causes of binding together. Tehāhanti means by those, I. Taṃ dānena saṅgaṇhāmīti means I bind them together by giving plows, bulls, food, seeds, etc., as well as perfumes, garlands, roots, etc. Peyyavajjenāti means I bind them together with gentle, pleasing words, pleasing to the ear, such as "mother, father, brother, sister," etc. Atthacariyāyāti means knowing that "this one does not need gifts or kind words, but he is fit to be bound together by rendering service," I bind him together with the rendering of service, which is defined as fulfilling his needs when they arise. Samānattatāyāti means knowing that "this one does not need gifts, etc., but he is to be bound together by equality," I bind him together by making him equal to myself through eating, drinking, sitting, etc., together. Daliddassa kho no tathā sotabbaṃ maññantīti means they think that one who is poor, unable to give or do anything, should not be listened to as much as they think we should be listened to; they stand by my pronouncements, they do not think my instructions should be transgressed. Yoni kho tyāyanti means this is your method. In these two suttas, it should be understood that the Teacher spoke of a mixture of morality, generosity, and wisdom.

5-6. Mahānāma Sutta and so on Commentary

25-26. In the fifth [sutta], atthūpaparikkhitā hotīti means he is one who investigates what is beneficial and what is not, what is a cause and what is not a cause. In the sixth [sutta], a mixture of faith, morality, and generosity is spoken of.

7. First Bala Sutta Commentary

27. In the seventh [sutta], ujjhattibalāti means the strength of complaining. For fools, complaining itself is strength, thinking "so-and-so said this and that, he spoke to me, not to another." Nijjhattibalāti means the strength of determining what is beneficial and what is not, thinking "this is not so, this is how it is." Paṭisaṅkhānabalāti means the strength of reviewing. Khantibalāti means the strength of enduring.

8. Second Bala Sutta Commentary

28. In the eighth [sutta], balānīti means the strengths of knowledge. Āsavānaṃ khayaṃ paṭijānātīti means he claims arahantship. Aniccatoti means in the way of becoming and ceasing. Yathābhūtanti means according to reality. Sammappaññāyāti means with right wisdom, with the wisdom of the path which is accompanied by insight. Aṅgārakāsūpamāti means these sensual pleasures are likened to a pit of embers, in the sense of burning. Vivekaninnanti means inclining towards Nibbāna in the sense of the fruition attainments. Vivekaṭṭhanti means devoid of defilements, or far removed. Nekkhammābhiratanti means delighting in renunciation. Byantibhūtanti means having become devoid of limits, not clinging in any way, disconnected, disassociated. Āsavaṭṭhāniyehīti means with the causes of the āsavas, with the defilements, in the sense of association. Alternatively, byantibhūtanti means having gone beyond waning. From where? Sabbaso āsavaṭṭhāniyehi dhammehi, means from all the qualities of the three realms. In this sutta, the noble path, both mundane and supramundane, is spoken of.

9. Akkhaṇa Sutta Commentary

29. In the ninth [sutta], khaṇakicco means one who does what needs to be done in the opportune moment, meaning one who does what needs to be done when the opportunity arises. Dhammoti means the Dhamma of the Four Noble Truths. Opasamikoti means bringing about the subsiding of defilements. Parinibbāyikoti means causing the final cessation of defilements. Sambodhagāmī means going to or reaching enlightenment, which is synonymous with the knowledge of the four paths. Dīghāyukaṃ devanikāyanti this was said in reference to the Saññānikāya of long-lived deities. Aviññātāresūti means among those who are especially ignorant.

Suppavediteti means well-proclaimed. Antarāyikāti means causing obstacles. Khaṇo ve mā upaccagāti means may this opportunity that has been obtained not pass by. Idhaceva naṃ virādhetīti means if someone is heedless and, having obtained this opportunity here, fails to attain the fixed course of the true Dhamma, the noble path. Atītatthoti means one whose purpose is lost. Cirattaṃ anutapissatīti means he will lament for a long time. Just as if a merchant heard that "goods have arisen in such-and-such a place" and did not go, and others went and took them, and those goods became eightfold or tenfold for them. Then the other one would regret, "My purpose has passed," in the same way, one who, having obtained an opportunity here, fails to attain the fixed course of the true Dhamma, that merchant whose purpose is lost will lament for a long time. Moreover, avijjānivutoti thus. Paccavidunti means they realized. Saṃvarāti means the restraints of morality. Māradheyyaparānugeti means following the realm of Māra, which is synonymous with Saṃsāra. Pāraṅgatāti means gone to Nibbāna. Ye pattā āsavakkhayanti means those who have attained arahantship. Thus, here in the verses, the round and deliverance from the round have been spoken of.

10. Anuruddha Mahāvitakka Sutta Commentary

30. In the tenth [sutta], cetīsūti means in a country with that designation, because it was the dwelling place of kings named Ceti. Pācīnavaṃsadāyeti means in a forest covered with blue-shining bamboo, situated to the east of the dwelling place of the Ten-Powered One. Evaṃ cetaso parivitakko udapādīti means it seems that the elder, having gone forth and attained the fruit of meditative absorption in the very first rains-retreat, developed divine-eye knowledge capable of seeing a thousand world-systems. He went to Sāriputta Thera and said, "Here, friend Sāriputta, I see a thousand worlds with the divine eye, which is purified and surpasses human [vision]. My energy is aroused and unflagging, mindfulness is present and unconfused, the body is tranquil and unperturbed, the mind is concentrated and one-pointed. Yet, my mind is not liberated from the āsavas without clinging." Then the Thera said to him, "Friend Anuruddha, the fact that you think, 'I see with the divine eye...' is conceit. And the fact that you think, 'My energy is aroused... the mind is one-pointed,' is restlessness. And the fact that you think, 'Yet, my mind is not liberated from the āsavas without clinging,' is worry. It would be good if the venerable Anuruddha were to abandon these three qualities, not attend to these three qualities, and direct his mind to the deathless element." Thus, the Thera taught him the meditation subject. Having taken the meditation subject and taken leave of the Teacher, he went to the Ceti country and, practicing the ascetic life, spent eight months walking back and forth. Because his body was exhausted from being agitated by the force of striving, he sat down at the foot of a certain bamboo grove. Then this thought arose in his mind; this great man's thought arose, meaning this thought occurred.

Appicchassāti: Here, appiccha (of few desires) has four aspects: desire for requisites, desire for attainment, desire for learning, and desire for dhutaṅga. Among them, the one with desire for requisites takes little when much is offered, takes even less when little is offered, and does not take everything without leaving anything for others. The one with desire for attainment, like the Elder of Majjhantika, does not let others know of his attainments. The one with desire for learning, even being a Tipitaka master, does not want to make known his great learning, like the Elder Sāketatissa. The one with desire for dhutaṅga does not let others know of his practice of dhutaṅga, like the elder of the two brother elders. This matter is discussed in the Visuddhimagga. Ayaṃ dhammoti: For a person of few desires, who conceals his good qualities and is moderate in receiving, this nava lokuttara dhamma (nine supramundane qualities) is achieved, not for one of great desires. Thus, it should be applied everywhere.

Santuṭṭhassāti: To one content with three kinds of contentment regarding the four requisites. Pavivittassāti: To one secluded by bodily seclusion, mental seclusion, and seclusion from defilements. Here, bodily seclusion means eliminating association with groups and being alone in terms of the object of endeavor. Merely being alone does not accomplish the task, so after preparing the kasiṇa exercise, he develops the eight attainments; this is called mental seclusion. Merely having attainments does not accomplish the task, so having made the jhāna the basis, having contemplated the formations, he attains arahatta together with the paṭisambhidā; this is called seclusion from defilements in all respects. Therefore, the Blessed One said: "Bodily seclusion is for those who delight in renunciation and maintain the established body of seclusion; mental seclusion is for those with purified minds who have attained supreme purity; and seclusion from defilements is for those persons without defilements who have reached the unconditioned state" (mahāni. 7, 49).

Saṅgaṇikārāmassāti: One who delights in association with groups and in association with defilements. Āraddhavīriyassāti: One who has aroused energy in terms of physical and mental energy. Upaṭṭhitassatissāti: One whose mindfulness is established in terms of the four foundations of mindfulness. Samāhitassāti: One with concentrated mind. Paññavatoti: One who has wisdom through wisdom in accordance with deeds.

Sādhu sādhūti: Praising the Elder's thought, he said thus. Imaṃ aṭṭhamanti: As if giving an eighth treasure to a person who has obtained seven treasures, as if giving an eighth thing to a person who has obtained seven jewels of elephants, seven jewels of horses, after having thought about the seven thoughts of a great man, he said, declaring the eighth. Nippapañcārāmassāti: Because of being free from the papañca of craving, conceit, and views, one who delights in the state of nibbāna, which is called nippapañca. The other is a synonym for that. Papañcārāmassāti: One who delights in the papañca as mentioned. The other is a synonym for that.

Yatoti: When. Tatoti: Then. Nānārattānanti: Dyed with various colors such as blue, yellow, red, and white. Paṃsukūlanti: A discarded rag robe found in twenty-three places. Khāyissatīti: Just as that dussakaraṇḍaka (rag-robe) is pleasing to him when he wears it at whatever time he wishes, such as in the morning, so too, for you, while living content with the great lineage of contentment with robes, the paṃsukūla robe will appear, will be available. Ratiyāti: For the sake of delight. Aparitassāyāti: For the sake of not being tormented by craving and views. Phāsuvihārāyāti: For the sake of a comfortable dwelling. Okkamanāya nibbānassāti: For the sake of entering the deathless nibbāna.

Piṇḍiyālopabhojananti: Eating morsels of food obtained by relying on the strength of one's legs, wandering from house to house in villages, towns, and capital cities. Khāyissatīti: It will be available like the various delicious foods of that householder. Santuṭṭhassa viharatoti: To one who lives content with the great lineage of contentment with alms food. Rukkhamūlasenāsanaṃ khāyissatīti: The root of a tree will be available like the fragrant, flower-scented pavilion in the three-storied mansion of that householder. Santuṭṭhassāti: To one content with the great lineage of contentment with lodgings. Tiṇasanthārakoti: A spread made of grass or leaves, spread on the ground or on a plank, stone slab, or any other surface. Pūtimuttanti: Any urine. Even if taken at that moment, it is called putrid urine because of its foul smell. Santuṭṭhassa viharatoti: To one who lives content with contentment with the requisites for the sick and medicinal equipment.

tena hi tvaṃ, anuruddhātiādi: He said, beginning with "Then you, Anuruddha." Pavivittassa viharatoti: To one living secluded by the three seclusions. Uyyojanikapaṭisaṃyuttanti: Connected with words of encouragement, meaning connected only with their assistance and attendance. Papañcanirodheti: In the state of nibbāna. Pakkhandatīti: It inclines in terms of being an object. In pasīdatītiādi, the pacification, settling, and liberation should be understood only in terms of the object. Thus, the Blessed One, having spoken the eight thoughts of a great man to Venerable Anuruddha in the Pācīnavamsa grove in the Cetī country, sat down again in the Bhesakaḷāvana Mahāvihāra and explained it in detail to the Saṅgha of monks.

Manomayenāti: A body created by the mind is also called manomaya, and a body gone by the mind too, here he says this referring to a body gone by the mind. Yathā me ahu saṅkappoti: As my thought was, then showing the further eighth thought of a great man, he taught further. The rest is clear everywhere.

4. Dānavaggo

1. Paṭhamadānasuttavaṇṇanā

31.In the first of the fourth, āsajja dānaṃ detīti: He gives after approaching. Having seen the one who has come, he immediately has him seated, makes an offering, and gives; he does not tire him by saying "I will give." Bhayāti: Out of fear of blame that "this one is not a giver, not a doer," or out of fear of the lower realms. Adāsi meti: He gives because "this one gave me this name before." Dassati meti: He gives because "this one will give this name in the future." Sāhu dānanti: He gives, thinking "giving is good, beautiful, praised by the Buddhas and the wise." Cittālaṅkāracittaparikkhāratthaṃ dānaṃ detīti: He gives for the sake of adorning and equipping the mind of samatha and vipassanā. Giving makes the mind soft. The one by whom it is obtained has a soft mind, thinking "I have obtained." The one by whom it is given also has a soft mind, thinking "I have given." Thus, it makes the mind soft for both. Therefore, it is called "taming the untamed." As it was said:

"Giving tames the untamed; not-giving corrupts the tamed;
By giving and kind speech, they rise up and they bow down."

Among these eight kinds of giving, giving for the adornment of the mind is the best.

2. Dutiyadānasuttavaṇṇanā

32.In the second, saddhāti: The faith by which he gives, that is faith. Hiriyanti: The shame by which he gives, that is intended. Kusalañca dānanti: And the faultless giving. Diviyanti: Divine.

3. Dānavatthusuttavaṇṇanā

33.In the third, dānavatthūnīti: Reasons for giving. Chandā dānaṃ detīti: He gives with affection. Dosāti: He gives out of anger, having become angry, having seized whatever there is with force. Mohāti: He gives, deluded by delusion. Bhayāti: He gives out of fear of blame or fear of the lower realms, or out of that very fear for that reason. Kulavaṃsanti: Family lineage.

4. Khettasuttavaṇṇanā

34.In the fourth, na mahapphalaṃ hotīti: It is not of great fruit with grain fruit. Na mahassādanti: And whatever fruit there is for it, the taste of that is not great, of little taste, not sweet. Na phātiseyyanti: And there is no increase for the crops, meaning there is no great accumulation of grain. Unnāmaninnāmīti: Uneven ground in terms of high and low places. There, water does not collect on the high ground, it stands too much in the low ground. Pāsāṇasakkharikanti: Consisting of flat stones spread out, small stones, and gravel. Ūsaranti: Leached salt. Na ca gambhīrasitanti: Because of the hard ground, it is not deeply ploughed; it is not possible to plough making a furrow, it is only a shallow furrow. Na āyasampannanti: Not endowed with a way for water to come in. Na apāyasampannanti: It is not endowed with a way for water to go out in the back part. Na mātikāsampannanti: It is not endowed with small and large water channels. Na mariyādasampannanti: It is not endowed with boundaries for rice fields. Na mahapphalantiādīni: All should be understood only in terms of the fruit of the result.

Sampanneti: Complete, endowed with good fortune. Pavuttā bījasampadāti: Perfect seed is sown. Deve sampādayantamhīti: When the gods send rain properly. Anītisampadā hotīti: The absence of pests such as insects is one kind of good fortune. Virūḷhīti: Growth is the second kind of good fortune. Vepullanti: Abundance is the third kind of good fortune. Phalanti: Complete fruit is the fourth kind of good fortune. Sampannasīlesūti: In those complete in virtue. Bhojanasampadāti: Abundant, varied food. Sampadānanti: Threefold, good fortune of merit. Upanetīti: That abundance of food brings near. Why? Sampannañhissa taṃ kataṃ,yasmāssa: Because that deed done by him is complete, perfect, is the meaning. Sampannatthūdhāti: Good fortune is complete here. Vijjācaraṇasampannoti: Endowed with the three knowledges and the fifteen virtuous conducts. Laddhāti: Having obtained the abundance of mind, the state of complete absence of confusion. Karoti kammasampadanti: He does perfect action. Labhati catthasampadanti: He obtains complete benefit. Diṭṭhisampadanti: Insight of vipassanā. Maggasampadanti: The path of stream-entry. Yāti sampannamānasoti: Having a complete mind, he goes to arahatta. Sā hoti sabbasampadāti: That freedom from all suffering is called the abundance of all.

5. Dānūpapattisuttavaṇṇanā

35.In the fifth, dānūpapattiyoti: Rebirths due to giving. Dahatīti: He places. Adhiṭṭhātīti: A synonym for that. Bhāvetīti: He develops. Hīne vimuttanti: Free from the five inferior sensual qualities. Uttari abhāvitanti: Not developed further for the sake of the higher path and fruit. Tatrūpapattiyā saṃvattatīti: It leads to rebirth in that place, desiring which the merit was done. Vītarāgassāti: For one who is without lust either by the path, with lust cut off, or by attainment, with lust suppressed. Indeed, it is not possible to be reborn in the Brahma world by giving alone; however, giving is an adornment and retinue for the mind of concentration and insight. Then, with his mind softened by giving, having developed the Brahma-vihāras, he is reborn in the Brahma world. Therefore, it was said: "For one without lust, not for one with lust."

6. Puññakiriyavatthusuttavaṇṇanā

36.In the sixth, puññakiriyavatthūni: Both meritorious deeds and the bases for those respective benefits. Indeed, having placed the mind on the characteristics of giving and so on, beings do meritorious deeds, thinking "such giving should be given by us, virtue should be protected, development should be developed." Giving itself is dānamayaṃ, or from the initial intention in the intentions of giving, the conclusive intention that arises is dānamayaṃ, like those made of virtue with virtue and so on. This is the method in the remaining two as well. Parittaṃ kataṃ hotīti: It is done little, weakly. Nābhisambhotīti: It does not come to pass. Akataṃ hotīti: The meaning is that the application to development itself is not begun. Manussadobhagyanti: Unfortunate among humans, the five kinds of low families devoid of good fortune. Upapajjatīti: He approaches by way of rebirth, meaning he is reborn there. Mattaso katanti: Done in measure, little, not much. Manussasobhagyanti: Good fortune among humans, the threefold family prosperity. Adhimattanti: Excessive measure, or strong. Adhigaṇhantīti: They take over, overpower, meaning they are superior, elders.

7. Sappurisadānasuttavaṇṇanā

37.In the seventh, sucinti: He gives pure, possessing good color. Paṇītanti: Endowed with good taste. Kālenāti: At the proper time. Kappiyanti: He gives what is allowable. Viceyya detīti: He gives after considering, thinking "giving to this one will be of great fruit, giving to this one will not be of great fruit," thus he gives after seeking out the recipient or after determining his intention.

8. Sappurisasuttavaṇṇanā

38. In the eighth, atthāyā means for the sake of benefit. Hitāya sukhāyā means for the sake of welfare and happiness. Pubbapetānaṃ means for the relatives who have passed away to the next world. In this sutta, Buddhas, Cakkavatti kings, Bodhisattas and Paccekabuddhas are obtained when a Buddha has not arisen, but in the Buddha's time, both Buddhas and Buddha's disciples are obtained. Indeed, it leads to the benefit, welfare, and happiness of those mentioned. Bahunnaṃ vata atthāya, sappañño gharamāvasa means the wise person living at home is indeed for the benefit of many. Pubbe means previously. Pubbekatamanussara means remembering the prior good deeds of the parents. Sahadhammenā means he satisfies them with reasoned offerings and requisites. Apace brahmacārayo means he reveres the brahmacārīs, he approaches them with humble conduct. Pesalo means amiable in disposition.

9. Abhisandasuttavaṇṇanā

39. In the ninth, dānānī means donations of volition. The meaning of Aggaññānī etc. has already been stated below.

10. Duccaritavipākasuttavaṇṇanā

40. In the tenth, pāṇātipāto means the volition of taking life. Sabbalahuso means very light. Appāyukasaṃvattaniko means he becomes short-lived due to that trivial kammic result, or he perishes immediately after being conceived, or immediately after emerging from the mother's womb. Such a thing is not a consequence for anyone else; this is the path gone by only for taking life. Bhogabyasanasaṃvattaniko means it leads to the ruin of wealth, such that not even a kākaṇika remains in hand. Sapattaverasaṃvattaniko hotī means he creates enmity with enemies. Indeed, he has many enemies. And whoever sees him, he only generates enmity in that person, not appeasement. Such a thing is the consequence for transgression against the guarded and protected property of another.

Abhūtabbhakkhānasaṃvattaniko hotī means it leads to false accusation, and the accusation falls upon the very person who made it. Mittehi bhedanasaṃvattaniko means it leads to the separation from friends. Whatever friend he makes, that one is sure to be broken off. Amanāpasaddasaṃvattaniko means it leads to unpleasant sounds. Whatever speech is thorny, harsh, bitter, cursing, cutting to the heart, he hears just that in every place he goes; he does not obtain hearing pleasant sounds. Such a thing is the path gone by for harsh speech. Anādeyyavācāsaṃvattaniko means it leads to having unacceptable speech, leading to being told, "Why are you speaking? Who will take your word?". This is the path gone by for frivolous chatter. Ummattakasaṃvattaniko hotī means it leads to being insane. Due to that, a person becomes insane, or mentally deranged, or a deaf-mute. This is the consequence of liquor drinking. In this sutta, only the round of rebirths has been spoken of.

5. Uposathavaggo

4. Vāseṭṭhasuttavaṇṇanā

44. In the fourth of the fifth, ime cepi, vāseṭṭha, mahāsālā showing the two Sāla trees standing in front, he spoke of a simile by imagination. This was said: "These great Sāla trees are inanimate. But even if these were animate and were to observe the Uposatha with its eight factors, even that Uposatha observance would be for their long-term benefit and happiness. There is certainly no need to speak of beings."

6. Anuruddhasuttavaṇṇanā

46. In the sixth, yenāyasmā anuruddho Those devatās, reflecting on their own attainment, considered, "Through what dependence have we obtained this attainment?" Seeing the Thera, they thought, "We became attendants of our lord when he was formerly a Cakkavatti king, and having stood by the advice given by him, we obtained this attainment. Let us go, bring the Thera, and he shall experience this attainment." Thus, during the day, they approached Venerable Anuruddha. Tīsu ṭhānesū means in three ways. Ṭhānaso paṭilabhāmā means we obtain instantly. Sara means the sound of speech, or the sound of song, or the sound of ornaments. Pītā assū contemplating and considering in this way, with the thought that "they cannot become yellow", they were just like that. Even those devatās were just as he thought: "Now the Venerable One wants our yellow color, now our red color".

Accharaṃ vādesī means he clapped his hands. Pañcaṅgikassā means possessing these five components: ātataṃ, vitataṃ, ātatavitataṃ, ghanaṃ, susiraṃ. There, ātataṃ means a one-sided drum among those covered with skin, such as the bheri, vitataṃ means two-sided, ātatavitataṃ means completely covered, susiraṃ means a flute etc., ghanaṃ means cymbals etc. Suvinītassā means well-trained with regard to tightening and loosening etc. Suppaṭipatāḷitassā means well-tuned to know the state of being in measure. Kusalehi susamannāhatassā means played by those who are skilled and clever in playing. Vaggū means eloquent, beautiful. Rajanīyo means capable of delighting. Kamanīyo means worthy of being desired. Alternatively, the reading is Khamanīyo, meaning it is agreeable even when heard every day, and one does not become weary of it. Madanīyo means generating pride and intoxication in men of pride and intoxication. Indriyāni okkhipī means he lowered his senses, thinking, "These devatās are acting inappropriately," he did not open his eyes and look. Na khvayyo anuruddho sādiyatī means "Venerable Anuruddha does not approve, we are dancing and singing, but he does not open his eyes and look; what shall we do by dancing or singing?", and they disappeared right there. Yena bhagavā tenupasaṅkamī means having seen the power of those devatās, he approached to ask this matter: "With how many qualities is a woman endowed that she is reborn in the pleasing realm of the devas?".

9-10. Idhalokikasuttadvayavaṇṇanā

49-50. In the ninth, ayaṃ’sa loko āraddho hotī means this world is complete for him, complete and fulfilled because of being initiated for the sake of action in this world. Soḷasākārasampannā means endowed with sixteen aspects: eight stated in the sutta, and eight in the gāthās. Some say that it is endowed with sixteen aspects because it also establishes others in the eight factors. Here, saddhā, sīla, and paññā are spoken of mixed together. The tenth was spoken to the Saṅgha of bhikkhus. However, in all the suttas, whatever was not said is merely of obvious meaning because of the method coming below.

2. Dutiyapaṇṇāsakaṃ

(6) 1. Gotamīvaggo

1. Gotamīsuttavaṇṇanā

51. In the first of the sixth, sakkesu viharatī means he dwells having gone there by the first going. Mahāpajāpatī means so named because she is great in terms of offspring of sons and offspring of daughters. Yena bhagavā tenupasaṅkamī means the Blessed One went to Kapilavatthu and first ordained Nanda, and on the seventh day, Rāhulakumāra. However, in the Cumbaṭakakalahe(dī. ni. aṭṭha. 2.331; saṃ. ni. aṭṭha. 1.1.37), when those dwelling in both cities went out for battle, the Teacher went and reconciled those kings and spoke the Attadaṇḍasuttaṃ(su. ni. 941 ādayo; mahāni. 170 ādayo). The kings, being pleased, gave half a hundred and half a hundred youths; those five hundred youths were ordained in the presence of the Teacher; then their wives sent messages, creating discontent in them. The Teacher, knowing that discontent had arisen in them, led those five hundred young bhikkhus to Kuṇāladaha and, sitting on the stone slab where he had sat in his Kuṇāla birth, having dispelled their discontent with the Kuṇālajātakakathāya(jā. 2.21.kuṇālajātaka), he established all of them in the fruit of Sotāpatti, then, having brought them back to the Mahāvana, in the fruit of Arahatta. Again, the wives sent messages to know their minds. They replied, "We are incapable of household life." Those wives thought, "Now it is not proper for us to go to our homes, we will go to Mahāpajāpatī, have ordination permitted, and get ordained." Thus, all five hundred approached Mahāpajāpatī and said, "O Lady, permit our ordination." Mahāpajāpatī, taking those women, approached the Blessed One. Some even say that she approached under the white parasol at the time of the king's passing away.

Alaṃ gotami, mā te ruccī why did he reject her, since all Buddhas have four assemblies? Indeed, they do, but he rejected her, wanting to permit the ordination that was requested after tiring her out many times, so that they would properly protect the ordination, thinking "it was obtained with difficulty," and respecting it. Pakkāmī means she entered Kapilavatthu again. Yathābhirantaṃ viharitvā means dwelling as he pleased, observing the underlying tendencies of beings capable of enlightenment. Cārikaṃ pakkāmī means going forth on tour, making a collection of the great multitude, with the supreme splendor of Buddhahood, with unparalleled Buddha-grace, and on a speedy tour.

Sambahulāhi sākiyānīhi saddhi means taking the garb of ordination, aiming for the Ten-Powered One, within the inner quarters, and having made five hundred Sākiyan women take the garb of ordination, together with all those numerous Sākiyan women. Cārikaṃ pakkāmī means she set out on the journey. It is said that at the time of setting out on the journey, the Sākiya and Koliya kings provided golden palanquins, thinking that those very delicate royal women would not be able to go on foot. But they, thinking that "by going on vehicles, disrespect to the Teacher would be done," proceeded on foot for forty-nine yojanas. The kings also arranged protection in front and behind, and having filled carts with rice, ghee, oil, etc., they sent men, saying, "Prepare food in every place you go." Sūnehi pādehī means because their feet were very delicate, one blister arose on their feet, and one burst. Both feet became as if covered with thorns and splinters, and were swollen. Therefore, it was said, "with swollen feet". Bahidvārakoṭṭhake means outside the gatehouse. Why did she stand there like that? It seems she thought, "I have taken the garb of ordination on my own, without being permitted by the Tathāgata, and that my having taken it has become apparent throughout Jambudīpa. If the Teacher permits ordination, that is good. But if he does not permit it, there will be great reproach." Unable to enter the monastery, she stood weeping.

Kiṃ nu tvaṃ gotamī means what calamity has befallen the royal families, for what reason have you attained such a discolored state, with swollen feet…pe…standing? Aññenapi pariyāyenā means by another means. Bahukārā, bhante saying thus, recounting her virtues, she spoke thus again, requesting ordination. The Teacher, too, thinking, "Women are of little wisdom, if ordination is permitted with just one request, they will not respect my dispensation and take it seriously," having rejected her three times, now wanting them to take it seriously, said sace, ānanda, mahāpajāpatī gotamī aṭṭha garudhamme paṭiggaṇhāti, sāva’ssā hotu upasampadā. There, sāvassā means that itself is her ordination and higher ordination.

Tadahūpasampannassāti: to one who was ordained that day. Abhivādanaṃ paccuṭṭhānaṃ añjalikammaṃ sāmīcikammaṃ kattabbaṃ: without making disparaging comparisons, respect should be shown with the five-point prostration; rising from one's seat and going to meet them is the act of standing up in respect; bringing the ten fingernails together is the añjalikamma gesture; and arranging seats, providing water, etc., which are considered appropriate services, should be done. Abhikkhuke āvāse: an āvāsa where, for one residing there, there is no teacher who gives instruction without interruption, approaching for the purpose of receiving guidance; this is called an abhikkhuka āvāsa. One should not enter upon the rains residence in such an āvāsa. Anvaḍḍhamāsaṃ: without the uposatha. Ovādūpasaṅkamanaṃ: approaching for the purpose of receiving instruction. Diṭṭhena: by what is seen with the eye. Sutena: by what is heard with the ear. Parisaṅkāyā: by what is suspected based on what is seen or heard. Garudhammaṃ: a serious offense entailing saṅghādisesa. Pakkhamānattaṃ: mānatta for no less than fifteen days. Chasu dhammesū: in the six training rules beginning with eating at the wrong time. Sikkhitasikkhāya: by one who has fulfilled the training, having made even one training unbroken. Akkositabbo paribhāsitabbo: one should not be abused with any of the ten grounds for abuse; one should not be reviled with any kind of speech intended to cause fear or intimidation.

Ovaṭo bhikkhunīnaṃ bhikkhūsu vacanapatho: the range of speech, consisting of advice, instruction, and Dhamma talks, is closed to bhikkhunīs in regard to bhikkhus; no bhikkhunī should advise or instruct any bhikkhu, but it is permissible to speak in a traditional manner, saying, "Venerable sir, the elders of old used this robe material." Anovaṭo bhikkhūnaṃ bhikkhunīsu vacanapatho: but the range of speech for bhikkhus in regard to bhikkhunīs is unrestricted; they may advise, instruct, and give Dhamma talks as they please. This is the summary here; in detail, however, this account of the garudhammas should be understood in the same way as stated in the Vinayasaṃvaṇṇanā of the Samantapāsādikā (pāci. aṭṭha. 148).

Seyyathāpi, bhante, etc.: he uttered the utterance.

Kumbhatthenakehī: by thieves who, after lighting a lamp in a pot and using its light, search for goods in others' houses. Setaṭṭhikā nāma rogajātī: a certain creature pierces the stalk in the middle of the stem, and stems pierced by it are unable to take up the sap even when the ears of rice have emerged. Mañjiṭṭhikā nāma rogajātī: the interior of sugar cane being red.

Mahato taḷākassa paṭikacceva āḷi: with this, however, he shows this meaning: just as even if the embankment of a large lake is not constructed, some water still remains; but if it is constructed right from the beginning, even what would not remain due to the absence of an embankment will remain; so too, if these garudhammas that were enacted right from the beginning to prevent transgression in the event of something not arising had not been enacted, the saddhamma would have lasted five hundred years because women had gone forth. But because they were enacted right from the beginning, it will last for another five hundred years; thus, only the thousand years stated at the beginning will last. Vassasahassaṃ: this is said only from the standpoint of khīṇāsavas who have attained the discriminations; but thereafter, another thousand years due to sukkhavipassaka khīṇāsavas, a thousand years due to anāgāmins, a thousand years due to sakadāgāmins, and a thousand years due to sotāpannas; thus, the paṭivedhasaddhamma will last for five thousand years. The pariyattidhamma will also last that long. For without the pariyatti, there is no paṭivedha, nor when there is pariyatti is there no paṭivedha. The liṅga, however, will continue for a long time even if the pariyatti disappears.

2. Ovādasuttavaṇṇanā

52. In the second, bahussuto: here, being learned is to be understood in terms of the entirety of the Buddha's word. Garudhammaṃ: physical contact. This is the summary here. The ruling on the giving of advice by a bhikkhu, however, should be understood in the same way as stated in the Samantapāsādikā (pāci. aṭṭha. 144 onwards).

3. Saṃkhittasuttavaṇṇanā

53. In the third, sarāgāyā: for the sake of rāga. Virāgāyā: for the sake of detachment. Saṃyogāyā: for the sake of connection to the round. Visaṃyogāyā: for the sake of disconnection from the round. Ācayāyā: for the sake of increasing the round. No apacayāyā: not for the destruction of the round. Dubbharatāyā: for difficulty in being supported. No subharatāyā: not for ease in being supported. In this sutta, the round is spoken of in the first passage, and disengagement in the second. And with this instruction, Gotamī attained arahatta.

4. Dīghajāṇusuttavaṇṇanā

54. In the fourth, Byagghapajjā: this is his customary form of address. For his ancestors were born in Byagghapatha, so people in that family are called Byagghapajja. Issatthenā: by the archery profession. Tatrupāyāyā: by the means of knowing "at this time, it is appropriate to do this." Vuddhasīlino: those whose sīla has been developed, those whose conduct is advanced. Āyaṃ: income. Nāccogāḷhaṃ: not too great. Nātihīnaṃ: not too meager. Pariyādāyā: by taking and spending. There, for one whose income is double his age, his age is unable to exhaust the income.

"The wise householder divides his wealth into four parts;
With one part he enjoys his wealth, with two parts he invests in his work;
And the fourth he sets aside, for future adversity." (dī. ni. 3.265) –

However, for one who behaves in this way, his age is simply unable to exhaust his income.

Udumbarakhādīvā: just as when someone wanting to eat figs shakes a ripe fig tree, many fruits fall with a single shake, and having eaten those fit to be eaten, he leaves behind many others and goes away; just so, one who spends and squanders wealth, making his age greater than his income, is said to be "eating wealth like someone eating figs." Ajeṭṭhamaraṇaṃ: untimely death. Samaṃ jīvikaṃ kappetī: he makes a balanced living. Samajīvitā: by a balanced life. Apāyamukhānī: places of ruin.

Uṭṭhātā kammadheyyesū: one who is energetic in places of work. Vidhānavā: one who is skilled in management. Sotthānaṃ samparāyikaṃ: a secure future life. Saccanāmenā: with a true name, as in "he is a Buddha because he is a Buddha." Cāgo puññaṃ pavaḍḍhatī: generosity and other merit increase. In this sutta, faith and other mixed qualities are spoken of. The fifth is straightforward.

6. Bhayasuttavaṇṇanā

56. In the sixth, gabbho: dwelling in the womb. Diṭṭhadhammikāpī: even visible here and now are wombs resembling human wombs. Samparāyikāpī: setting aside human wombs, the remaining wombs. Ubhayaṃ ete kāmā pavuccantī: both fear and suffering, fear and disease, fear and tumors, fear and darts, fear and attachment, fear and mire, and fear and the womb; thus, both of these are called kāmas. Sātarūpenā: by the pleasure of kāmas. Palipathaṃ: the palipatha of the round. Atikkammā: in this place, the bhikkhu's attainment of arahatta by developing insight is taken. He observes beings of such a kind, subject to birth and decay, trembling in the three planes of existence; thus, in the sutta, the round is spoken of, and in the verses, disengagement is spoken of. The seventh and eighth are straightforward in meaning.

9-10. Puggalasuttadvayavaṇṇanā

59-60. In the ninth, ujubhūto: straightforward due to the absence of bodily crookedness, etc. Paññāsīlasamāhito: endowed with wisdom and sīla. Yajamānānaṃ: to those giving alms. Puññapekkhānaṃ: to those looking for and seeking merit. Opadhikaṃ: the result of upadhi, the immeasurable state that is the basis of upadhi. In the tenth, samukkaṭṭho: excellent, supreme. Sattānaṃ: to all beings. The rest is straightforward everywhere.

(7) 2. Bhūmicālavaggo

1. Icchāsuttavaṇṇanā

61. In the first of the seventh, pavivittassā: one who is secluded by way of bodily seclusion. Nirāyattavuttino: one whose conduct is independent, one who is engaged in insight practice. Lābhāyā: for the sake of gaining the four requisites. Socī ca paridevī cā: sorrow and lamentation. Socicca parideviccātipi pāṭho. Cuto ca saddhammā: and he falls away from the saddhamma of insight at that very moment. In this sutta, the round and disengagement are spoken of.

2. Alaṃsuttavaṇṇanā

62. In the second, alaṃ attano alaṃ paresaṃ: capable, sufficient, and appropriate in conduct beneficial to himself and others. Khippanisantī: quickly ascertains; when the khandhas, dhātus, āyatanas, etc., are spoken of, he quickly understands those things; this is the meaning. In this sutta, samatha and vipassanā are spoken of. However, this is spoken of from the standpoint of the individual's disposition and with the skillful means of teaching, descending from the top down.

3. Saṃkhittasuttavaṇṇanā

63. In the third, evamevā: for no reason at all. Or just as this one asks, so it is. Moghapurisā: foolish people, empty people. Ajjhesantī: they ask. Anubandhitabbaṃ: they think "I must be followed by walking after them; they must not abandon me." He speaks thus, disparaging them for not understanding. It seems that this bhikkhu, even when given instruction, only pursues negligence, hears the Dhamma and stays right there, and does not wish to practice the life of a renunciate. Therefore, the Blessed One, having disparaged him in this way, then said tasmātiha te bhikkhu evaṃ sikkhitabbaṃ, etc., instructing him because he was endowed with the condition for arahatta. There, by this instruction, ajjhattaṃ me cittaṃ ṭhitaṃ bhavissati susaṇṭhitaṃ, na ca uppannā pāpakā akusalā dhammā cittaṃ pariyādāya ṭhassantī, only the mere concentration of mind in one's own self as the root of samādhi is stated.

yato kho te bhikkhu ajjhattaṃ cittaṃ ṭhitaṃ hoti susaṇṭhitaṃ, na ca uppannā pāpakā akusalā dhammā cittaṃ pariyādāya tiṭṭhanti, tato te bhikkhu evaṃ sikkhitabbaṃ‘‘mettā me cetovimutti bhāvitā bhavissati…pe… susamāraddhā’’: having developed the bhāvana by developing it in terms of loving-kindness, he then said, yato kho te bhikkhu ayaṃ samādhi evaṃ bhāvito hoti bahulīkato, tato tvaṃ bhikkhu imaṃ samādhiṃ savitakkasavicārampi bhāveyyāsī, etc. Its meaning is: when, for you, bhikkhu, this root samādhi has been developed in this way in terms of loving-kindness, without becoming content with just that, you should develop this root samādhi in other objects as well, causing the fourth and fifth jhānas to arise, in the manner of "with applied and sustained thought," etc.

yato kho te bhikkhu ayaṃ samādhi evaṃ bhāvito hoti subhāvito, tato te bhikkhu evaṃ sikkhitabbaṃ ‘‘karuṇā me cetovimuttī’’, etc. Having shown the development of the fourth and fifth jhānas with loving-kindness as the forerunner, then in order to show what has mindfulness of the body as the forerunner, he said, yato kho te bhikkhu ayaṃ samādhi evaṃ bhāvito hoti subhāvito, tato te bhikkhu evaṃ sikkhitabbaṃ ‘‘kāye kāyānupassī’’, etc., and said yato kho te bhikkhu ayaṃ samādhi evaṃ bhāvito hoti subhāvito, tato tvaṃ bhikkhu yena yeneva gagghasī, etc. There, gagghasī: you will go. Phāsuṃyeva: by this, he shows arahatta. For one who has attained arahatta dwells at ease in all postures.

4. Gayāsīsasuttavaṇṇanā

64. In the fourth, etadavocā means he spoke the words beginning with "pubbāhaṃ, bhikkhave," in order to announce to the community of monks the thought that had arisen in his place of striving. Obhāsaṃ means the light of the divine-eye knowledge. Ñāṇadassanaṃ means the seeing that is synonymous with knowledge, which is the divine eye. Sannivutthapubbaṃ means having previously lived together. In this sutta, these eight knowledges—divine-eye knowledge, knowledge of psychic power, knowledge of penetration of the minds of others, knowledge of beings passing according to their deeds, knowledge of the future, knowledge of the present, knowledge of the past, and knowledge of previous abodes—appear in the Pali text itself. However, by combining these with the four knowledges of insight, the four path knowledges, the four fruition knowledges, the four reviewing knowledges, the four knowledges of analytical expertise (paṭisambhidāñāṇa), and the six kinds of knowledge unique to a Buddha, one speaks this sutta, as it were.

5. Abhibhāyatanasuttavaṇṇanā

65. In the fifth, abhibhāyatanāni means the causes of overcoming. What do they overcome? Opposing states and also objects. For they overcome opposing states by being counteractive, and they overcome objects by the superiority of a person’s knowledge. In ajjhattaṃ rūpasaññī etc., one is called "ajjhattaṃ rūpasaññī" due to internal perception of form based on preliminary work. For when doing preliminary work on internal blue, he does it on the hair, bile, or the dark part of the eye. When doing preliminary work on yellow, he does it on fat, skin, or the palms of the hands and soles of the feet, or on the yellow part of the eyes. When doing preliminary work on red, he does it on flesh, blood, or the tongue, or on the red part of the eyes. When doing preliminary work on white, he does it on bone, teeth, or nails, or on the white part of the eyes. However, that is not very blue, very yellow, very red, or very white; it is impure.

Eko bahiddhā rūpāni passati means that the one for whom such preliminary work has arisen internally, but the sign is external, is said to be "ajjhattaṃ rūpasaññī eko bahiddhā rūpāni passati" due to the external application of the internal preliminary work. Parittāni means undeveloped. Suvaṇṇadubbaṇṇāni means whether they are beautiful or ugly; this abhibhāyatana is stated only in terms of limitedness. Tāni abhibhuyyā means just as a skillful cook, having obtained only a ladleful of rice, gathers it together and makes a single mouthful, wondering, "What is there to eat here?", so too, a person with superior knowledge, with clear knowledge, overpowers those forms and attains concentration, thinking, "What is there to become absorbed in here in this limited object? This is no burden for me." That is, he attains absorption with the arising of the sign itself. Jānāmi passāmī means that his attending (ābhogo) is stated with this. And that is for one who has arisen from the attainment, not during the attainment. Evaṃsaññī hoti means he is percipient in this way (evaṃsaññī) both in the attending perception and in the perception of jhāna. For the perception of overcoming (abhibhavanasaññā) exists for him even during the attainment, but the attending perception exists only for one who has arisen from the attainment.

Appamāṇāni means expanded and immeasurable, meaning large. Abhibhuyyā here also means that just as a very gluttonous person, having obtained a single bowl of rice, does not consider it to be much, thinking, "Let there be more, let there be more, what will this do for me?", so too, a person with superior knowledge, with clear knowledge, overpowers it and attains concentration, thinking, "What is there to become absorbed in here? This is not immeasurable, there is no burden for me in making the mind one-pointed." That is, he attains absorption with the arising of the sign itself.

Ajjhattaṃ arūpasaññī means one who lacks perception of form in himself due to not having obtained or benefited from internal form.

Eko bahiddhā rūpāni passati means that the one for whom both the preliminary work and the sign have arisen externally is said to be "ajjhattaṃ arūpasaññī eko bahiddhā rūpāni passati" due to the external preliminary work and application. The rest here is as stated in the fourth abhibhāyatana. In these four, the limited is arrived at due to a temperament characterized by discursive thinking, the immeasurable due to a temperament characterized by delusion, the beautiful due to a temperament characterized by aversion, and the ugly due to a temperament characterized by greed. For these are suitable for them. And their suitability is stated in the chapter on conduct (cariya) in the Visuddhimagga (Visuddhi. 1.43).

Nīlāni (blue) is stated in a comprehensive way. Nīlavaṇṇāni (blue in color) is in terms of color. Nīlanidassanāni (blue in appearance) is in terms of appearance. It means that they appear as uniformly blue, with no discernible gaps, and with unmixed colors. Nīlanibhāsāni (blue in radiance) is stated in terms of radiance; it means having a blue glow, possessing blue light. With this, he shows their purity. For these abhibhāyatanas are stated only in terms of pure color. In this regard, the practice of kasiṇa, the preliminary work, and the method of attainment, such as "When learning the blue kasiṇa, he grasps the sign in the blue, whether in a flower, cloth, or colored substance," are all stated extensively in the Visuddhimagga (Visuddhi. 1.55).

6. Vimokkhasuttavaṇṇanā

66. Vimokkhā (liberations): in what sense are they liberations? In the sense of resolution (adhimuccana). But what is this sense of resolution? It is the sense of being well freed from opposing states, and the sense of being well freed in terms of delight in the object, meaning that it occurs in the object without being grasped, without anxiety, like a child lying with its limbs relaxed in its father’s lap. However, this meaning is not present in the last liberation, but it is present in the earlier liberations.

Rūpī rūpāni passati means that the form jhāna produced internally in regard to the hair etc., in terms of the blue kasiṇa etc., is form, and one who possesses that is rūpī (possessing form). He also sees external forms, such as the blue kasiṇa etc., with the eye of jhāna. With this, the four form jhānas of a person who has produced jhāna in regard to internal and external objects of kasiṇa are shown. Ajjhattaṃ arūpasaññī means not percipient of form internally, meaning one who has not produced form jhāna in his own hair etc. With this, the form jhānas of one who has produced jhāna only externally, having done preliminary work externally, are shown.

Subhanteva adhimutto hoti means that with this, the jhānas in regard to very pure blue etc. color kasiṇas are shown. Although there is no attending (ābhogo) of "beautiful" (subha) in internal application, because one who dwells having made a very pure, beautiful kasiṇa his object becomes fit to be said "he is resolved on the beautiful," therefore this teaching was given. In the Paṭisambhidāmagga, however, it is stated:

"How is liberation ‘resolved on the beautiful’? Here, a bhikkhu dwells pervading one direction with a mind imbued with loving-kindness… Due to loving-kindness being cultivated, beings are unopposed. He dwells pervading one direction with a mind imbued with compassion… with a mind imbued with sympathetic joy… with a mind imbued with equanimity… Due to equanimity being cultivated, beings are unopposed. Thus, liberation is ‘resolved on the beautiful’" (Paṭi. Ma. 1.212).

In sabbaso rūpasaññāna etc., what should be stated is already stated in the Visuddhimagga (Visuddhi. 1.276-277). Ayaṃ aṭṭhamo vimokkho means this is called the eighth, the supreme liberation, because of the complete cessation and freedom from the four aggregates.

7-8. Anariyavohārasuttavaṇṇanā

67-68. In the seventh, anariyavohārā means not noble speech, but blameworthy speech. This is the name of the intentions (cetanā) with which they speak that speech. In the eighth, the meaning should be understood by way of the opposing method that was stated.

9. Parisāsuttavaṇṇanā

69. In the ninth, khattiyaparisa means an assembly or gathering of nobles (khattiya). This method applies everywhere. Anekasataṃ khattiyaparisa means similar to the assembly of Bimbisāra, the assembly of relatives, the assembly of Licchavis, etc., and it is certainly obtained in other world-systems as well. Sallapitapubba means having previously engaged in conversation. Sākacchā means having previously engaged in discussions of the Dhamma. Yādisako tesaṃ vaṇṇo means they are white, black, or the color of mañguṭṭha, but the Teacher is golden in color. However, this is said in relation to form (saṇṭhāna). And their form is perceived only by them. But the Blessed One is not like a barbarian, nor does he wear jeweled earrings; he sits only in the guise of a Buddha. And they see him in a form similar to their own. Yādisako tesaṃ saro means they have broken voices, croaking voices, or raven-like voices, but the Teacher has a Brahmā-like voice. However, this is said in reference to a different language. Even if the Teacher sits on a royal seat and speaks, they think, "Today the king is speaking sweetly." But when the Blessed One has spoken and departed, and they see the king come again, the thought arises, "Who is this?". There, ko nu kho ayaṃ means, "Who is this who just now, in this place, speaking sweetly in the Magadhan language or the Sinhala language, has disappeared? Is he a deva or a human?" Even though they investigate in this way, they do not know. Why does he teach the Dhamma to those who do not know in this way? For the sake of imbuing (vāsanatthāya). For even Dhamma heard in this way becomes a condition in the future; he teaches in regard to the future. Anekasataṃ brāhmaṇaparisa etc.: the possibility should be understood in terms of the gathering of Soṇadaṇḍa and in terms of other world-systems.

10. Bhūmicālasuttavaṇṇanā

70. In the tenth, nisīdanaṃ here means a piece of hide (camma). Udenaṃ cetiyaṃ means the monastery built in the dwelling place of the yaksha Udena. The same method applies in Gotamakā etc. Bhāvitā means developed. Bahulīkatā means repeatedly done. Yānīkatā means made like a vehicle. Vatthukatā means made like a foundation in the sense of being a support. Anuṭṭhitā means established. Paricitā means accumulated all around, well-developed. Susamāraddhā means well-undertaken.

He said tathāgatassa kho etc. Here, kappa means life-span. He should remain fulfilling the life-span of humans at that particular time. Kappāvasesaṃ vā means exceeding the hundred years stated as "a little or more." But Mahāsīvatthera said, "For Buddhas, there is no such thing as speaking out of place; repeatedly attaining concentration and suppressing the death-causing feeling, he would remain for the duration of the fortunate aeon itself. Why did he not remain? A body that has been clung to is overcome by deterioration etc., and Buddhas, without reaching a state of deterioration etc., pass away in the fifth part of their lifespan, at a time when they are still pleasing and beloved by the multitude. And when the great disciples who are Buddhas and awakened ones have passed away, it would be necessary to remain alone like a stump, or with a retinue of young novices, and then one would become subject to scorn, saying, ‘Alas, the company of Buddhas!’ Therefore, he did not remain." Even when this is said, what is called "life-span" (āyukappo) is indeed defined by the commentary.

Yathā taṃ mārena pariyuṭṭhitacittoti, here, taṃ is merely a particle; it means just as another ordinary person whose mind is overwhelmed and overcome by Māra would not be able to penetrate, so too, he was unable to penetrate. For Māra overwhelms the mind of one whose twelve distortions (vipallāsa) have not been completely abandoned. And the Elder had not abandoned four distortions, therefore Māra overwhelmed his mind. But what does he do when he overwhelms the mind? He shows a terrifying visual object or causes a sound object to be heard. Then beings, seeing or hearing that, abandon mindfulness and become open-mouthed. He inserts his hand into their mouths and crushes their hearts, then they remain unconscious. But what could he possibly do to insert his hand into the Elder’s mouth? However, he showed a terrifying object. Seeing that, the Elder did not penetrate the sign and light. Knowing this himself, why did the Blessed One address him up to the third time? In order to make him do what he did, by imputing blame with the accusation, "Let it be, venerable sir, this is your fault, this is your offense," after he had requested, "Let the Blessed One remain."

85.In the fifth, yaṃ samaṇenā means the collection of qualities to be attained by a samaṇa. Vusīmatā means by one who has lived the Brahmā’s life. Mutto mocemi bandhanā means having become freed from all bonds, I free the great multitude from the bonds of passion, etc. Paramadanto means, not being trained or urged by another, having penetrated with self-achieved wisdom, he is named paramadanto because he is tamed with supreme taming. Parinibbuto means extinguished with the extinction of defilements.

6. Yasasutta Commentary

86.In the sixth, mā ca mayā yaso means may glory not go with me. Akasiralābhī means obtaining abundant gains. Sīlapaññāṇa means both morality and wisdom. Saṅgammā means having gathered together. Samāgammā means having come together. Saṅgaṇikavihāranti means dwelling in association with a group. Na hi nūname means surely not these. Tathā hi paname means so indeed these. Aṅgulipatodakehī means by making a finger-pricking stick for piercing. Sañjagghante means laughing with great laughter. Saṃkīḷante means playing.

7. Pattanikujjanasutta Commentary

87.In the seventh, nikkujjeyyā means, to not accept the alms given by him, he should turn the bowl upside down by the act of turning the bowl down, not by placing it face down. Alābhāyā means for the sake of not obtaining the four requisites. Anatthāyā means for harm and decrease. Ukkujjeyyā means he should turn it face up by the act of turning the bowl face up.

8. Appasādapavedanīyasutta Commentary

88.In the eighth, appasādaṃ pavedeyyunti means they should make known their displeasure. But what should one who declares displeasure do? One should not rise from one’s seat, should not salute, should not offer respect, and should not give alms. Agocare means in the five kinds of improper places.

9. Paṭisāraṇīyasutta Commentary

89.In the ninth, dhammikañca gihipaṭissavanti means the promise of a householder in accordance with the Dhamma, such as being told "You must stay here for these three months" and replying "So be it" in this way. Na saccāpetīti means he does not make what was said true; he breaks his promise.

10. Sammāvattanasutta Commentary

90.In the tenth, paccekaṭṭhāne means in the position of authority, in the chief position. For indeed, he cannot perform any Saṅgha act by making him the chief. Na ca tena mūlena vuṭṭhāpetabboti means he cannot perform an act of suspension by making that the basis. The rest is straightforward everywhere.

(10) 5. Sāmaññavagga

91.Hereafter, in atha kho bojjhā upāsikā etc., the laywoman Bojjhā, the laywoman Sirimā, the laywoman Padumā, the laywoman Sutanā, the laywoman Manujā, the laywoman Uttarā, the laywoman Muttā, the laywoman Khemā, the laywoman Rucī, the princess Cundī, the laywoman Bimbī, the princess Sumanā, the queen Mallikā, the laywoman Tissā, the laywoman Tissāmātā, the laywoman Soṇā, the laywoman Soṇā’s mother, the laywoman Kāṇā, the laywoman Kāṇamātā, Uttarā Nandamātā, Visākhā Migāramātā, the laywoman Khujjuttarā, the laywoman Sāmāvatī, Suppavāsā the Koliyan’s daughter, the laywoman Suppiyā, Nakulamātā the householder's wife—in these so many, only the uposatha act endowed with eight factors has been spoken of. If one wishes, one should speak of it in detail. The rest is straightforward in meaning everywhere.

The Manorathapūraṇī, commentary to the Aṅguttara Nikāya

. Namo tassa bhagavato arahato sammāsambuddhassa.

In the Aṅguttara Nikāya

Navakanipāta Commentary

1. First Set of Fifty

1. Sambodhivagga

1. Sambodhisutta Commentary

1.In the first of the Navakanipāta, sambodhipakkhikānanti means pertaining to the side of sambodhi, which is reckoned as the four paths; meaning, those that are helpful. Having in mind the nine qualities that come in the Pāḷi, he thus asks, kā upanisā means what is the supporting condition? Abhisallekhanti means conducive to refinement. Cetovivaraṇasappāyā means suitable and helpful for the clearing of the mind by way of samatha and vipassanā. Appicchakathā means talk that proceeds in regard to wanting little. The same method applies in the remaining cases.

Asubhā bhāvetabbā rāgassa pahānāyā means this meaning should be explained by the simile of the rice field of Sāliḷāyaka: For one man, taking a sickle, cuts rice in a rice field of Sāli from the edge onwards. Then, cows entered, breaking the fence. He, putting down the sickle, taking a stick, driving the cows out by that very path, making the fence natural, again taking the sickle, cuts the rice. Here, the Buddha’s Dispensation should be regarded as like the rice field, the practitioner as like the rice cutter, wisdom as like the sickle, the time of cutting as like the time of working with insight, the stick as like the foulness meditation subject, the fence as like restraint, the entering of the cows having broken the fence as like the arising of passion, suddenly, without reflection, having taken negligence as cause, driving the cows out by the very path they entered, having restored the fence as before, again, cutting the rice from the edge onwards, as like suppressing passion by the foulness meditation subject, again, the time of beginning the work of insight. With reference to this meaning it was said: "Foulness is to be cultivated for the abandoning of passion."

rāgassāti means for the passion pertaining to the five strands of sense pleasure. Mettā means the meditation subject of loving-kindness. Byāpādassa pahānāyāti means for the sake of abandoning arisen anger in the same way as stated above. Ānāpānassatī means mindfulness of breathing with sixteen objects. Vitakkupacchedāyāti means for the sake of cutting off arisen thoughts in the same way as stated above. Asmimānasamugghātāyāti means for the sake of uprooting the conceit that arises as ‘I am.’ Anattasaññā saṇṭhātīti means when the characteristic of impermanence is seen, the characteristic of non-self is already seen. For in these three characteristics, when one is seen, the other two are already seen. Therefore it was said: "For one perceiving impermanence, monks, the perception of not-self becomes established." Diṭṭheva dhamme nibbānanti means in this very life he attains both cessation of suffering and parinibbāna without remainder. In this sutta, the round of existence and its cessation have been spoken of.

2. Nissayasutta Commentary

2.In the second, nissayasampannoti means endowed with a foundation. Saddhanti means faith that is conviction. Vīriyanti means physical and mental effort. Yaṃsāti means whatever is his. Ariyāya paññāyāti means with noble wisdom, with the wisdom of the path together with insight. Saṅkhāyāti means having known. Ekaṃ paṭisevatīti means he cultivates what is suitable to be cultivated. Adhivāsetīti means he endures what is suitable to be endured. Parivajjetīti means he avoids what is suitable to be avoided. Vinodetīti means he eliminates what is suitable to be eliminated. Evaṃ kho bhikkhūti means in this way, monks, a monk who, having made what is suitable to be cultivated etc., well ascertained and well evident, by way of learning and questioning, and by way of the discrimination of qualities, cultivates, endures, avoids, and eliminates, is said to be endowed with a foundation.

3. Meghiyasutta Commentary

3.In the third, cālikāyanti means in a city of that name. It is said that because it was built relying on a shifting road, it appears to those looking at it as if it is moving; therefore, it went by the name Cālikā. Cāliyapabbateti that mountain too, because it is entirely white, appears to those looking at it on the uposatha of the dark fortnight as if it is moving; therefore, it was called Cāliyapabbata. There, they built a great monastery. Thus, the Blessed One, relying on that city, was dwelling at the great Cāliyapabbata monastery. Jantugāmanti means another village of that very monastery for alms-gathering, of that name. Some read Jattugāma. Padhānatthikassāti means one who wants to practice meditation. Padhānāyāti means for the purpose of doing the practice of a renunciate. Āgamehi tāvāti means the Teacher, hearing the elder’s words, considering, knowing that "his knowledge is not yet mature," rejecting him, spoke thus. Ekakamhi tāvāti means this was said by him for the purpose of generating tenderness of heart, thinking, "Even having gone, if his work is not accomplished, he will come back again without hesitation, out of affection." Natthi kiñci uttari karaṇīyanti means because the four tasks regarding the four truths have been done, there is nothing else to be done. Katassa vā paṭicayoti means there is no further accumulation of what has already been attained. For the path that has been cultivated is not cultivated again, there is no further abandoning of defilements that have been abandoned. Padhānanti kho, meghiya, vadamānaṃ kinti vadeyyāmāti means what else should we say to one who says that he is practicing the renunciate's Dhamma, that he is practicing meditation?

Divāvihāraṃ nisīdīti means he sat down for the daytime dwelling. And while sitting, he sat on the same auspicious stone slab on which he, having been a king for five hundred births in the past in unbroken succession, surrounded by a threefold troupe of actors, used to sit, playing in the pleasure garden. Then, from the time he sat down, his state of being a renunciate seemed to vanish; it was as if, having taken on royal garb, surrounded by a troupe of actors, he was sitting under a white parasol, on a very valuable couch. Then, while he was savoring that prosperity, a thought of sensual pleasure arose in him. He saw two thieves brought and stationed in front of him, seized by great warriors, as if in that very moment. The thought of ill will arose in him with the command to kill one of them; the thought of harming, with the command to imprison the other. Thus, he was surrounded by unwholesome thoughts like a tree by a creeper, like a honey-killer by bees seeking honey. With reference to that, atha kho āyasmato meghiyassātiādi was said. Anvāsattāti means followed, surrounded. Yena bhagavā tenupasaṅkamīti means thus, beset by evil thoughts, being unable to make the meditation subject suitable, reflecting, "The long-seeing Blessed One forbade this, having seen this," thinking, "I will report this reason to the Ten-Powered One," rising from his seat, he approached the Blessed One.

4. Nandakasutta Commentary

4.In the fourth, upaṭṭhānasālāyanti means in the refectory. Yenupaṭṭhānasālāti means the Teacher, hearing the sound of the Dhamma talk begun in a sweet voice by the Elder Nandaka, asking, "Ānanda, who is that teaching the Dhamma in a sweet voice in the refectory?" and hearing, "Today is the turn of the Dhamma-preaching Elder Nandaka, Blessed One," saying, "That monk speaks the Dhamma making it very sweet, Ānanda; we too will go and listen," approached the refectory. Bahidvārakoṭṭhake aṭṭhāsīti means concealing the six-colored rays in the robe's fold, he stood in disguise. Kathāpariyosānaṃ āgamayamānoti means he stood listening to the Dhamma talk, expecting the conclusion of the talk, "This was said." Then, the venerable Ānanda, when the first watch had passed, gave a signal to the Teacher, "The first watch has passed, Blessed One; rest a little." The Teacher remained standing there. Then, when the middle watch had also passed, the venerable Ānanda said, "Blessed One, you are by nature of delicate warrior lineage, again, the Buddha is of delicate lineage, thus you are of the most delicate lineage; the middle watch has also passed; rest for a moment." The Teacher remained standing there. While he was standing there, the first light of dawn appeared to him. The rising of the dawn and the Elder’s finishing of the talk, having led to "This was said," and the releasing of the six-colored rays of the Ten-Powered One, occurred with a single burst. Aggaḷaṃ ākoṭesīti means he knocked on the door panel with his fingernail.

Sārajjamānarūpoti agitated, shrinking back with aversion. But he has no mental distress or agitation. Ettakampi no nappaṭibhāseyyāti for one who has attained Paṭisambhidā, there is no such thing as lack of eloquence. It shows that he would not say even this much. Sādhu sādhūti rejoicing at the Thera's Dhamma talk, he said. For here, the meaning is, "well grasped and well spoken is your Dhamma talk." Kulaputtānanti for sons of good families in conduct and sons of good families by birth. Ariyo ca tuṇhibhāvoti he spoke thus referring to the attainment of the second jhāna. Adhipaññādhammavipassanāyāti of insight knowledge of contemplation on formations (saṅkhārapariggahavipassanāñāṇa). Catuppādakoti such as horses, cattle, donkeys, etc. Idaṃ vatvāti having spoken this Dhamma consisting of four factors. Vihāraṃ pāvisīti he entered the Perfumed Chamber.

Kālena dhammassavaneti at times for hearing the Dhamma. Dhammasākacchāyāti for talk about the questions. Gambhīraṃ atthapadanti the profound, hidden, and secret meaning. Paññāyāti with the insight of the path accompanied by Vipassanā. The insight of reviewing and penetrating insight, and the insight of learning and questioning are suitable. Patto vā pajjati vāti either he has attained arahatship or will attain it, thus he esteems him with the expectation of virtue. Appattamānasāti those whose minds have not attained, or those whose minds have not attained arahatship. Diṭṭhadhammasukhavihāranti here, diṭṭhadhammasukhavihāra can be both mundane and supramundane.

5. Balasuttavaṇṇanā

5.In the fifth, one should see the paññābalā, etc., as unshakable in ignorance, sloth, fault, and lack of faith. Akusalasaṅkhātāti known as unwholesome. This is the method everywhere. Nālamariyāti unable to do the state of noble ones, or not suitable for the noble ones. Vodiṭṭhāti well seen. Vocaritāti having reached the stage of behavior at the mind-door. Atthikassāti for one who desires the Dhamma talk. Ājīvikābhayanti fear for one's livelihood. Asilokabhayanti fear of blame. Parisāsārajjabhayanti fear of venturing confidently into the assembly. In this sutta, vaṭṭavivaṭṭaṃ is spoken.

6. Sevanāsuttavaṇṇanā

6.In the sixth, jīvitaparikkhārāti requisites for life. Samudānetabbāti should be accumulated. Kasirena samudāgacchantīti they arise with difficulty. Rattibhāgaṃ vā divasabhāgaṃ vāti here, having known the night portion, one should leave in the night portion itself, and when there is danger from wild animals, etc. at night, the rising of the dawn should be awaited. Having known the day portion, one should leave during the day, and when there is danger during the day, the setting of the sun should be awaited. Saṅkhāpīti also, having known the attainment of the completion of the development of the meaning of sāmañña. So puggaloti but the word "that person" is related to this: "should not be followed." Anāpucchāti here, however, the meaning is that one should leave without asking that person. Api panujjamānenāti even when being pushed away. For if such a person heaps up a hundred bundles of wood, or a hundred water pots, or a hundred sand pots, or inflicts punishment, or drives one away saying, "do not live here," even after asking forgiveness, he should be followed as long as life lasts, and should not be abandoned.

7. Sutavāsuttavaṇṇanā

7.In the seventh, pañca ṭhānāni ajjhācaritunti to transgress five reasons. Pāṇanti even a small ant or insect. Adinnanti even a grass stalk belonging to another. Theyyasaṅkhātanti with the thought of stealing. Sannidhikārakaṃ kāme paribhuñjitunti one is incapable of enjoying object-kāma and kilesa-kāma after making and keeping a store. This is said referring to unallowable sense pleasures. Buddhaṃ paccakkhātunti to reject, saying, "this is not a Buddha." The same method applies to Dhamma, etc. So far, this has come in the commentary. But in the Pali, in this sutta, the courses of misconduct are spoken.

8-10. Sajjhasuttādivaṇṇanā

8-10.In the eighth, the rejection of the Buddha, etc., is spoken. In the ninth, because it is taken together with an ordinary person, it is said to be "āhuneyyā". In the tenth, gotrabhūti is one who is endowed with strong insight consciousness of attaining the fruit, with the immediately preceding condition of the Sotāpatti path. The rest is easy to understand everywhere.

2. Sīhanādavaggo

1. Sīhanādasuttavaṇṇanā

11.In the first of the second, yena bhagavā tenupasaṅkamīti thinking, "if the Teacher intends to go on tour, let him go at this time. Now, I will ask the Teacher in order to go on tour," he approached surrounded by the Saṅgha of bhikkhus. Āyasmā maṃ, bhanteti it seems that bhikkhu, seeing the Thera going with a large company of bhikkhus, bound anger in an unsuitable place thinking, "these bhikkhus, having abandoned the Tathāgata, have gone out surrounding Sāriputta; I will cause a break in his going." There, āsajjāti having collided. Appaṭinissajjāti without asking forgiveness, without confessing the offense. In what reason did he bind anger? It seems that when the Thera, after worshiping the Ten-Powered One, was getting up to leave, the edge of his robe touched his body; some say that the wind struck it. Having bound anger with just this much, seeing the Thera going with a large company, envying him, he said thus, "I will cause a break in his going." Ehi tvaṃ bhikkhūti the Teacher, hearing that bhikkhu's words, knowing that "if it is said that Sāriputta did not strike him, he might get angry with me, thinking 'venerable sir, you take the side of your chief disciple, not mine,' and be reborn in the lower realms," calling a bhikkhu, said thus, "I will ask Sāriputta about this matter." Avāpuraṇaṃ ādāyāti having taken the key. Sīhanādanti the best roar, the foremost roar, the unretreating roar. Thus, having been informed by two great Theras, the Saṅgha of bhikkhus, abandoning places for staying at night and places for staying during the day, went to the Teacher's presence. Khīyanadhammanti the subject of talk.

Gūthagatanti only excrement. The same method applies to the rest. Pathavīsamenāti by being equal to the earth in the sense of not being angry. For the earth does not feel pleasure thinking, "they are putting something pure on me," nor does it feel displeasure thinking, "they are putting something impure on me." It shows that my mind is also like that. Vipulenāti unconfined. Mahaggatenāti having reached a state of greatness. Appamāṇenāti with expanded measure. Averenāti without unwholesome enmity, without personal enmity. Abyāpajjhenāti without suffering, without gone mental distress. So idhāti that bhikkhu who did not practice mindfulness of the body in the proper way might do this; how could someone like me do such a thing, venerable sir? Thus he roared the first lion's roar. Thus, the connection should be understood everywhere.

Rajoharaṇanti the cloth for wiping away dust, the foot-wiper, is its name. Kaḷopihatthoti with a pot in his hand, or with a cooking pot in his hand. Nantakavāsīti wearing clothes made of rags cut at the edges. Sūratoti of pure virtue, endowed with gentleness. Sudantoti well tamed. Suvinītoti well trained. Na kañci hiṃsatīti he does not harm anyone, even when grasping horns, even when rubbing his back. Usabhachinnavisāṇasamenāti similar to the mind of an ox with cut horns.

Aṭṭīyeyyāti he would be afflicted, oppressed. Harāyeyyāti he would be ashamed. Jiguccheyyāti he would fall into disgust.

Medakathālikanti medakathālikā is called a plate with holes made here and there by dog trainers for the purpose of draining broth. Parihareyyāti filling it with meat, he would lift it up and go. Chiddāvachiddanti endowed with small and large holes. Uggharantanti with broth dripping from the upward-facing holes. Paggharantanti with broth dripping from the downward-facing holes. Thus his entire body would be smeared with broth. Chiddāvachiddanti small and large holes from the nine wound openings. Here, with these two factors, the eighth and ninth, the Thera spoke of his body's lack of desire and passion.

Atha kho so bhikkhūti then that bhikkhu, when the lion's roar was roared by the Thera with nine reasons. Accayoti offense. Maṃ accagamāti having transgressed against me, having overcome and prevailed. Patiggaṇhatūti may he forgive. Āyatiṃ saṃvarāyāti for restraint in the future, for the non-doing of such an offense again. Tagghāti certainly. Yathādhammaṃ paṭikarosīti as the Dhamma stands, so you do; it is said that he asked for forgiveness. Taṃ te mayaṃ paṭiggaṇhāmāti that offense of yours, we forgive. Vuddhihesā bhikkhu ariyassa vinayeti this, bhikkhu, is called growth in the Discipline of the Noble One, in the Dispensation of the Buddha, the Blessed One. Which one? Seeing an offense as an offense, confessing it according to the Dhamma, and undertaking restraint in the future. But when making the discourse with reference to the individual, he said, yo accayaṃ accayato disvā yathādhammaṃ paṭikaroti, āyatiṃ saṃvaraṃ āpajjatīti "whoever sees an offense as an offense, confesses it according to the Dhamma, and undertakes restraint in the future." Phalatīti if the Thera did not forgive, that bhikkhu's head would split into seven pieces right there. Therefore, the Blessed One said thus. Sace maṃ soti if this bhikkhu says, "may he forgive me." Khamatu ca me soti and may this venerable one forgive me too; thus the Thera, having accepted his offense, himself asked forgiveness from the Teacher in his presence.

2. Saupādisesasuttavaṇṇanā

12.In the second, saupādisesanti with a remainder of clinging. Anupādisesanti without a remainder of clinging, cessation. Mattaso kārīti one who does a little, not one who does completely. Na tāvāyaṃ, sāriputta, dhammapariyāyo paṭibhāsīti there is no such thing as lack of eloquence for the Blessed One; but this is the meaning here: "I have not yet spoken this method of Dhamma." Māyimaṃ dhammapariyāyaṃ sutvā pamādaṃ āhariṃsūti lest, hearing this method of Dhamma, they incur negligence, thinking, "we are freed from the four lower realms," and not do effort for the sake of arahatship above. Pañhādhippāyena bhāsitoti he shows that it is spoken according to the nature of the question asked by you. Moreover, for the purpose of removing passion and lust in the existences of these nine individuals, having made just this origination of meaning—"Just as, bhikkhus, even a small amount of excrement is foul-smelling, so too, bhikkhus, I do not praise even a small amount of existence, even as little as a snap of the fingers"—he spoke this sutta (A. Ni. 1.321). And not only the destination of these nine individuals is fixed, but also those families that have the three refuges, the five precepts, a regular offering of food by ticket, a regular offering of food every half-month, a regular offering of robes for the rainy season, a pond, a monastery—such regular meritorious deeds exist. The destination of those too is fixed; those families are just like Sotāpannas.

3. Koṭṭhikasuttavaṇṇanā

13.In the third, diṭṭhadhammavedanīyanti kamma ripening in this very existence. Samparāyavedanīyanti kamma ripening in the second existence. Sukhavedanīyanti kamma generating pleasant feeling. Dukkhavedanīyanti kamma generating painful feeling. Paripakkavedanīyanti having received its turn to ripen. Aparipakkavedanīyanti not having received its turn to ripen. Bahuvedanīyanti giving much result. Appavedanīyanti not giving much result. Avedanīyanti not giving a result of feeling. In this sutta, vaṭṭavivaṭṭaṃ is spoken.

4. Samiddhisuttavaṇṇanā

14.In the fourth, samiddhi means the Elder whose name was thus acquired due to the perfection of his individual existence; the Elder who was the co-resident disciple of that Elder. Kimārammaṇā means what is the condition? Saṅkappavitakkā means thoughts that are of the nature of conception. Nāmarūpārammaṇā means conditioned by name and form. By this, he shows that the four immaterial aggregates and the materiality derived from the great elements are conditions for thoughts. Kva nānattaṃ gacchantī means in what place do they go to diversity, to difference? Dhātusū means in the elements such as the element of form, etc. For the thought of form is different, and the thoughts of sound, etc., are different. Phassasamudayā means conditioned by the contact associated with them. Vedanāsamosaraṇā means the three kinds of feeling converge. So far, those mixed with wholesome and unwholesome qualities have been spoken of. However, samādhippamukhā etc., should be understood as belonging to the diminishing side. There, samādhippamukhā means that concentration is foremost or chief among them in the sense of being a forerunner. Satādhipateyyā means that mindfulness is dominant among them in the sense of being a chief cause. Paññuttarā means that wisdom, the wisdom of the path, is superior among them. Vimuttisārā means having attained the fruition of liberation, they become essential in liberation. Amatogadhā means having plunged into the Deathless, Nibbāna, by way of object, they are established there. Tena ca mā maññī means by that explanation, "May he not have conceit or arrogance, thinking, 'I have explained a question asked by the chief disciple.'"

5-6. Commentary on the Gaṇḍa Sutta, etc.

15-16.In the fifth, anekavassagaṇiko means that groups of three or four years, many groups of years, have arisen for him. Tassassū means that they would be for him. Abhedanamukhānī means not made by breaking with anything; the openings of the sores are merely arisen from kamma. Jegucchiyaṃyevā means it is truly repulsive, truly disgusting. Cātumahābhūtikassā means consisting of the four great elements. odanakummāsūpacayassā means increased, grown by means of rice and gruel. Aniccucchādanaparimaddanabhedanaviddhaṃsanadhammassā means being of the nature of impermanence in the sense of non-existence after having been; being of the nature of rubbing with unguents for the purpose of dispelling bad smells; being of the nature of massage with slight manipulation for the purpose of relieving diseases of the limbs; being of the nature of massage in the form of application of collyrium and pressure for the purpose of producing proper shape of those limbs which are misshapen from dwelling in the womb, after having been made to lie on the thighs in childhood; and even for that which has been so cared for, being of the nature of breaking and decay, being of the nature of dissolution and disintegration. Here, its passing away is spoken of by the term 'impermanent' and by the terms 'breaking' and 'decay', and its arising is spoken of by the rest. Nibbindathā means be disgusted, abandon this body, he shows. Thus, in this sutta, strong insight is spoken of. The sixth is in the same manner as stated. Here, only wisdom is spoken of with the Saññāsīsa.

7-8. Commentary on the Kula Sutta, etc.

17-18.In the seventh, na manāpena paccuṭṭhentī means they do not rise from their seats to greet (the monks) in a manner that increases satisfaction, in a manner that makes the mind cling. Na manāpena abhivādentī means they do not salute with the five-point prostration. Asakkaccaṃ dentī means they give in a disrespectful manner. No sakkacca means they do not give with their own hands. Na upanisīdanti dhammasavanāyā means they do not sit nearby thinking, "We will listen to the Dhamma." Na sussūsantī means like water poured on a hot plate, it goes away, turning away. In the eighth, having inserted the meditation on loving-kindness according to the disposition of those to be trained, it is said navaṅgasamannāgato.

9. Commentary on the Devatā Sutta

19.In the ninth, vippaṭisāriniyo means we fell into a state of remorse. Hīnaṃ kāya means the lower is called inferior (hīna), starting from the upper deva world. No ca kho yathāsatti yathābalaṃ saṃvibhajimhā means we did not enjoy after making a distribution to the virtuous according to our capacity and strength.

10. Commentary on the Velāma Sutta

20.In the tenth, api nu te, gahapati, kule dānaṃ dīyatī means the Blessed One does not ask this referring to the gift to the Sangha of monks. For excellent alms are constantly given to the Sangha of monks in the house of the wealthy man; the Teacher does not not know that. However, there is giving to the ordinary people in the world, but it is crude and does not please the wealthy man's mind. He asks, thinking, "I am asking about that." Kaṇājaka means rice cooked with broken rice, cooked even with grains of broken rice. Biḷaṅgadutiya means with sour gruel as the second. Asakkaccaṃ detī means he gives disrespectfully. Acittīkatvā means he gives without respect for those worthy of offerings, without reverence. Asahatthā detī means he gives not with his own hand, but with another's hand; the meaning is that he merely makes a command. Apaviddhaṃ detī means he does not give continuously; it is like an annual offering to spirits. Anāgamanadiṭṭhiko detī means he gives not believing in kamma and its result.

Yattha yatthā means in whichever family among the three kinds of family prosperity. Na uḷārāya bhattabhogāyā means when excellent food of rice with various tastes and fragrances is brought near, his mind does not incline, saying, "Take this away, it increases disease," and enjoying broken rice with gruel like ambrosia together with whatever gruel there is. When excellent cloths such as those from Kāsika are brought near, he says, "Take these away, they are not even able to cover and conceal him; they do not even stay on the body," but enjoying rough cloths like the inner bark of coconut cloth, thinking, "When one wears these, one knows the state of being clothed, and they also conceal what should be concealed," he puts them on. When excellent elephant vehicles, horse vehicles, chariot vehicles, palanquins of gold, etc., are brought near, he says, "Take these away, they are unsteady; it is not possible to sit here," and when a rickety cart is brought near, he approves of it, thinking, "This is steady; it is comfortable to sit here." Na uḷāresu pañcasu kāmaguṇesū means having seen women with beautiful forms, adorned and dressed, he passes the time as is comfortable, (thinking,) "I think they are ogresses; they want to eat (me); what is the use of these?" Na sussūsantī means they do not want to hear, the meaning is that they do not believe. Na sotaṃ odahantī means they do not lend the ear-faculty for the purpose of hearing what is said. Sakkacca etc., should be understood in the opposite way to what has been said.

Velāmo means so named because he was endowed with excellent qualities surpassing the limit by way of birth, lineage, form, wealth, faith, wisdom, etc. So evarūpaṃ dānaṃ adāsi mahādāna means here is the connected account: It is said that in the past, he took rebirth in the house of a chaplain in Bārāṇasī, and they gave him the name Velāmakumāra. At the age of sixteen, he went to Takkasilā with the prince of Bārāṇasī to learn the arts. Both of them began to learn the arts in the presence of a teacher who was pre-eminent in all directions. Just as they did, so also did eighty-four thousand princes in Jambudīpa. The Bodhisatta, becoming the assistant teacher in the place taken by himself, taught eighty-four thousand princes, and he himself learned in three years the arts that should be learned in sixteen years. The teacher, knowing that Velāmakumāra was skilled in the arts, entrusted the eighty-four thousand princes to the Bodhisatta, (saying,) "Dear ones, Velāma knows everything that I know; all of you should go together and learn the arts in his presence."

Having paid homage to the teacher, the Bodhisatta, accompanied by eighty-four thousand princes, went out and reached a nearby city, and having made the prince who was the owner of the city learn and become skilled in the arts, he sent him back there. By this method, having gone to eighty-four thousand cities, and having made eighty-four thousand princes skilled in the arts, having sent back each one to that city, taking the prince of Bārāṇasī, he returned to Bārāṇasī. The people consecrated the prince, who had completed his training in the arts, to the kingdom, and they gave Velāma the position of chaplain. Those eighty-four thousand princes also, having obtained consecration in their respective kingdoms, used to come to attend upon the king of Bārāṇasī every year. Having seen the king, they would go to Velāma and, saying, "Teacher, we are established in our kingdoms; say what is needed," they would go away. At the time of their coming and going, the countryside was exceedingly oppressed by those taking carts, pack animals, cows, bulls, chickens, pigs, etc., and a great crowd gathered and wept in the royal courtyard.

The king summoned Velāma and said, "Teacher, the countryside is oppressed; the kings cause great devastation at the time of coming and going; people are not able to endure it; do something to allay the oppression of the countryside." "Good, great king, I will do something; take and demarcate as much of the countryside as is needed by you." The king did so. Velāma, having surveyed the countryside of the eighty-four thousand kings, inserted it into the king's countryside like spokes into a wheel's hub. From then on, those kings, even when coming and going, traveled only in their own countryside; they did not cause devastation, saying, "This is our countryside." Out of respect for the king, they did not even oppress the king's countryside. The countrysides were settled, silent, and free from disturbance. All the kings, delighted and pleased, offered, "Say, teacher, what is needed by you from us."

Velāma, having bathed his head, opened the doors of the seven jewel-filled storehouses in his inner residence, and having looked at the wealth placed there for seven generations, having ascertained the income and expenditure, thinking, "It is fitting for me to give a gift that would stir up the whole of Jambudīpa," having informed the king, having had rows of raised platforms made for twelve yojanas along the bank of the Ganges, and having established great storehouses in that place for the storing of clarified butter, honey, molasses, oil, sesame, rice, etc., having arranged for people, (saying,) "So many people should manage in each place; if there is anything at all that should be obtained by people and it is not there, you should inform me," having had a drum paraded in the city (saying,) "Let people enjoy the alms of Velāma the brahmin from such and such a day," when it was reported by those engaged in almsgiving that "the alms hall is completed," having dressed himself in a cloth worth a thousand (gold coins) and having made an upper robe worth five hundred (gold coins), adorned with all kinds of ornaments, filling a golden pitcher of water of the color of crystal for the purpose of examining the gift, having made a declaration of truth, (saying,) "If in this world there are suitable individuals worthy of receiving this gift, may this water come out and touch the earth. If there are not, may it remain just so," he turned the pitcher upside down. The water was as if held by Dhamma. The Bodhisatta, without feeling remorse (thinking,) "Empty indeed, good sir, is Jambudīpa; there is not even one individual fit to receive alms," considered, "If this offering will be purified by virtue of the giver, may the water come out and touch the earth." Water resembling crystal came out and touched the earth. "Now I will give alms," having reached the alms hall, having looked at the alms, he gave gruel at gruel time, hard food at hard-food time, and staple food at food time. Alms were given day by day in just this manner.

However, in that alms hall, there was nothing that should be said, "This exists, this does not exist." Now, thinking that that alms will not be completed with just this much, having had red gold extracted and having had golden bowls made, he sent a message to the eighty-four thousand kings for the sake of eighty-four thousand golden bowls, etc. The kings, (thinking,) "After a long time we have been favored by the teacher," having prepared everything, sent (the bowls). Even while the alms were being given, seven years and seven months had passed. Then the brahmin, thinking, "I will divide the gold and give alms," prepared the alms in a large open space. Having prepared (them), beginning with eighty-four thousand golden bowls, he gave from the heap.

rūpiyapūrānīti filled with silver trays, silver chips, and silver coins. However, the pātiyo should not be considered small; they placed only four pātiyo in an area the size of one karīsa. The pātimakuḷa consisted of nine jewels: eight jewels starting from the mouth's rim, and an ājaññaratha encircled the mouth's rim, constantly giving, placing recipients group by group on the outer edge of the pāti, first giving what was placed in the pāti, then separating joint by joint, thus he gave eighty-four thousand pātiyo. The same method applies to rūpiyapāti and others. Also, in this context, suvaṇṇapūrānīti filled with gold trays, gold chips, and gold coins. Hiraññapūrānīti filled with seven kinds of jewels. Sovaṇṇālaṅkārānīti golden ornaments. Kaṃsūpadhāraṇānīti silver milk-receiving bowls. The cows' horns were covered with golden sheaths, they wore garlands of jasmine around their necks, anklets on all four feet, fine varadukūla cloth draped on their backs, and golden bells tied around their necks. Vatthakoṭisahassānīti according to common usage, twenty pairs of cloths make one koṭi; here, however, it is said to be ten sāṭaka. In khomasukhumānanti etc., whatever was fine among khoma etc., that itself was given. Those gifts that are not approved, namely gifts to women, gifts of bulls, gifts of alcohol, gifts of entertainment, these he gave as entourage gifts to cut off the path of the statement, "There is no such thing as the face of Velāma's giving." Najjo maññe vissandantīti they flowed like rivers.

He spoke beginning with siyā kho pana teti. But aren't those rūpa, vedanā, saññā, saṅkhāra, and viññāṇa that existed then, ceased? Why does he say, "I was Velāma the Brahmin at that time"? Because of the unbroken continuity. Those rūpa, etc., having ceased, having given the conditions to these, ceased, taking an uninterrupted continuity again and again, thus he speaks. Na taṃ koci dakkhiṇaṃ sodhetīti no ascetic, brahmin, deva, or Māra could stand up and say that that gift is to be purified. For one purifying that gift, at the highest level it would be a Buddha, at the lowest level, a disciple similar to the Dhamma Commander Sāriputta Thera could purify it.

Diṭṭhisampannanti possessor of vision, a sotāpanna. Idaṃ tato mahapphalataranti this gift given to a sotāpanna is more fruitful than the gift given by a worldly person sacrificing so much gold and silver for seven years and seven months.

Yo ca sataṃ diṭṭhisampannānanti here, by making one sakadāgāmī into one hundred sotāpannas, the calculation of sotāpannas should be understood. By this method, in all instances, having multiplied by one hundred times what comes below, the calculation of individuals should be understood.

Buddhappamukhanti here, the Saṅgha with the Sammāsambuddha as the Sangha's elder should be understood as the Saṅgha headed by the Buddha. Cātuddisaṃ saṅghaṃ uddissāti here, a monastery built dedicating to the Sangha of the four directions is named where a cetiya is established, the Dhamma is heard, and bhikkhus come from the four directions and intermediate directions, and without asking anyone, having washed their feet, having opened the door with a key, having prepared the lodging, having lived there, they leave as they please. Even if it is at least a four-cubit leaf hut, it is still called a monastery built dedicating to the Sangha of the four directions.

Saraṇaṃ gaccheyyāti here, the irreversible refuge that comes with the path is intended. Others say – because of offering oneself having given, taking refuge is said to be more fruitful than that. Sikkhāpadāni samādiyeyyāti should take the five precepts. The sīla also spoken of is the irreversible sīla that comes with the path. Others say – because of giving the gift of safety to all beings, sīla is said to be more fruitful than that. Gandhohanamattanti just the amount of smelling, just the amount of lifting up fragrance, just the amount of taking a lump of paste with two fingers and smelling it. Others, however, saying the reading is "gaddohanamatta," say the meaning is just the amount of one milking of a cow. Mettacittanti the mind that spreads benefit to all beings. That, however, is taken only at the level of appanā. Aniccasaññanti strong vipassanā that has reached the peak, due to being the immediately preceding condition for the path.

From the simile, however, these gifts, etc., should be understood thus – even if Jambudīpa were made level like a drum, and having spread out couches starting from the edge, and seated noble individuals, there would be ten rows of sotāpannas, five of sakadāgāmīs, one and a half of anāgāmīs, one and a half of khīṇāsavas, and one row of paccekabuddhas, the Sammāsambuddha is only one. From the gift given to such a crowd, only the gift given to the Sammāsambuddha is more fruitful. The other, however –

"A gift of a monastery, reverence, training, and the development of mettā;
Compared to the destruction by one who correctly understands, is not worth a sixteenth part."

Therefore, the Blessed One at the time of Parinibbāna said, "The practice of Dhamma in accordance with the Dhamma is the unsurpassed worship." The rest is clear in meaning everywhere.

3. Sattāvāsavaggo

1. Tiṭhānasuttavaṇṇanā

21.In the first of the third, uttarakurukāti inhabitants of Uttarakuru. Adhiggaṇhantīti they overcome, are superior, are excellent, are elders. Amamāti without craving. In the commentary, however, it is said to be without suffering. Apariggahāti without possession, without "this is mine." Niyatāyukāti for them, their fixed lifespan is only one thousand years, and their destination is also fixed; having passed away from there, they are reborn only in the heavens. Satimantoti for devas, their mindfulness is not stable because they are only happy, for hell beings because they are only suffering. But for these ones, because of mixed happiness and suffering, mindfulness is stable. Idha brahmacariyavāsoti in Jambudīpa, because Buddhas and Paccekabuddhas arise, the Brahmacariya life of the Noble Eightfold Path also exists here.

2. Assakhaḷuṅkasuttavaṇṇanā

22.In the second, javasampannoti endowed with speed of foot. Na vaṇṇasampannoti not endowed with beauty of body. Among male foals, javasampannoti endowed with speed of knowledge. Na vaṇṇasampannoti not endowed with beauty of virtue. The rest should be understood according to the Pali method. Whatever there may be to say here has already been said in the Tikanipāta commentary.

3. Taṇhāmūlakasuttavaṇṇanā

23.In the third, taṇhaṃ paṭiccāti two kinds of craving: searching craving and searched craving. By whichever craving, having undertaken rough paths and crooked paths, one seeks and searches for enjoyments, this is called searching craving. Whatever craving is in those sought and searched for, upon obtaining them, this is called searched craving. Here, however, searching craving should be seen. Pariyesanāti searching for objects such as rūpa, etc. For that happens when there is searching craving. Lābhoti obtaining objects such as rūpa, etc. For that happens when there is searching.

Vinicchayo, however, is fourfold in terms of knowledge, craving, views, and thought. Therein, "One should know the determination of happiness; having known the determination of happiness, one should devote oneself to internal happiness" (ma. ni. 3.323); this is the determination of knowledge. "Determinations are two kinds of determinations: determination of craving and determination of views" (mahāni. 102); the craving determinations are the craving operations that come thus, in eight hundreds. The sixty-two views are the view determinations. "Desire, O Devas' King, is the basis of thought" (dī. ni. 2.358); in this sutta, however, what is said to be determination here comes as only thought. For having obtained gain, they determine what is desirable and undesirable, beautiful and unbeautiful only by thought, "So much will be for the purpose of rūpa objects for me, so much for the purpose of sadda objects, so much will be for me, so much for others, so much I will enjoy, so much I will store away." Therefore, it was said – lābhaṃ paṭicca vinicchayoti.

Chandarāgoti thus, in an object thought about with unwholesome thought, both weak lust and strong lust arise. Here, desire is a term for weak lust. Ajjhosānanti the strong determination of "I" and "mine". Pariggahoti the act of possessing in terms of craving and views. Macchariyanti intolerance of others having a common share. Therefore, the ancients say its meaning is thus – "Because it proceeds with 'let this wonderful thing be mine alone, let there not be a wonderful thing for another,' it is called macchariya." Ārakkhoti well protecting in terms of guarding the doorway, guarding the box, etc. Adhikarotīti adhikaraṇaṃ, this is a name for cause. Ārakkhādhikaraṇanti is neuter gender, the meaning is because of protection. In daṇḍādānādi, taking up a stick for the purpose of preventing others is daṇḍādānaṃ. Taking up a weapon with a sharp edge on one side is satthādānaṃ. Kalahoti is either a bodily quarrel or a verbal quarrel. The former is viggaho, the latter is vivādo (dī. ni. aṭṭha. 2.103). Tuvaṃtuvaṃvacanaṃ is the utterance of "you, you" in a disrespectful manner.

4. Sattāvāsasuttavaṇṇanā

24.In the fourth, sattāvāsāti abodes of beings, meaning places of dwelling. Therein, the Suddhāvāsas are also abodes of beings, but because they are not constant, they are not included. For the Suddhāvāsas are similar to the Buddha's rest stops; in asamkhyeya aeons, when Buddhas have not arisen, that place is empty. Thus, because they are not constant, they are not included. The rest here should be understood in the same way as said in the viññāṇaṭṭhiti.

5. Paññāsuttavaṇṇanā

25.In the fifth, yatoti at which time. Suparicitaṃ hotīti is well accumulated, well developed. Kallaṃ vacanāyāti fit to speak. Vītarāganti devoid of rāga. Asarāgadhammanti not of a nature to be attached. Anāvattidhammanti of a nature not to return, not fit to be reborn, of a nature to cease only by way of non-relinking. In this sutta, only the khīṇāsava is spoken of.

6. Silāyūpasuttavaṇṇanā

26.In the sixth, candikāputtoti Candikāputta Thera, known by the name of his mother. Cetasā cittaṃ hotīti the cittavārapariyāyo with respect to the cittavārapariyāyo is accumulated, developed. Cetasā cittaṃ suparicitanti the cittavārapariyāyo with respect to the cittavārapariyāyo is thoroughly accumulated on top of each other, well developed. Nevassa cittaṃ pariyādiyantīti those objects are not able to take hold of and exhaust the mind-moment of that khīṇāsava. Amissīkatanti because those objects are not attached, it is unmixed with them. Āneñjappattanti having attained the state of non-wavering, the state of non-moving.

Silāyūpoti a stone pillar. Soḷasakukkukoti sixteen cubits in height. Heṭṭhānemaṅgamāti gone below the pit. Upari nemassāti above the pit. Sunikhātattāti because it is well fixed by pounding and pounding with mallets. Evameva khoti here, the khīṇāsava should be seen like the stone pillar, the defilements arising at the six doors like the great winds, just as the winds coming from the four directions are unable to shake the stone pillar, so too the inability of the defilements arising at the six doors to shake the khīṇāsava's mind should be understood. In this sutta too, only the khīṇāsava is spoken of.

7-8. Verasuttadvayavaṇṇanā

27-28.In the seventh, bhayaṃ veraṃ pasavatīti obtains both the fear of mental agitation and personal animosity. Cetasikanti dependent on the mind. Dukkhanti physical. Domanassanti suffering associated with aversion. In this sutta, the sotāpattimagga is spoken of. The eighth was spoken to the bhikkhu Saṅgha; in this one, however, it is said that only the sotāpanna is spoken of.

9. Āghātavatthusuttavaṇṇanā

29. In the ninth, āghātavatthūni means the causes of resentment. Āghātaṃ bandhati means he binds or generates anger.

10-11. Explanation of the Āghātapaṭivinayasutta, etc.

30-31. In the tenth, āghātapaṭivinayā means the causes for the removal of resentment. Taṃ kutettha labbhā means, "From where can that be obtained in this person such that this person does not perform what is harmful?" By what means is it possible to obtain, thinking, "Another person harms another according to their own inclinations?" Thus, he removes resentment. Or, if I were to get angry, from where could that cause of anger be obtained in this person? By what means could it be obtained? That is the meaning. "Kuto lābhātipi" is also a reading. If I were to get angry here, from where would there be gain, what would be the gains in that cause of anger for me? That is the meaning. And in this meaning, ta is merely an expletive. In the eleventh, anupubbanirodhā means gradual cessation. The rest is straightforward in meaning everywhere.

4. The Great Chapter

1-2. Explanation of the Anupubbavihārasutta, etc.

32-33. In the first of the fourth (chapter), anupubbavihārā means the abodes to be attained in sequence. In the second, yattha kāmā nirujjhantī means the place where sensual pleasures cease. Nirodhetvā means having made them non-recurring. Nicchātā means without hunger due to the absence of craving and wrong views. Nibbutā means extinguished due to the absence of self-tormenting defilements. Tiṇṇā means having crossed over sensual pleasures. Pāraṃgatā means having gone beyond sensual pleasures. Tadaṅgenā means by that factor of jhāna. Ettha kāmā nirujjhantī means sensual pleasures cease in this first jhāna. Te cā means those who attain the first jhāna, they live having ceased sensual pleasures again and again. Pañjalikoti means having raised the joined palms. Payirupāseyyā means should attend upon. In this way, the meaning should be understood everywhere.

3. Nibbānasukhasuttavaṇṇanā

34. In the third, udāyī means the Elder Lāḷudāyī. Etadeva khvetthā means just this here. Kāmasahagatā means associated with sensual pleasure. Samudācarantī means they circulate in the mind-door. Ābādhāyā means for afflicting, for tormenting. Pariyāyenā means by way of cause. In this way, the meaning should be understood in all instances. In this sutta, happiness that is not to be experienced has been spoken of.

4. Gāvīupamāsuttavaṇṇanā

35. In the fourth, pabbateyyā means dwelling on a mountain. Na suppatiṭṭhitaṃ patiṭṭhāpetvā means not establishing it in such a way that it is well-established. Taṃ nimitta means that sign which is reckoned as the first jhāna. Na svādhiṭṭhitaṃ adhiṭṭhātī means he does not resolve in such a way that it is well-resolved. Anabhihiṃsamāno means not striking, not harming. Mudu cittaṃ hoti kammañña means just as the mind in insight (vipassanā) is pliant and workable at the moment of the supramundane path, so his fourth jhāna mind, which is the basis for the supernormal knowledges (abhiññā), is pliant and workable. Appamāṇo samādhī means the concentration of the four Brahmā-vihāras and the concentration of the paths and fruits are also called immeasurable concentration, but here, the well-developed concentration with "immeasurable as the object of the immeasurable" should be seen as immeasurable concentration. So appamāṇena samādhinā subhāvitenā means in this place, this bhikkhu, having developed insight, attained arahantship. Now, showing the sequence of supernormal knowledges of one whose taints are destroyed, he said, beginning with yassa yassa cā.

5. Jhānasuttavaṇṇanā

36. In the fifth, āsavānaṃ khaya means arahantship. Yadeva tattha hoti rūpagata means whatever form, in terms of substance or as arising from mind, etc., occurs at that moment of the first jhāna. Vedanāgatā, etc., should be understood in terms of associated feeling, etc. Te dhamme means those five aggregates of existence beginning with form. Aniccato, etc., in the mode of non-existence, as anicccato, in the mode of affliction as dukkhato, in the mode of decay as rogato, in the sense of inner corruption as gaṇḍato, in the sense of not being entered into and in the sense of cutting off as sallato, in the sense of painfulness as aghato, in the sense of oppressing as ābādhato, in the sense of being not one’s own as parato, in the sense of dissolution as palokato, in the sense of ownerlessness as suññato, in the sense of not being under control as anattato. Samanupassatī means he sees with the strong wisdom of insight.

Tehi dhammehī means by those five aggregates of existence. Paṭivāpetī means he turns it away in the sense of nibbāna. Amatāya dhātuyā means to the element of nibbāna. Cittaṃ upasaṃharatī means having seen the benefit with knowledge, he inclines his mind. Santa means peaceful, being peaceful from opposing forces. Paṇīta means not burning. So tattha ṭhito āsavānaṃ khayaṃ pāpuṇātī means he, standing in that first jhāna, having developed that strong insight, attains arahantship. Another method: so tehi dhammehī means since, among aniccato, etc., impermanence was spoken of with the two terms aniccato and palokato; suffering with the six terms dukkhato, etc.; and not-self with the three terms parato, suññato, anattato. Therefore, he turns away cittaṃ paṭivāpetī, his mind from the five aggregates of existence that have been seen in internal attainment, by imposing these three characteristics. Upasaṃharatī means he directs (upasaṃharati) his mind toward the unconditioned deathless element, nibbāna, which is peaceful, in terms of savoring, praising, determining, and designating the insight mind. The path mind does not say, "This is peaceful, this is excellent," in the way of making nibbāna the object. But in this way, by discerning that, he directs the mind there. That is the meaning.

So tattha ṭhito means standing in that insight whose object is the three characteristics. Āsavānaṃ khayaṃ pāpuṇātī means having developed the four paths in sequence, he attains arahantship. Teneva dhammarāgenā means by the desire-passion (chandarāga) for the qualities of serenity and insight. Dhammanandiyā is a synonym for that itself. For one who is able to completely consume desire-passion for serenity and insight attains arahantship; one who is unable becomes a Non-Returner (anāgāmī).

Tiṇapurisarūpake vā means in the form of a straw man. Dūre kaṇḍe pātetīti means one who shoots arrows from afar. Avirādhitaṃ vijjhatīti means one who pierces without missing. Yadeva tattha hoti vedanāgata means here, form is not included. Why? Because it has been transcended. For this one, having attained the rūpāvacara jhāna below and having transcended form, has attained the arūpāvacara attainment. Thus, form has been transcended by him through serenity. And having contemplated form below and having transcended it, he now contemplates the formless. Thus, form has been transcended by him through insight as well. But in the immaterial sphere, there is no form at all. Therefore, form is not included, bearing this in mind. Then why is the realm of neither-perception-nor-non-perception not included? Because of its subtlety. For in that, all four immaterial aggregates are subtle and not accessible to contemplation. Therefore, he said, "Thus, bhikkhus, as far as the attainment of perception is concerned, so far does the breakthrough to knowledge extend." This has been said: As far as there is an attainment with consciousness, so far does the breakthrough to knowledge occur when one contemplates the gross phenomena; arahantship is attained. But the realm of neither-perception-nor-non-perception is not called an attainment of perception due to its subtlety. Jhāyīhete means these should be asked of those who are meditators, those who delight in jhāna. Vuṭṭhahitvā means having arisen from that attainment. Samakkhātabbānī means they should be rightly explained, they should be simply described, praised, and extolled as, "peaceful and excellent."

6. Ānandasuttavaṇṇanā

37. In the sixth, sambādhe means in the confinement of the five strands of sensual pleasure. Okāsādhigamo means the attainment of opportunity. Sattānaṃ visuddhiyā means for the purpose of bringing about the purification of beings. Samatikkamāyā means for the purpose of transcending. Atthaṅgamāyā means for the purpose of setting aside. Ñāyassa adhigamāyā means for the purpose of attaining the path together with insight. Nibbānassa sacchikiriyāyā means for the purpose of realizing the unconditioned nibbāna. Tadeva nāma cakkhuṃ bhavissatī means just that eye will be clear. Te rūpā means just that object of form will come into range. Tañcāyatanaṃ no paṭisaṃvedissatī means and he will not cognize that form-āyatana. This is the method in the remaining instances as well.

Udāyī means the Elder Kāḷudāyī. Saññīmeva nu kho means is it indeed with consciousness? The "ma" is merely for euphonic connection. Kiṃsaññī means with what kind of perception is he conscious? Sabbaso rūpasaññāna means why did he include this? Is there a sense of form, etc., for one possessing the first jhāna, etc.? There is not, but as long as the kasiṇa-form is the object, form is not said to have been transcended. Because it has not been transcended, it will be able to be a condition. But because it has been transcended, it is as if it does not exist; because it does not exist, it is not able to be a condition. To show this, he included this alone.

Jaṭilavāsikā means dwelling in Jaṭila-town. In na cābhinato, etc., not abhinato because of lust, not apanato because of aversion. He stands having suppressed and warded off the defilements with effort and application, but the defilements are cut off at the point where they arise; therefore, na sasaṅkhāraniggayhavāritagato. Vimuttattā ṭhito means he stands simply because of being freed from the defilements. Ṭhitattā santusito means he becomes content simply because of standing. Santusitattā no paritassatī means he does not experience anguish simply because of being content. Ayaṃ, bhante ānanda, samādhi kiṃ phalo means this theri, having taken hold of the fruit of the palmyra, just as if she were asking, "What kind of fruit is this?", takes hold of the concentration that is the fruit of arahantship and asks, "What kind of fruit, Venerable Ānanda, is this concentration said to be?" Aññāphalo vutto means ñāṇa (knowledge) is called arahantship; this is said to be the concentration that is the fruit of arahantship. Evaṃsaññīpī means even one conscious with this perception of the fruit of arahantship will not cognize that āyatana. Thus, in this sutta, the concentration that is the fruit of arahantship is spoken of.

7. Lokāyatikasuttavaṇṇanā

38. In the seventh, lokāyatikā means those who espouse the Lokāyata doctrine. Satata means always. Samita means uninterruptedly. Tiṭṭhateta means let this stand, do not establish this, what is the use of this for you? Dhammaṃ vo brāhmaṇā desessāmī means I will teach you the Dhamma of the Four Noble Truths.

Daḷhadhammo means one who stands holding a strong bow. Dhanuggaho means archer. A strong bow is said to have the strength of two thousand (men). The strength of two thousand (men) means the weight of iron-lead, etc., bound to the string of a bow that has been strung, is released from the earth when lifted, holding the rod up to the measure of an arrow. Sikkhito means one who has learned a craft in the teacher's home for ten or twelve years. Katahattho means he learns only one craft; he is not skilled. But this one is skilled, one who has acquired mastery. Katūpāsano means one who has displayed skill in royal families, etc. Lahukena asanenā means with a light arrow made by hollowing it out inside, filling it with cotton, etc., and performing the coating work of lacquer. For indeed, one that is made in this way travels one usabha…pe…one that travels eight usabhas travels sixteen usabhas. Appakasirenā means without difficulty. Atipāteyyā means he would cross over. This has been said: Just as that archer quickly crosses over that shadow of a span and four finger-breadths, he is endowed with speed by which he is able to quickly, quickly cross over the entire universe. Sandhāvanikāyā means by running on foot. Evamāhaṃsū means thus they say.

8. Devāsurasaṅgāmasuttavaṇṇanā

39. In the eighth: samupabyūḷho ahosīti means he was present. Saṅgāmeyyāmāti means let us make war, let us fight. Apayiṃsuyevāti means they fled indeed. Uttarenābhimukhāti means having their faces to the north. Abhiyante vāti means while pursuing. Bhīruttānagatenāti means by that which goes to the refuge for the fearful, the foundation. Akaraṇīyāti means nothing to be done with war. But why does a battle occur for them? The asuras formerly lived in Tāvatiṃsa. At the time of the Cittapāṭali flower, they remember the divine Pāricchattaka flower. Then, with anger arisen, saying "Seize the devas," they ascend Mount Sineru face to face. The devas also come out. Their battle is like young cowherds striking each other with sticks. Sakka, the King of the Devas, places guards in the five places below and surrounds the deva city above, and has Vajirahattha images made similar to himself. The asuras, having repelled the five places below and ascended, seeing the Indra images, turn back and go to their own asura city.

Dakkhiṇenābhimukhāti means having their faces to the south. Apadaṃ vadhitvāti means having killed without remainder, completely. Adassanaṃ gatoti means Māra also knows the mind of one who has attained the fourth jhāna of the form realm, having made a stepping stone (vaṭṭapādakaṃ). He also knows the mind of one who has attained it, having made it the basis of insight (vipassanā). However, Māra does not know the mind of one who has attained an attainment of the formless realm, whether it is a vaṭṭapāda or a vipassanāpāda. Therefore, it was said: "gone out of sight of the Evil One."

9. Nāgasutta Commentary

40. In the ninth: āraññakassāti means one who dwells in the forest. Gocarapasutassāti means while going for the purpose of obtaining food (gocara). Hatthikalabhāti means large, great elephants. Hatthicchāpāti means young calves. Obhaggobhagganti means having bent down and bent down, it is placed. Ogāhaṃ otiṇṇassāti means of one who has entered the ford, having the name ogāha because it is to be entered. Ogāhā uttiṇṇassāti means of one who has emerged from the ford. Vūpakaṭṭhoti means having become secluded. Now, since the Ten-Powered One has no need of an elephant, but this is brought to show a person similar to that in the Teaching, therefore, showing that person, he said evameva kho etc.

10. Tapussa Sutta Commentary

41. In the tenth: mallesūti means in the Malla country. Idheva tāva tvaṃ, ānanda, hotīti, here the Buddha, knowing that "here, with Ānanda standing, a conversation will take place with Tapussa the householder, and because of that, I will teach a great discourse on the Dhamma," said it. Upasaṅkamīti it seems that, having finished his morning meal, as he was going out thinking "I will go to attend upon the Ten-Powered One," he saw the Elder from afar and approached the venerable Ānanda. Papāto viya khāyati, yadidaṃ nekkhammanti this renunciation, which is called going forth, appears to us like a great precipice, having plunged into it. Nekkhamme cittaṃ pakkhandatīti the mind inclines towards renunciation in terms of object (ārammaṇa). Having made that itself the object, it becomes clear (pasīdati), that itself becomes established (patiṭṭhāti), and it is freed from opposing conditions (vimuccati). ‘Etaṃ santa’nti passatoti of bhikkhus seeing thus: "this renunciation is peaceful, devoid of torment and distress." Bahunā janena visabhāgoti this is dissimilar for bhikkhus together with the great crowd, it is unlike, is the meaning.

Kathāpābhatanti the basis of conversation. Tassa mayhaṃ, ānanda, nekkhamme cittaṃ na pakkhandatīti even for me, thinking thus, the mind does not descend upon renunciation. ‘‘Etaṃ santa’’nti passatoti even for one seeing "this renunciation is peaceful" in terms of thinking "good is renunciation." Anāsevitoti not cultivated, not touched, not realized. Adhigammāti having attained, having reached, having realized. Tamāseveyyanti one should cultivate, one should practice that benefit. Yaṃ meti because of which, for me. Adhigammāti having attained. Svāssa me hoti ābādhoti that becomes an affliction for me in the sense of afflicting. Avitakke cittaṃ na pakkhandatīti the mind does not incline in terms of object in the second jhāna which is without vitakka. Vitakkesūti in vitakka and vicāra. The rest is easy to understand everywhere.

5. Sāmañña Vagga

1. Sambādha Sutta Commentary

42. In the first of the fifth: udāyīti refers to Kāḷudāyi Thera. Avidvāti means he did not know. Bhūrimedhasoti means one of great wisdom. Yo jhānamabujjhīti means he did not understand jhāna. Paṭilīnanisabhoti means one who is secluded due to unification and also matchless in terms of excellence. Munīti means the Buddha-sage. Pariyāyenāti means by one reason. Indeed, the attainment of space (okāsādhigamo) is only through the absence of the crowding of sense pleasures (kāmasambādha), not completely in every way. Tatrāpatthi sambādhoti even in that first jhāna, crowding, oppression exists. Tatrāpitthītipi pāṭho - there is also a reading "tatrāpitthīti". Kiñca tattha sambādhoti but what is crowding in that jhāna? Ayamettha sambādhoti this unsuppressed state of vitakka and vicāra is crowding, is oppression. In this way, the meaning should be understood in all instances. Nippariyāyenāti not by one reason, but rather the destruction of the āsavas is called the complete attainment of space because of the abandonment of all crowding.

2. Kāyasakkhi Sutta Commentary

43. In the second: yathā yathā ca tadāyatananti by whatever reason, by whatever manner, that which is the sense sphere (āyatana) called the first jhāna. Tathā tathā naṃ kāyena phusitvā viharatīti by that reason, by that manner, he dwells having touched that attainment with the body which is born together (sahajāta), meaning he attains. Kāyasakkhi vutto bhagavatā pariyāyenāti because the first jhāna is realized by that body of name (nāmakāya), therefore, by this reason, he is called a body-witness. Nippariyāyenāti since all that can be realized by the body has been done, this is called a body-witness without qualification.

3. Paññāvimutta Sutta Commentary

44. In the third: paññāya ca naṃ pajānātīti he knows that first jhāna by the wisdom of insight. Here also, 'with qualification' and 'without qualification' should be understood in the same way as before. And as here, so also in the rest from here on.

4. Ubhatobhāgavimutta Sutta Commentary

45. The fourth should be understood in two ways. Here, ubhatobhāgavimuttoti means one who is freed from the opposing defilements of both parts, serenity and insight. At the end, however, one should understand that "ubhatobhāgavimutta" means one who is freed from the body of form by attainment, and from the body of name by the noble path.

5-10. Sandiṭṭhikadhamma Suttādi Commentary

46-51. In the fifth etc.: sandiṭṭhikoti means to be seen by oneself. Nibbānanti means the extinction of defilements. Parinibbānanti means a synonym for that itself. Tadaṅganibbānanti means extinction by that factor (aṅga), by the first jhāna etc. Diṭṭhadhammanibbānanti means extinction in this very existence. The rest is easy to understand everywhere.

The fifth Sāmañña Vagga.

The first fifty (Paṇṇāsaka) is complete.

2. Dutiyapaṇṇāsaka Commentary

52. In the rest from here: khemanti means without danger. Khemappattoti means one who has attained safety. Sikkhādubbalyānīti means things that cause weakness in the training. The rest is easy to understand everywhere.

The Manorathapūraṇī, commentary to the Aṅguttara Nikāya.

. Homage to the Blessed One, the Worthy One, the Fully Enlightened One.

In the Aṅguttara Nikāya

Dasaka Nipāta Commentary

1. Paṭhama Paṇṇāsaka

1. Ānisaṃsa Vagga

1. Kimatthiya Sutta Commentary

1. In the first of the Dasaka Nipāta: kusalāni sīlānīti means faultless sīla. They lead to the purpose of non-anguish, of non-remorse, therefore avippaṭisāratthāni. That is their benefit, therefore avippaṭisārānisaṃsāni. Yathābhūtañāṇadassanatthoti etc.: yathābhūtañāṇadassanaṃ means immature insight, nibbidā means strong insight, virāgo means the path, vimutti means the fruit of arahatship, ñāṇadassanaṃ means the reviewing knowledge (paccavekkhaṇañāṇa). Aggāya parentīti means they go for the purpose of arahatship.

2. Cetanākaraṇīya Sutta Commentary

2. In the second: na cetanāya karaṇīyanti means it should not be done by intending, planning, or projecting. Dhammatā esāti this is the nature of things, this is the causal principle. Abhisandentīti means they cause to flow. Paripūrentīti means they make full. Apārā pāraṃ gamanāyāti in order to go from the near shore which is the three-realm round of existence (tebhūmakavaṭṭa) to the further shore of Nibbāna.

3-5. Upanisa Sutta Ttaya Commentary

3-5. In the third: hatūpanisoti means with a destroyed cause. In the fourth and fifth, the only difference is that they were spoken by two elders.

6. Samādhi Sutta Commentary

6. In the sixth: neva pathaviyaṃ pathavīsaññī assāti he should not be conscious with the perception of earth, having made earth the object, thinking "earth". The same method applies to Āpā etc. Na idhaloketi he should not be conscious with the perception of the fourth or fifth jhāna arising in this world. Na paraloketi he should not be conscious with the perception of the fourth or fifth jhāna arising in the next world. Saññī ca pana assāti but it is said that his attainment is only an attainment with vitakka. Etaṃ santaṃ etaṃ paṇītanti for one who has relinquished and is sitting, thinking "peaceful, peaceful", even the arising of the mind during the day proceeds as "peaceful, peaceful". For one who has relinquished and is sitting, thinking "exquisite, exquisite," even the arising of the mind during the day proceeds as "exquisite, exquisite." Yadidaṃ sabbasaṅkhārasamathoti for one who has relinquished and is sitting, thinking "Nibbāna, Nibbāna," even the arising of the mind during the day proceeds as "Nibbāna, Nibbāna." All this was said in reference to the fruition attainment samādhi.

7. Sāriputta Sutta Commentary

7. In the seventh: saññī ca panāhaṃ, āvuso, tasmiṃ samaye ahosinti, Āvuso, at that time, I was conscious with this perception of fruition attainment: "the cessation of existence is Nibbāna." The reviewing was spoken of: "that attainment was with my mind."

8. Jhāna Sutta Commentary

8. In the eighth: samantapāsādikoti because of the existence of all that causes pleasure, such as bodily actions, he is pleasing all around. Sabbākāraparipūroti he is completely full in every way.

9. Santavimokkha Sutta Commentary

9. In the ninth: santāti means peaceful in the sense of peacefulness of the object and also peaceful in the sense of peacefulness of the factors (aṅga). Vimokkhāti means thus named because they are freed from opposing conditions and well-freed because of being without longing for the object. Atikkamma rūpeti means proceeding having transcended the form jhānas. The rest is easy to understand everywhere.

2. Nātha Vagga

1. Senāsana Sutta Commentary

11. In the first of the second: pañcaṅgasamannāgatoti means endowed with five qualities. Nātidūraṃ hoti nāccāsannanti because if it is too far, there is fatigue of body and mind for one who goes there having wandered for alms, therefore he is not able to generate unarisen samādhi or to make arisen samādhi stable. If it is too near, it is crowded with many people. But dwelling in a place approximately forty usabhas in size is called being free from the faults of being too far or too near and being endowed with going and coming. Divāappākiṇṇanti means not crowded with many people during the day.

2. Pañcaṅga Sutta Commentary

12. In the second, kevalī means endowed with all complete qualities. Vusitavā means one who has lived the Brahmā life. Asekhena means supramundane, pertaining to the Asekha Dhamma. Sīlakkhandhena means the aggregate of virtue. Vimuttikkhandhena: here, except for the first three, namely virtue and so on, the remaining fruition-knowledges are called vimutti (deliverance). Vimuttiñāṇadassana (knowledge and vision of deliverance) is the reviewing knowledge, and that is only mundane.

3-4. Commentary on the Saṃyojana Sutta and Others

13-14. In the third, orambhāgiyānī means pertaining to the lower division. Uddhambhāgiyānī means pertaining to the upper division. In this sutta, only the round of existence (vaṭṭa) is discussed. In the fourth, khilavinibandhā are already explained in detail in the Pañcaka Nipāta. Ārohapariṇāhenā means with length and breadth of growth.

5. Commentary on the Appamāda Sutta

15. In the fifth, evameva kho, just as the Sammāsambuddha is the foremost of all beings, so also, heedfulness, which causes the performance of all wholesome states, should be seen as the foremost. But is this not mundane, while wholesome states are supramundane as well? And is this not confined to the sense-sphere, while wholesome states extend to all four planes of existence? How can this be their foremost? Because it causes their attainment. For they are attained through heedfulness, therefore it is their foremost. Hence it was said: sabbe te appamādamūlakā (all of them have heedfulness as their root).

Jaṅgalāna means those that move on the surface of the earth. Pāṇāna means beings with feet. Padajātānī means footprints. Samodhānaṃ gacchantī means they go to inclusion. Aggamakkhāyatī means it is called the best. Yadidaṃ mahantattenā means it is called the best due to its magnitude, not due to its excellent qualities, is the meaning. Vassika means jasmine flower. It is said that after hearing this sutta, King Bhātiya, wishing to investigate, filled a room with the four kinds of scents, brought fragrant flowers, placed a handful of jasmine flowers in the middle of a box, placed the remaining flowers around it in handfuls, closed the door, and went outside. Then, after spending a moment outside, as he opened the door and entered, the scent of jasmine flowers struck his nose first. He lay down on the ground facing the Great Cetiya and worshipped the cetiya, saying, "It was well spoken by the Sammāsambuddha who said, 'jasmine is the foremost of them.'" Khuddarājāno means minor kings. Kūṭarājānotipi is also a reading.

6. Commentary on the Āhuneyya Sutta

16. In the sixth, gotrabhū means endowed with the Gotrabhu-ñāṇa with Nibbāna as its object, which is the Vipassanā-knowledge that has reached the peak.

7. Commentary on the Paṭhamanātha Sutta

17. In the seventh, sanāthā means you live having relatives and a large group of kin. Nāthaṃ karontīti nāthakaraṇā, meaning they make themselves have protectors, they make a support. Kalyāṇamitto means that good friends possess qualities such as virtue, hence he is called kalyāṇamitto. Kalyāṇasahāyo means he is a companion in places for him such as standing and sitting. Kalyāṇasampavaṅko means he is wholly inclined and devoted to good friends in mind and body. Suvaco hotī means he is easy to speak to, easy to instruct. Khamo means he is patient, he does not get angry when spoken to harshly, severely, or roughly. Padakkhiṇaggāhī anusāsani means that when being advised, some take it from the left, or retort, or go away without listening, but without doing that, he takes it respectfully, saying, "Advise me, venerable sir, instruct me; if you do not advise, who else will advise?"

Uccāvacānī means high and low. Kiṃkaraṇīyānī means tasks to be done after saying, "What shall I do?" Among them, uccakammaṃ means making robes and dyeing them, doing plaster work on cetiyas, tasks to be done in the Uposathāgāra, Cetiya-ghara, and Bodhi-ghara, and so on. Avacakammaṃ means minor tasks such as washing and anointing the feet. Tatrūpāyāyā means for approaching that. Alaṃ kātu means he is capable of doing. Alaṃ saṃvidhātu means he is capable of deliberating.

dhammakāmo, meaning he cherishes the Tipiṭaka, the Buddha's teaching. Piyasamudāhāro means when another speaks, he listens respectfully, and he himself desires to teach others. Abhidhamme abhivinaye: here, the fourfold distinction should be understood: Dhamma is Abhidhamma, and Vinaya is Abhivinaya. Here, dhammo means the Suttanta Piṭaka. Abhidhammo means the seven treatises. Vinayo means the Ubhatovibhaṅga. Abhivinayo means the Khandhaka and Parivāra. Alternatively, both the Suttanta Piṭaka and the Abhidhamma Piṭaka are Dhamma, and the paths and fruits are Abhidhamma. The entire Vinaya Piṭaka is Vinaya, and that which makes for the subsiding of defilements is Abhivinaya. Thus, in all these, in Dhamma, Abhidhamma, Vinaya, and Abhivinaya, he has abundant joy, is the meaning. Kusalesu dhammesū means the locative case is in the sense of cause; because of the wholesome states belonging to the four planes of existence, he does not lay down the burden for the sake of their attainment, is the meaning.

8. Commentary on the Dutiyanātha Sutta

18. In the eighth, therānukampitassā means one who is shown compassion by the elders, with loving-kindness generated by advice and instruction.

9. Commentary on the Paṭhamaariyāvāsa Sutta

19. In the ninth, ariyavāsā means the dwelling of the Noble Ones; because they dwelt, dwell, and will dwell, they are called the dwellings of the Noble Ones (ariyāvāsā). Yadariyā means in which dwellings the Noble Ones dwell.

10. Commentary on the Dutiyaariyāvāsa Sutta

20. Tenth: Since the monks residing in the Kuru country were profound in wisdom, capable, and diligent, therefore, just as the Mahānidāna and other suttas were taught in the Dīgha Nikāya and others, so too, this profound and subtle sutta, marked by the three characteristics, was spoken there. Here, pañcaṅgavippahīno means having been disjoined from the five factors, the Āsava-free one has lived, lives, and will live. Therefore, this state of being disjoined from the five factors is called the dwelling of the Noble Ones. This method applies everywhere. Evaṃ kho, bhikkhave, bhikkhu chaḷaṅgasamannāgato hotī means a monk is endowed with sixfold equanimity. What are the sixfold equanimity-dhammas? They are knowledge and so on. When "knowledge" is mentioned, four consciousnesses associated with knowledge are obtained in terms of function; when "constant abiding" is mentioned, eight great consciousnesses are obtained; when "there is no passion or aversion" is mentioned, ten consciousnesses are obtained. Gladness is obtained by way of cultivation. Satārakkhena cetasā means that for the Āsava-free one, mindfulness constantly performs the function of guarding at all times in the three doors. Therefore, it is said that knowledge and vision are constantly and continuously present for him whether he is walking, standing, sleeping, or awake.

Puthusamaṇabrāhmaṇāna means of many ascetics and brahmins. Here, samaṇā means those who have undertaken ordination, brāhmaṇā means those who use the term "bho". Puthupaccekasaccānī means many individual truths. "This very view is the truth, this alone is the truth"—thus, many truths are individually grasped, is the meaning. Nuṇṇānī means driven out. Panuṇṇānī means completely driven out. Cattānī means abandoned. Vantānī means vomited out. Muttānī means made unbound. Pahīnānī means abandoned. Paṭinissaṭṭhānī means relinquished in such a way that they do not rise to the mind again. All of these are synonyms for the state of abandoning the grasped grasp.

Samavayasaṭṭhesano: here, avayā means not deficient, saṭṭhā means detached. Sammā avayā saṭṭhā esanā assāti samavayasaṭṭhesano, meaning one whose search is rightly complete and detached, is the meaning. Rāgā cittaṃ vimuttanti and so on speak of the accomplishment of the task of the path. Rāgo me pahīnoti and so on speak of the fruit of reviewing. The rest is straightforward in meaning everywhere.

3. Mahāvagga

1. Sīhanāda Sutta Commentary

21. In the first of the third, visamagate means moving in uneven places and pastures. Saṅghātaṃ āpādesi means he brought about slaughter and killing. For due to his exceeding power, there is compassion for small creatures. Therefore, after roaring the lion's roar, thinking, "Those who are able to stand as enemies will stand, those who are weak and wish to flee will flee," he proceeds to his pasture. Tathāgatassetaṃ adhivacana means if the lion is such because of his endurance and his killing, the Tathāgata, indeed, endures all desirable and undesirable things, and he destroys all opponents by crushing their doctrines. Idamassa hoti sīhanādasmi means this is his lion's roar.

Tathāgatabalānī means the powers unique to the Tathāgata, not shared by others. Or, it also means powers that have come through the accumulation of merit, just like the powers of previous Buddhas. Here, there are two kinds of power of the Tathāgata: physical power and knowledge-power. Among these, physical power should be understood according to the lineage of elephants. This was said by the ancients:

‘‘Kālāvakañca gaṅgeyyaṃ, paṇḍaraṃ tambapiṅgalaṃ;
Gandhamaṅgalahemañca, uposathachaddantime dasā’’ti.

kālāvaka should be seen as the natural elephant lineage. The physical power of ten men is equal to that of one Kālāvaka elephant. The power of ten Kālāvaka elephants is equal to that of one Gaṅgeyya elephant. The power of ten Gaṅgeyya elephants is equal to that of one Paṇḍara elephant. The power of ten Paṇḍara elephants is equal to that of one Tamba elephant. The power of ten Tamba elephants is equal to that of one Piṅgala elephant. The power of ten Piṅgala elephants is equal to that of one Gandha elephant. The power of ten Gandha elephants is equal to that of one Maṅgala elephant. The power of ten Maṅgala elephants is equal to that of one Hema elephant. The power of ten Hema elephants is equal to that of one Uposatha elephant. The power of ten Uposatha elephants is equal to that of one Chaddanta elephant. The power of ten Chaddanta elephants is equal to that of one Tathāgata. This is also called Nārāyanasaṅghātabala. This, according to the natural calculation of elephants, is the power of hundreds of thousands of elephants, and according to the calculation of men, it is the power of ten hundred thousand men. This, then, is the physical power of the Tathāgata.

ñāṇabalaṃ (knowledge-power): Here, too, knowledge-power is what is intended. For knowledge is called power because of its unwavering nature and its supportive nature.

Āsabhaṃ ṭhāna means the best position, the highest position. Or Āsabhā are the previous Buddhas, ṭhāna is their position, is the meaning. Moreover, an usabha is superior to a hundred cows, a vasabha is superior to a thousand cows. Or an usabha is superior to a hundred bulls, a vasabha is superior to a thousand bulls. The white one, majestic, bearing a great burden, unshaken even by the sound of a hundred thunderbolts, the bull who is the best of all cows and endures all hardships, the bull that is called nisabha, that is what is intended here by usabha. This, indeed, is a synonym for him. Usabhassa idanti āsabhaṃ. Ṭhāna means an immovable position, pressing the earth with its four feet. But this is like āsabhaṃ, therefore it is āsabhaṃ. Just as an usabha called nisabha, endowed with the power of a bull, stands in an immovable position pressing the earth with his four feet, so too, the Tathāgata, endowed with the ten powers of a Tathāgata, stands in an immovable position, unshaken by any opponent or enemy in the world with its devas, pressing the earth of the eight assemblies with the four feet of self-confidence. And while so standing, he acknowledges, approaches, does not reject that āsabhaṃ ṭhāna, he places it upon himself. Therefore it was said: "āsabhaṃ ṭhānaṃ paṭijānātī (he acknowledges the place of the bull)."

Parisāsū means in the eight assemblies. Sīhanādaṃ nadatī means he roars the excellent roar, he roars the fearless roar, or he roars a roar like the lion's roar. Here is the simile: just as a lion, endowed with the power of a lion, fearless everywhere, with hair standing on end, roars the lion's roar, so too, the Tathāgata-lion, endowed with the powers of a Tathāgata, fearless and without hair standing on end in the eight assemblies, roars the lion's roar, rich in various modes of teaching in the manner of "such is the aggregate", and so on. Therefore it was said: "parisāsu sīhanādaṃ nadatī (he roars the lion's roar in the assemblies)."

Brahmacakkaṃ pavattetīti: Here, brahma means the best, the highest, the most excellent. Cakka means the Dhamma-wheel. Now, this is twofold: the knowledge of penetration (paṭivedhañāṇa) and the knowledge of teaching (desanāñāṇa). Of these, the knowledge of penetration, developed by wisdom, brings noble fruits to oneself; the knowledge of teaching, developed by compassion, brings noble fruits to disciples. Of these, the knowledge of penetration is twofold: arising and arisen. Indeed, from the time of renunciation until the path of arahantship, it is arising; at the moment of fruition, it is called arisen. Or, from Tusita heaven until the attainment of the path of arahantship at the Great Bodhi-seat, it is arising; at the moment of fruition, it is called arisen. Or, from the time of Dīpaṅkara Buddha until the path of arahantship, it is arising; at the moment of fruition, it is called arisen. The knowledge of teaching is also twofold: proceeding and proceeded. Indeed, until the attainment of the stream-entry path by Aññāsikoṇḍañña, it is proceeding; at the moment of fruition, it is called proceeded. Among these, the knowledge of penetration is supramundane, the knowledge of teaching is mundane. However, both of these are unique to the Buddhas, their own genuine knowledge.

Katamāni dasa? Idha, bhikkhave, tathāgato ṭhānañca ṭhānatoti etc. is said. Here, ṭhānañca ṭhānato means the cause and from the cause. Indeed, because the result stands in the cause, and because it arises and proceeds dependent on it, it is called a place (ṭhāna). The Blessed One, knowing "Whatever things are the cause and condition for the arising of whatever things, that is a place. Whatever things are not the cause and condition for the arising of whatever things, that is a non-place," truly knows the place as place and the non-place as non-place. In the Abhidhamma, this is extensively explained in the way beginning with "Therein, what is the Tathāgata's knowledge of place as place and non-place as non-place?" (vibha. 809). Yampīti: By whichever knowledge. Idampi, bhikkhave, tathāgatassāti: This knowledge of place and non-place is called a strength of the Tathāgata; this is the meaning. In this way, the meaning should be understood in all passages.

Kammasamādānānanti: Of wholesome and unwholesome actions that have been undertaken and done; or action itself is kammasamādāna. Ṭhānaso hetusoti: From the condition and from the cause. There, destination (gati), basis (upadhi), time (kāla) and effort (payoga) are the place for the result, action is the cause. However, the detailed explanation of this knowledge has come in the Abhidhamma in the way beginning with "There are certain evil undertakings that, being obstructed by the attainment of destination, do not ripen" (vibha. 810).

Sabbatthagāmininti: Leading to all destinations and not leading to destinations. Paṭipadanti: The path. Yathābhūtaṃ pajānātīti: Even when many people kill a single being, he knows without error the nature of the courses of conduct, reckoned as wholesome and unwholesome intentions, in a single object, in this way: "The intention of this one will lead to hell, the intention of this one will lead to the animal realm." And the detailed explanation of this knowledge has come in the Abhidhamma in the way beginning with "Therein, what is the Tathāgata's knowledge of the course of conduct that leads everywhere? Here, the Tathāgata knows, 'This path, this course of conduct, leads to hell'" (vibha. 811).

Anekadhātunti: Manifold elements, by way of the eye-element, etc., or by way of the sense-sphere element, etc. Nānādhātunti: Diverse elements, because of the distinctness of those very elements. Lokanti: The world of aggregates, sense bases, and elements. Yathābhūtaṃ pajānātīti: He truly understands the nature of those elements without error. This knowledge also is extensively explained in the Abhidhamma in the way beginning with "Therein, what is the Tathāgata's knowledge of the world of manifold elements and diverse elements as it actually is? Here, the Tathāgata knows the diversity of aggregates."

Nānādhimuttikatanti: The state of diverse inclinations by way of inferior inclinations, etc. This knowledge also is extensively explained in the Abhidhamma in the way beginning with "Therein, what is the Tathāgata's knowledge of the diverse inclinations of beings as it actually is? Here, the Tathāgata knows, 'There are beings with inferior inclinations.'"

Parasattānanti: Of superior beings. Parapuggalānanti: Of other inferior beings than those. Or this is just one pair of words, said in two ways according to those who are to be trained. Indriyaparopariyattanti: The superiority and inferiority of the faculties of faith, etc., meaning the increase and decrease. The detailed explanation of this knowledge has also come in the Abhidhamma in the way beginning with "Therein, what is the Tathāgata's knowledge of the superiority and inferiority of the faculties of other beings and other persons as it actually is? Here, the Tathāgata knows the dispositions of beings" (vibha. 814).

Jhānavimokkhasamādhisamāpattīnanti: Of the four jhānas beginning with the first, of the eight liberations beginning with "A person with form sees forms," of the three concentrations beginning with concentration with initial and sustained thought, and of the nine serial attainments beginning with the attainment of the first jhāna. Saṃkilesanti: States tending to decline. Vodānanti: States tending to distinction. Vuṭṭhānanti: "Emergence is also vodāna, emergence from that concentration is also emergence" (vibha. 828), thus the proficient jhāna and the life-continuum fruition-attainments are stated. Indeed, the lower proficient jhāna is the basis for the higher one; therefore, it is stated that "emergence is also vodāna." But emergence from all the jhānas is by way of the life-continuum, and emergence from the cessation attainment is by way of the fruition attainment. Regarding that, it is stated that "emergence from that concentration is also emergence." This knowledge also is extensively explained in the Abhidhamma in the way beginning with "Therein, what is the Tathāgata's knowledge of the defilement, cleansing, and emergence regarding jhāna, liberation, concentration, and attainments? Jhāyīti: The four meditating ones; one meditating person regards only attainment as attainment, not misfortune." (vibha. 828). The determination of the detailed explanation of all knowledges has been said in the Vibhanga commentary of the Sammohavinodanī; the explanation of the knowledge of remembering former abodes and the divine eye has been extensively explained in the Visuddhimagga; the explanation of the knowledge of the destruction of the āsavas has already been said below.

Here, there is the argument of others: "The knowledge of the ten powers is not a separate knowledge; it is just a division of the knowledge of omniscience." That should not be seen in that way. Indeed, the knowledge of the ten powers is one thing, the knowledge of omniscience is another. Indeed, the knowledge of the ten powers knows only its own specific function, but the knowledge of omniscience knows that and also what remains from that. Indeed, in the ten powers, the first knows only cause and non-cause, the second only the interval of the result of actions, the third only the delimitation of actions, the fourth only the cause of the diversity of elements, the fifth only the inclinations and dispositions of beings, the sixth only the sharpness and dullness of the faculties, the seventh only the defilement, etc., together with the jhānas, etc., the eighth only the continuity of aggregates formerly dwelt in, the ninth only the passing away and rebirth of beings, the tenth only the delimitation of the truths. But the knowledge of omniscience understands what must be known by these and also what is beyond that; however, it does not do all of their functions. Indeed, having become a jhāna, it cannot relinquish it; having become a psychic power, it cannot transform; having become a path, it cannot destroy the defilements.

Moreover, the other should be asked thus: "Is this knowledge of the ten powers with initial and sustained thought, with sustained thought only, or without initial and sustained thought; belonging to the sense-sphere, belonging to the form-sphere, or belonging to the formless-sphere; mundane or supramundane?" Knowing, he will say, "The seven knowledges in order are with initial and sustained thought"; "The two beyond that are without initial and sustained thought," he will say. "The knowledge of the destruction of the āsavas could be with initial and sustained thought, could be with sustained thought only, could be without initial and sustained thought," he will say. Thus, "The seven in order belong to the sense-sphere, the two beyond that belong to the form-sphere, the last one is supramundane," he will say. "But the knowledge of omniscience is only with initial and sustained thought, only mundane," he will say.

Having known this description without fault in this way, now, because the Tathāgata first sees, with the knowledge of place and non-place, the absence of the hindrances of defilements, which is the place and non-place for the attainment or non-attainment of the destruction of the āsavas of beings to be trained, from seeing the basis of right view, and from seeing the absence of the basis of wrong view, which is fixed wrong view, etc.; then with the knowledge of the result of actions, he sees the absence of the hindrances of results from seeing the triple-rooted rebirth; with the knowledge of the course of conduct that leads everywhere, he sees the absence of the hindrances of action from seeing the absence of deeds of immediate result. Thus, for those without hindrances, with the knowledge of the manifold elements and diverse elements, he sees the distinction of conduct for the purpose of teaching the suitable Dhamma, from seeing the distinction of elements. Then, with the knowledge of diverse inclinations, he sees the inclination for the purpose of teaching the Dhamma according to the inclination, even without adopting effort. Then, having seen the inclination in this way, in order to teach the Dhamma according to their capacity and strength, with the knowledge of the superiority and inferiority of the faculties, he sees the superiority and inferiority of the faculties, from seeing the sharpness and dullness of faith, etc. However, those whose faculties have been understood in this way, if they are far away, then, being master of the jhānas, etc., he quickly approaches them by the power of psychic abilities. And approaching them, seeing their former state of existence with the knowledge of remembering former abodes, and seeing their present special state of mind with the power of the knowledge of penetration of the minds of others obtainable by the power of the divine eye, being without delusion on the course of conduct leading to the destruction of the āsavas, by the power of the knowledge of the destruction of the āsavas, he teaches the Dhamma for the destruction of the āsavas. Therefore, it should be understood that these powers are stated in this order.

2. Adhivuttipadasuttavaṇṇanā

22. In the second, ye te dhammāti: Those Dhamma of the knowledge of the ten powers and the knowledge of omniscience. Adhivuttipadānanti: Of the terms of designation, meaning the aggregates, sense bases, and elements. For designations are called adhivutti, those which are terms are the basis for the teaching. Indeed, past Buddhas also spoke of these Dhammas, future Buddhas will also speak of these same. Therefore, the aggregates, etc., are called terms of designation. Of those terms of designation. Or alternatively, because of speaking after overpowering the real meaning, without grasping according to their own nature, views are called adhivutti, the terms of designations are the terms of views, meaning the words that reveal views. Of those terms of designations, of the usages of views. Abhiññā sacchikiriyāyāti: For the purpose of knowing and realizing. Visāradoti: Having attained joyful confidence in knowledge. Tatthāti: In those Dhammas. Tesaṃ tesaṃ tathā tathā dhammaṃ desetunti: Knowing the inclination of those with such and such views or others, to teach the Dhamma in such and such a way. Hīnaṃ vā hīnanti ñassatīti: He will know the inferior Dhamma as "an inferior Dhamma." Ñāteyyanti: Knowable. Daṭṭheyyanti: Seeable. Sacchikareyyanti: Realizable. Tatthatattha yathābhūtañāṇanti: Knowledge of the true nature of those Dhammas. With this, he shows the knowledge of omniscience. Having shown the knowledge of omniscience in this way, again showing the knowledge of the ten powers, he says dasayimānīti etc. Indeed, the knowledge of the ten powers is also knowledge of the true nature in that case.

3. Kāyasuttavaṇṇanā

23. Tatiye āpanno hoti kañcideva desanti: in the third, he is subject to some part of an offense. Anuviccāti: having investigated, having thoroughly examined. Kāyaduccaritanti: the three kinds of bodily misconduct. Vacīduccaritanti: the four kinds of verbal misconduct. Pāpikā issāti: debasing envy, malicious jealousy. Paññāya disvāti: having seen with wisdom, with insight wisdom, they should be abandoned by seeing again and again. Ijjhatīti: succeeds. Upavāsassāti: depending on, approaching, and dwelling. Abhibhuyyāti: having overcome, having crushed. Irīyatīti: behaves. In this sutta, the path with insight is spoken of.

4. Mahācundasuttavaṇṇanā

24. In the fourth, jānāmimaṃ dhammanti: the manner of speaking of the doctrine of knowledge is stated. Bhāvitakāyomhīti, etc.: the doctrine of cultivation. In the third instance, both doctrines are stated together, and all three of these acknowledge only arahantship. Aḍḍhavādaṃ vadeyyāti: he might speak saying "I am half". Upanīhātunti: having brought out, to give.

5. Kasiṇasuttavaṇṇanā

25. In the fifth, kasiṇāyatanāni: kasiṇa-spheres are so-called in the sense of totality, or in the sense of the sphere of objects related to them, or in the sense of determination. Uddhanti: upwards, facing the surface of the sky. Adhoti: downwards, facing the surface of the earth. Tiriyanti: horizontally, enclosing all around like a field circle. For one person expands the kasiṇa upwards only, another downwards, another all around. By this or that reason he thus spreads it like light, wishing to see a form. Therefore it was said: "One perceives the earth kasiṇa upwards, downwards, horizontally." Advayanti: this, however, is said for the purpose of not approaching a different state of one. Just as for one who has entered the water, there is only water in all directions, and nothing else, so too, the earth kasiṇa is only earth kasiṇa. There is no mixture of another kasiṇa. This same method applies everywhere. Appamāṇanti: this is said in terms of the immeasurable spreading of that. For while spreading it with the mind, he spreads all of it, and does not grasp a measure, saying "this is its beginning, this is the middle." Viññāṇakasiṇanti: here, viññāṇa-kasiṇa is the consciousness occurring in the space of the kasiṇa-removal. There, upwardness, downwardness, and horizontality should be understood in terms of the kasiṇa with regard to the kasiṇa-removal space, and in terms of the kasiṇa-removal space with regard to the consciousness occurring there. This is the summary here, but these earth kasiṇas, etc., have been spoken of in detail in the Visuddhimagga (Visuddhi. 1.51 ff.) by way of the method of meditation subjects.

6. Kāḷīsuttavaṇṇanā

26. In the sixth, kumāripañhesūti: in the questions of the maidens, the daughters of Māra. Atthassa pattiṃ hadayassa santinti: with these two terms only arahantship is spoken of. Senanti: the army of defilements such as greed. Piyasātarūpanti: having obtained such a name because of arising in objects that are of a pleasing and agreeable nature. Ekohaṃ jhāyaṃ sukhamanubodhinti: thus, having conquered the army of defilements, I, all alone, while meditating, awakened to bliss, realized it. Sakkhinti: the Dharma-witness attained to the state of witness. Na sampajjati kenaci meti: I have no friendship with anyone. Pathavīkasiṇasamāpattiparamā kho, bhagini, eke samaṇabrāhmaṇā atthoti abhinibbattesunti: having taken it that "the earth kasiṇa attainment is the highest goal," they turned away. Yāvatā kho, bhagini, pathavīkasiṇasamāpattiparamatāti: whatever is the highest limit of earth kasiṇa attainment. Tadabhiññāsi bhagavāti: the Blessed One knew that with the knowledge of higher-knowledge. Assādamaddasāti: he saw the truth of arising. Ādīnavamaddasāti: he saw the truth of suffering. Nissaraṇamaddasāti: he saw the truth of cessation. Maggāmaggañāṇadassanamaddasāti: he saw the truth of the path. Atthassa pattīti: because of seeing these four truths, the attainment of the goal called arahantship. Sabbadarathapariḷāhavūpasantatāya hadayassa santīti: peace of heart through the subsiding of all torments and burnings.

7. Paṭhamamahāpañhasuttavaṇṇanā

27. In the seventh, abhijānāthāti: know directly, having directly known, dwell. Abhiññāyāti: having directly known. Idhāti: by this. Dhammadesanāya vā dhammadesananti: whatever differing is spoken of, beginning with our teaching of the Dharma in connection with the teaching of the Dharma of the ascetic Gotama, or the teaching of the Dharma of the ascetic Gotama in connection with our teaching of the Dharma, what is that called? In the second term also, this same method applies. Thus, in the middle of them, like debased gold, they established their own doctrine as very sweet with the Teaching with mere speech. Neva abhinandiṃsūti: they did not approve, saying "so it is". Nappaṭikkosiṃsūti: they did not reject, saying "it is not so". Why? They thought, "Those sectarians are like the blind; they might speak knowing or not knowing," and they did not approve.

Na sampāyissantīti: they will not be able to bring it about and speak. Uttari ca vighātanti: and from not bringing it about, they will undergo further suffering. For suffering arises for those who are unable to bring it about and speak. Yathā taṃ, bhikkhave, avisayasminti: here, tanti is merely a particle. Yathāti: is a statement of cause, meaning "because they are asking a question in an inappropriate sphere." Ito vā pana sutvāti: or else, having heard from this, from my Teaching. "Ito": from the Tathāgata, or from a disciple of the Tathāgata. Ārādheyyāti: should please, he shows that there is no pleasing otherwise.

Ekadhammeti: in one thing. With this, the topic is shown. Further on, katamasmiṃ ekadhammeti: with this, the question is shown. Sabbe sattā āhāraṭṭhitikāti: here, this is the explanation. In the rest also, this same method applies. Sammā nibbindamānoti, etc.: moreover, sammā nibbindamāno means being disgusted through disgust-contemplation in a proper way, with a reason, with a method, being repelled, being dispassionate through dispassion-contemplation, making an effort for release through reflection-contemplation and being released, or making a firm determination and being released through conviction. Sammā pariyantadassāvī: one who truly sees the end by distinguishing with arising and passing away, by seeing the beginning and the end. Sammadatthaṃ abhisameccāti: having rightly attained the state of a thing with knowledge. Dukkhassantakaro hotīti: he is one who makes an end to all suffering of the round.

Sabbe sattāti: all beings in all existences, in the desire realm, etc., and in the one-constituent existence, etc. Āhāraṭṭhitikāti: those for whom existence depends on nutriment are āhāraṭṭhitikā. Thus, nutriment is one thing that is the cause of existence for all beings, in that one thing. But if so, doesn't that contradict what was said: "The unpercipient beings, gods, are without cause, without nutriment, without contact," etc. (vibha. 1017)? It is not contradictory. For jhāna is nutriment for them. Even so, doesn't this contradict: "There are these four nutriments, monks" (saṃ. ni. 2.11)? This too is not contradictory. For in that sutta, states having the characteristic of nutriment are called nutriment in a non-conventional way, but here, a condition is called nutriment in a conventional way. For a condition is fit to be obtained for all states. And whatever result it generates, it brings that. Therefore it is called nutriment. Therefore he said: "I say, monks, that ignorance also has nutriment, not without nutriment. And what, monks, is the nutriment for ignorance? The five hindrances" (a. ni. 10.61). This is what is intended here. For when that condition-nutriment is taken, all nutriment, both conventional and non-conventional, is taken.

There, condition-nutriment is obtained in the realm of the unpercipient. For when a Buddha has not arisen, ascetics in sectarian abodes perform preliminary work on the space kasiṇa, produce the fourth jhāna, and rising up from that, they generate inclination and liking, thinking "fie on the mind, fie indeed on this mind, the non-existence of mind is indeed good. For suffering arises depending on mind as a condition for murder, bondage, etc. When there is no mind, there is no suffering," and having died without decline of jhāna, they are reborn in the realm of the unpercipient. The posture that was undertaken by whomever in the human world, they are reborn with that posture, become similar to mind-made-form, and remain for five hundred eons. For such a long time they are as if sleeping. For such beings also, condition-nutriment is obtained. For the jhāna that they cultivated and were reborn, that is their condition. Just as an arrow shot with the force of the bow goes as long as the force of the bow exists, so too, they remain as long as the jhāna-condition exists. When that is finished, like an arrow with exhausted force, they fall. And at the moment of death, that form-body disappears, and desire-realm perception arises, and by that arising of perception, those gods are known to have died from that body.

But what is the nutriment for those hell-beings who are said to be neither subsisting on the fruit of rising up nor subsisting on the fruit of merit? For them, kamma itself is nutriment. Are there five nutriments? One should not say "five" or "not five", but was it not said that "a condition is nutriment"? Therefore, the kamma by which they are reborn in hell, that itself is nutriment because it is a condition for their existence. This was said referring to that: "And he does not die as long as that evil kamma is not exhausted" (ma. ni. 3.250, 268; a. ni. 3.36).

Here also, a dispute should not be made concerning material nutriment. For even the saliva that arises in the mouth fulfills the function of nutriment for them. For saliva becomes a condition in hell by being suffering-feeling, and in heaven by being pleasure-feeling. Thus, in the desire-realm, the four nutriments are non-conventional, and in the form and formless realms, excluding the unpercipient, there are three for the rest, and for the unpercipient and the remainder, condition-nutriment: in this manner, all beings should be understood as having nutriment as their condition for existence. There, the four nutriments or any condition-nutriment is the truth of suffering, the former craving that causes the arising of nutriment is the truth of arising, the non-occurrence of both is the truth of cessation, and the wisdom that understands cessation is the truth of the path: thus, the connection should be made in all instances in terms of the four truths.

8. Dutiyamahāpañhasuttavaṇṇanā

28. In the eighth, kajaṅgalāyanti: in a city of that name. Kajaṅgalāti: inhabitants of Kajaṅgalā. Mahāpañhesūti: in the great questions that encompass a great meaning. Yathā mettha khāyatīti: as it occurs to me here. Sammā subhāvitacittoti: one whose mind is well cultivated by a cause, by a method. Eso ceva tassa atthoti: although the questions such as "four things" were answered by the Blessed One with the method such as "four nutriments", because when the four nutriments are fully understood, the four foundations of mindfulness are cultivated, and when those are cultivated, the four nutriments are fully understood, therefore, only the expression is different here by way of the charm of the teaching, but the meaning is the same. This same method applies to the faculties, etc. Therefore it was said: "this is its meaning". For in meaning, both of these are like debased gold in the middle.

9. Paṭhamakosalasuttavaṇṇanā

29. In the ninth, yāvatāti: however many. Kāsikosalāti: the Kāsī and Kosala districts. Attheva aññathattanti: there is indeed alteration of what is established. Atthi vipariṇāmoti: there is indeed death also. Tasmimpi nibbindatīti: he is disgusted even with that attainment. Agge virajjatīti: he is dispassionate towards the highest, the state of being a king of Kosala. Pageva hīnasminti: even sooner towards the base, the five sense pleasures that are common to ordinary people.

Manomayāti: produced by the mind of jhāna. Bārāṇaseyyakanti: produced in Bārāṇasī. It seems that there the cotton is soft, the thread-spinners are skillful, and the weavers are clever, and the water is pure and smooth. Ubhatobhāgavimaṭṭhanti: it appears soft and smooth, polished on both sides. Four paths have been spoken of that are mundane, supramundane, and mixed. Among perceptions, the first is desire-realm perception, the second is form-realm perception, the third is supramundane perception, the fourth is perception of the realm of nothingness. But because that perception has come as the highest, and there is no designation of perception beyond that, therefore it is called the highest.

Bāhirakānanti: of those occurring outside the Teaching. No ca assaṃ no ca me siyāti: if I did not exist in the past, then this self-existence would not exist for me even now. Na bhavissāmi na me bhavissatīti: even if I will not exist in the future, there will be no attachment-born for me. Agge virajjatīti: he is dispassionate towards the annihilation view. For the annihilation view here has come to be the highest because of the continuity of nibbāna.

Paramatthavisuddhi means the purification of the highest meaning. This is a designation for the attainment of the realm of neither perception nor non-perception (nevasaññānāsaññāyatana). For the realm of nothingness (ākiñcaññāyatana) is called the highest (aggaṃ) because it is the basis for insight (vipassanā), while the realm of neither perception nor non-perception is called the highest because of its long duration.Paramadiṭṭhadhammanibbāna means the supreme Nibbāna in this very existence.Anupādā vimokkho means the liberation of the mind without grasping with the four kinds of clinging (upādāna). This is a name for Arahatship.Pariñña means surpassing. Herein, the Blessed One teaches the surpassing of sense pleasures (kāmānaṃ) through the first jhāna, He teaches the surpassing of forms (rūpānaṃ) through the formless attainments (arūpāvacara), He teaches the surpassing of feelings (vedanānaṃ) through Nibbāna without clinging (anupādānibbāna). For Nibbāna is called the surpassing of feelings because it is the abandonment of all that is felt.Anupādāparinibbāna means the Parinibbāna without conditions (apaccaya). Now, while relating this sutta, the Blessed One, seeing five hundred bhikkhus afflicted with discontent, spoke it to remove their discontent. And they, having dispelled their discontent, directing their wisdom in accordance with the teaching, became stream-enterers (sotāpannā), and later, developing insight, attained Arahatship.

10. Dutiyakosalasuttavaṇṇanā

30. In the tenth [sutta], uyyodhikā nivatto hotī means he retreats from battle.Laddhādhippāyo means: it seems that when King Mahākosala gave his daughter to Bimbisāra, a Kasi village worth a hundred thousand was given to the daughter between the two kingdoms. When Ajātasattu killed his father, his mother also died not long after from grief over the king's death. Then King Pasenadi Kosala, thinking, "Ajātasattu has killed my parents, [so this is] the village belonging to my father," made an attack for it; Ajātasattu also [thought], "It belongs to my mother," for that village. The two, maternal uncle and nephew, having assembled a fourfold army, fought. There, Pasenadi Kosala, defeated twice by Ajātasattu, entered the city. The third time, having understood the manner of fighting by way of eavesdropping [to find out] "How might victory be mine?", having arranged the array, encircling [him] from both sides, he captured Ajātasattu. Just then, having obtained the intention of victory, he was called one who had obtained his intention (laddhādhippāyo).

Yenaārāmo tena pāyāsī means, having established the victory camp outside the city, thinking "Until they decorate the city, I will pay homage to the Ten-Powered One. For from the time I enter the city, there will be proliferation (papañco)," surrounded by a retinue of ministers, he went to where the monastery (ārāmo) was, he entered the monastery. At what time did he enter? After the bhikkhus had returned from their alms round, after the Fully Awakened One had given advice and entered the Perfumed Chamber (gandhakuṭi), and the Sangha, having received the advice, had gone to their respective daytime and nighttime dwellings.Caṅkamantī means: at what time do they pace up and down (caṅkamanti)? For the purpose of dispelling drowsiness (thinamiddhassa) after a delicious meal, or they are those who strive by day. For after such [bhikkhus] have paced up and down after the meal, and bathed, having warmed their bodies, and sat down, when they practice the ways of a renunciate, their minds become concentrated.Ye te bhikkhū means: it seems that he, thinking "I will only enter after asking 'Where is the Teacher? Where is the Well-gone One?' having come to each enclosure," looking around, saw bhikkhus wearing robes taken from a dust heap (paṃsukūlike bhikkhū) pacing up and down on the great promenade (mahācaṅkame) like an elephant in the forest, [and] he went to them. This was said with that in mind.Dassanakāmā means desiring to see.Vihāro they said referring to the Perfumed Chamber (gandhakuṭi).Ataramāno means unhurried, placing his foot carefully in the place for foot placement, fulfilling his duty, meaning without destroying the well-smoothed sand that was like a net of pearls and lapis lazuli.Ālinda means the porch.Aggaḷa means the bolt.Ukkāsitvā means having made a coughing sound.Ākoṭehī means it is said, "Tap a little near the keyhole with the tip of your fingernail." It seems that supernatural beings knock on the door too high up, [and] long-lived beings too low down. In this way, having knocked, one should knock near the hole in the middle. This, they say, is the duty of knocking on the door.Vivari bhagavā dvāra means the Blessed One does not get up and open the door, but stretches out his hand so that it might open. Then, "The Blessed One has not done the work of opening the door with his own hand, even when giving alms for countless aeons." Therefore, the door opened by itself. But because it was opened by the Blessed One's mind, it is fitting to say "vivari bhagavā dvāra".

Mettūpahāra means an offering (upahāraṃ) of loving-kindness accompanied by bodily and verbal action.Kataññuta means: this king was formerly corpulent, he would eat a troughful (doṇapākaṃ). Then the Blessed One, in order to gradually reduce [his weight] day by day [said]:

‘‘For a person who is ever mindful,
Knowing moderation in what he has obtained to eat;
His pains are lessened,
He ages slowly, protecting his life.’’ (saṃ. ni. 1.124) –

Ariye ñāye means in the noble path accompanied by insight.Vuddhasīlo means one whose virtue is developed.Ariyasīlo means endowed with virtues that are not of ordinary people (apothujjanikehi).Kusalasīlo means endowed with faultless virtues.Āraññako means he said thus, showing that even when he was being born, he was born in the forest, even when he was awakening, he awakened in the forest, even when dwelling in the Perfumed Chamber that was like a divine mansion, he dwelt in the forest. The rest is obvious everywhere.

4. Upālivaggo

1. Upālisuttavaṇṇanā

31. In the first [sutta] of the fourth [section], among saṅghasuṭṭhutāyā and so on, saṅghasuṭṭhutā means the well-being of the Sangha, a state of accepting the words "Very well, Bhante", as in the place where "suṭṭhu devā" comes. And that acceptance of the Tathāgata's words leads to welfare and happiness for a long time. Therefore, it was prescribed for the Sangha to accept the words "Very well, Bhante"; revealing this meaning by showing the disadvantage in non-acceptance and the advantage in acceptance, [and] not by overwhelming with force, he said: saṅghasuṭṭhutāyā. Saṅghaphāsutāyā means for the comfort of the Sangha, for the sake of living together harmoniously and happily.

Dummaṅkūnaṃpuggalānaṃ niggahāyā means dummaṅkū are immoral individuals who, even when being accused, are accused with difficulty, or who are not ashamed when committing or having committed a transgression, for the restraint of these. For if there is no training rule, they would harass the Sangha, [saying] "What have you seen? What have you heard? What have we done? On what basis, having laid claim to which offense, do you restrain us?" But if there is a training rule, the Sangha will restrain them together with the Dhamma by showing the training rule. Therefore it was said – "dummaṅkūnaṃ puggalānaṃ niggahāyā".

Pesalāna means for the comfortable dwelling of bhikkhus who are dear in virtue (piyasīlānaṃ). For bhikkhus who are dear in virtue, not knowing what should and should not be done, what is blameworthy and blameless, the right time and the limit, strive for the fulfillment of the threefold training and become exhausted; but having known what is blameworthy and blameless, the right time and the limit, striving for the fulfillment of the training, they are not exhausted. Therefore, the prescribing of training rules for them certainly leads to a comfortable dwelling. Or, the restraint of individuals who are dummaṅkū is itself their comfortable dwelling. For, depending on immoral individuals, the Uposatha and Pavāraṇā do not stand, the acts of the Sangha do not proceed, there is no harmony, and the bhikkhus, being divided, are not able to devote themselves to recitation and so on. But when the immoral ones are restrained, all this trouble does not occur, then virtuous bhikkhus dwell comfortably. Thus, in "pesalānaṃ bhikkhūnaṃ phāsuvihārāyā" the meaning should be understood in two ways.

Diṭṭhadhammikānaṃ āsavānaṃ saṃvarāyā means diṭṭhadhammikā āsavā are the defilements pertaining to this very life, which, when one is unrestrained, are to be experienced in this very existence: the various kinds of suffering such as blows with the hand, blows with a stick, blows with a weapon, cutting off the hand, cutting off the foot, disrepute, dishonor, remorse, [this] is for the restraint, for the prevention, for obstructing the path of their coming.Samparāyikāna means samparāyikā āsavā are the defilements pertaining to the future life, which, when one is unrestrained, have evil actions as their root and are to be experienced in future lives, in hells and so on, [this is] for their repulsion, for their appeasement.

Appasannāna means: indeed, when there is a prescription of training rules, having known the prescription of training rules or having seen bhikkhus behaving in accordance with the prescription, even those wise people who are not pleased become pleased, thinking "These renunciates live refraining and abstaining from those things in the world which are places of excitement, corruption, and confusion for the general public; they are doing something difficult", just like those holding wrong views, Vedic Brahmins, [become pleased] after seeing a book of the Vinaya Piṭaka. Therefore it was said – "appasannānaṃ pasādāyā".

Pasannāna means: indeed, those sons of good families who are pleased with the Dispensation, having known the prescription of training rules, or having seen bhikkhus behaving in accordance with the prescription, are even more and more pleased, thinking "Alas, the noble ones do something difficult, who maintain the monastic discipline of eating one meal a day for as long as life lasts." Therefore it was said – "pasannānaṃ bhiyyobhāvāyā".

Saddhammaṭṭhitiyā means the Good Dhamma is of three kinds: the Good Dhamma of learning, the Good Dhamma of practice, the Good Dhamma of realization. Therein, all the words of the Buddha are called the Good Dhamma of learning. The thirteen ascetic qualities, morality consisting of avoidance and performance, concentration, and insight, this is called the Good Dhamma of practice. The nine supramundane Dhammas are called the Good Dhamma of realization. Since all of that, when there is a prescription of training rules, [means that] bhikkhus learn the training rule, its analysis, and other words of the Buddha for the sake of illuminating its meaning, and fulfilling the practice while behaving in accordance with the prescription, they realize the supramundane Dhamma that should be realized by practice, therefore, with the prescription of training rules, the Good Dhamma lasts long. Therefore it was said – "saddhammaṭṭhitiyā".

Vinayānuggahāyā means, when there is a prescription of training rules, the fourfold discipline (vinayo) – the discipline of restraint (saṃvaravinayo), the discipline of abandonment (pahānavinayo), the discipline of tranquility (samathavinayo), and the enacted discipline (paññattivinayoti) – is upheld, well-supported. Therefore it was said – "vinayānuggahāyā".

2. Pātimokkhaṭṭhapanāsuttavaṇṇanā

32. In the second [sutta], pārājiko means one who has committed a Pārājika offense.Pārājikakathāvippakatā hotī means the discussion, "Has such-and-such a person committed a Pārājika offense or not?" is begun but not concluded. This method [applies] everywhere.

3. Ubbāhikāsuttavaṇṇanā

33. In the third [sutta], ubbāhikāyā means for the sake of taking [it] up, having led out and lifted out from the Sangha to settle a matter that has arisen (sampattaadhikaraṇaṃ).Vinaye kho pana ṭhito hotī means he is established in the characteristics of the Discipline (vinaya).Asaṃhīro means he does not abandon his own view merely at the word of another.Paṭibalo means endowed with both physical strength and strength of knowledge.Saññāpetu means to make known.Paññāpetu means to make fully known.Nijjhāpetu means to cause to observe.Pekkhatu means to cause to see.Pasādetu means to cause pleasure to arise.Adhikaraṇa means the four kinds of legal questions (vivādādhikaraṇādica).Adhikaraṇasamudaya means that which causes a legal question, such as the root of a dispute.Adhikaraṇanirodha means the appeasement of legal questions.Adhikaraṇanirodhagāminiṃ paṭipada means the seven kinds of settlement of legal questions (sattavidhaadhikaraṇasamathaṃ).

4. Upasampadāsuttavaṇṇanā

34. In the fourth [sutta], anabhirati means the state of being disgusted.Vūpakāsetu means to remove.Adhisīle means in the higher morality.The same method [applies] to cittapaññā too.

7. Saṅghabhedasuttavaṇṇanā

37. In the seventh [sutta], vatthūhī means with reasons.Avakassantī means they pull the assembly (parisaṃ) apart, disunite [it], and raise [one part] to one side.Apakassantī means they pull [it] even further apart, doing [it] in such a way that they are completely separated.Āveni kammāni karontī means they perform the acts of the Sangha separately.

9-10. Ānandasuttadvayavaṇṇanā

39-40. In the ninth, kappaṭṭhika means a kappa (aeon) as the duration of life, the cause for remaining in hell. Kibbisaṃ pasavati means he obtains evil. Āpāyiko means going to the apāya (lower realms). Nerayiko means being born in hell. Vaggarato means delighting in discord. Yogakkhemā padhaṃsatī means he falls away, departs from security from bonds, from arahatta (arahantship). In the tenth, anuggaho means mutual assistance and support. The rest is straightforward in meaning everywhere.

5. Akkosavaggo

4. Kusinārasuttavaṇṇanā

44. In the fourth of the fifth, kusinārāya means in a city named thus. Baliharaṇo, tasmiṃ baliharaṇe means a place where offerings are made to deities; in that place of offerings. Acchiddena appaṭimaṃsenātiādīsu means, struck by something or other, or having undergone medical procedures, the conduct of his body has holes like a chewed palm leaf due to ulcers and such, and it is paṭimaṃsa because it can be taken anywhere and stretched; the opposite is acchidda appaṭimaṃsa. However, the conduct of speech is chidda (defective) and sappaṭimaṃsa (with support) through false speech, scornful speech, divisive speech, baseless exaggeration, and so on; the opposite is acchidda appaṭimaṃsa. Mettaṃ nu kho me citta means my mind of loving-kindness attained through severing hindrances and applying oneself to meditation subjects. Anāghāta means without ill-will, meaning ill-will is warded off by suppression. Kattha vutta means in what city was this training rule spoken.

Kālena vakkhāmītiādīsu means one who questions after arranging an opportune moment is called kālena vadati (speaking at the right time). One who questions in the midst of the Saṅgha or a group, or at a time when surrounded by attendants in places such as the ticket hall, the offering distribution, the thought-collection area, the alms-collecting route, the assembly hall, and so on, is called akālena vadati (speaking at the wrong time). One who speaks truthfully is called bhūtena vadati (speaking truthfully). One who says, "This of yours is unbecoming of an elder, a member of the assembly, an ascetic, a preacher, an impostor," is called pharusena vadati (speaking harshly). But one who says, basing it on a reason, "Venerable sir, this of yours is unbecoming of an elder, a member of the assembly, an ascetic, a preacher, an impostor," is called saṇhena vadati (speaking gently). One who speaks basing it on a reason is called atthasaṃhitena vadati (speaking meaningfully). Mettacitto vakkhāmi no dosantaro means I will speak establishing a mind of loving-kindness, not becoming one with a malevolent mind.

5. Rājantepurappavesanasuttavaṇṇanā

45. In the fifth, kataṃ vā karissanti vā means they have committed or will commit sexual misconduct. Ratana means any kind of jewel among jewel-stones and so on. Patthetī means he wishes to kill. Hatthisambādha means crowded with elephants. Hatthisammaddanti vā pāṭho, tassattho – hatthīhi sammaddo etthāti hatthisammaddaṃ means alternatively, the reading is "hatthisammaddaṃ," its meaning is "a crush of elephants is here," hence "hatthisammaddaṃ." The same method applies in the remaining instances. Rajanīyāni rūpasaddagandharasaphoṭṭhabbānī means these attractive forms, sounds, odors, flavors, and tactile objects are fully present there.

6. Sakkasuttavaṇṇanā

46. In the sixth, sokasabhaye means with sorrow and with fear. Sokabhayeti vā pāṭho, ayamevattho means alternatively, the reading is "sokabhaya," and this is the meaning. The same method applies in the second instance. Yena kenaci kammaṭṭhānenā means by any kind of livelihood among farming, trade, and so on. Anāpajja akusala means without incurring any unwholesome action. Nibbiseyyā means he should produce, accumulate. Dakkho means skilled. Uṭṭhānasampanno means endowed with the energy of effort. Alaṃ vacanāyā means fit for speaking. Ekantasukhappaṭisaṃvedī vihareyyā means he should live experiencing only physical and mental pleasure with knowledge. Aniccā means because of ceasing to exist after having been. Tucchā means devoid of essence. Musā means though appearing as permanent, beautiful, and pleasurable, they are not so, hence false. Mosadhammā means having the nature of decay. Therefore, it shows that suffering arises dependent on them. Idhapana vo means here, vo is merely a particle. Apaṇṇakaṃ vā sotāpanno means either unfailing, certainly a sotāpanna (stream-enterer). He too produces jhāna, or having gone to the Brahma world, or in the six sensual heavens, he might live experiencing only pleasure. In this sutta, the Teacher spoke of the qualities of the eight-factored uposatha (observance day).

7. Mahālisuttavaṇṇanā

47. In the seventh, micchāpaṇihita means wrongly established. Adhammacariyāvisamacariyā means the unrighteous conduct known as adhamma-cariya (unrighteous conduct) due to the paths of unwholesome action. The other should be understood as the paths of wholesome action. Thus, in this case, only the round of existence is spoken of.

8. Pabbajitaabhiṇhasuttavaṇṇanā

48. In the eighth, pabbajitenā means by one who has abandoned household life and undertaken ordination in the Dispensation. Abhiṇha means frequently, repeatedly. Paccavekkhitabbā means should be reviewed, should be considered. Vevaṇṇiya means a state of discoloredness. But this discoloredness is of two kinds: discoloredness of the body and discoloredness of the requisites. Here, discoloredness of the body should be understood as shaving the head and beard. Formerly, after wearing various colorful fine cloths, after enjoying various delicious foods in gold and silver bowls, after lying down and sitting on excellent couches in luxurious chambers, after making medicine with ghee, butter, and so on, from the time of ordination onwards, one must wear robes that are cut, patched, astringent, and yellow, one must eat mixed rice in an iron bowl or an earthenware bowl, one must lie down on a spread of grass and leaves at the foot of a tree, one must sit on a mat of hide scraps and so on, one must make medicine with putrid urine and so on. Thus, here, discoloredness of the requisites should be understood. By reviewing thus, anger and conceit are abandoned.

Parapaṭibaddhā me jīvikā means my livelihood depends on others, is subject to others, consisting of the four requisites. By reviewing thus, livelihood is purified, alms-food is not accumulated, and there is no unreviewed consumption of the four requisites. Añño me ākappo karaṇīyo means the manner of walking that laypeople have, flaunting the chest, raising the neck, with a graceful manner, with an unsteady pace, a manner different from that must be done by me, one must review that one must walk with senses calmed, with mind calmed, looking only a yoke's distance ahead, with a measured pace like a water cart on uneven ground. By reviewing thus, behavior becomes proper, the three trainings are fulfilled. Kaccinukho is a phrase with the meaning of certainty. Attā means mind. Sīlato na upavadatī means the factor of virtue does not reproach, saying, "Your virtue is impure." By reviewing thus, inner shame arises, that achieves restraint at the three doors, restraint at the three doors is virtue purified in four ways, having stood in virtue purified in four ways, one develops insight and attains arahatta. Anuvicca viññū sabrahmacārī means having investigated by wise co-celibates. By reviewing thus, outward fear is established, that achieves restraint at the three doors, it should be understood in the same way as before.

Nānābhāvo vinābhāvo means difference by birth, separation by death. By reviewing thus, there is no un-guardedness at the three doors, mindfulness of death is well-established. Kammassakomhītiādīsu, kammassakā means kamma (action) is my own, belonging to myself. Kammadāyādo means the fruit to be given by kamma is the inheritance, I take up the inheritance of kamma. Kammayoni means kamma is my womb, my cause. Kammabandhu means kamma is my relative, my kinsman. Kammapaṭisaraṇo means kamma is my refuge, my support. Tassa dāyādo bhavissāmīti means I will be the heir of that kamma, the receiver of the fruit given by it. But by reviewing one's ownership of kamma, there is no doing of evil. Kathaṃbhūtassa me rattindivā vītivattantī means in what state do my days and nights pass, doing my duties, or not doing them, reciting the word of the Buddha, or not reciting it, doing the action of wise attention, or not doing it, in what state do my days and nights pass, revolve, is the meaning. By reviewing thus, diligence is fulfilled.

Suññāgāre abhiramāmī means do I delight in an empty dwelling, being alone in all postures in a secluded place, is the meaning. By reviewing thus, bodily seclusion is fulfilled. Uttarimanussadhammo means the state beyond the human, the superior state of those who are excellent humans, both the meditators and the noble ones, is there in my mind a state more excellent, more distinguished than the human state, consisting of the ten wholesome paths of action, is the meaning. Alamariyañāṇadassanaviseso means excellent noble knowledge and vision, knowledge in the sense of knowing with great and supramundane wisdom, vision in the sense of seeing, making the Dharma apparent as if seen with the eye, is there in me an excellent noble knowledge and vision that is sufficient, capable of destroying defilements, namely, that is sufficient for it, or alamariyañāṇadassanaviseso means or that same pure knowledge and vision itself that is capable of destroying defilements is the distinction. Adhigato means has been attained, do I have it. Soha means that I, having attained the distinction. Pacchime kāle means at the time of lying on the deathbed. Puṭṭho means asked by co-celibates about the special qualities that have been attained. Na maṅku bhavissāmī means I will not be one whose aggregates have fallen away, lacking energy. For one who reviews thus, there is no deed done in vain.

9-10. Sarīraṭṭhadhammasuttādivaṇṇanā

49-50. In the ninth, ponobbhaviko means causing renewed existence. Bhavasaṅkhāro means the kamma that fabricates existence. In this sutta, only the round of existence is spoken of. In the tenth, virtue, great learning, energy, mindfulness, and wisdom, worldly and supramundane, mixed, are spoken of. The rest is straightforward in meaning everywhere.

2. Dutiyapaṇṇāsakaṃ

(6) 1. Sacittavaggo

1-4. Sacittasuttādivaṇṇanā

51-54. In the first of the second, sacittapariyāyakusalo means skilled in the turnings of one's own mind. Raja means adventitious defilement. Aṅgaṇa means congenital marks, such as birthmarks and moles. Āsavānaṃ khayāyā means for the sake of arahatta. In the third, paṭibhānenā means by the structure of speech. In the fourth, adhipaññādhammavipassanāyā means by insight that grasps the aggregates.

8. Mūlakasuttavaṇṇanā

58. In the eighth, amatogadhā means here, the Nibbāna-element with residue is spoken of; nibbānapariyosānā means here, without residue. For all phenomena reach their end for one who has attained the Nibbāna-element without residue. The remaining words have the same meanings as stated below.

9. Pabbajjāsuttavaṇṇanā

59. In the ninth, tasmā means therefore, since the meaning of the ascetic life is not accomplished for one whose mind is thus unfamiliar. Yathāpabbajjāparicitañca no cittaṃ bhavissatī means familiar in accordance with the going forth. For all who go forth, all aspire to arahatta. Therefore, that mind which is familiarized and developed for the sake of attaining arahatta should be understood as familiar in accordance with the going forth. One should train that such a mind will be. Lokassa samañca visamañcā means the good conduct and misconduct of the world of beings. Lokassa bhavañca vibhavañcā means its growth and destruction, likewise its success and failure. Lokassasamudayañca atthaṅgamañcā means, however, this is said with reference to the world of formations, meaning the arising and dissolution of the aggregates.

10. Girimānandasuttavaṇṇanā

60. In the tenth, "anukampaṃ upādāya" means out of compassion for Girimānanda Thera. "Cakkhurogo" (eye disease), etc., should be understood in terms of their cause. For those who have developed delight, there is no such thing as disease. "Kaṇṇarogo" (ear disease) is disease in the outer ear. "Pināso" (nasal disease) is disease in the outer nose. "Nakhasā" (nail disease) is disease in the area scraped by nails. "Pittasamuṭṭhānā" means arising from bile. It is said that there are thirty-two of these. The same method applies to "Semhasamuṭṭhānā" (arising from phlegm), etc. "Utupariṇāmajā" means diseases that arise from the change of seasons, from excessive heat or cold. "Visamaparihārajā" means those that arise from improper behavior, such as sitting or standing for too long. "Opakkamikā" means those that arise from external assault, such as beating or imprisonment. "Kammavipākajā" means those that originate from the result of strong kamma. "Santaṃ" means peaceful due to the peace of craving, etc. "Paṇītaṃ" means excellent due to the intensity of the practice. The rest is straightforward in meaning everywhere.

(7) 2. Yamakavaggo

1. Avijjāsuttādivaṇṇanā

61-62. In the first of the second, "sāhāraṃ" means with conditions. "Vijjāvimutti" means the fruition knowledge (phalañāṇa) and the other associated states. "Bojjhaṅgā" means the bojjhaṅga of the path. In the second, "bhavataṇhāyā" means desire for existence. Thus, in both suttas, only the round of existence (vaṭṭa) is discussed, and here, in the first sutta, the round rooted in ignorance (avijjā) is discussed, and in the second, that rooted in craving (taṇhā).

3-4. Niṭṭhaṅgatasuttādivaṇṇanā

63-64. In the third, "niṭṭhaṃ gatā" means free from doubt. "Idha niṭṭhā" means final nibbāna in this very world. "Idha vihāyā" means having abandoned this world for the Suddhāvāsa Brahma realm. In the fourth, "aveccappasannā" means endowed with unwavering confidence. "Sotāpannā" means having entered the stream of the noble path.

5-7. Paṭhamasukhasuttādivaṇṇanā

65-67. In the fifth, happiness and suffering rooted in the round of existence (vaṭṭa) are questioned, and in the sixth, those rooted in the teaching. In the seventh, "naḷakapānaṃ" is the name given to a settlement because in the past, when the bodhisatta was standing giving advice, a group of monkeys drank water through reeds there. "Tuṇhībhūtaṃ tuṇhībhūtaṃ" means wherever he looks, it is silent. "Anuviloketvā" means having looked around from there. "Piṭṭhi me āgilāyatī" means why does my back ache? It is because the Blessed One, while undertaking the Great Struggle (mahāpadhānaṃ) for six years, had great physical suffering, and then later in old age, wind arose in his back. It is impossible for one with a body sustained by nutriment to be without some slight ailment due to standing or sitting. Taking that as an opportunity, he spoke thus to allow the Elder to prepare a seat. "Saṅghāṭiṃ paññāpetvā" means having spread out the double robe on a suitable seat in a secluded place, on a permissible bench.

9-10. Kathāvatthusuttadvayavaṇṇanā

69-70. In the ninth, "tiracchānakatha" means talk that is "animalistic" (tiracchāna) because it does not lead out, not being a path to heaven or liberation. There, talk concerning kings, such as, "Mahāsammata, Mandhātu, Dhammāsoka were of such great power," is "rājakathā" (talk about kings). The same method applies to "corakathā" (talk about thieves), etc. Among those, talk that concerns householders, like, "So-and-so king is handsome and beautiful," is "animalistic" talk; however, talk that proceeds with, "Even he of such great power has passed away," stands as a meditation subject. Among thieves also, talk that concerns householders, like, "Mūladeva was of such great power, Meghadeva was of such great power," considering their actions, "Oh, they were brave!" is "tiracchānakatha". In battles also, talk about the battles of Bharata, such as, "So-and-so was killed thus by so-and-so, struck thus," with only enjoyment of the action, is animalistic talk; however, talk that proceeds with, "Even they have passed away," is everywhere a meditation subject. Moreover, regarding food, it is not proper to speak with enjoyment of the taste of sensual desire, "We ate, consumed, drank, and enjoyed such and such, which was of such and such color, taste, and tactile quality;" but it is proper to speak purposefully, "Formerly, we gave food, drink, clothing, vehicles, garlands, and perfumes of such and such color, etc., to virtuous ones; we honored shrines."

In "ñātikathā" (talk about relatives), etc., it is not proper to speak with enjoyment, saying, "Our relatives are brave and capable," or "Formerly, we traveled in such diverse vehicles;" but it should be said purposefully, "Even those relatives of ours have passed away," or "Formerly, we gave such and such slippers to the Saṅgha." In "gāmakathā" (talk about villages) also, it is not proper to speak with enjoyment only in terms of well-laid-out or poorly-laid-out villages, good times or bad times, or "The villagers of such and such village are brave and capable;" but it is proper to speak purposefully, "They are faithful and serene," or "They have passed away." The same method applies to "nigamanagarajanapadakathāsu" (talk about towns, cities, and countries).

In "itthikathā" (talk about women) also, it is not proper to speak with enjoyment concerning their appearance, figure, etc.; it is proper only to say, "Faithful and serene, they have passed away." In "sūrakathāpi" (talk about heroes) also, it is not proper to speak with enjoyment, saying, "The warrior named Nandimitta was a hero;" it is proper only to say, "He was faithful, he has passed away." In the "surākatha" (talk about liquor) passage, however, it is not proper to speak with enjoyment about talk of various kinds of intoxicants; it is proper to speak only in terms of their dangers. In "visikhākathāpi" (talk about streets) also, it is not proper to speak with enjoyment only, "Such and such street is well-laid-out, poorly-laid-out, or the people are brave and capable;" it is proper to say, "Faithful and serene, they have passed away." "Kumbhaṭṭhānakathā" is said to be talk about raised platforms, bathing places, or water-landing places (dī. ni. aṭṭha. 1.17; ma. ni. aṭṭha. 2.223; saṃ. ni. aṭṭha. 3.5.1080), or talk about servant girls. That also, it is not proper to speak with enjoyment, "She is delightful, skilled in dancing and singing;" it is proper only in the manner of, "Faithful and serene," etc.

"Pubbapetakathā" is talk about departed relatives. There, the decision is similar to that of talk about present relatives. "Nānattakathā" is animalistic talk of various kinds, apart from talk about what happened before or after. "Lokakkhāyikā" is talk about the world, such as, "By whom was this world made? It was made by so-and-so. Crows are white because of the whiteness of their bones; herons are red because of the redness of their blood," and other such talk of worldly speculation and sophistry. "Samuddakkhāyikā" is, why is the ocean called the sea (sāgaro)? Because it was dug by Sāgara-deva; because he indicated by a hand gesture, "It is dug by me," it is called sea—and other such pointless stories of the sea. "Bhavo" means increase, "abhavo" means decrease. Talk that proceeds by saying some pointless reason, "It is increase, it is decrease," is called "itibhavābhavakathā".

"Tejasā tejaṃ" means with their own power, the power of those. "Pariyādiyeyyātha" means having destroyed and seized, you would overcome. Here is a story about this: a certain alms-mendicant asked a great elder, "Bhante, what do monks do when they overcome power with power?" The Elder said, "Āvuso, they do as if having placed something in the sun, so that the shadow does not go downwards, but goes upwards." In the tenth, "pāsaṃsāni ṭhānāni" means praiseworthy reasons. The rest is straightforward in meaning everywhere.

(8) 3. Ākaṅkhavaggo

1. Ākaṅkhasuttavaṇṇanā

71. In the first of the third, "sampannasīlā" means of complete virtue, or being endowed with virtue, is the meaning. Here, being endowed with virtue comes about through two causes: by seeing the danger in moral failure and by seeing the benefit in moral accomplishment. Both of these have been extensively explained in the Visuddhimagga (visuddhi. 1.9, 21). There, the Elder Sumana, a resident of Dīpavihāra, said, "With just 'sampannasīlā' (endowed with virtue), the Blessed One mentioned the fourfold purity of virtue; and with 'pātimokkhasaṃvarasaṃvutā' (restrained by the restraint of the pātimokkha), he showed the elaboration of the most important virtue there." But his student, the Tepiṭaka Cūḷanāga Thera, said, "In both places, the Blessed One spoke of the pātimokkhasaṃvara alone. For the pātimokkhasaṃvara is virtue; but the other three are virtues," not approving of there being a place where this was said, and said, "Indriyasaṃvara is just the mere protection of the six doors; ājīvapārisuddhi is just the mere arising of requisites lawfully and equitably; paccayasannissitaṃ is just the mere reflecting and using the requisites obtained, thinking, 'This is for such-and-such a purpose.' Without qualification, the pātimokkhasaṃvara alone is virtue. He whose pātimokkhasaṃvara is broken, it should not be said that he is like a man whose head is cut off, who will protect his hands, feet, and the rest. But he whose pātimokkhasaṃvara is not diseased, he is like a man whose head is not cut off, who is able to restore life and the rest to their original condition. Therefore, with 'sampannasīlā,' he mentioned the pātimokkhasaṃvara; and saying 'sampannapātimokkhā' as a synonym for that, showing the elaboration of that, he said, 'pātimokkhasaṃvarasaṃvutā' (restrained by the restraint of the pātimokkha), etc." There, "pātimokkhasaṃvarasaṃvuttā," etc., have the meaning as stated before. "Ākaṅkheyya ce" (if he should wish): why is this begun? For the sake of showing the benefit of virtue. Even if it should occur to those recently ordained or those of little wisdom, "The Blessed One says, 'Fulfill virtue, fulfill virtue,' what is the benefit in fulfilling virtue, what is the distinction, what is the increase?" to show them ten benefits, he says thus, "So that perhaps, having heard this benefit, which ends in the destruction of the āsavas, of being beloved and agreeable to their fellow brahmacārīs, they might fulfill virtue."

"ākaṅkheyya ce" means if he should wish. "Piyo cassa" (he would be dear) means he would be seen with dear eyes, he would be a basis for the arising of affection. "Manāpo" (agreeable) means delighting their minds, or attainable by their minds, meaning to be suffused with loving-kindness. "Garū" (respected) means worthy of their respect, like a stone umbrella. "Bhāvanīyo" (venerable) means estimable, "Indeed, this venerable one knows what is to be known, sees what is to be seen." "Sīlesvevassa paripūrakārī" (he would be a fulfiller in virtue itself) means he would be a fulfiller in the fourfold purity of virtue, it is said that he would be endowed in an undiminished manner. "Ajjhattaṃ cetosamathamanuyutto" (devoted to mental serenity within himself) means devoted to the serenity of his own mind. "Anirākatajjhāno" (not rejecting meditation) means not casting out meditation externally, or not destroying meditation. "Vipassanāyā" (to insight) means to the seven kinds of contemplation. "Brūhetā suññāgārānaṃ" (he would develop empty dwellings) means he would increase empty dwellings. Here, a monk who, having taken up a meditation subject in terms of serenity and insight, enters an empty dwelling and sits down day and night, should be understood as "one who develops empty dwellings." This is the summary here, but one who wants the exposition should look in the Aṅguttaranikāyaṭṭhakathā (ma. ni. aṭṭha. 1.64 ff) under the Ākaṅkheyyasuttavaṇṇanā.

"Lābhī" (a gainer): here, the Blessed One does not speak of fulfilling virtue, etc., for the sake of gain. For the Blessed One advises disciples, "He should cut off talk of seeking food; he should not utter speech that is attached" (su. ni. 716). How could he speak of fulfilling virtue, etc., for the sake of gain? But this is said in accordance with the inclination of individuals. For this is said in accordance with the inclination of those who might have such an inclination, "If we were not troubled by the four requisites, we would be able to fulfill virtue." Moreover, that these four requisites are called the taste of virtue is indeed a delightful aspect. So, wise people, having taken out what is stored in granaries, etc., give to virtuous ones, without even using it themselves; thus, this is said for the sake of showing the delightful taste of virtue.

"yesāhaṃ" means those whose. "Tesaṃ te kārā" means those acts of giving requisites done by those devas or humans to me. "Mahapphalā hontu mahānisaṃsā" (may they be of great fruit, of great benefit) means of great fruit, with worldly happiness as the fruit, and of great benefit, with the supramundane. Or both of these are of the same meaning. For even a ladleful of alms given to one endowed with virtue, or a leaf hut made on land worth five jewels, protects from falling into bad destinies for many thousands of kappas, and in the end, it is a condition for parinibbāna in the deathless element. Here, the stories beginning with "I gave milk-rice" (khīrodanaṃ ahamadāsi) (vi. va. 413) are examples. Or all of the Petavatthu and Vimānavatthu are evidence.

Petāti gone to a departed existence. Ñātīti relatives on the side of the mother-in-law and father-in-law. Sālohitāti those connected by blood, such as fathers, grandfathers, and so on. Kālaṅkatāti deceased. Tesaṃ tanti that which is their serene mind towards me, or that remembrance with a serene mind. For a bhikkhu whose deceased father or mother, with a serene mind, remembers that bhikkhu, saying, "Our relative, the Elder, is virtuous and of good qualities," even that serenity of mind and that mere remembrance are of great fruit and great benefit.

Aratiratisahoti overcoming and dominating both aversion to the practice of renunciation and delight in sensual pleasures. Bhayabheravasahoti here, bhaya means both mental agitation and the object (of fear), while bherava means only the object.

2. Kaṇṭakasutta Commentary

72.In the second, abhiññātehīti known and manifest, like the full moon in the sky, like the sun. Parapurāyāti paraṃ means the western part, purā means the eastern part, meaning with a great retinue running from the front and chasing from behind. Kaṇṭakoti kaṇṭako because of the characteristic of piercing. Visūkadassananti seeing what is corrupt. Mātugāmūpacāroti approaching women.

3-4. Iṭṭhadhammasutta, etc., Commentary

73-74.In the third, vaṇṇoti physical complexion. Dhammāti the nine supramundane Dhammas. In the fourth, ariyāyāti non-common, because of being mixed with virtue, etc., thus it is said. Sārādāyī ca hoti varadāyīti one who takes both the essence and the excellent. It means he takes what is the essence and what is excellent for the body.

5. Migasālāsutta Commentary

75.At the beginning of the fifth, what should be said has already been said in the Chakka Nipāta. However, in dussīlo hotīti, etc., dussīloti without virtue. Cetovimuttinti the fruition attainment (phalasamādhi). Paññāvimuttinti the fruition knowledge (phalañāṇa). Nappajānātīti does not know by way of learning and questioning. Dussīlyaṃ aparisesaṃ nirujjhatīti here, first, the five kinds of immorality are abandoned by the Stream-entry path, and the ten by the Arahatship path. At the moment of fruition, they are said to be abandoned. Here, it is said "nirujjhatī" referring to the moment of fruition. The virtue of an ordinary person is broken by five reasons: by incurring a Pārājika offense, by renouncing the training, by joining another sect, by attaining Arahatship, and by death. Among these, the first three lead to the decline of development, the fourth to increase, and the fifth neither to decline nor to increase. How is it that virtue is broken by Arahatship? For the virtue of an ordinary person is entirely wholesome, and the path of Arahatship leads to the destruction of wholesome and unwholesome actions; thus, it is broken by that. Savanenapi akataṃ hotīti what is fit to be heard is unheard. Bāhusaccenapi akataṃ hotīti here, bāhusaccanti means effort (vīriya). What is fit to be done by effort is undone; because of its being undone, one declines from both heaven and the path. Diṭṭhiyāpi appaṭividdhaṃ hotīti what should be penetrated by view is unpenetrated, not personally realized. Sāmayikampi vimuttiṃ na labhatīti does not attain joy and gladness depending on hearing the Dhamma from time to time. Hānāya paretīti tends towards decline.

Yathābhūtaṃ pajānātīti "having attained the fruit of Stream-entry, the five kinds of immorality are completely stopped," he knows by way of learning and questioning. Tassa savanenapi kataṃ hotīti what is fit to be heard is heard. Bāhusaccenapi kataṃ hotīti what is fit to be done by effort, even if only a weak insight, is done. Diṭṭhiyāpi suppaṭividdhaṃ hotīti even with worldly wisdom, the understanding of conditions is done. For the wisdom of this person purifies virtue, and he attains distinction through wisdom-purified virtue.

Pamāṇikāti those who take measurements among people. Pamiṇantīti are fit to measure and weigh. Eko hīnoti one who is inferior in qualities. Paṇītoti one who is excellent and superior in qualities. Taṃ hīti that act of measuring. Abhikkantataroti more beautiful. Paṇītataroti more excellent. Dhammasoto nibbahatīti the wisdom of insight, flowing like a hero, carries one on, leads one to the Noble plane. Tadantaraṃ ko jāneyyāti who would know that reason? Sīlavā hotīti is virtuous with worldly virtue. Yatthassa taṃ sīlanti having attained Arahatship-deliverance, virtue is completely stopped; the reasoning has already been stated there. In the two passages after this, the fruit of Non-returning is called deliverance, in the fifth, it is Arahatship itself. The rest here should be understood according to the method already stated. The sixth is obvious in meaning.

7. Kākasutta Commentary

77.In the seventh, dhaṃsīti a destroyer of qualities. Without respecting anyone's qualities, even if someone takes him by the hand, he excretes on his head. Pagabbhoti endowed with impudence. Tintiṇoti tintiṇaṃ means craving, endowed with that, or full of longing. Luddoti cruel. Akāruṇikoti without compassion. Dubbaloti weak, without strength. Oravitāti possessing "orava," he behaves with "orava." Necayikoti a maker of accumulation.

9. Āghātavatthusutta Commentary

79.In the ninth, aṭṭhāneti without reason. For in self-motivated actions, there might be a reason, such as "he did me harm," but in the case of being struck by a stump, etc., that is not present. Therefore, hatred there is called hatred without reason. The rest is obvious in meaning everywhere.

(9) 4. Theravagga

1-3. Vāhanasutta, etc., Commentary

81-83.In the first of the fourth, vimariyādīkatenāti by breaking the limit of defilements, making it unlimited. The second is obvious in meaning. In the third, no ca payirupāsitāti does not attend.

4. Byākaraṇasutta Commentary

84.In the fourth, jhāyī samāpattikusaloti accomplished in jhāna and skilled in attainments (samāpatti). Irīṇanti emptiness. Vicinanti examining for qualities, the state of being without qualities. Or else, he is as if having entered a wilderness (arañña) called irīṇa and a great thicket called vicina. Anayanti non-growth. Byasananti destruction. Anayabyasananti non-growth and destruction. Kiṃ nu khoti by what reason.

5-6. Katthīsutta, etc., Commentary

85-86.In the fifth, katthī hoti vikatthīti is given to boasting and bragging, speaks openly. Na santatakārīti is not constant. In the sixth, adhimānikoti endowed with conceit about what is not attained. Adhimānasaccoti speaks truthfully only about what is conceived.

7. Nappiyasutta Commentary

87.In the seventh, adhikaraṇiko hotīti is a maker of disputes. Na piyatāyāti not for lovableness. Na garutāyāti not for respectfulness. Na sāmaññāyāti not for the state of being a recluse (samaṇadhamma). Na ekībhāvāyāti not for continuous existence. Dhammānaṃ na nisāmakajātikoti is not of the nature of listening to the nine supramundane Dhammas, not of the nature of attentiveness. Na paṭisallānoti is not secluded. Sāṭheyyānīti deceitfulness. Kūṭeyyānīti crookedness. Jimheyyānīti not straightforwardness. Vaṅkeyyānīti deviousness.

8. Akkosakasutta Commentary

88.In the eighth, akkosakaparibhāsako ariyūpavādī sabrahmacārinanti here, the term sabrahmacāri should be connected with the terms akkosaka and paribhāsaka as "an abuser of those who live the holy life, a reviler of those who live the holy life." But one who reviles the Noble Ones with the intention of destroying their qualities is called an ariyūpavādī (reviler of the Noble Ones). Saddhammassa na vodāyantīti the Teaching of the Buddha (sāsanasaddhammā), consisting of the three trainings, does not come to his understanding. Rogātaṅkanti here, roga (disease) should be understood as ātaṅka (affliction) because of causing a difficult life.

9. Kokālikasutta Commentary

89.In the ninth, kokāliko bhikkhu yena bhagavā tenupasaṅkamīti who is this Kokālika, and why did he approach? It is said that this Kokālika, in the country of Kokālika, in the city of Kokālika, was the son of the wealthy man Kokālika, and having gone forth, he lived in a monastery built by his father, with the name Cūḷakokālika; however, he was not a disciple of Devadatta. For that one, the son of a Brahmin, was named Mahākokālika. When the Blessed One was dwelling in Sāvatthī, two chief disciples, wandering on tour in the country with about five hundred bhikkhus, desiring to dwell in seclusion near the beginning of the rains, having dismissed those bhikkhus, and taking their own bowl and robe, arrived in that country, reached that city, and went to the monastery. There Kokālika performed service for them. They, having exchanged greetings with him, and having taken a promise, "Friend, we will dwell here for three months; do not announce us to anyone," dwelt there. Having dwelt there, on the day of the Pavāraṇā (invitation), having performed the Pavāraṇā, they said to Kokālika, "Friend, we are going," and took leave. Kokālika said, "Friend, having dwelt here for one more day, you will go tomorrow," and on the second day, having entered the city, he addressed the people, "Friends, you do not even know that two chief disciples have come here and are dwelling here; no one invites them with any requisites." The townspeople said, "Where, Venerable Sir, are the Elders? Why did you not announce to us?" "What is the use of announcing, friends? Do you not see two bhikkhus sitting on the Elders' seat? These are the chief disciples." They quickly gathered together and collected ghee, molasses, and cloths for robes.

Kokālika thought, "The chief disciples, being of very few desires, will not approve of the gain that has arisen through skillful speech; not approving, they will say, 'Give it to the resident monks,'" and having taken possession of that gain, he went to the Elders. The Elders, having seen him, rejected it, saying, "These requisites are not suitable for us, nor for Kokālika," and departed. Kokālika generated anger, thinking, "How is it that, not taking it themselves, they will depart without even having me give it?" Those two, having gone to the Blessed One and venerated the Blessed One, again taking their own retinue, wandering on tour in the country, gradually returned to that same city in that country. The townspeople, having recognized the Elders, prepared a donation with the requisites, and having made a pavilion in the middle of the city, they gave the donation and presented the requisites to the Elders. The Elders distributed them to the Saṅgha of bhikkhus. Seeing that, Kokālika thought, "These ones were formerly of few desires; now they have become of evil desires; formerly, they seemed to be like those who are of few desires, contented, and secluded," and having approached the Elders, he said, "Friends, formerly you seemed to be of few desires; now, however, you have become evil bhikkhus," and thinking, "I will destroy their foundation at the very root," hurrying out, he approached the Blessed One. This is that Kokālika, and it should be understood that he approached for this reason.

mā hevanti he forbade three times. There, mā hevanti do not speak thus. Saddhāyikoti one who relies on faith, brings about serenity, or speaks words that should be believed. Paccayikoti speaks words that should be relied upon.

Pakkāmīti being urged on by the effect of his actions, he departed. For an action that has found an opportunity cannot be warded off. Acirapakkantassāti while he was departing, not long after. Sabbo kāyo phuṭo ahosīti without missing even an area the size of a hair-tip, his entire body was covered with boils that had risen, breaking the bones. Since such an action, due to the power of the Buddhas, is not able to give its result in the presence of the Buddhas, it gives it as soon as he has left the range of sight; therefore, as soon as he had departed, boils arose on him. Kalāyamattiyoti the size of chick-peas. Beluvasalāṭukamattiyoti the size of young bamboo shoots. Pabhijjiṃsūti they burst. When those burst, his entire body became like ripe jackfruit. With his ripened body, he lay down on banana leaves like a fish speared at the gatehouse of Jetavana Monastery. Then people who had come to hear the Dhamma said, "Shame on Kokālika, shame on Kokālika, he has done what is not proper; relying only on his own mouth, he has attained non-growth and destruction." Having heard their sound, the guardian deities reproached him; in this way, from the guardian deities up to the Akaniṭṭha realm, a single reproach arose.

Turū: Turu Thera, Kokālika's preceptor, after declaring the fruit of non-returning, was reborn in the Brahma realm. He, starting with the earth-dwelling deities, having heard the sound that reached the Brahma realm through the lineage, saying, "What Kokālika did was improper, accusing the chief disciples with the final accusation," thinking, "Lest this wretch should perish right before my eyes, I will advise him for the sake of generating serenity in the elders," came and stood before him. Referring to that, it was said, "Turu, the Pacceka Brahma." Pesala means having amiable virtue. Who are you, friend? He said, opening his eyes like a seated variegated monkey. See how much you have wronged: How much you have wronged, not seeing the large boil on your forehead, do you think you should accuse me for a pimple the size of a mustard seed?

He spoke beginning with purisassa hi. There, kuṭhārī means harsh speech like an axe. Chindatī means it cuts off right at the root, which is the root of merit. Nindiya means a blameworthy, immoral person. Pasaṃsatī means praising him by esteeming him as excellent, he calls him a perfected one. Taṃ vā nindati yo pasaṃsiyo: Or whoever should be praised, a perfected one, accusing him with the final accusation, he says, "This one is immoral." Vicināti mukhena so kali: He gathers that offense with his mouth. Kalinā tenā: He does not find happiness through that offense. For blame of the blameworthy and blame of the praiseworthy have the same result.

Sabbassāpi sahāpi attanā: That loss of wealth in games of dice, with all one's own wealth and with oneself, is a minor offense. Yo sugatesū: But whoever corrupts his mind towards those gone to a good bourn, this corruption of mind is a greater offense than that.

He spoke beginning with sataṃ sahassāna. There, sataṃ sahassāna means a hundred thousand in the count of Nirabbuda. Chattiṃsatī means another thirty-six Nirabbudas. Pañca cā means five Abbudas in the count of Abbuda. Yamariyagarahī: The amount of life span there, where one who reviles the noble ones is reborn in hell, is the meaning.

Kālamakāsī: When the preceptor departed, he died. Padumaniraya: There is no separate Paduma hell, but he was born in one place in the great Avīci hell, to be cooked by the Paduma reckoning.

Vīsatikhāriko: Four patthas in the Magadha measure make one pattha in the Kosala country. By that pattha, four patthas make an āḷhaka, four āḷhakas make a doṇa, four doṇas make a mānikā, four mānikās make a khārī, and twenty khārīs by that khārī. Tilavāho: A cartload of fine sesame seeds of the Magadhans. Abbudo nirayo: There is no separate Abbuda hell, but it is the name of a place to be cooked by the Abbuda reckoning in Avīci itself. The same method applies to Nirabbudā and the rest.

Here also the reckoning of years should be understood thus: Just as a hundred thousand hundreds is a koṭi, so a hundred thousand koṭis is called a pakoṭi, a hundred thousand pakoṭis is called a koṭipakoṭi, a hundred thousand koṭipakoṭis is a nahuta, a hundred thousand nahutas is a ninnahuta, a hundred thousand ninnahutas is an abbuda, then twenty times that is a nirabbuda; this is the method everywhere. The tenth should be understood in the same way as stated below. The rest is all self-explanatory.

(10) 5. Upāli Vagga

1-2. Kāmabhogīsutta-ādi-vaṇṇanā

91-92.In the first of the fifth, sāhasenā means by a violent action. In the second, bhayānī means fears causing mental distress. Verānī means enmities with unwholesome, hostile individuals. Ariyo cassa ñāyo: And his path is noble, along with insight. Iti imasmiṃ sati idaṃ hotī: Thus, when this cause, beginning with ignorance, exists, this result, beginning with volitional activities, exists. Imassuppādā idaṃ uppajjatī: When that which is a co-nascent condition for something arises, the other arises. Imasmiṃ asatī: When this cause, beginning with ignorance, does not exist, the result, beginning with volitional activities, does not exist. Imassa nirodhā: With the cessation of the cause, there is cessation of the result.

3. Kiṃdiṭṭhikasutta Vaṇṇanā

93.In the third, saṇṭhāpesuṃ means they composed both the bodily deportment and the path of speech. Appasaddavinītā means trained by a Teacher who speaks little. Paratoghosapaccayā vā: Or due to another's speech. Cetayitā: Decided upon. Maṅkubhūtā: Having reached dejection, without vigor. Pattakkhandhā: Having fallen aggregates. Sahadhammenā: With reasoned, causal speech.

4. Vajjiyamāhitasutta Vaṇṇanā

94.In the fourth, vajjiyamāhito means one named thus. Sabbaṃ tapa means all difficult practices. Sabbaṃ tapassi means all dependent on austerity. Lūkhājīvi means attached to the pursuit of a harsh mode of living. Gārayha means fit to be blamed. Pasaṃsiya means fit to be praised. Venayiko means himself undisciplined, to be disciplined by others. Apaññattiko means unable to make anything known. Alternatively, venayiko means a destroyer of beings. Apaññattiko means he makes known a Nibbāna that is not directly experienced; he is unable to make known anything about self-made things and so on. Na so bhagavā venayiko: That Blessed One, having truly known thus, making known the wholesome and unwholesome, is not to be disciplined by another, not taught by another. And not a destroyer of beings by making known those things on the basis of which a being is designated, well-disciplined, well-trained, is the meaning. He shows that his pronouncements are indeed well-pronounced. Vimuttiṃ vimuccato akusalā dhammā: When adhering to the false view, which is a mental adherence, unwholesome states increase. This was said with that in mind. But in the Dispensation, liberation, which is a mental release, is a condition only for wholesome states.

5. Uttiyasutta Vaṇṇanā

95.In the fifth, tuṇhī ahosī means he remained silent, standing in the position of observing beings, asking a question without being asked. Sabbasāmukkaṃsikaṃ vata me: Having been asked the best of all questions by me, the ascetic Gotama confuses and does not explain; surely he does not dare, he is not able to explain—lest he should adopt such an evil view. Tadassā: That view that has thus arisen. Paccantima means why did he say "border city," since in the middle country, whether the city's fortifications are strong or weak, or even if there are none at all, there is no fear of robbers? Therefore, not taking that, he said, "border city." Daḷhuddhāpa: Having a strong foundation of ramparts. Daḷhapākāratoraṇa: Having a strong wall and a strong lintel. Ekadvāra: Why did he say "one gate"? For in a city with many gates, there must be many wise gatekeepers; in a city with one gate, one is enough. And there is no one else equal to the Tathāgata's wisdom. Therefore, to illustrate the Teacher's wisdom, to show only one gatekeeper, he said, "one gate." Paṇḍito: Endowed with wisdom. Byatto: Endowed with expertise. Medhāvī: Endowed with intelligence, which is knowledge of what is appropriate. Anupariyāyapatha: A path called anupariyāya. Pākārasandhi: The place where two bricks no longer meet. Pākāravivara: A broken place in the wall. Tadevetaṃ pañha: That same question that was asked with the proposition "the world is eternal" and so on, he asked again. Sabbo ca tena loko: He shows that he asks in another way, standing in the position of observing beings.

6. Kokanudasutta Vaṇṇanā

96.In the sixth, pubbāpayamāno means making it like before, without water. Kvettha, āvuso: Where is it, friend? Yāvatā, āvuso, diṭṭhī: As many views as there are, friend, even the sixty-two kinds of views. Yāvatā diṭṭhiṭṭhāna: As many locations of views as there are, saying, "The aggregates are a location of views, ignorance is, contact is, perception is, thought is, unwise attention is, an evil friend is, another's speech is a location of views"; thus, as many as eight kinds of locations of views, causes of views, exist. Diṭṭhādhiṭṭhāna: The basis of views; this name is for a view that persists, having determined and dominated. Diṭṭhipariyuṭṭhāna: "What are the eighteen instances of being obsessed by views? That is, a view, a thicket of views, a wilderness of views, a contortion of views, a writhing of views, a fetter of views, a dart of views, an affliction of views, an obstruction of views, a bond of views, a precipice of views, a tendency to views, a torment due to views, a fever due to views, a knot of views, an attachment to views, an insistence on views, a prejudice of views. These are the eighteen instances of being obsessed by views,"—thus, what is said is being obsessed by views. Samuṭṭhāna: A synonym for the location of views. For it was said, "The aggregates are a condition for views in the sense of arising by way of attachment" (paṭi. ma. 1.124); everything should be expanded. But the path of stream-entry is called diṭṭhisamugghāto because it uproots all views. Tamaha: I know all that. Kyāhaṃ vakkhāmī: Why should I speak?

7-8. Āhuneyyasutta-ādi-Vaṇṇanā

97-98.In the seventh, sammādiṭṭhiko means having right view, in accordance with reality. In the eighth, adhikaraṇasamuppādavūpasamakusalo means, taking the root of the four disputes, he is skilled in the arising and cessation through the appeasement.

9. Upālisutta Vaṇṇanā

99.In the ninth, durabhisambhavānī means difficult to come to terms with, hard to endure; it was said that it is not possible to plunge into them with little effort. Araññavanapatthānī means both forests and forest thickets. Forests by accomplishing forest-dwelling practices, and forest thickets by going beyond the village boundary, being places where people do not frequent. Pantānī means remote, very distant. Dukkaraṃ paviveka means bodily seclusion is difficult. Durabhirama means not easy to delight in. Ekatte means in solitude. What does it show? Even when bodily seclusion is done, it is difficult to delight the mind there. For this world delights in duality. Haranti maññe: I think they carry away, as if they devour. Mano: The mind. Samādhiṃ alabhamānassā: For one who does not attain either access concentration or attainment concentration. What does it show? For such a bhikkhu, I think, forests with various frightening sounds, such as grass, leaves, animals, scatter the mind. Saṃsīdissatī: He will sink down with sensual thought. Uplavissatī: He will float upwards with thoughts of ill-will and harming.

Kaṇṇasaṃdhovika: To be played with by washing the ears. Piṭṭhisaṃdhovika: To be played with by washing the back. There, pouring water into both ears with the trunk is called kaṇṇasaṃdhovikā, pouring on the back is called piṭṭhisaṃdhovikā. Gādhaṃ vindatī: He finds a footing. Ko cāhaṃ ko ca hatthināgo: Who am I, and who is the elephant? Both I and this elephant are animals, I also have four feet, and so does he; surely both of us are equal?