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

Aṅguttara Nikāya

Commentary to the Dukanipāta

1. The First Book

1. Kammakāraṇa Chapter

1. Commentary on the Vajja Sutta

1. In the first sutta of the Dukanipāta, vajjāni means faults or offenses. Diṭṭhadhammika means having a result that arises in this very life, in this present existence. Samparāyika means having a result that arises in the future existence, in the afterlife. Āgucāri means one who commits evil deeds, one who commits offenses. Rājāno gahetvā vividhā kammakāraṇā kārente means royal officials, having seized a thief, inflict various tortures; but it is said that the kings order those to be done. That thief, while being subjected to such tortures, is seen by this person. Therefore, it is said, "He sees a thief, an evildoer, being seized by the kings and subjected to various tortures." Addhadaṇḍakehī means with mallets; or, having split a four- cubit staff in two for the purpose of striking, with the staves taken up. Bilaṅgathālika means the torture of the gruel cauldron. While inflicting that torture, they crack open the skull, take a hot iron ball with tongs, and drop it inside, so that the brain boils and rises up. Saṅkhamuṇḍika means the torture of the conch-shell skull. While inflicting that torture, they cut the skin around the upper lip, both ear lobes, and the throat, and having tied all the hair together, they wrap it around a stick and pull it out, so the skin comes off with the hair. Then, scrubbing the skull with coarse gravel and washing it, they make it the color of a conch shell. Rāhumukha means the torture of the Rāhu's mouth. While inflicting that torture, they force the mouth open with skewers and light a lamp inside the mouth, or they dig into the mouth starting from the earlobes, so that blood flows and fills the mouth.

Jotimālika means they wrap the entire body in oil-soaked cloths and set it alight. Hatthapajjotika means they wrap the hands in oil-soaked cloths and ignite them like lamps. Erakavattika means the erakavattika torture. While inflicting that torture, they cut a circle of skin starting from below the neck and place it at the ankles, then they tie him with ropes and pull him. He falls, stepping on his own circle of skin. Cīrakavāsika means the cīrakavāsika torture. While inflicting that torture, they similarly cut a circle of skin and place it at the waist, then they cut from the waist down and place it at the ankles, so that the lower body appears to be clothed in a bark garment. Eṇeyyaka means the eṇeyyaka torture. While inflicting that torture, they insert iron rings into both armpits and both knees and hammer in iron stakes. He is fixed to the ground with four iron stakes. Then they surround him and light a fire. Even in the passage that begins "Just as the eṇeyyaka is surrounded by flames," the same thing is said. From time to time, they remove the stakes and keep him standing on the four bony points alone. There is no torture like that.

Baḷisamaṃsika means having struck with double-ended fishhooks, they tear off skin, flesh, sinews, and bones. Kahāpaṇika means they chop the entire body with sharp axes, starting from the ankles, in pieces the size of a kahāpaṇa. Khārāpatacchika means having struck the body here and there with weapons, they rub it with lye using coarse cloths, so that skin, flesh, sinews, and bones flow away, and only a skeleton remains. Palighaparivattika means having laid him down on one side, they hammer an iron stake through the ear hole and fix it to the ground. Then, grabbing his feet, they drag him around. Palālapīṭhaka means a clever executioner cuts the skin and flesh, smashes the bones with a hammer, and lifts him up by the hair, so that he is just a pile of flesh. Then, wrapping him up with the hair, they gather him up, making him like a straw doll and then wrapping him again. Sunakhehipī means having not given food for several days, they have him eaten by hungry dogs. In a moment, they reduce him to just a skeleton. Sūle uttāsente means they impale him on a stake.

Na paresaṃ pābhataṃ vilumpanto caratīti he does not go about plundering another's possessions, even a thousand pieces of goods presented to others, seeing it turned away, even fallen in the street, thinking, "I will live off this," but instead kicks it aside with his foot, thinking, "What use is this to me?"

Pāpako means base. Dukkho means undesirable. Kiñca ta means what could that reason be? Yāha means that by which I. Kāyaduccarita means the three kinds of unwholesome bodily actions, such as killing living beings. Kāyasucarita means the three kinds of wholesome bodily actions that are the opposite of that. Vacīduccarita means the four kinds of unwholesome verbal actions, such as false speech. Vacīsucarita means the four kinds of wholesome verbal actions that are the opposite of that. Manoduccarita means the three kinds of unwholesome mental actions, such as covetousness. Manosucarita means the three kinds of wholesome mental actions that are the opposite of that. Suddhaṃ attānaṃ pariharatīti here, purity is of two kinds—conventional and ultimate. By taking refuge, one conventionally maintains oneself in purity. Likewise, by the five precepts, the ten precepts, the fourfold purity of morality, the first jhāna…pe…the realm of neither perception nor non-perception, the stream-entry path, the stream-entry fruition…pe…the arahantship path, one conventionally maintains oneself in purity. However, the one who is established in arahantship fruition, the arahant whose taints are destroyed, even while bathing, feeding, eating, sitting, or lying down amidst the five aggregates whose root is cut off, maintains and protects himself in ultimate purity and impeccability, this should be understood.

Tasmāti because these two are faults, not non-faults, therefore. Vajjabhīrunoti one who is afraid of faults. Vajjabhayadassāvinoti one who is in the habit of seeing faults as a source of fear. Etaṃ pāṭikaṅkhanti this should be desired; this is sure to happen, is the meaning. Yanti is merely a particle, or a word indicating cause—by which cause will he be freed from all faults? By what cause, then, will he be freed? By the fourth path and the fourth fruition. For one is freed by the path, and one who has attained the fruition is said to be freed. But does unwholesome kamma not ripen for the arahant? It does ripen, but that was done before the state of arahantship. And that is only in this very existence; for him, there is no result of kamma in the afterlife. The first.

2. Commentary on the Padhāna Sutta

2. In the second sutta, padhānānīti means efforts. For effort is called padhāna because it should be strived for or because it is the cause of making effort. Durabhisambhavānīti means difficult to accomplish, difficult to fulfill, difficult to do. Agāraṃ ajjhāvasatanti for those living in a household. Cīvarapiṇḍapātasenāsanagilānapaccayabhesajjaparikkhārānuppadānatthaṃ padhānanti here it shows that effort for the non-provision of these four requisites, namely robes, etc., is difficult to accomplish. For even giving to others a rag worth four rattis, or a handful of rice, or a hut worth four rattis, or even a small amount of medicine among ghee, butter, and oil, is difficult, like entering a fierce battle on both sides. Therefore, the Blessed One said:

‘‘Giving and battle, they say, are the same,
Even a few overcome many;
If one gives even a little with faith,
By that, he is happy hereafter.’’ (jā. 1.8.72; saṃ. ni. 1.33);

Agārasmā anagāriyaṃ pabbajitānanti for those who have gone forth from home into homelessness, devoid of household affairs such as farming and cattle-raising. Sabbūpadhipaṭinissaggatthāya padhānanti effort along with the insight and the path, for the sake of nibbāna, which is the relinquishment of all upadhis, namely the aggregates, the upadhi of defilements, the upadhi of volitional formations. Tasmāti because these two kinds of effort are difficult to accomplish, therefore. The second.

3. Commentary on the Tapanīya Sutta

3. In the third sutta, tapanīyāti means burning, because they burn both in this life and in the afterlife. Tappatīti is tormented with mental anguish; he grieves, having done evil bodily conduct, like Nanda the Yaksha, Nandamāṇava, Nandagoghātaka, Devadatta, and the Two Brothers. It seems that they slaughtered a cow and divided the meat into two portions. Then the younger brother said to the elder brother, "I have many children; give me these entrails." Then he struck him, saying, "All the meat has been divided in two; why are you asking again?" and brought about his death. Turning back and seeing him dead, he generated the thought, "I have done a terrible deed." Then strong sorrow arose in him. Whether standing or sitting, he reflects on that same action, and he does not find pleasure in his mind. Even what he eats, drinks, chews, and tastes does not give nourishment to his body; he became skin and bones. Then a certain elder saw him and said, "Layman, you have plenty of food and drink, but only skin and bones remain for you. Is there some tormenting deed?" He said, "Yes, venerable sir," and told everything. Then the elder said to him, "You have done a terrible deed, layman; you have wronged one who was innocent." Having died from that same kamma, he was reborn in hell. He is tormented by evil verbal conduct, like Suppabuddha Sakka, Kokālika, and Ciñcamāṇavikā. The rest here and in the fourth sutta is easy to understand. The third.

5. Commentary on the Upaññāta Sutta

5. In the fifth sutta, dvinnāhanti means I of two. Upaññāsinti means having approached, I knew the quality, I penetrated the knowledge, is the meaning. Now, showing those qualities, he said yā ca asantuṭṭhitāti, etc. For relying on these two qualities, the Teacher attained omniscience; therefore, showing the power of that, he said thus. There, asantuṭṭhitā kusalesu dhammesūti with this, he shows this: "I, being dissatisfied with just a bit of jhāna or just a bit of the light-nimitta, developed the arahantship path itself. Until that arose, I was not satisfied. And being unremitting in effort, I stood without stopping and performed the act of striving," showing this meaning, he said yā ca appaṭivānitāti, etc. There, appaṭivānitāti means without turning back, without stopping. Appaṭivānī sudāhaṃ, bhikkhave, padahāmīti there, sudanti is merely a particle. I, bhikkhus, standing without turning back, desiring omniscience in the bodhisatta state, made effort, this is the meaning here.

kāmaṃ taco cāti, etc., he said. There, with pattabbanti, he shows the kind of quality to be attained. With Purisathāmenāti, etc., the power of knowledge, the energy of knowledge, and the exertion of knowledge of a person are spoken of. Saṇṭhānanti means establishing, not turning back, stopping, abandoning, is the meaning. To this extent, the determination of effort endowed with four factors has been spoken of by him. Here, kāmaṃ taco cāti is one factor, nhāru cāti is one, aṭṭhi cāti is one, maṃsalohitanti is one; these are the four factors. Purisathāmenāti, etc., are terms for excessive effort. Thus, it should be understood that effort thus determined, endowed with the preceding four factors, is called the determination of effort endowed with four factors. To this extent, the practice suitable for his coming to the Bodhi-platform has been spoken of by him.

tassa mayhaṃ, bhikkhaveti, etc., he said. There, appamādādhigatāti means attained by diligence, which is characterized by the non-wandering of mindfulness, not attained by negligent heedlessness. Sambodhīti means both the knowledge of the four paths and the knowledge of omniscience. For it is not possible to attain this by negligent heedlessness. Therefore, he said, "Enlightenment is attained by diligence." Anuttaro yogakkhemoti not only enlightenment, but also the unsurpassed security from bondage, namely arahantship fruition and nibbāna, is attained by diligence.

Tumhe cepi bhikkhave etc., was said beginning here. Therein, yassatthāyā means for which purpose, meaning desiring to live having attained what.Tadanuttaranti, that unsurpassed.Brahmacariyapariyosānanti, the noble fruition that is the culmination of the path of Brahmacariya.Abhiññā sacchikatvā means having directly experienced with higher wisdom.Upasampajja viharissathā means you will live having attained and reached. Tasmā because this name of unretreating effort is very helpful and achieves the highest goal. Fifth.

6. Saṃyojanasutta Description

6. In the sixth, saṃyojaniyesu dhammesū means in the phenomena pertaining to the ten fetters, in the three planes of existence.Assādānupassitā means seeing from the aspect of enjoyment, the state of seeing.Nibbidānupassitā means the state of seeing in the manner of disenchantment, in the manner of disgust.Jātiyā means from the arising of the aggregates.Jarāyā means from the maturing of the aggregates.Maraṇenā means from the dissolution of the aggregates.Sokehī means with sorrows having the characteristic of internal brooding.Paridevehī means with lamentations having the characteristic of uttering and wailing related to that.Dukkhehī means with pains that oppress the body.Domanassehī means with mental distress that agitates the mind.Upāyāsehī means with despairs having the characteristic of excessive distress.Dukkhasmā means from all the suffering of the round of existence.Pajahatī means abandons by the path.Pahāyā here, however, the characteristic of fruition is spoken. In this sutta, the round of existence and escape from it are spoken of. Sixth.

7. Kaṇhasutta Description

7. In the seventh, kaṇhā is not black because of its black color, but it is black because it leads to blackness, by the blackness of its accomplishment. Alternatively, all unwholesome Dhammas are black. For the mind is not luminous by their arising. Ahirika means shamelessness. Anottappa means lack of moral dread. Seventh.

8. Sukkasutta Description

8. In the eighth, sukkā is not white because of its white color, but it is white because it leads to whiteness, by the whiteness of its accomplishment. Alternatively, all wholesome Dhammas are indeed white. For the mind is luminous by their arising. Hirī ca ottappañcā here, hirī has the characteristic of loathing evil, ottappaṃ has the characteristic of being afraid. Whatever should be said here in detail, that is already said in the Visuddhimagga. Eighth.

9. Cariyasutta Description

9. In the ninth, lokaṃ pālentī means they maintain, establish, and protect the world. Nayidha paññāyetha mātā in this world, the mother who gave birth, would not be recognized with a sense of importance as "this is my mother". This same method applies to the remaining phrases as well. Sambheda means mixture or breach of boundaries. Yathā ajeḷakā etc., these beings do not know with a sense of importance as "this is my mother" or "maternal aunt." They are antagonistic in the very place from which they arose. Therefore, bringing an analogy, he said, "Just as goats," etc. Ninth.

10. Vassūpanāyikasutta Description

10. The tenth was spoken in the incident of the cause. In which incident of the cause? In the criticism of humans. For in the first enlightenment of the Blessed One, the rains-residence was not established for twenty years. Monks wandered at will, dwelling wherever they pleased, even in the rainy season, even in the unseasonal rains. Seeing them, people criticized, saying, "How indeed can these renunciates, followers of the Sakyan, wander on pilgrimage in the cold season, in the hot season, and in the rainy season, crushing green grasses, harming life with one sense faculty, bringing many small beings to destruction? These other sectarians, whose doctrine is poorly proclaimed, will cling to the rains-residence and be confined. These birds will make nests in the treetops and cling to the rains-residence and be confined," and so on. Monks reported that matter to the Blessed One. The Blessed One, making that the incident of the cause, while teaching this sutta, first said only this much: "I allow, O monks, entering the rains." (mahāva. 184) Then, having heard the thought that arose in the monks, "When should the rains be entered?", he said, "I allow, O monks, entering the rains in the rains season." Then this occurred to the monks: "How many rains-residences are there?" They reported this matter to the Blessed One. Having heard that, while teaching this entire sutta, he said, dvemā, bhikkhave etc. Therein, vassūpanāyikā means entering the rains.Purimikā means the first three months, which should be entered on the approaching Āṣā̄ḷhī full-moon day and ends on the first Kattika full-moon day.Pacchimikā means the last three months, which should be entered on the month-late Āṣā̄ḷhī and ends on the last Kattika. Tenth.

2. Adhikaraṇavagga Description

11. In the first of the second, balānī by what meaning are they strengths? They are called strengths because of the meaning of being unshakeable, and likewise because of the meaning of being insurmountable and the meaning of being uncrushable. Paṭisaṅkhānabala means the strength of reflection. Bhāvanābala means the strength of development and growth.Suddhaṃ attāna this should be understood in the same way as said below.Tatrā among those two strengths.Yamida this which.Sekhānametaṃ bala this strength of knowledge belongs to the seven trainees.Sekhañhi so, bhikkhave, balaṃ āgammā having come to, referring to, relying on the strength of knowledge of the seven trainees.Pajahatī abandons by the path.Pahāyā by this, however, fruition is spoken.Yaṃ pāpa whatever is evil and base. Since, however, one attains arahantship by developing both of these, therefore it should be understood that the foremost is included here.

12. In the second, in satisambojjhaṅgaṃ bhāvetī etc., this is the meaning description based on the words not included below— vivekanissita means relying on seclusion. Viveko means separateness. This is fivefold: tadaṅgaviveko, vikkhambhana-samuccheda-paṭippassaddhi-nissaraṇaviveko. In that fivefold seclusion. Vivekanissita means he develops mindfulness as a factor of enlightenment that relies on temporary seclusion, that relies on exhaustive seclusion, and that relies on escape seclusion. Thus, it should be understood that the yogi, engaged in the development of mindfulness as a factor of enlightenment, develops mindfulness as a factor of enlightenment that relies on temporary seclusion according to its function at the moment of insight, that relies on escape seclusion according to his intention, and that relies on exhaustive seclusion according to its function at the time of the path, and that relies on escape seclusion according to its object. Some say it also relies on fivefold seclusion. For they bring up the enlightenment factors not only in strong moments of insight and path and fruition, but also in the kasina jhanas that are the basis of insight, in breathing meditation, foulness meditation, and brahma-vihāra jhanas, and they are not prohibited by the commentaries. Therefore, according to their view, at the moment of the arising of these jhanas, it relies on suppression seclusion by its function. And just as it was said, "at the moment of insight, it relies on escape seclusion according to his intention," so it is fitting to say, "he also develops relying on tranquility seclusion." This same method applies in virāganissita etc. For detachment etc. are indeed the meanings of seclusion.

vossaggo is twofold: relinquishment-vossaggo and plunging-vossaggo. Therein, pariccāgavossaggo is the abandoning of defilements temporarily at the moment of insight and exhaustively at the moment of the path. Pakkhandanavossaggo is the plunging into nibbāna by inclining towards it at the moment of insight, and by making it the object at the moment of the path. Both of those are fitting in this method of meaning description that mixes mundane and supramundane. Thus, this mindfulness as a factor of enlightenment relinquishes defilements and plunges into nibbāna in the manner said. Vossaggapariṇāmi by this entire statement, what transforms and has transformed into the meaning of relinquishment, and what ripens and has ripened, this is said. For how the bhikkhu engaged in developing the enlightenment factors ripens mindfulness as a factor of enlightenment for the sake of the relinquishment of defilements and for the sake of plunging into nibbāna, and how it is ripened, thus he develops it. This same method applies to the remaining enlightenment factors.

viveko, because of the detachment of all, virāgo, because of the cessation, nirodho is said. The path itself is transformation into relinquishment, therefore, he develops mindfulness as a factor of enlightenment, relying on seclusion because of its occurrence making seclusion the object, likewise virāganissitaṃ nirodhanissitaṃ. And that, however, at the moment of the arising of the noble path, transformed and ripened by the exhaustive abandonment of defilements and by the plunging into nibbāna, this meaning should be seen. This same method applies to the remaining enlightenment factors. Thus, these seven enlightenment factors are spoken of mixed with mundane and supramundane. In these two strengths as well, the state of being the foremost should be understood in the manner said.

13. In the third, the meaning of the Pali and the method of development of the four jhānas beginning with vivicceva kāmehī are all extensively explained in the Visuddhimagga (visuddhi. 1.69-70). However, one bhikkhu develops these four jhānas for the sake of one-pointedness of mind, one for the sake of being the basis for insight, one for the sake of being the basis for higher knowledge, one for the sake of being the basis for cessation, and one for the sake of a special state of existence. Here, however, those that are the basis for insight are intended. For this bhikkhu, having attained these jhānas, having arisen from the attainment, having discerned formations, having made the examination of causes and conditions, having determined name-and-form along with its conditions, having combined the faculties, strengths, and enlightenment factors, attains arahantship. Thus, these jhānas are spoken of mixed with mundane and supramundane. In this pair of strengths as well, the state of being the foremost should be understood in the manner said.

14. In the fourth, saṃkhittena ca vitthārena cā showing that there are only two kinds of Dhamma teaching: concise Dhamma teaching and extensive Dhamma teaching. Therein, the teaching spoken after reciting the mātika is called concise teaching. The extensive teaching is that same mātika divided and spoken of extensively. Or, even setting aside or not setting aside the mātika, the teaching divided and spoken of extensively is called extensive teaching. Among those, the concise teaching is spoken in terms of a person of great wisdom, the extensive teaching is for a person of dull wisdom. For extensive teaching is like excessive elaboration for a person of great wisdom. Concise teaching is like a rabbit's jump for a person of dull wisdom; he is not able to reach the beginning or the end. Concise teaching is spoken in terms of one who understands quickly, extensive teaching is in terms of the remaining three. For the entire Tipitaka goes to inclusion in concise teaching and extensive teaching here.

15. In the fifth, yasmiṃ, bhikkhave, adhikaraṇe in which case of these four cases: dispute case, accusation case, offense case, duty case. Āpanno ca bhikkhū and the monk who has committed an offense. Tasmeta in that matter. Dīghattāyā for standing for a long time.Kharattāyā for uttering harsh speech such as slave, outcast, candala, or vile one.Vāḷattāyā for harshness in the manner of striking with hand, clod, or stick etc.Bhikkhū ca na phāsuṃ viharissantī and monks will not live comfortably in a community of monks embroiled in disputes, those who desire to take up reciting or questioning, or who desire to engage in striving, will not live comfortably. For in a community of monks standing for the uposatha or pavāraṇā, those who are interested in reciting etc. are not able to take up reciting etc., the mind-moment of the meditators is not one-pointed, therefore they are not able to produce distinction. Thus, monks will not live comfortably. In na dīghattāyā etc., the meaning should be understood by way of the opposite of what was said.

Idhā in this Dispensation. Iti paṭisañcikkhatī thus, he reflects. Akusalaṃ āpanno here, akusalaṃ means offense is intended, meaning having committed an offense. Kañcideva desa not the entire offense, but rather some part of the offense, one or another offense is meant. Kāyenā by the reed body. Anattamano displeased in mind. Anattamanavāca displeased speech. Mamevā only me. Tatthā in that case. Accayo accagamā the transgression has gone beyond and crushed, I myself am the offender here. Suṅkadāyakaṃva bhaṇḍasmi just as in goods carried avoiding the customs place, the offender is overcome by the transgression, and he is the offender there, not the kings nor the king's men is the meaning.

The meaning here is: if someone evades the customs post established by the king and takes goods, they are brought, along with the cart of goods, to the king. There is no fault in the customs post, nor in the king or royal officials, but only in the one who evaded it. Similarly, whatever offense that bhikkhu committed, there is no fault in the offense itself, nor in the accuser. However, the bhikkhu is at fault for three reasons: he is at fault for committing the offense, he is at fault for being displeased with the accuser, and he is at fault for announcing it to others while displeased. However, there is no fault in the accuser for seeing him commit the offense, but there is fault in the accusation due to displeasure. But without considering even that, this bhikkhu, reflecting on his own fault, should reflect thus: "Indeed, I myself committed an offense there, like a tax-dodger with goods." This is the meaning. In the second instance, there are two faults in the accuser: displeasure and being accused due to displeasure; the phrase "committed an offense" should be applied in relation to these. The rest here is self-explanatory.

16. In the sixth, aññataro means a certain brahmin whose name was not well-known. Yena bhagavā tenupasaṅkamī means yena is a karana-vacana (instrumental case) in the sense of bhumma (abundance). Therefore, the meaning here should be understood as "he approached where the Blessed One was." Or, the meaning here should be seen as "for whatever reason the Blessed One should be approached by gods and humans, for that reason he approached." And for what reason should the Blessed One be approached? With the intention of attaining various special qualities, like a large, fruit-bearing tree constantly visited by flocks of birds for the sake of enjoying its delicious fruits. Upasaṅkamī means he went. Upasaṅkamitvā indicates the conclusion of approaching. Or, having gone thus, it also means he went to a place nearer to the Blessed One, which is considered proximity.

Bhagavatā saddhiṃ sammodī means just as the Blessed One and he exchanged courteous greetings, such as asking about well-being, so too he had an exchange of pleasantries with the Blessed One, like cold water mixed with hot water becoming one. And the talk with which he exchanged greetings, such as "I hope, venerable Gotama, you are well, I hope you are able to maintain yourself, I hope venerable Gotama and your disciples are free from illness, free from disease, of light constitution, strong, and living in comfort," is called sammodanīyaṃ because it generates delight and joy, and because it is fitting to exchange greetings; and it is called sāraṇīyaṃ because it is worthy of being remembered due to the sweetness of its meaning and expression, and because it is perpetually worthy of being recalled for a long time. Or, sammodanīyaṃ because it is pleasant to hear, sāraṇīyaṃ because it is pleasant to remember; similarly, sammodanīyaṃ because of the purity of its expression, sāraṇīyaṃ because of the purity of its meaning. Thus, having brought to an end and concluded the talk that was to be exchanged and remembered in many ways, he sat down to one side, wishing to ask about the purpose for which he had come.

Ekamantaṃ is a neuter noun, like in "visamaṃ candimasūriyā parivattantī" (a. ni. 4.70). Therefore, the meaning here should be understood as "just as one sits having sat down to one side, so he sat down." Or, this is an instrumental case in the sense of bhumma (abundance). Nisīdī means he sat down. For wise people, having approached someone worthy of respect, sit down to one side out of skill in seating arrangements. And this was one of theirs, therefore he sat down to one side.

But how does one sit having sat down to one side? By avoiding six faults in sitting. Namely: too far, too close, upwind, on an elevated place, too directly in front, and too far behind. For someone sitting too far away, if they want to speak, they have to speak loudly. Someone sitting too close causes crowding. Someone sitting upwind causes discomfort with body odor. Someone sitting on an elevated place shows disrespect. Someone sitting too directly in front, if they want to look, has to look by making eye contact. Someone sitting too far behind, if they want to look, has to stretch their neck to look. Therefore, he too sat down avoiding these six faults in sitting. Therefore it was said, "ekamantaṃ nisīdī".

Etadavocā means there are two kinds of questions: questions for householders and questions for renunciants. There, questions for householders come in this manner: "What, venerable sir, is skillful? What is unskillful?" (ma. ni. 3.296). Questions for renunciants come in this manner: "Are these, venerable sir, the five aggregates subject to clinging?" (ma. ni. 3.86). But this one, asking a question appropriate to himself as a householder, said this statement, beginning with "ko nu kho, bho gotama, hetu ko paccayo". There, hetu paccayo both mean the same thing: cause. Adhammacariyāvisamacariyāhetū means the cause, the reason, the condition for misconduct, which is called adhammacariyā. Here is the meaning of the words: adhammassa cariyā adhammacariyā, meaning the cause of unrighteousness. Visamaṃ cariyā, or visamassa vā kammassa cariyāti visamacariyā, means unbalanced conduct or conduct of unbalanced karma. Adhammacariyā ca sā visamacariyā cāti adhammacariyāvisamacariyā means unrighteous conduct and unbalanced conduct. The meaning should be understood in the same way for the white side as well. In essence here, adhammacariyāvisamacariyā means the ten unskillful courses of action, and dhammacariyāsamacariyā means the ten skillful courses of action, which should be understood.

Abhikkantaṃ, bho gotamā here, the word abhikkanta is seen in the senses of destruction, beautiful, excellent, and approval. In "Abhikkantā, bhante, ratti, nikkhanto paṭhamo yāmo, ciranisinno bhikkhusaṅgho" (udā. 45; cūḷava. 383; a. ni. 8.20) and so on, it is seen in the sense of destruction. In "Ayaṃ imesaṃ catunnaṃ puggalānaṃ abhikkantataro ca paṇītataro cā" (a. ni. 4.100) and so on, it is seen in the sense of beautiful.

"Who bows at my feet, blazing with power and glory;
Illuminating all directions with excellent appearance?"

And so on (vi. va. 857), it is seen in the sense of excellent. In "Abhikkantaṃ, bhante" (dī. ni. 1.250; pārā. 15) and so on, it is seen in the sense of approval. Here too, it is in the sense of approval. And because it is in the sense of approval, it should be understood as "sādhu sādhu, bho gotamā" (good, good, venerable Gotama).

"In fear, anger, praise, haste, curiosity, desire;
In laughter, sorrow, joy, the wise one repeats."

abhikkantaṃ means abhikkantaṃ, exceedingly desirable, exceedingly pleasing, exceedingly beautiful.

There, with one abhikkanta sound, he praises the teaching, and with the other, his own faith. Here is the idea: "Abhikkantaṃ, bho gotama, yadidaṃ bhoto gotamassa dhammadesanā, abhikkantaṃ yadidaṃ bhoto gotamassa dhammadesanaṃ āgamma mama pasādoti" (Excellent, venerable Gotama, this teaching of venerable Gotama; excellent, this faith of mine that has come about through the teaching of venerable Gotama). Or, the Blessed One's own words are praised with two meanings: "Bhoto gotamassa vacanaṃ abhikkantaṃ dosanāsanato, abhikkantaṃ guṇādhigamanato" (The words of venerable Gotama are excellent in destroying faults, excellent in attaining qualities), and similarly, in generating faith, in generating wisdom, in being meaningful, in being well-expressed, in being easily understood, in being profound in meaning, in being pleasing to the ear, in being heart-touching, in not praising oneself, in not disparaging others, in being compassionate and cool, in being clear in wisdom, in being pleasing to the eye, in being capable of being analyzed, in being pleasant to hear, in being beneficial to contemplate. In this way, it should be connected.

Nikkujjitaṃ means placed face down, or born with the face downward. Ukkujjeyya means would turn it face up. Paṭicchannaṃ means covered with grass, leaves, and so on. Vivareyya means would uncover. Mūḷhassa means to one lost in direction. Maggaṃ ācikkheyya means would take them by the hand and say, "This is the path." Andhakāre means fourfold darkness consisting of the dark fortnight, the fourteenth night, midnight, dense forest groves, and clouds. This, for the moment, is the literal meaning.

But here is the application of the implied meaning: "Just as someone would turn upright what is overturned, so too you lift me up from unrighteousness, having turned away from the good Dhamma and fallen into unrighteousness; just as someone would uncover what is covered, so too you uncover the teaching, covered by the thicket of wrong views since the disappearance of the dispensation of the Blessed Kassapa; just as someone would show the path to one who is lost, so too you reveal to me, who have taken the wrong path and the false path, the path to heaven and liberation; just as someone would hold up an oil lamp in the darkness, so too, because you have illuminated me, who was immersed in the darkness of delusion and unable to see the forms of the Buddha and other jewels, by holding up the lamp of teaching that dispels the darkness of delusion that conceals them, in these ways, the Dhamma has been revealed in many ways by venerable Gotama."

He said, beginning with esāhaṃ. There, esāhaṃ means this I. Bhavantaṃ gotamaṃ saraṇaṃ gacchāmī means "I go to venerable Gotama, resort to him, rely on him, he is my refuge and ultimate support, the protector from harm and the provider of benefit," with this intention, "I go to venerable Gotama, I resort to him, I serve him, I attend upon him, and thus I know and understand." For of those verbal roots that have the meaning of going, understanding is also their meaning. Therefore, this meaning of "gacchāmi" is said to be "I know and understand." Dhammañca bhikkhusaṅghañcā: Here, dhammo sustains one who has attained the path, realized cessation, and is practicing according to the teaching, and who does not fall into the four woeful states. So, in meaning, it is the Noble Eightfold Path and Nibbana. And it was said, "Yāvatā, bhikkhave, dhammā saṅkhatā, ariyo aṭṭhaṅgiko maggo tesaṃ aggamakkhāyatī" (a. ni. 4.34), and so on. And not only the Noble Eightfold Path and Nibbana, but also the Teaching in its textual form, along with the Noble Fruits. And it was said in the Chattamāṇavakavimāna—

"Rāgavirāgamanejamasokaṃ, dhammamasaṅkhatamappaṭikūlaṃ;
Madhuramimaṃ paguṇaṃ suvibhattaṃ, dhammamimaṃ saraṇatthamupehī" (vi. va. 887);

rāgavirogo is said to be the Path. Anojamasokaṃ is the Fruit. Dhammamasaṅkhataṃ is Nibbana. Appaṭikūlaṃ madhuramimaṃ paguṇaṃ suvibhattaṃ means all the aggregates of the Dhamma divided into the three baskets (Tipitaka). Saṅgho means a group united by vision and virtue. So, in meaning, it is the community of the eight Noble Individuals. And it was said in that same Vimanavatthu—

"Yattha ca dinnamahapphalamāhu, catūsu sucīsu purisayugesu;
Aṭṭha ca puggaladhammadasā te, saṅghamimaṃ saraṇatthamupehī" (vi. va. 888);

bhikkhusaṅgho. With this much, the brahmin declared the three refuges.

Now, for skillfulness in those refuges, this method should be understood: the refuge, the act of going for refuge, and the one who goes for refuge, the kinds of going for refuge, the fruit of going for refuge, defilement, and distinction.

Saraṇaṃ means, by that very act of going for refuge, it destroys and eliminates fear, terror, suffering, woeful destinations, and defilements for those who have gone for refuge; this is a designation for the Triple Gem itself. Or, the Buddha harms the fear of beings by causing them to engage in benefit and by preventing them from engaging in harm, the Dhamma by leading them across the wilderness of existence and by giving them assurance to the world, the Sangha by causing the attainment of great fruit from even small deeds. Therefore, in this way too, the Triple Gem is a refuge. The mental state that arises, having dispelled defilements through respect and reverence for it, and inclining towards reliance on it, is the act of going for refuge. One endowed with that seeks refuge, meaning they approach, resort to, serve, and attend upon with a mental state of the kind described: "These three gems are my refuge, these are my ultimate support." Thus, firstly, saraṇaṃ saraṇagamanaṃ yo ca saraṇaṃ gacchati, this triad should be understood.

In the kinds of going for refuge, there are two kinds of going for refuge: supramundane and mundane. There, supramundane going for refuge, at the moment of the path for those who have seen the truths, with the eradication of the defilements associated with going for refuge, has Nibbana as its object, and fulfills all the Gems in its function. Mundane going for refuge, for ordinary people, with the suppression of the defilements associated with going for refuge, has the qualities of the Buddha and so on as its object, and fulfills its function. In essence, it is the attainment of faith in the Buddha and so on, and right view rooted in faith, which is called correctness of view in the ten bases for meritorious action.

Attasanniyyātanaṃ means "Beginning from today, I dedicate myself to the Buddha, to the Dhamma, to the Sangha," thus, the surrendering of oneself to the Buddha and others. Tapparāyaṇatā means "Beginning from today, may you regard me as one who is devoted to the Buddha, devoted to the Dhamma, devoted to the Sangha," thus, the state of being devoted to them. Sissabhāvūpagamanaṃ means "Beginning from today, may you regard me as a disciple of the Buddha, of the Dhamma, of the Sangha," thus, the approach of becoming a disciple. Paṇipāto means "Beginning from today, may you regard me as one who performs acts of reverence, rising up in respect, showing reverence with joined palms, and proper service, only to these three objects: the Buddha and others," thus, the utmost respect towards the Buddha and others. Indeed, by performing any one of these four acts, the going for refuge is already undertaken.

Furthermore, "I relinquish myself to the Blessed One; I relinquish myself to the Dhamma; I relinquish myself to the Sangha; I relinquish my life; indeed, my self is relinquished; indeed, my life is relinquished; until the end of my life, I go to the Buddha for refuge; the Buddha is my refuge, shelter, and protection," thus, the attasanniyyātanaṃ should be understood. Similar to Mahākassapa's going for refuge, "Oh, that I might see the Teacher; that I might see the Blessed One; that I might see the Well-gone One; that I might see the Blessed One; that I might see the Perfectly Enlightened One; that I might see the Blessed One" (saṃ. ni. 2.154), the sissabhāvūpagamanaṃ should be seen.

"I shall wander, from village to village, from city to city; paying homage to the Fully Enlightened One, and to the Dhamma, so well-taught." (su. ni. 194; saṃ. ni. 1.246);

Thus, similar to Āḷavaka and others' going for refuge, the tapparāyaṇatā should be understood. "Then Brahmāyu the Brahmin, rising from his seat, arranging his upper robe over one shoulder, prostrated himself with his head at the Blessed One's feet, and kissed the Blessed One's feet, and massaged them with his hands, and announced his name: 'I am Brahmāyu, venerable Gotama, a Brahmin; I am Brahmāyu, venerable Gotama, a Brahmin'" (ma. ni. 2.394), thus, the paṇipāto should be understood.

Now, this (paṇipāto) is fourfold, based on kinship, fear, teacher, and merit-worthiness. Among these, going for refuge occurs with the merit-worthiness paṇipāto, not with the others. Indeed, one takes refuge based on superiority, and it is broken based on superiority. Therefore, if a Sakyan or a Koliyan venerates, saying "The Buddha is our relative," the refuge is not taken. Or if one venerates out of fear, saying "The ascetic Gotama, being honored by the king, is powerful; if not venerated, he might cause harm," the refuge is not taken. Or if, remembering something learned in the presence of the Blessed One in the time of the Bodhisatta, or in the Buddha-period:

"With one part one should enjoy one's wealth, with two parts one should apply oneself to work, and the fourth one should save for times of distress." (dī. ni. 3.265) –

Having learned such an instruction, if one venerates, saying "He is my teacher," the refuge is not taken. But if one venerates, saying "This one is the foremost object of merit in the world," by that very act, the refuge is taken.

saraṇagamanappabhedo should be understood.

Herein, for supramundane going for refuge, the four fruits of Stream-entry are the resultant fruit, and the destruction of all suffering is the benefit fruit. This was said:

"He who has gone for refuge to the Buddha, the Dhamma, and the Sangha, sees with right wisdom the four Noble Truths; (dha. pa. 190);

"Suffering, the arising of suffering, and the transcending of suffering; and the Noble Eightfold Path, leading to the stilling of suffering. (dha. pa. 191);

"This indeed is refuge secure, this is refuge supreme; by going to this refuge, one is released from all suffering." (dha. pa. 192);

Moreover, the benefit fruit of one who has departed should be understood as in terms of not adhering to permanence and so on. This was said:

"This is impossible, monks, it cannot happen that a person endowed with (right) view would adhere to any conditioned thing as permanent, would adhere to (anything as) happiness, would adhere to any phenomenon as self, would deprive his mother of life, would deprive his father (or) an arahant of life, would with malicious intent draw blood from a Tathāgata, would cause a schism in the Sangha, would appoint another teacher, such a thing is not possible." (ma. ni. 3.128-130; a. ni. 1.272-277).

But for mundane going for refuge, prosperity of existence and prosperity of wealth are the fruits. This was said:

"Whatever beings have gone to the Buddha for refuge, they will not go to a realm of misery; having abandoned the human body, they will fill the hosts of the devas." (saṃ. ni. 1.37);

And it was also said:

"Then Sakka, the deva-lord, together with eighty thousand devas, approached the venerable Mahāmoggallāna…pe… The venerable Mahāmoggallāna said this to Sakka, the deva-lord, who was standing to one side: 'Good indeed, deva-lord, is going for refuge to the Buddha. Because of going for refuge to the Buddha, deva-lord, some beings here, on the dissolution of the body, after death, are reborn in a happy destination, in the heavenly world. They surpass the other devas in ten respects: with divine lifespan, divine beauty, happiness, fame, sovereignty, divine forms, sounds, odors, tastes, and tactile objects'" (saṃ. ni. 4.341).

saraṇagamanaphalaṃ should be understood.

The saṃkileso (defilement) and bhedo (breakage) should be understood.

Upāsakaṃ maṃ bhavaṃ gotamo dhāretū means "May venerable Gotama regard me," that is, "May venerable Gotama know me as 'This one is an upāsaka.'" Herein, for the sake of skill in the procedure for an upāsaka, this miscellaneous matter should be understood: who is an upāsaka, why is he called an upāsaka, what is his morality, what is his livelihood, what is his failure, what is his success?

ko upāsakoti: Whoever is a householder who has gone for refuge. This was said:

"When, Mahānāma, an upāsaka has gone to the Buddha for refuge, has gone to the Dhamma for refuge, has gone to the Sangha for refuge, to this extent, Mahānāma, is one an upāsaka." (saṃ. ni. 5.1033).

Kasmā upāsakoti: Because of attending upon the Triple Gem. For he attends upon the Buddha, therefore he is an upāsaka. He attends upon the Dhamma, the Sangha, therefore he is an upāsaka.

Kimassa sīlanti: The five abstinences. As he said:

"When, Mahānāma, an upāsaka abstains from taking life, abstains from taking what is not given, abstains from misconduct in sexual pleasures, abstains from false speech, abstains from liquor, wine, and intoxicants, which are the basis for negligence, to this extent, Mahānāma, is one virtuous." (saṃ. ni. 5.1033).

Ko ājīvoti: Abandoning the five wrong livelihoods and devising a livelihood righteously and fairly. This was said:

"These five trades, monks, should not be engaged in by an upāsaka. Which five? Trade in weapons, trade in beings, trade in meat, trade in intoxicants, trade in poison. These five trades, monks, should not be engaged in by an upāsaka." (a. ni. 5.177).

Kā vipattīti: That which is the failure of that very morality and livelihood, this is his failure. Moreover, that by which one is a despised outcast, a stain, and a rejected one, that too should be understood as his failure. And those, in terms of meaning, are the five qualities beginning with faithlessness. As he said:

"Endowed with five qualities, monks, an upāsaka is a despised outcast among upāsakas, a stain among upāsakas, a rejected one among upāsakas. Which five? He is faithless, he is immoral, he is one who delights in superstitious rituals, he trusts in rituals, not in kamma, and he seeks worthy recipients of offerings outside (the Sangha) and makes prior gifts to them." (a. ni. 5.175).

Kā sampattīti: That which is his accomplishment of morality and accomplishment of livelihood, that is success. And those five qualities, beginning with faith, which make one like a jewel and so on. As he said:

"Endowed with five qualities, monks, an upāsaka is a jewel among upāsakas, a lotus among upāsakas, a white lotus among upāsakas. Which five? He is faithful, he is virtuous, he is not one who delights in superstitious rituals, he trusts in kamma, not in rituals, and he does not seek worthy recipients of offerings outside (the Sangha), and he makes prior gifts here." (a. ni. 5.175).

Ajjataggeti: Here, this word agga is seen in the senses of beginning, end, portion, and best. For in "Beginning from today, good sir doorkeeper, I am closing the door to the Niganthas and Niganthis," and so on (ma. ni. 2.70), it is seen in the sense of beginning. In "With that very finger-joint, one should touch that finger-joint (kathā. 441). The tip of the sugarcane, the tip of the bamboo," and so on, in the sense of end. In "Sour tip, or sweet tip, or bitter tip (saṃ. ni. 5.374), I allow, monks, to divide by the edge of the monastery or the edge of the enclosure," and so on (cūḷava. 318), in the sense of portion. In "To whatever extent, monks, there are beings without feet…pe… the Tathāgata is declared to be the foremost among them" (a. ni. 4.34), in the sense of best. Here, however, it should be seen in the sense of beginning. Therefore, "ajjatagge" means "having made today the beginning," thus, the meaning should be understood here. Ajjatanti: the state of today. Or there is the reading "ajjadagge," the "da" being a euphonic consonant, meaning "today having made the beginning."

Pāṇupetanti: endowed with life, endowed as long as my life lasts, not having another teacher, gone for refuge with the three refuges, may venerable Gotama regard me, the upāsaka, the one who does what is allowable. For even if someone were to cut off my head with a sharp sword, I would never say that the Buddha is "not the Buddha," or the Dhamma is "not the Dhamma," or the Sangha is "not the Sangha," thus, having gone for refuge with self-surrender, and having invited (him) with the four requisites, and rising from his seat, and having paid homage to the Blessed One, and having circumambulated three times, he departed.

17. In the seventh (sutta), jāṇussoṇīti: it seems that jāṇussoṇī is the name of a certain position. The family that obtained that position is called the Jāṇussoṇī family. Because he was born in that family and because he had received the Jāṇussoṇī honor from the king, he is called Jāṇussoṇī. Tenupasaṅkamīti: Having heard that "The ascetic Gotama is wise, clever, and very learned," thinking, "If he knows the distinctions of genders, cases, agents, etc., he will only know what we already know; what unknown thing will he know? He will only speak of what is known; what unknown thing will he speak of?" and raising the banner of conceit, lifting up his horn, surrounded by a large retinue, he approached the Blessed One. Katattā ca, brāhmaṇa, akatattā cā: Hearing his statement, the Teacher, thinking, "This Brahmin, coming here, has come not wanting to know, as one seeking meaning, but has come raising the banner of conceit, lifting up his horn. Will there be growth for him if something is spoken in accordance with how he knows the meaning of the question, or will it be in accordance with how he does not know?" knowing that "There will be growth if something is spoken in accordance with how he does not know," he said, "From doing, Brahmin, and from not doing."

ko nu kho, bho gotamāti: He began this second question.

na kho ahantiādimāha: Then, knowing his subdued conceit, the Teacher, increasing the teaching further, said, tena hi, brāhmaṇātiādimāha. Therein, tena hīti: is an indication of the reason. Because you, not knowing the meaning of what was spoken concisely, ask for a detailed explanation, therefore (I will explain), is the meaning. The rest here is easily understood.

18.In the eighth (sutta), āyasmāti: This is a term of endearment. Ānandoti: (Ānanda) is the name of that Elder. Ekaṃsenā: resolutely. Anuviccā: having entered. Viññū: wise ones. Garahantī: criticize, speak disparagingly. The rest here, and all in the ninth (sutta), is easily understood.

20. In the tenth, "dunnikkhittañca padabyañjana": the very Pali words grasped in an inverted order are called byañjana, because they are expressive of the meaning. Both of these are names for the Pali itself. "Attho ca dunnīto": the commentary that is taken by inverting and reversing the order. "Dunnikkhittassa, bhikkhave, padabyañjanassa atthopi dunnayo hotī": the commentary on the Pali that is taken by inverting and reversing the order is difficult to understand, difficult to infer, and is poorly spoken. In the eleventh, the meaning should be understood in the manner opposite to what has been stated.

3. Commentary on the Chapter of Fools

22. In the first of the third, "accayaṃ accayato na passatī": he does not see his own offense as an offense, thinking, "I have not transgressed," and having brought about a penalty, does not ask forgiveness. "Accayaṃ desentassā": one who, having said thus, brings about a penalty and asks for forgiveness. "Yathādhammaṃ nappaṭiggaṇhātī": being told, "I will not do so again, forgive me," he does not accept this offense in accordance with the Dhamma, in accordance with its nature. He does not say, "From now on, do not do such a thing again, I forgive you." The bright side should be understood in the manner opposite to what has been stated.

23. In the second, "abbhācikkhantī": they speak by overpowering, they speak untruthfully. "Dosantaro": one whose fault falls in between. For one of this kind, while saying things like, "The Samaṇa Gotama does not have any superior human qualities," defames the Tathāgata, like Sunakkhatta. "Saddho vā duggahitenā": for one who is overly credulous with faith devoid of wisdom, one who is foolishly devoted, also defames the Tathāgata by grasping poorly in ways such as, "The Buddha is supramundane in every way; all thirty-two parts, beginning with his hair, are supramundane." The third is simply of obvious meaning.

25. In the fourth, "neyyatthaṃ suttanta": that suttanta whose meaning is to be inferred, that is, of inferable meaning. "Nītattho suttantoti dīpetī": he declares this suttanta to be of explicit meaning. Here, suttantas of the form, "There is one person, monks; there are two persons, monks; there are three persons, monks; there are four persons, monks," are called of inferable meaning. For even though the Fully Enlightened Buddha said, "There is one person, monks," in ultimate reality there is no such thing as a person; thus its meaning must be inferred. But this person, due to his own foolishness, declares this suttanta to be of explicit meaning. For in ultimate reality, since there is no person, the Tathāgata would not say things like, "There is one person, monks." But because it was said by him, this person, thinking that in ultimate reality there is a person, declares that suttanta of inferable meaning to be of explicit meaning. "Nītattha": of explicit meaning, such as, "impermanent, suffering, not-self." Here, the meaning is just impermanent, just suffering, just not-self. But this person, due to his own foolishness, thinking, "This suttanta is of inferable meaning, I will bring out its meaning," and grasping "there is permanence, there is happiness, there is self," declares that suttanta of explicit meaning to be of inferable meaning. The fifth is simply of obvious meaning.

27. In the sixth, "paṭicchannakammantassā": of one whose actions are concealed, that is, of evil actions. For evil is done by concealing it. But even if they do not do it by concealing it, an evil action is said to be concealed. "Nirayo": hell; the aggregates together with space. In the animal realm, only aggregates are obtained. The seventh and eighth are of obvious meaning.

30. In the ninth, "paṭiggāhā": receivers; they receive an immoral person in two ways.

31. In the tenth, "atthavase": reasons. "Araññavanapatthānī": forests and woodland thickets. Although in the Abhidhamma it is said definitively, "having gone out beyond the city gate, all this is forest" (vibha. 529), it should be understood that the lodging that brings about the practice of the forest dweller is just that which is said to be "five-hundred bow lengths to the west" (pārā. 654). "Vanapattha": a woodland thicket; a place beyond the edge of the village, a place where people do not frequent, where there is no plowing or sowing. "Pantānī": remote places, very distant. "Diṭṭhadhammasukhavihāra": a pleasant dwelling in this very life, mundane and supramundane. "Pacchimañca janataṃ anukampamāno": and being compassionate to the later generation of my disciples.

32. In the eleventh, "vijjābhāgiyā": belonging to the sphere of knowledge. "Samatho": concentration of mind. "Vipassanā": the knowledge that discerns formations. "Kamatthamanubhotī": which meaning does he cultivate, accomplish, fulfill? "Cittaṃ bhāvīyatī": the path-consciousness is developed, increased, grown. "Yo rāgo, so pahīyatī": whatever rāga is there in the sense of attachment, that is abandoned. For rāga is an enemy of the path-consciousness, and the path-consciousness is an enemy of rāga. At the moment of rāga, there is no path-consciousness; at the moment of path-consciousness, there is no rāga. But when rāga arises, then it prevents the arising of the path-consciousness, it cuts off its opportunity. But when the path-consciousness arises, then it arises only by uprooting and eradicating rāga completely. Therefore it was said, "Rāga is abandoned."

"Vipassanā, bhikkhave, bhāvitā": insight-knowledge is developed, increased, grown. "Paññā bhāvīyatī": path-wisdom is developed, increased, grown. "Yā avijjā, sā pahīyatī": whatever great avijjā, the root of the round of rebirths, is in the eight instances, that is abandoned. For avijjā is an enemy of path-wisdom, and path-wisdom is an enemy of avijjā. At the moment of avijjā, there is no path-wisdom; at the moment of path-wisdom, there is no avijjā. But when avijjā arises, then it prevents the arising of path-wisdom, it cuts off its opportunity. But when path-wisdom arises, then it arises only by uprooting and utterly destroying avijjā. Therefore it was said, "Avijjā is abandoned." Thus, both path-consciousness and path-wisdom, co-nascent phenomena, have been spoken of.

"Rāgupakkiliṭṭhaṃ vā, bhikkhave, cittaṃ na vimuccatī": monks, consciousness contaminated by rāga is not liberated, this he shows. "Avijjupakkiliṭṭhā vā paññā na bhāvīyatī": wisdom contaminated by avijjā is not developed, this he shows. "Iti kho, bhikkhave": thus indeed, monks. "Rāgavirāgā cetovimuttī": liberation of mind occurs through the fading away and cessation of rāga. This is a name for the fruit-attainment samādhi. "Avijjāvirāgā paññāvimuttī": liberation of wisdom occurs through the fading away and cessation of avijjā. In this sutta, samādhi and vipassanā occurring at different moments have been spoken of.

4. Commentary on the Chapter on Even-Mindedness

33. In the first of the fourth, "asappurisabhūmī": the standing place of unrighteous people. The same method applies to "sappurisabhūmiya" as well. "Akataññū": he does not know what has been done. "Akatavedī": having made it known, he does not know what has been done. "Upaññāta": praised, extolled, commended. "Yadida": that is. "Akataññutā akataveditā": not knowing the benefit done by another, and not knowing it even after it has been made known. "Kevalā": entire. In the bright side too, the meaning should be understood in the same way as stated.

34. In the second, "mātu ca pitu cā": of the mother who bore him, and of the father who bore him. "Ekena, bhikkhave, aṃsena mātaraṃ parihareyyā": placing his mother on one shoulder, he would care for her. "Ekena aṃsena pitaraṃ parihareyyā": placing his father on one shoulder, he would care for him. "Vassasatāyuko vassasatajīvī": born at a time of a hundred-year lifespan, living a full hundred years. This is what is said: if a son, thinking, "I will repay my mother and father," were to rise up and place his mother on his right shoulder and his father on his left shoulder, and, being of a hundred-year lifespan, were to care for them while living a full hundred years. "So ca nesaṃ ucchādanaparimaddananhāpanasambāhanenā": and that son would attend to those mothers and fathers of his, who are staying on his shoulders, by applying fragrant powder to remove their bad odor, by massaging with his hands to alleviate their weariness, by bathing them with hot or cold water according to whether it is a hot or cold season, and by massaging them with pulling and kneading of their hands, feet, and so on. "Te ca tatthevā": and those mothers and fathers would excrete urine and feces right there, while sitting on his shoulders. "Natveva, bhikkhave": monks, even so, it would not be done or repaid to the mothers and fathers.

"Issarādhipacce rajje": he speaks thus in reference to the universal monarch's reign. "Āpādakā": developers, maintainers. For children are developed and maintained by their mothers and fathers. "Posakā": nurturers, by developing their hands and feet and nourishing them with heart's blood. For children are nourished by their mothers and fathers, sustained and attended to with food, drink, and so on. "Imassa lokassa dassetāro": if the mothers and fathers were to take the child by the feet on the day of its birth and throw it into a forest or a river or a precipice, it would not see desirable or undesirable objects in this world. Not doing so, because they developed it and nurtured it, this one sees desirable and undesirable objects in this world relying on the mothers and fathers; thus they are called the "showers of this world." "Samādapetī": he induces, persuades. In this sutta, faith, moral conduct, generosity, and wisdom, mixed mundane and supramundane, have been spoken of. It should be understood that a bhikkhu like the Venerable Sāriputta, the General of the Dhamma, establishes them in those qualities.

35. In the third, "tenupasaṅkamī": that brahmin, thinking, "It is said that the Samaṇa Gotama evades what is said, there is no discomfiture for him in questioning. I will devise a discomfiting question for him," having eaten choice food, closed the door of his room, and began to think. Then this occurred to him: "In this place there is a loud noise, the mind is not concentrated; I will have an earthen house built." Having had an earthen house built, having entered there, and rejecting one thing and affirming another, thinking, "When asked thus, he will speak thus; when asked thus, he will speak thus," he was unable to see anything for the entire day. In this way, four months passed for him. At the end of four months, he saw a question with two horns. This is what occurred to him: "I will approach the Samaṇa Gotama and ask, 'What doctrine do you profess?' If he says, 'I am a proponent of action,' I will refute him, saying, 'Do you profess action for all unwholesome things?' If he says, 'I am a proponent of non-action,' I will refute him, saying, 'Do you profess non-action for wholesome things?' Being asked this question with two horns, he will neither be able to swallow it nor spit it out. Thus my victory will occur, and the Samaṇa Gotama's defeat." Having risen up, clapped his hands, and exited the earthen house, he made an announcement in the city, thinking, "One should not go alone when asking such a question," and surrounded by all the townspeople, he approached the Blessed One. "Kiṃvādī": professing what? "Kimakkhāyī": what conduct do you proclaim to your disciples? the brahmin asked. Then the Blessed One, knowing that he had come with pride, having devised a question for four months, thinking, "I have seen the Samaṇa Gotama's question of defeat," breaking that question with a single phrase, said, "kiriyavādī cāhaṃ, brāhmaṇā". Then the brahmin, having removed his pride, requesting the Blessed One, said, "yathākathaṃ panā". The remainder here is simply of obvious meaning.

36. In the fourth, "dakkhiṇeyyā": dakkhiṇā means a gift; he asks how many people are worthy of receiving it. "Sekho": with this he shows the seven trainees. And here, a virtuous worldling is included in the stream-enterer. "Āhuneyyā yajamānānaṃ hontī": they are indeed worthy of offerings, worthy of receiving gifts for those who are giving gifts, this is the meaning. "Khetta": a field, a foundation, a place for the growth of merit, this is the meaning.

37. In the fifth, "pubbārāme": in the monastery in the eastern direction from Sāvatthi. "Migāramātupāsāde": in the mansion of Visākhā the laywoman. She is called Migāramātā because she was established in the place of a mother by the merchant Migāra, and also because she had the same name as the chief merchant, the father of her eldest son, Ayyaka. The mansion of a thousand chambers built by her is called Migāramātupāsāda. The Elder was dwelling in that. "Tatra kho āyasmā sāriputto": there indeed, the Venerable Sāriputta, the General of the Dhamma, was dwelling in that mansion.

Bhikkhū āmantesīti: When did he address the bhikkhus? Some suttas were spoken in the forenoon, some in the afternoon, some in the first watch of the night, some in the middle watch, and some in the last watch. However, this Samacittapaṭipadā Sutta was spoken in the afternoon. Therefore, he addressed them in the evening.

This was not only spoken by the Elder, but also by the Tathāgata. Where did he sit? He sat in Visākhā's Ratanapāsāda (Jewel Palace). After attaining Enlightenment, the Tathāgata spent twenty years without a fixed abode, residing wherever it was convenient. In the first rainy season, after setting the Dhamma-cakka (Wheel of Dhamma) in motion at Isipatana and giving the drink of immortality to eighteen crore (ten million) Mahā Brahmas, he resided at Isipatana, depending on Bārāṇasī. In the second rainy season, he resided at Veḷuvana (Bamboo Grove), depending on Rājagaha; also in the third and fourth. In the fifth rainy season, he resided at Mahāvana in Vesālī, in the Kūṭāgārasālā (Gabled Pavilion); in the sixth rainy season at Makulapabbata (Makula Mountain); in the seventh in Tāvatiṃsa heaven; in the eighth at Bhesakaḷāvana in Bhagga, depending on Susumāragira; in the ninth in Kosambī; in the tenth in the vanasaṇḍa (grove) of Pālileyyaka; in the eleventh in the brāhmaṇa village of Nāḷā; in the twelfth in Verañjā; in the thirteenth on Cāliyapabbata (Cāliya Mountain); in the fourteenth in Jetavana; in the fifteenth in Kapilavatthu; in the sixteenth, after taming Āḷavaka and giving the drink of immortality to eighty-four thousand beings, in Āḷavī; in the seventeenth in Rājagaha itself; in the eighteenth on Cāliyapabbata; likewise in the nineteenth, and in the twentieth rainy season, he resided depending on Rājagaha. Thus, for twenty years he lived without a fixed abode, residing wherever it was convenient.

From then on, he made two residences places of constant use: Jetavana and Pubbārāma. Why? Because of the greatness of the qualities of two families. Considering and regarding the virtues of Anāthapiṇḍika and Visākhā, the Teacher used those residences for constant dwelling. Even after wandering on tour during the seasons, he would reside in only those two residences during the rainy season. While dwelling thus, after spending the night in Jetavana, on the following day, surrounded by the Sangha of bhikkhus, he would enter Sāvatthī through the southern gate for alms, then exit through the eastern gate and spend the day at Pubbārāma. After spending the night in Pubbārāma, on the following day, he would enter Sāvatthī through the eastern gate for alms, then exit through the southern gate and spend the day at Jetavana. On that particular day, the Sammāsambuddha stayed at Jetavana itself. Wherever he stayed, his fivefold duties were never neglected. That has already been extensively explained below. Among those duties, during the last watch of the night, as the Blessed One surveyed the world, he saw the potential for attainment of countless beings in Sāvatthī and in the area surrounding Sāvatthī within a distance of one and a half or two yojanas.

Then, considering "At what time will the attainment occur?", seeing that it would be in the evening, he considered "Will the attainment occur while I am speaking, or while a disciple is speaking?", he saw that it would occur while Sāriputta Thera was speaking. Then, considering "Where will they be sitting when speaking?", seeing that it would be in Visākhā's Ratanapāsāda, he realized, "For Buddhas, there are three assemblies of disciples, and for chief disciples, there is one. Today, there will be an assembly of disciples for the Dhammasenāpati (General of the Dhamma) Sāriputta Thera." Having seen this, in the morning, after attending to his bodily needs, putting on his lower robe and draping his Sugata cloak, taking his bowl made of stone, surrounded by the Sangha of bhikkhus, he entered the city through the southern gate, and after providing easily obtainable alms to the Sangha of bhikkhus, like a ship driven back by the wind, he returned and stood outside the southern gate. Then the four assemblies – eighty great disciples, the bhikkhunī assembly, the upāsaka (male lay follower) assembly, and the upāsikā (female lay follower) assembly – surrounded the Teacher.

The Teacher addressed Sāriputta Thera: "Sāriputta, it is fitting for you to go to Pubbārāma, and go taking your retinue with you." "Sādhu, Bhante (Venerable Sir)," the Thera, surrounded by his retinue of five hundred bhikkhus, went to Pubbārāma. In the same manner, after sending the eighty great disciples to Pubbārāma, he himself went to Jetavana with only Ānanda Thera. Ānanda Thera too, after performing his duties to the Teacher in the monastery, and paying homage, said, "I am going to Pubbārāma, Bhante." "Do so, Ānanda." After paying homage to the Teacher, he went there. The Teacher remained alone in Jetavana.

On that day, the four assemblies desired to hear the Dhamma talk from the Thera himself. King Kosala also went to Pubbārāma, surrounded by his army. Likewise, Anāthapiṇḍika, with a retinue of five hundred upāsakas. Visākhā the great upāsikā, went surrounded by two thousand female attendants. In the city of Sāvatthī, the dwelling place of seven hundred and fifty million families, after stationing gatekeepers, children, and servants at home, the remaining people, taking perfumes, powders, garlands, and the like, went to Pubbārāma. In the four gate-villages, within a distance of one and a half or two yojanas, all the people, with perfumes, powders, garlands, and the like in their hands, went to Pubbārāma. The entire monastery seemed to be strewn with mixed flowers.

The Dhammasenāpati Sāriputta Thera also, after going to the monastery, stood in the courtyard of the monastery. The bhikkhus prepared a seat for the Thera. The Thera, after sitting there and having the duties performed by the attendant Thera, giving advice to the Sangha of bhikkhus, entered the Gandhakuti (Fragrant Chamber), attained samāpatti (absorption), and sat down. He, after arising from samāpatti according to the allotted time, went to the Aciravatī River, washed off the dust and dirt, and having emerged like one refreshed and bathed at a landing place, putting on his lower robe and draping his Sangha robe, stood there. The Sangha of bhikkhus also, descending face to face, washed the dust and dirt from their bodies, re-emerged, and surrounded the Thera. Inside the monastery too, they prepared a Dhamma seat for the Thera. The four assemblies, knowing their respective places, sat down, leaving a path. Sāriputta Thera also, with a retinue of five hundred bhikkhus, came to the Dhamma assembly hall, and sat down facing east on a jeweled couch with a raised white parasol, resting on a lion-shaped support, taking a painted fan. Having sat down, surveying the assembly, he thought, "This assembly is indeed large; a small, limited Dhamma talk is not suitable for it. Which Dhamma talk will be suitable?" Considering the three piṭakas (baskets), he saw this Saṃyojanapariyāya Dhamma talk.

āvuso, bhikkhave: For without saying "āvuso (friends)," the word "bhikkhave (bhikkhus)" would be a Buddha's address. But this venerable one, thinking "I will not make an address equal to that of the Ten-Powered One," out of respect for the Teacher, making a disciple's address, said, "āvuso bhikkhave." Etadavocā: He spoke this phrase of Dhamma teaching, "I will teach, friends, a person with internal Saṃyojana and external Saṃyojana."

In that Ratanapāsāda, there was a Sotāpanna (stream-enterer) devaputta (divine being) residing, who knew as soon as a teaching was begun by the Buddhas or their disciples, "This teaching will be simple, this will be profound. This will be based on jhāna (absorption), this will be based on vipassanā (insight). This will be based on the path, this will be based on the fruit, this will be based on Nibbāna." He, on that day as soon as the Thera began the teaching, knew thus: "With the method by which my lord, the Dhammasenāpati Sāriputta Thera, has begun the teaching, this teaching will be deeply rooted in vipassanā; he will speak of vipassanā in six ways. At the end of the teaching, a hundred crore devatās (deities) will attain arahatship; however, there will be no limit to the devas and humans who attain Sotāpanna and the like. After making the teaching suitable, I will give a Sādhukāra (expression of approval) to my lord," and by the power of the devas, making a great sound, he said, "Sādhu, Sādhu, Lords."

When the Devarāja (divine king) gave the Sādhukāra, all the devatās residing in a thousand surrounding palaces gave the Sādhukāra. By the sound of their Sādhukāra, all the devatās residing in Pubbārāma, and by their sound, the devatās within a gāvuta (distance), then half a yojana, a yojana – in this way, in one cakkavāḷa (world-system), in two cakkavāḷas, in three cakkavāḷas – in ten thousand cakkavāḷas, the devatās gave the Sādhukāra. By the sound of their Sādhukāra, the Nāgas (serpent beings) dwelling on the earth and the devatās dwelling in the sky, then the cloud-carriers, the hot cloud-carriers, the cold cloud-carriers, the rain cloud-carriers, the four great kings of the Cātumahārājika heaven, the devatās of Tāvatiṃsa heaven, Sakka the Devarāja, the devatās of Yāma heaven, Suyāma the Devarāja, the devatās of Tusita heaven, Santusita the Devarāja, the devatās of Nimmānaratī heaven, Sunimmita the Devarāja, the devatās of Vasavattī heaven, Vasavattī the Devarāja, the Brahmapārisajjā, the Brahmapurohitā, the Mahābrahmāno, the Parittābhā, the Appamāṇābhā, the Ābhassarā, the Parittasubhā, the Appamāṇasubhā, the Subhakiṇhā, the Vehapphalā, the Avihā, the Atappā, the Sudassā, the Sudassī, the Akaniṭṭhā devatās – excluding the Asañña and the arūpāvacara beings, all the devatās in the place where the stream of hearing operates gave the Sādhukāra.

Then the Khīṇāsava (one with taints destroyed) Mahābrahmās, considering "This Sādhukāra sound is indeed great, it has come from the surface of the earth up to the Akaniṭṭha world, what is it for?", realized, "The Dhammasenāpati Sāriputta Thera, sitting in Visākhā's Ratanapāsāda in Pubbārāma, has begun the Saṃyojanapariyāya Dhamma teaching; it is fitting for us to be bodily witnesses there," and thinking thus, they went there. Pubbārāma was filled with devatās; a gāvuta, half a yojana, a yojana around Pubbārāma – the entire cakkavāḷa, bounded below by the surface of the earth and horizontally by the edge of the cakkavāḷa, was uninterruptedly crowded with devatās assembled from ten thousand cakkavāḷas; in a place only the size of the tip of a needle, sixty devatās stood on the upper edge, having created subtle forms.

Then Āyasmā (Venerable) Sāriputta, considering "This commotion is indeed great, what is it?", saw the devatās from ten thousand cakkavāḷas assembled in one cakkavāḷa. Now, for Buddhas, there is no need for an act of determination; they see and hear the sound simply by the measure of the assembly. But for disciples, an act of determination is necessary. Therefore, the Thera, after attaining samāpatti, arising from samāpatti, with a great expansive mind, made a determination: "May this entire assembly up to the edge of the cakkavāḷa see me, and hear the sound of me teaching the Dhamma." From the time of the determination, those sitting near his right knee and on the edge of the cakkavāḷa, there was no reason to say "What is Dhammasenāpati Sāriputta Thera like, is he tall, short, dark, or fair?"; he appeared facing everyone sitting in all directions, like the moon in the middle of the sky. And all those sitting near his right knee and on the edge of the cakkavāḷa heard the sound of him teaching the Dhamma as if it were in one conch shell.

ajjhattasaṃyojanañca, āvuso: He began this Dhamma teaching. Therein, ajjhattaṃ means the Kāma-bhava (sensual existence). Bahiddhā means the Rūpa- and Arūpa-bhava (form and formless existences). Although beings live in the Kāma-bhava for only a short time, only a fourth part of a kappa (aeon), while the Kāma-bhava is empty and void in the other three parts, they live in the Rūpa-bhava for a long time, nevertheless, because their dying and rebirth are frequent in the Kāma-bhava, and infrequent in the Rūpa- and Arūpa-bhava. And where dying and rebirth are frequent, there desire, longing, and craving are also great. Where they are infrequent, there they are infrequent. Therefore, the Kāma-bhava is known as ajjhattaṃ, the Rūpa- and Arūpa-bhava are known as bahiddhā. Thus, in the Kāma-bhava, which is designated as ajjhattaṃ, desire and lust are called ajjhattasaṃyojanaṃ, and in the Rūpa- and Arūpa-bhava, which are designated as bahiddhā, desire and lust are called bahiddhāsaṃyojanaṃ. Or, the five orambhāgiya saṃyojanas (lower fetters) are called ajjhattasaṃyojanaṃ, and the five uddhambhāgiya saṃyojanas (higher fetters) are called bahiddhāsaṃyojanaṃ. Here, this is the meaning of the words: oraṃ means the Kāma-dhātu (sensual realm); because they produce rebirth there, those who cling to that oraṃ are called orambhāgiyāni. Uddhaṃ means the Rūpa- and Arūpa-dhātu (form and formless realms); because they produce rebirth there, those who cling to that uddhaṃ are called uddhambhāgiyāni.

Ajjhattasaṃyojano: a person bound by internal bonds. Bahiddhāsaṃyojano: a person bound by external bonds. Both of these are names for noble disciples, such as stream-enterers, once-returners, and non-returners, whose existence (bhava) is clearly defined in two ways, not for ordinary people caught in the cycle of existence. Just as in a large forest, woods of khadira, sāla, etc., do not get the name of 'pillar, beam, or rafter,' but only the name of 'khadira wood' or 'sāla wood,' but when trees from there are cut with a sharp axe and fashioned into the shape of pillars, etc., then they get the name of 'pillar, beam, or rafter,' so too, an ordinary person whose existence is undefined and whose defilements are thick does not get this name, but only stream-enterers, etc., who have defined existence and thinned down the defilements, get it.

Vacchakasālopamaṃ veditabbo: It should be understood as similar to a calf pen (vacchakasāla). Having made a calf pen, they drive posts into the ground inside, bind the pen with ropes, and tie the calves to them. If the ropes are not enough, they also take the calves by the ears and put them in the pen. When there is not enough space inside the pen, they also drive posts outside and do the same. There, some calves, though tied inside, lie down outside; some, though tied outside, lie down inside; some, though tied inside, lie down inside; some, though tied outside, lie down outside; some wander inside without being tied at all, and some wander outside without being tied. Among them, the tether of the calf tied inside but lying outside is long. Afflicted by heat, etc., it goes out and lies down among the other calves outside. The same method applies to the calf tied outside but lying inside. But the tether of the calf tied inside and lying inside is short. The same method applies to the calf tied outside and lying outside. Both of them, having roamed around the post all day, lie down right there. But the one untied inside wanders within the pen. This well-behaved calf, released by the ears within the pen, wanders there all day without going elsewhere. The same method applies to the one untied outside, even when wandering there.

There, the three existences (bhava) should be understood as like the calf pen. The post in the calf pen is like the post of ignorance (avijjākhāṇuko). The rope for tying the calves is like the ten fetters (saṃyojanāni). The calves are like beings reborn in the three existences. Like a calf tied inside but lying outside are stream-enterers and once-returners in the realms of form and formlessness. Although they live there, their fetters are only attached to the realm of sense-desire. In what sense? In the sense of not having abandoned them. Even ordinary people in the realms of form and formlessness are included by these. Although they live there, their fetters are only attached to the realm of sense-desire. Like a calf tied outside but lying inside is a non-returner in the realm of sense-desire. Although he lives in the realm of sense-desire, his fetters are attached only to the realms of form and formlessness. Like a calf tied inside and lying inside are stream-enterers and once-returners in the realm of sense-desire. They themselves live in the realm of sense-desire, and their fetters are attached only to the realm of sense-desire. Like a calf tied outside and lying outside is a non-returner in the realms of form and formlessness. He himself lives there, and his fetters are attached only to the realms of form and formlessness. Like a calf untied inside and wandering inside is an arahant in the realm of sense-desire. Like a calf untied outside and wandering outside is an arahant in the realms of form and formlessness. Among the fetters, these three—self-illusion (sakkāyadiṭṭhi), doubt (vicikicchā), and attachment to rites and rituals (sīlabbataparāmāsa)—prevent one from going and turn one back. But these two fetters—sensual desire (kāmacchando) and ill-will (byāpādo)—cannot lead to rebirth in the realms of form and formlessness without being suppressed by attainment (samāpatti) or cut off by the path (magga).

Katamo cāvuso: The Elder, as if a man, keeping two jewel boxes by his side, would fill both hands and distribute the seven kinds of jewels to the assembled crowd, in the same way, having first placed one jewel box and then given the second in the same way, having established these two terms "I will teach, friend, a person with internal bonds and with external bonds" in the manner of a matrix, now began to expand the teaching in order to distribute and show it to the eight kinds of assemblies.

Idhā: In this Dispensation. Sīlavā hotī: He is accomplished in virtue (sīla), with the fourfold purity of virtue. It seems that up to this point, the Elder, having mentioned the fourfold purity of virtue, expanded and showed the foremost virtue there with this, "restrained by the restraint of the Pātimokkha," said the Elder Summa, a resident of Dīpavihāra. But his pupil, the Elder Tipiṭaka Cūḷanāga, said, "The restraint of the Pātimokkha is mentioned in both places. For the restraint of the Pātimokkha is virtue, but there is no place where the other three are called virtue," not agreeing, he said further: "Restraint of the senses (indriyasaṃvaro) is merely guarding the six doors; purity of livelihood (ājīvapārisuddhi) is merely obtaining requisites in accordance with the Dhamma fairly; dependence on requisites (paccayasannissita) is merely reflecting after receiving requisites, 'for this purpose,' and using them; without circumlocution, the restraint of the Pātimokkha is virtue. He whose Pātimokkha is broken should not be told that he is like a man with a severed head, who will protect his hands, feet, and the rest. But he whose Pātimokkha is healthy is like a man with an unsevered head, who can restore his life and the rest to their natural state and protect them. Therefore, having mentioned the Pātimokkha with 'virtuous,' expanding it, he said, 'restrained by the restraint of the Pātimokkha,' etc."

Pātimokkhasaṃvarasaṃvuto: Endowed with the restraint of the Pātimokkha. Ācāragocarasampanno: Endowed with conduct (ācāra) and resort (gocara). Aṇumattesu: In trifling. Vajjesu: In unskillful things. Bhayadassāvī: Seeing danger. Samādāya: Properly undertaking. Sikkhati sikkhāpadesū: Having undertaken that particular training rule, he trains. Moreover, samādāya sikkhati sikkhāpadesū: Whatever is to be trained in the training rules, in the categories of training, whether bodily or verbal, all that, having properly undertaken, he trains. This is the summary here, but in detail, all these terms, beginning with the restraint of the Pātimokkha, are mentioned in the Visuddhimagga (Visuddhi. 1.14 ff.), and the fourfold purity of virtue is shown divided in every way. Aññataraṃ devanikāyaṃ: To one of the deva groups in the six realms of sense-desire. Āgāmī hotī: He is one who returns below. Āgantā itthattaṃ: He is one who comes to this state, to the five-aggregate existence of human beings. He is not one who is reborn there or reborn above, but he is indeed one who returns below, he shows. With this factor, the two lower paths and the two fruits of a dry-insight meditator (sukkhavipassaka) and a monk who takes the elements as his meditation subject (dhātukammaṭṭhānikabhikkhu) are spoken of.

Aññataraṃ santaṃ cetovimuttiṃ: One of the eight attainments, the fourth jhāna attainment. For it is called peaceful (santā) because it calms the opposing defilements, and because of the mind's liberation from those same defilements, it is called liberation of mind (cetovimutti). Aññataraṃ devanikāyaṃ: One of the five Pure Abodes (suddhāvāsadevanikāyesu). Anāgantā itthattaṃ: He is one who does not come again to this five-aggregate existence; he is not one who is reborn below, but he is one who is reborn above, or he is one who is extinguished there, he shows. With this factor, the three paths and three fruits of a monk who is skilled in samādhi are spoken of.

Kāmānaṃyeva nibbidāya: For the sake of aversion to both kinds of sense-desire, for the sake of revulsion. Virāgāyā: For the sake of detachment. Nirodhāyā: For the sake of non-recurrence. Paṭipanno hotī: He undertakes a course of practice. Up to this point, the path of non-returning (anāgāmi)-insight (vipassanā) has been taught for the sake of destroying sensual desire associated with the five sense objects for the stream-enterer and the once-returner. Bhavānaṃyeva: Of the three existences. With this, the path of arahantship-insight has been taught for the sake of destroying the desire for existence of the non-returner. Taṇhākkhayāya paṭipanno hotī: With this too, the path of non-returning-insight has been taught for the stream-enterer and the once-returner, for the sake of destroying sensual craving associated with the five sense objects. So lobhakkhayāyā: With this too, the path of arahantship-insight has been taught for the non-returner, for the sake of destroying the craving for existence. Aññataraṃ devanikāyaṃ: To one of the Pure Abodes. Anāgantā itthattaṃ: He is one who does not come to this five-aggregate existence; he is not one who is reborn below, but he is one who is reborn above, or he is one who is extinguished there.

Thus, with the first factor, the two lower paths and fruits of a dry-insight meditator who takes the elements as his meditation subject are spoken of; with the second, the three paths and fruits of one skilled in samādhi; with "so kāmānaṃ," the non-returning path-insight above for the stream-enterer and once-returner for the sake of destroying sensual desire associated with the five sense objects; with "so bhavānaṃyeva," the path of arahantship-insight above for the non-returner; with "so taṇhākkhayāyā," the non-returning path-insight above for the stream-enterer and once-returner for the sake of destroying sensual craving associated with the five sense objects; with "so lobhakkhayāyā," the path of arahantship-insight above for the non-returner for the sake of destroying the craving for existence. Thus, having taught insight through six approaches, he brought the discourse to its natural conclusion. At the end of the discourse, a hundred thousand devas attained arahantship; there was no counting the stream-enterers, etc. Just as in this assembly, so too in the Mahāsamayasutta, the Maṅgalasutta, and the Cūḷarāhulovādasutta, a hundred thousand devas attained arahantship; there was no counting the devas and humans who were stream-enterers, etc.

Samacittā devatā: Devas of unified mind, due to the uniformity of the subtle nature of the mind. All of them, having made their own existences subtle and mind-like, manifested them. Therefore, they became known as "of unified mind." For another reason too, they were of unified mind: "The Elder has spoken of attainment, but he has not spoken of the power of attainment. We will summon the Ten-Powered One and have him speak of the power of attainment," all were of one mind, therefore they were of unified mind. For another reason too: "The Elder has spoken of both attainment and the power of attainment in one way; who has arrived at this assembly, who has not arrived?" Looking around and seeing that the Tathāgata had not arrived, "We will summon the Tathāgata and make the assembly complete," all were of one mind, therefore they were of unified mind. For another reason too: In the future, some monk or nun, deva or human, might disrespectfully think, "This discourse was spoken by a disciple"; we will summon the All-Knowing One and make this discourse spoken by the All-Knowing One. Thus, it will be worthy of reverence in the future, all were of one mind, therefore they were of unified mind. For another reason too: All of them were either attainers of the same attainment or attainers of the same object, thus they were of unified mind.

Haṭṭhā: Delighted, elated, rejoicing, gladdened. Sādhu: An expletive in the sense of request. Anukampaṃ upādāya: Not having regard for the Elder's compassion, kindness, or sympathy, nor is there any need for the Elder to be pitied in this place. For on the day when the Elder, standing at the doorway of Sūkarakhataleṇa, fanning the Teacher with a palm leaf while the meditation subject of feeling (vedanākammaṭṭhāna) was being spoken of to his nephew, the wandering ascetic Dīghanakha (ma. ni. 2.206), was like one enjoying food grown by another to dispel hunger, or like one placing on his head adornments prepared by another, on that very day, the Bhagavat pitied him. But having regard for the compassion of the devas and humans who had arrived at the remaining place, they requested the Bhagavat, "May the Bhagavat go."

Balavā puriso: A weak man cannot quickly contract and extend his arm, only a strong man can. Therefore this was said. Sammukhe pāturahosī: He appeared in the place directly in front. Bhagavā etadavocā: The Bhagavat spoke this, "Here, Sāriputta," etc., explaining the reason for his arrival. It occurred to him thus: "If some foolish, ungrateful monk or nun, layman or laywoman, should think thus: 'Sāriputta has obtained a large assembly; unable to endure so much, the Sammāsambuddha has come out of jealousy to break up the assembly,' having conceived this ill-will towards me, they would be reborn in a state of woe." Therefore, in explaining the reason for his arrival, he spoke these words, "Here, Sāriputta," etc.

tā kho pana, sāriputta, devatā dasapi hutvātiādimāha. Here, it is suitable to bring the meaning in terms of fame or in terms of attainment. In terms of fame, powerful deities stood ten by ten in one place; those less powerful stood twenty by twenty in one place; those less powerful…pe… stood sixty by sixty in one place. But in terms of attainment, those by whom refined attainment was cultivated, they stood sixty by sixty in one place. Those by whom less inferior attainments were cultivated, they stood fifty by fifty…pe… those by whom still less inferior attainment was cultivated…pe… they stood ten by ten in one place. Or those by whom inferior attainment was cultivated, they stood ten by ten in one place. Those by whom more refined attainment was cultivated, they stood twenty by twenty. Those by whom more refined…pe… they stood sixty by sixty in one place.

Āraggakoṭinitudanamatteti, in the space of the mere falling of the tip of a goad.Na ca aññamaññaṃ byābādhentīti, even standing in such a crowded place, they did not bother each other, did not jostle, they were without pressure, without crowding. There was no cause to say, "Your hand bothers me, your foot bothers me, you are standing pressing me."Tattha nūnāti, surely in that existence.Tathācittaṃ bhāvitanti, the mind was cultivated in that manner.Yena tā devatāti, by which thus cultivated mind, those deities, even being ten…pe… stand, and they do not bother one another.Idheva khoti, either in the Dispensation or in the human world—indeed, in this Dispensation, indeed, in this human world is the meaning. For that mind was cultivated by those deities in this human world and in this Dispensation, by which they were reborn in a peaceful realm of form, and then, having come from there, they stood creating such a subtle existence. Here, although there are deities reborn in the Brahma world after producing three paths and fruits in the Dispensation of Kassapa Dasabala, having made the instruction one and the Dispensation one for all Buddhas, he said, "Indeed here, Sāriputta," making even the Dispensation of other Buddhas this very Dispensation. Thus far, the power of attainment has been spoken by the Tathāgata.

tasmātiha, sāriputtāti āha. Here, tasmāti, because those deities, having produced peaceful attainment here, were reborn in a peaceful existence, therefore.Santindriyāti, with the faculties calmed, pacified, refined, with calmed faculties.Santamānasāti, with the mind calmed, pacified, refined, with calmed mind.Santaṃyeva upahāraṃ upaharissāmāti, we will offer a peaceful, pacified, refined offering of body and mind.Sabrahmacārīsūti, among those who live the brahma-life, the holy life, sharing the same teaching, etc.Evañhi vo, sāriputta, sikkhitabbanti, in this way, with this much discourse, the Blessed One made an all-knowing utterance.Anassunti, lost, destroyed.Ye imaṃ dhammapariyāyaṃ nāssosunti, those who, relying on their own evil, empty, meaningless view, did not get to hear this kind of Dhamma teaching, thus he concluded the teaching according to the connection.

38.In the sixth [sutta], varaṇāyaṃ viharatīti, Varaṇā is the name of a city; he dwelt depending on that. Kāmarāgābhinivesavinibandhapaligedhapariyuṭṭhānajjhosānahetūti, because of attachment to sensual passion, because of the bond of sensual passion, because of the entangling of sensual passion, because of the enveloping of sensual passion, because of the adhering to sensual passion is the meaning. This is said: that sensual passion which arises relying on the five strands of sensual pleasure—because of the cause of its attachment, etc. Because of being attached to sensual passion, because of being bound, and because of being entangled in that very sensual passion like in a great mud, because of being immersed, and because of being enveloped by that very sensual passion, because of being seized, and because of being adhered to by sensual passion itself, because of being swallowed, having completely finished and seized.Diṭṭhirāgādi- in the cases of diṭṭhirāga, etc., this same method [should be understood].Diṭṭhirāgoti, here, lust that arises relying on the sixty-two views should be understood.Puratthimesu janapadesūti, from the residence of the Elder, the Sāvatthi region is in the eastern direction; and the Elder, even while sitting, was sitting facing that direction, therefore he said this.Udānaṃ udānesīti, he uttered an exclamation. Just as oil which cannot be contained to measure, flows out and goes, that is called avasesako; and just as water which cannot be contained by a pond, overflows and goes, that is called a flood. Just so, a word of joy which the heart cannot contain, having become excessive, without settling inside, comes out, that is called an udāna. He uttered a word filled with such joy is the meaning.

39.In the seventh [sutta], gundāvaneti, in a forest with such a name.Upasaṅkamīti, having heard that "it is said that the Elder Mahākaccāna does not even greet, nor rise up for, nor invite with a seat even his paternal grandmother or maternal grandmother," [thinking] "it is not possible to come to a conclusion with just this, I will approach and investigate him," after the morning meal, he approached the Venerable Mahākaccāna.Jiṇṇeti, aged by old age.Vuddheti, aged by years.Mahallaketi, aged by birth.Addhagateti, having passed a long time.Vayoanuppatteti, having reached the final age.Tayidaṃ, bho kaccāna, tathevāti, venerable Kaccāna, that which we [heard] only as a rumor, agrees with what is seen. Therefore, that is so, not otherwise.Na hi bhavaṃ kaccāno brāhmaṇeti, this he speaks referring to himself. This is his intention: having seen us so old, there is not even greeting, nor rising up, nor inviting with a seat from venerable Kaccāna.Na sampannamevāti, it is not proper, not fitting.

atthi brāhmaṇātiādimāha. Here, jānatāti, by one who knows all that should be known.Passatāti, by one who sees that very thing as an āmalaka fruit placed in the hand.Vuddhabhūmīti, the reason by which one is called old.Daharabhūmīti, the reason by which one is called young.Āsītikoti, age of eighty years.Nāvutikoti, age of ninety years.Kāme paribhuñjatīti, he enjoys both kinds of sensual pleasures, object of desire and defilement of desire, according to his desire.Kāmamajjhāvasatīti, he lives, dwells in both kinds of sensual pleasures like a householder in a house.Kāmapariyesanāya ussukoti, intent on the search for both kinds of sensual pleasures.Bālo na therotveva saṅkhyaṃ gacchatīti, he, not an elder, goes to the count as a fool, an idiot. For it was said:

"He is not an elder just because his head is gray;
He is ripe in age, called 'old-in-vain.'" (Dhp. 260);

Daharoti, young.Yuvāti, endowed with youth.Susukāḷakesoti, with very black hair.Bhadrena yobbanena samannāgatoti, he shows that the youth with which a young man is endowed, that youth is auspicious, attained.Paṭhamena vayasāti, the first age is thirty-three years; endowed with that is the meaning.Paṇḍito therotveva saṅkhyaṃ gacchatīti, such a person goes to the count as wise and as an elder. And it was said:

"He in whom there is truth, Dhamma, non-harming, restraint, and self-control;
He, rid of impurities, is wise, is called an elder." (Dhp. 261);

40.In the eighth [sutta], corā balavanto hontīti, they are endowed with faction, endowed with retinue, endowed with wealth, endowed with dwelling places, and endowed with vehicles.Rājāno tasmiṃ samaye dubbalā hontīti, at that time the kings are weak due to the absence of those endowments.Atiyātunti, having wandered outside for the sake of touring the countryside, to enter the inner city at any desired moment.Niyyātunti, it is not easy to go out in the first watch, or the middle watch, or the last watch, thinking "thieves plunder and oppress the countryside; we will stop them." Thenceforth, thieves strike and rob people and go away.Paccantime vā janapade anusaññātunti, it is not pleasant to instruct in the border regions for the purpose of making a village habitable, spreading a bridge, digging a pond, building halls, etc.Brāhmaṇagahapatikānanti, of the brahmin householders living in the inner city.Bāhirāni vā kammantānīti, outside the village in gardens and fields.Pāpabhikkhū balavanto hontīti, evil monks are powerful, supported by factions, supported by fame, meritorious, endowed with many supporters, both male and female, and relying on kings and great ministers.Pesalā bhikkhū tasmiṃ samaye dubbalā hontīti, at that time, amiable monks are weak due to the absence of those endowments.Tuṇhībhūtā tuṇhībhūtāva saṅghamajjhe saṅkasāyantīti, being silent, having sat silently in the midst of the Saṅgha, unable to lift their faces and speak even a single word, they sit as if meditating.Tayidanti, that is the reason. The bright side should be understood by reversal of what was said.

41.In the ninth [sutta], micchāpaṭipattādhikaraṇahetūti, because of the cause, the reason for wrong practice, because of practicing is the meaning.Ñāyaṃ dhammaṃ kusalanti, the path together with insight. For such a one is not able to develop, accomplish, fulfill the path together with insight. The bright side should be understood by reversal of what was said. In this sutta, the path together with insight is spoken.

42.In the tenth [sutta], duggahitehīti, by those grasped incorrectly.Byañjanappatirūpakehīti, by those which are similar only in expression, obtained through artistry of letters.Atthañca dhammañca paṭibāhantīti, they reject the meaning and the text of well-grasped suttas, they show the meaning and the text of their own incorrectly grasped suttas as superior. The bright side should be understood by reversal of what was said. In this sutta, the growth and decline of the Dispensation is spoken of.

5. Parisavaggavaṇṇanā

43.In the first [sutta] of the fifth [vagga], uttānāti, manifest, unconcealed.Gambhīrāti, profound, concealed.Uddhatāti, endowed with arrogance.Unnaḷāti, with raised naḷā reeds, it is said: with raised empty pride.Capalāti, endowed with fickleness by decorating robes etc.Mukharāti, harsh-mouthed, harsh-speaking.Vikiṇṇavācāti, with unrestrained speech, chattering aimlessly even during the day.Muṭṭhassatīti, with mindfulness forgotten.Asampajānāti, without wisdom.Asamāhitāti, without even the attainment of one-pointedness of mind.Pākatindriyāti, endowed with faculties standing in their natural state, open, unguarded. The bright side should be understood by reversal of what was said.

44.In the second [sutta], bhaṇḍanajātāti, bhaṇḍana means the preliminary stage of quarrel, that is born of them is bhaṇḍanajātā. Likewise, those in whom a quarrel has arisen by uttering words such as, "we will fine you, we will bind you." This, for now, is the method among laypeople. But renunciates speaking words of transgression of offenses are called kalahajātā.Vivādāpannāti, involved in contradictory arguments.Mukhasattīhi vitudantāti, words badly spoken which cut off qualities are called mouth-weapons; piercing with those, stabbing.Samaggāti, united by the making of one action, one recitation, equal training; united in concord.Piyacakkhūhīti, with eyes of loving-kindness.

45.In the third [sutta], aggavatīti, possessing excellent persons, endowed with excellent or supreme practice. The opposite of that is anaggavatī. Bāhulikāti, committed to abundance of robes etc. Thinking the Dispensation is lax is sāthalikā. Okkamane pubbaṅgamāti, here, okkamana means the five hindrances in the sense of descending into them; being foremost in the fulfilling of the five hindrances is said.Paviveketi, in detachment from the basis of clinging, in Nibbāna.Nikkhittadhurāti, having laid down the burden in all three kinds of detachment.Na vīriyaṃ ārabhantīti, they do not make both kinds of effort.Appattassa pattiyāti, for the sake of the attainment of a special quality of jhāna, insight, path, and fruit which was previously unattained. The other pair of words are synonyms of that.Pacchimā janatāti, the community of junior co-residents and apprentices.Diṭṭhānugatiṃ āpajjatīti, imitating what was done by teachers and preceptors, one undergoes conformity to their view, to their conduct. The rest should be understood in the manner opposite to what was said.

65.In the first of the second, gihisukha means the happiness of laypeople, rooted in the fulfillment of all desires. Pabbajitasukha means the happiness of renunciants, rooted in their renunciation.

66.In the second, kāmasukha means the happiness that arises in dependence on sense pleasures. Nekkhammasukha means nekkhamma, which is called renunciation, the happiness that arises in dependence on that.

67.In the third, upadhisukha means the happiness of the three realms. Nirupadhisukha means supramundane happiness.

68.In the fourth, sāsavasukha means the happiness of the round of rebirths, which is the condition for the āsavas. Anāsavasukha means the happiness of liberation, which is not a condition for them.

69.In the fifth, sāmisa means the happiness that leads to defilement and the round of rebirths. Nirāmisa means the happiness that leads to the undefiled state and liberation.

70.In the sixth, ariyasukha means the happiness of those who are not ordinary people (puthujjana). Anariyasukha means the happiness of ordinary people (puthujjana).

71.In the seventh, kāyika means that which is co-arisen with body-consciousness. Cetasika means happiness through the mind-door. This is said to be a mixture of mundane and supramundane.

72.In the eighth, sappītika means the happiness of the first and second jhāna. Nippītika means the happiness of the third and fourth jhāna. Here, the superiority of mundane nippītika over mundane sappītika, and of supramundane nippītika over supramundane sappītika, should be understood as excellence without transgressing the levels.

73.In the ninth, sātasukha means the happiness in the three jhānas. Upekkhāsukha means the happiness of the fourth jhāna.

74.In the tenth, samādhisukha means the happiness attained by reaching appanā or upacāra samādhi. Asamādhisukha means the happiness of not attaining either of these.

75.In the eleventh, sappītikārammaṇa means the happiness that arises when reviewing the two jhānas with pīti. Nippītikārammaṇe also, the same method applies. In the twelfth too, the meaning should be understood in this way.

77.In the thirteenth, rūpārammaṇa means the object of the fourth rūpāvacara jhāna, or whatever rūpa that gives rise to it. Arūpārammaṇa means the object of the arūpāvacara jhāna, or whatever arūpa that gives rise to it.

(8) 3. Sanimittavaggavaṇṇanā

78-79.In the first of the third, sanimittā means with a cause. The same method applies in the second and subsequent ones. Nidāna, hetu, saṅkhāra, paccaya, and rūpa, all these are indeed synonyms for cause.

84.In the seventh, savedanā means they arise only when there is feeling (vedanā) associated as a condition, not when there is none. The same method applies in the eighth and ninth.

87.In the tenth, saṅkhatārammaṇā means they arise only having made a conditioned (saṅkhata) phenomenon produced by conditions as their object. No asaṅkhatārammaṇā means they do not arise having unconditioned Nibbāna as their object. Na hontī means they are not present at the moment of the path (magga), meaning they are not when the fruit (phala) is attained. Thus, the teaching has been taught in these ten instances up to arahantship.

(9) 4. Dhammavaggavaṇṇanā

88.In the first of the fourth, cetovimuttī means the phalasamādhi. Paññāvimuttī means the phalapaññā.

89.In the second, paggāho means effort (vīriya). Avikkhepo means one-pointedness of mind (cittekaggatā).

90.In the third, nāma means the four immaterial aggregates. Rūpa means the material aggregate. Thus, in this sutta, what is called the knowledge of distinguishing sections of Dhamma has been spoken of.

91.In the fourth, vijjā means the knowledge of the fruit (phalañāṇa). Vimuttī means the remaining dhammas associated with it.

92.In the fifth, bhavadiṭṭhī means the belief in eternalism (sassatadiṭṭhi). Vibhavadiṭṭhī means the belief in annihilationism (ucchedadiṭṭhi). The sixth and seventh are easy to understand.

95.In the eighth, dovacassatā means being difficult to admonish (dubbacabhāvo). Pāpamittatā means associating with bad friends (pāpamittasevanabhāvo). The ninth should be understood in the opposite way to what has been said.

97.In the tenth, dhātukusalatā means knowing the eighteen elements (dhātu) as elements. Manasikārakusalatā means knowing those same elements by applying the three characteristics of impermanence, etc., to them.

98.In the eleventh, āpattikusalatā means knowing the five or seven groups of offenses (āpattikkhandha). Āpattivuṭṭhānakusalatā means knowing how to emerge from offenses through confession or a formal act (kammavācā).

(10) 5. Bālavaggavaṇṇanā

99.In the first of the fifth, anāgataṃ bhāraṃ vahatī means a newly ordained monk, without being instructed by a senior monk, undertakes the ten duties of a senior monk, namely, “sweeping, providing light, water, and a seat, maintaining pure intention, disposal of excrement, counting the monks, giving advice, and reciting the Pātimokkha; these are called the duties of a senior monk,” he is said to be carrying a future burden. Āgataṃ bhāraṃ na vahatī means a senior monk who, being a senior, does not do those same ten duties himself or does not encourage others to do them, is said not to be carrying a present burden. The meaning in the second sutta should be understood in the same way.

101.In the third, akappiye kappiyasaññī means perceiving what is impermissible, such as lion’s meat, as “this is permissible.” Kappiye akappiyasaññī means perceiving what is permissible, such as the meat of a crocodile or cat, as “this is impermissible.” The fourth should be understood in the same way as stated above.

103.In the fifth, anāpattiyā āpattisaññī means when there is no offense, such as when washing a bowl after asking permission, dyeing a robe, cutting hair, or entering a village, he perceives "this is an offense." Āpattiyā anāpattisaññī means when doing those same things without asking permission there is an offense, but he perceives "there is no offense." The meaning in the sixth should also be understood in the same way. The seventh and subsequent ones are easy to understand.

109.In the eleventh, āsavā means defilements (kilesā). Na kukkuccāyitabbanti means not establishing or considering the Sangha’s property should not be a cause for remorse, but he makes it a cause for remorse. Kukkuccāyitabbanti means establishing or considering it should be a cause, but he does not make it a cause for remorse. The twelfth and subsequent ones should be understood in the same way as stated below.

3. Tatiyapaṇṇāsakaṃ

(11) 1. Āsāduppajahavaggavaṇṇanā

119.In the first of the third paṇṇāsaka, āsā means craving (taṇhā). Duppajahā means difficult to abandon, difficult to get rid of. Because of craving for gain, beings attend upon kings for ten, twenty, or sixty years thinking, "Today we will gain, tomorrow we will gain," they do agriculture and other work, they rush into fierce battles, they undertake difficult paths and dangerous routes, and they enter the great ocean by ship. Because of the craving to live, even when death has arrived, they think of themselves as living for a hundred years. Even seeing omens, karma, and signs, when told by compassionate people, "Give alms, make offerings," out of craving he does not heed anyone’s words, thinking, “I will not die, I will live.”

120.In the second, pubbakārī means one who does a service first. Kataññūkatavedī means knowing the service done by him, he does it later. Among these, the one who does it first makes the intention, “I will give a debt,” and the one who does it later makes the intention, “I will repay a debt.”

121.In the third, titto ca tappetā cā means a Paccekabuddha and a disciple of the Tathāgata, a khīṇāsava, is called titto, but the Tathāgata, an Arahant, a Sammāsambuddha, is titto ca tappetā ca.

122.In the fourth, duttappayā means difficult for a donor to please. Nikkhipatī means he stores it away and does not use it. Vissajjetī means he gives it to others.

123.In the fifth, na vissajjetī means he does not give everything to others, but taking only what is sufficient for his own sustenance, he gives the remainder.

124.In the sixth, subhanimitta means a pleasing object.

125.In the seventh, paṭighanimitta means an unpleasing object.

126.In the eighth, parato ca ghoso means hearing the teaching of the untrue Dhamma from another.

127.In the ninth, parato ca ghoso means hearing the teaching of the true Dhamma from another. The rest is easy to understand everywhere.

(12) 2. Āyācanavaggavaṇṇanā

131.In the first of the second, evaṃ sammā āyācamāno āyāceyyā means a faithful bhikkhu, having risen, should rightly aspire, desiring and longing, "Just as Sāriputta Thera was in wisdom, may I also be like that. Just as Mahāmoggallāna Thera was in psychic power, may I also be like that," since he aspires for what is possible. Aspiring for more than this, he would be wrongly aspiring. For such an aspiration is a wrong aspiration, since he aspires for what is not possible. Why? Esā, bhikkhave, tulā etaṃ pamāṇanti Just as a balance is needed for weighing gold or silver, and a measure for measuring grain, so this, namely Sāriputta and Moggallāna, is the balance and measure for my bhikkhu disciples. Taking them, it is possible to weigh or measure oneself, thinking, "May I also be of this measure in knowledge or psychic power," but not otherwise.

132.The same method applies in the second and subsequent ones. However, there is only this difference here: khemā ca bhikkhunī uppalavaṇṇā cāti For among these, Khemā was foremost in wisdom, and Uppalavaṇṇā in psychic power. Therefore, one should rightly aspire, desiring, "May I be like this in wisdom or psychic power." Similarly, Citta the householder was foremost in wisdom, and Hatthaka, the prince, in great psychic power. Therefore, one should rightly aspire, desiring, "May I be like this in wisdom or psychic power." Khujjuttarā was also foremost in great wisdom, and Nandamātā in great psychic power. Therefore, one should rightly aspire, desiring, "May I be like this in wisdom or psychic power."

135.In the fifth, khata means ruined, because of the ruin of virtues. Upahata means injured, because of the injury to virtues; meaning one whose virtues are destroyed or lost. Attānaṃ pariharatī means he cherishes and protects a worthless self. Sāvajjo means with fault. Sānuvajjo means subject to blame. Pasavatī means he obtains. Ananuviccā means without knowing, without deciding. Apariyogāhetvā means without investigating. Avaṇṇārahassāti means of a sectarian or a disciple of a sectarian who is worthy of dispraise and wrongly practicing. Vaṇṇaṃ bhāsatī means he speaks of the virtues, saying, "This one is practicing well, practicing correctly." Vaṇṇārahassāti means of one who is rightly practicing, such as a Buddha, etc. Avaṇṇaṃ bhāsatī means he speaks of the faults, saying, "This one is practicing badly, practicing wrongly." Avaṇṇārahassa avaṇṇaṃ bhāsatī means here someone speaks dispraise of those sectarians or disciples of sectarians who are wrongly practicing, saying, "In this way, they are wrongly practicing." Vaṇṇārahassa vaṇṇaṃ bhāsatī means he speaks praise of the Buddhas or disciples of Buddhas who are rightly practicing, saying, "In this way, they are rightly practicing."

136.In the sixth, appasādanīye ṭhāne means in a situation that does not cause faith. Pasādaṃ upadaṃsetī means he produces faith in wrong practice, saying, "This is right practice." Pasādanīye ṭhāne appasādanti means he produces a lack of faith in right practice, saying, "This is wrong practice." The rest here is easy to understand.

137.Sattame dvīsūti in two opportunities, in two reasons. Micchāpaṭipajjamānoti means practicing wrongly. Mātari ca pitari cāti means towards his mother like Mittavindaka, and towards his father like Ajātasattu. The bright side should be understood in the same way as stated above.

138.In the eighth, tathāgate ca tathāgatasāvake cāti means towards the Tathāgata like Devadatta, and towards a disciple of the Tathāgata like Kokālika. On the bright side, like Ānanda Thera towards the Tathāgata, and like Nanda the cowherd's son towards a disciple of the Tathāgata.

139.In the ninth, sacittavodāna means the purification (vodāna) of one's own mind (sakacitta); this is a name for the eight attainments (samāpatti). Na ca kiñci loke upādiyatīti means one does not grasp or cling to even a single dhamma among the rūpa and other dhammas in the world. Thus, non-grasping (anupādāna) is the second dhamma here. The tenth and eleventh are straightforward in meaning.

(13) 3. Dānavaggavaṇṇanā (Explanation of the Chapter on Giving)

142.In the first of the third, dānāni means givings (dāna) in the sense of the act of giving; this is a name for the things to be given (deyyadhamma). Or, the intention accompanied by material (savatthukā) is giving; this is a name for the relinquishment of possessions (sampattipariccāga). Āmisadāna means the giving of material things (āmisa) in the sense of the act of giving; the four requisites are called āmisadāna. Dhammadāna means here someone teaches and gives the path to the attainment of the Deathless; this is called dhammadāna.

143.In the second, the four requisites are called yāga in the sense of offering (yajana); dhamma should also be understood as yāga in the sense of offering.

144.In the third, the relinquishing of material things is āmisacāgo, the relinquishing of dhamma is dhammacāgo. In the fourth, only the prefix is different.

146.In the fifth, the enjoying of the four requisites is āmisabhogo, the enjoying of dhamma is dhammabhogo. In the sixth, only the prefix is different.

148.In the seventh, the sharing of the four requisites is āmisasaṃvibhāgo, the sharing of dhamma is dhammasaṃvibhāgo.

149.In the eighth, the gathering together with the four requisites is āmisasaṅgaho, the gathering together with dhamma is dhammasaṅgaho.

150.In the ninth, the assisting with the four requisites is āmisānuggaho, the assisting with dhamma is dhammānuggaho.

151.In the tenth, the showing of compassion with the four requisites is āmisānukampā, the showing of compassion with dhamma is dhammānukampā.

(14) 4. Santhāravaggavaṇṇanā (Explanation of the Chapter on Sharing)

152.In the first of the fourth, the sharing with the four requisites by way of covering oneself and others is āmisasanthāro, the sharing with dhamma is dhammasanthāro. In the second, only the prefix is different.

154.In the third, the seeking of material things (āmisa) as described above is āmisesanā, the seeking of dhamma is dhammesanā. In the fourth, only the prefix is different.

156.In the fifth, the thorough search for material things is āmisapariyeṭṭhi, the thorough search for dhamma is called dhammapariyeṭṭhī.

157.In the sixth, the honoring with material things is āmisapūjā, the honoring with dhamma is dhammapūjā.

158.In the seventh, ātitheyyānī means gifts for guests. "Atitheyyānī" is also a reading.

159.In the eighth, success regarding material things (āmisa) by way of immediate and gradual attainment is āmisiddhi, likewise, success regarding dhamma is dhammiddhi.

160.In the ninth, growth (vaḍḍhanaṃ) through material things is āmisavuddhi, growth through dhamma is dhammavuddhi.

161.In the tenth, material things (āmisa) in the sense of causing delight is āmisaratanaṃ, dhamma is dhammaratanaṃ.

162.In the eleventh, the accumulation and increase of material things is āmisasannicayo, the accumulation and increase of dhamma is dhammasannicayo.

163.In the twelfth, the abundance of material things is āmisavepullaṃ, the abundance of dhamma is dhammavepullaṃ.

(15) 5. Samāpattivaggavaṇṇanā (Explanation of the Chapter on Attainments)

164.In the first of the fifth, samāpattikusalatā means skillfulness in entering into the attainments (samāpatti), having ascertained suitable food and a suitable climate. Samāpattivuṭṭhānakusalatā means skillfulness in emerging; one who emerges clearly, knowing the time for emerging, is called skilled in emerging; thus, this is skillfulness.

165.In the second, ajjava means uprightness, maddava means gentleness.

166.In the third, khantī means forbearance (adhivāsanakhanti), soracca means amiability (suratabhāva) through good conduct (susīlyabhāva).

167.In the fourth, sākhalya means sociability (sammodamānabhāvo) through gentle speech, paṭisanthāro means sharing (paṭisantharaṇaṃ) with material things or with dhamma.

168.In the fifth, avihiṃsā means having compassion as its preliminary part, soceyya means purity (sucibhāvo) in terms of virtue. The sixth and seventh are straightforward in meaning.

171.In the eighth, paṭisaṅkhānabala means the power of reflection (paccavekkhaṇabalaṃ).

172.In the ninth, satibalaṃ means mindfulness (sati) itself, unwavering in the face of forgetfulness (muṭṭhassacce); samādhibalaṃ means concentration (samādhi) itself, unwavering in the face of distraction (uddhacce).

173.In the tenth, samatho means one-pointedness of mind (cittekaggatā), vipassanā means the knowledge that discerns conditioned phenomena (saṅkhārapariggāhakaññāṇaṃ).

174.In the eleventh, sīlavipattī means immorality (dussīlya), diṭṭhivipattī means wrong view (micchādiṭṭhi).

175.In the twelfth, sīlasampadā means perfection of virtue (paripuṇṇasīlatā), diṭṭhisampadā means possessing right view (sammādiṭṭhikabhāvo). Therefore, kamma-ownership right view (kammassakatasammādiṭṭhi), jhāna right view, vipassanā right view, path right view, and fruition right view are all included, as the fivefold right view.

176.In the thirteenth, sīlavisuddhī means virtue that leads to purification (visuddhisampāpakaṃ sīlaṃ), diṭṭhivisuddhī means the fourfold path right view that leads to purification (visuddhisampāpikā catumaggasammādiṭṭhi), or even the fivefold right view.

177.In the fourteenth, diṭṭhivisuddhī means right view itself that leads to purification (visuddhisampāpikā sammādiṭṭhiyeva), yathādiṭṭhissa ca padhāna means the effort associated with the lower path, for it is said "yathādiṭṭhissa ca padhāna" because it is in accordance with that view.

178.In the fifteenth, asantuṭṭhitā ca kusalesu dhammesū means the state of being unsatisfied with skillful qualities (kusalesu dhammesu), other than the path of Arahatship.

179.In the sixteenth, muṭṭhassacca means forgetfulness, asampajañña means lack of knowledge.

180.In the seventeenth, sati has the characteristic of non-confusion, sampajañña has the characteristic of right understanding.

1. Kodhapeyyālaṃ (Repetition on Anger)

181.In the following, kodho is anger, characterized by irritation, upanāho is resentment, characterized by binding, makkho is denigration, characterized by concealing one's good deeds, palāso is insolence, characterized by contention, issā is envy, characterized by displeasure, macchariyaṃ is avarice, the fifth type of avarice, all of which is characterized by miserliness, māyā is deceit, characterized by concealing one's faults, sāṭheyyaṃ is craftiness, characterized by trickery, ahirikaṃ is shamelessness, characterized by lack of embarrassment, anottappaṃ is recklessness, characterized by lack of dread of blame. Akkodhā and the others should be understood as the opposites of these.

185.Sekkhassa bhikkhunoti means these qualities lead to decline from the superior qualities of even the seven kinds of trainees (sekha), but for an ordinary person (puthujjana), they lead to decline even sooner. Aparihānāyāti means for non-decline from superior qualities.

187.Yathābhataṃ nikkhittoti should be understood as being established in hell, just as he was brought and thrown down.

190.Ekaccoti means one who has these anger and so on is called "ekacco".

2. Akusalapeyyālaṃ (Repetition on the Unwholesome)

191-200.Sāvajjāti means with fault (sadosā), anavajjāti means without fault (niddosā), dukkhudrayāti means increasing suffering (dukkhavaḍḍhikā), sukhudriyāti means increasing happiness (sukhavaḍḍhikā), sabyābajjhāti means with suffering (sadukkhā), abyābajjhāti means without suffering (niddukkhā). So far, only the cycle of existence and its cessation have been discussed.

3. Vinayapeyyālaṃ (Repetition on the Vinaya)

201.Dveme, bhikkhave, atthavase paṭiccāti, O monks, relying on two purposes, with reference to two reasons. Sikkhāpadaṃ paññattanti means a rule of training (sikkhākoṭṭhāso) is established. Saṅghasuṭṭhutāyāti means for the well-being of the Sangha; the meaning is for the purpose of receiving it, saying "It is well, venerable sir." Saṅghaphāsutāyāti means for the comfortable dwelling of the Sangha. Dummaṅkūnanti means of the immoral. Pesalānanti means of those with pleasing virtue. Diṭṭhadhammikānaṃ āsavānanti means of the āsavas consisting of painful conditions such as execution, imprisonment, etc., which are to be obtained in this very life (diṭṭhadhamme), in this very existence (attabhāve), due to transgression (vītikkamapaccayā). Saṃvarāyāti means for restraint (pidahanatthāya). Samparāyikānanti means of the āsavas that cause the arising in the next world (samparāye), consisting of suffering in the lower realms. Paṭighātāyāti means for warding off (paṭisedhanatthāya). Verānanti means both unwholesome enmities (akusalaverānaṃ) and personal enmities (puggalaverānaṃ). Vajjānanti means of faults (dosānaṃ). Or, those very painful conditions are here intended as faults (vajja) because they are to be avoided (vajjanīyattā). Bhayānanti means of fears, both fears of mental agitation (cittutrāsabhayānaṃ) and the causes of fear, those very painful conditions. Akusalānanti means of painful conditions called unwholesome (akusalasaṅkhātānaṃ) in the sense of being incapable (akkhamaṭṭhena). Gihīnaṃ anukampāyāti means the rule of training established while the laypeople were complaining is established out of compassion for the laypeople. Pāpicchānaṃ pakkhupacchedāyāti means for the purpose of cutting off the support of those with evil desires (pāpicchā), lest they should cause a schism in the Sangha relying on their faction (pakkhaṃ nissāya). Appasannānaṃ pasādāyāti means for the arising of confidence in those learned people (paṇḍitamanussānaṃ) who were previously without confidence, upon seeing the excellence of the establishment of the rule of training. Pasannānaṃ bhiyyobhāvāyāti means for the further increase of confidence in those who are already confident. Saddhammaṭṭhitiyāti means for the long standing of the Good Dhamma. Vinayānuggahāyāti means for the support of the five kinds of Vinaya.

202-230.Pātimokkhaṃ paññattanti means the Pātimokkha for monks and the Pātimokkha for nuns, these two Pātimokkhas are established. Pātimokkhuddesoti means nine recitations of the Pātimokkha are established: five for monks and four for nuns. Pātimokkhaṭṭhapananti means the establishment of the Uposatha. Pavāraṇā paññattāti means two Pavāraṇās are established: the fourteenth and the fifteenth. Pavāraṇaṭṭhapanaṃ paññattanti means the establishment of Pavāraṇā is established when the Pavāraṇā of a monk who has committed an offense is postponed while the Utti is ongoing. Tajjanīyakammaṃ(cūḷava. 1 ādayo) is prescribed for monks who are like Pandukalohitaka trees, who harass other monks with verbal attacks. Niyassakammaṃ is prescribed for a foolish, incompetent, and dependent monk. Pabbājanīyakammaṃ(cūḷava. 21 ādayo) is prescribed with reference to monks who corrupt families, who are rogues and repeat offenders. Paṭisāraṇīyakammaṃ(cūḷava. 33 ādayo) is prescribed for Sudhammatthera, who curses laypeople. Ukkhepanīyakammaṃ is prescribed for not seeing an offense, and so on. Parivāsadānaṃ is prescribed for one who has committed a grave offense and has concealed it. Mūlāya paṭikassanaṃ is prescribed for one who has committed another offense while in parivāsa. Mānattadānaṃ is prescribed for an offense whether concealed or unconcealed. Abbhānaṃ is prescribed for one who has completed mānatta. Osāraṇīyaṃ is prescribed for one who behaves properly. Nissāraṇīyaṃ is prescribed for behaving improperly, and so on.

upasampadā is prescribed. Ñattikammaṃ is prescribed, as the motion procedure (ñattikammaṃ) is successful in nine instances. Ñattidutiyakammaṃ is prescribed, as the motion-and-one-resolution procedure (ñattidutiyakammaṃ) is successful in seven instances. Ñatticatutthakammaṃ is prescribed, as the motion-and-four-resolutions procedure (ñatticatutthakammaṃ) is successful in seven instances. Apaññatte paññattaṃ means the initial prescription of the first Pārājika and so on. Paññatte anupaññattaṃ means the subsequent prescription of those very same. Sammukhāvinayo is prescribed based on this fourfold presence: presence of the Dhamma, presence of the Vinaya, presence of the Sangha, presence of the individual. Sativinayo is prescribed for a Khīṇāsava who has attained abundance of mindfulness, so that there is no need for accusation. Amūḷhavinayo is prescribed for a deranged monk. Paṭiññātakaraṇaṃ is prescribed for one accused of an offense who does not confess, so that he may be acquitted. Yebhuyyasikā is prescribed for settling a legal question by taking the view of the majority of Dhamma-speakers. Tassapāpiyasikā is prescribed for the suppression of a depraved individual. Tiṇavatthārako is prescribed for the absolution of offenses of monks who have caused much disagreement and misconduct, having set aside a Thullavajja and what is connected to laypeople, for the settling of the remaining offenses.

4. Rāgapeyyālaṃ (Repetition on Lust)

231.Rāgassa, bhikkhave, abhiññāyāti: "For the full understanding of lust," meaning for fully knowing the lust which is the five cords of sensual pleasure, for making it evident. Pariññāyāti: For the complete understanding. Parikkhayāyāti: For going to the destruction. Pahānāyāti: For abandoning. Khayāya vayāyāti: For going to the destruction and dissolution. Virāgāyāti: For dispassion. Nirodhāyāti: For ceasing. Cāgāyāti: For relinquishing. Paṭinissaggāyāti: For surrendering.

232-246.Thambhassāti: Of rigidity due to anger and conceit. Sārabbhassāti: Of sārabbha characterized by being superior without reason. Mānassāti: Of the nine kinds of conceit. Atimānassāti: Of conceit that consists of thinking oneself superior. Madassāti: Of intoxication in the manner of being drunk. Pamādassāti: Of the loss of mindfulness, the abandonment of the mind in the five cords of sensual pleasure. The rest is straightforward in meaning everywhere.

Manorathapūraṇī, the Aṅguttaranikāya Commentary

. Namo tassa bhagavato arahato sammāsambuddhassa.

In the Aṅguttaranikāya

Tikanipāta Commentary

1. First Fifty

1. Bāla Chapter

1. Bhaya Sutta Commentary

1.In the first sutta of the Tikanipāta, in bhayānītiādi, bhayaṃ means agitation of mind. Upaddavoti: The characteristic of being in disarray. Upasaggoti: The characteristic of adhering, the characteristic of clinging here and there.

cittutrāsonāma: Means agitation of mind. "Just as these thieves, being angry, might bring us harm," taking their hand-implements, entering the forest together with bipeds and quadrupeds, lying down here and there on the ground, being bitten by gadflies and mosquitoes, entering thickets, trampling on stumps and thorns. The scattered state of those wandering in this way is called anekaggatākāro. Then, when the thieves do not come on the day mentioned, thinking, "The teaching of the empty ones will be; we shall enter the village," they enter the village with their belongings. Then, having learned of their entry, surrounding the village, setting fire to the gate, killing the people, the thieves plunder all the wealth and depart. Those remaining after the killing, extinguishing the fire, sit clinging here and there in the shade of walls and the shade of eaves, lamenting what is lost. This is called upasaṭṭhākāro lagganākāro, the characteristic of adhering, the characteristic of clinging.

Naḷāgārāti: Houses covered and roofed with reeds. The remaining materials here are made of wood. The same method applies to tiṇāgāre. Kūṭāgārānīti: Houses constructed with gables. Ullittāvalittānīti: Plastered inside and out. Nivātānīti: Where the entry of wind is prevented. Phusitaggaḷānīti: Because they are made by clever carpenters, the bolts are well-fitted in the frame of the door. Pihitavātapānānīti: Fitted with windows. With these two words, the constant closing of doors and windows is not stated, but only the availability. However, they are closed and opened at will, at the desired moment.

Bālato uppajjantīti: They arise dependent on a fool. For a fool, an unwise person, desiring a kingdom or a sub-kingdom or any other great position, taking a few dissolute sons like himself, saying, "Come, I will make you lords," relying on mountain thickets and the like, striking villages at the border, making known his state of brigandage, gradually strikes even towns and districts. People, abandoning their homes, seeking a safe place, depart. Monks and nuns dwelling dependent on them also abandon their dwellings and depart. In the place where they have gone, alms and lodging become scarce. Thus, fear has indeed come to all four assemblies. Among those gone forth as well, two foolish monks, starting a quarrel with each other, begin accusation. Thus, a great conflict arises like that of the Kosambians. Fear has indeed come to the four assemblies. Thus, whatever fears arise, all of them arise from a fool. He concluded the teaching in accordance with the connection.

2. Lakkhaṇa Sutta Commentary

2.In the second, kamma that originates from the door of the body, etc., is a characteristic, a cause of recognition, therefore, kammalakkhaṇo: He whose characteristic is kamma. Apadānasobhanī paññāti: The wisdom that is beautiful by means of accomplishment; for fools and wise men become manifest by their own conduct. For the path traveled by a fool is like the path traveled by a forest fire, scorching villages and towns, leaving only a scorched place, appearing as a heap of ashes and charcoal. The path traveled by a wise man is like the path traveled by a cloud of the four continents, filling up grass and bringing about a variety of crops. Just as in the path traveled by that, reservoirs of water and various crops and fruits appear in those places, so in the path traveled by a wise man, only success appears, not failure. The rest here is straightforward in meaning.

3. Cintī Sutta Commentary

3.In the third, bālalakkhaṇānīti: These are the characteristics by which a fool is marked and known, therefore, they are the characteristics of a fool. These themselves are the causes of his recognition, therefore, bālanimittāni. Bālāpadānānīti: The accomplishments of a fool. Duccintitacintīti: Thinking, he thinks only badly in terms of covetousness, ill will, and wrong view. Dubbhāsitabhāsīti: Speaking, he speaks only what is badly spoken, such as false speech and the like. Dukkaṭakammakārīti: Doing, he does only bad kamma in terms of killing living beings and the like. Paṇḍitalakkhaṇānītiādi: Should be understood in accordance with what was said. Sucintitacintītiādīni: Here, these should be connected in terms of good conduct of mind and the like.

4. Accaya Sutta Commentary

4.In the fourth, accayaṃ accayato na passatīti: He does not see his own offense as an offense. Accayato disvā yathādhammaṃ nappaṭikarotīti: Even having known "I have offended," he does not do that which is the Dhamma; he does not bring forward a penalty, does not declare the offense, does not ask for forgiveness. Accayaṃ desentassa yathādhammaṃ nappaṭiggaṇhātīti: He does not forgive another who, having known "I have transgressed," brings forward a penalty and asks for forgiveness. The bright side should be understood as the opposite of what has been said.

5. Ayoniso Sutta Commentary

5.In the fifth, ayoniso pañhaṃ kattā hotīti: When it is said, "How many, Udayi, are the bases of mindfulness?", thinking "Past lives will be a base of mindfulness," like Lāḷudāyi Thera, he asks a question that is not a question, by means of unwise thought. Ayoniso pañhaṃ vissajjetā hotīti: But answering a question thought about in this way, he answers unwisely, saying what is not a question as a question, like that same Thera, "Here, venerable sir, a bhikkhu remembers many kinds of past lives, such as one birth," etc. Parimaṇḍalehi padabyañjanehīti: Here, the word itself is a designation of the meaning, therefore, padabyañjanaṃ. Making that a complete set of letters, without neglecting the ten kinds of intelligence of expression, what is said is called perfect; the meaning is, with words and expressions of such a kind. Siliṭṭhehīti: With expressions that are connected by the connection of words. Upagatehīti: Approached by meaning and reason. Nābbhanumoditāti: Even having made everything well-reasoned in this way and answered, he does not approve or rejoice in another's question, like Lāḷudāyi Thera did not approve of Sāriputta Thera's question. As he said:

"This is impossible, friend Sāriputta, there is no opportunity for one who has gone beyond the sphere of devas who live on morsel food to attain to or emerge from the cessation of perception and feeling; this is not possible" (a. ni. 5.166).

Yoniso pañhaṃ kattātiādīsu: Like Ānanda Thera, having wisely thought out the question, he answers wisely. For when the Thera was asked, "How many, Ānanda, are the bases of mindfulness?", having wisely thought, "This will be the question," answering wisely, he said, "Here, venerable sir, a bhikkhu, quite secluded from sense pleasures… attains and abides in the fourth jhāna. This, venerable sir, is a base of mindfulness, thus developed, thus cultivated, conduces to pleasant abiding in this very life." Abbhanumoditā hotīti: Like the Tathāgata, he wisely approves. For when the Tathāgata had answered Ānanda Thera's question, he said, "Good, good, Ānanda. Therefore, Ānanda, you should remember this sixth base of mindfulness as well. Here, Ānanda, a bhikkhu, mindful, goes forward; mindful, he turns back," etc. The sixth and the others are straightforward in meaning.

9. Khata Sutta Commentary

9.In the ninth, the bright side is delimited in the former part by the ten paths of skillful action, and above that, it can be attained up to the path of arahantship. Bahuñca puññaṃ pasavatīti: Here, meritorious action mixed with the mundane and supramundane is spoken of.

10. Mala Sutta Commentary

10.In the tenth, being of bad moral conduct is dussīlyaṃ; bad moral conduct itself is a stain, dussīlyamalaṃ. In what sense is it a stain? In the sense of burning, in the sense of being foul-smelling, and in the sense of making impure. For it burns in the apāyas, such as hell, therefore, it is a stain in the sense of burning. A person endowed with that is loathsome even in the presence of his parents, even in the midst of the Sangha of monks, even in places of Bodhi-shrines; and in all directions, the foul smell of his ill-repute wafts, "Such and such a bad deed has been done by him," therefore, it is a stain in the sense of being foul-smelling. And a person endowed with that obtains only torment wherever he goes, and his bodily actions and the like are impure and inglorious, therefore, it is a stain in the sense of making impure. Moreover, it withers both the attainment of devas and humans and the attainment of Nibbāna, therefore, it should be understood as a stain in the sense of withering. The same method applies to the stain of envy and the stain of stinginess.

2. Rathakāra Chapter

1. Ñāta Sutta Commentary

11.In the first of the second, ñātoti: Known, manifest. Ananulomiketi: It does not conform to the Teaching, therefore, ananulomikaṃ; in that which does not conform. Kāyakammeti: In bodily misconduct such as killing living beings and the like. Or this is gross, he is not able to train in such a thing. It is proper to salute the directions, it is proper to make offerings to the spirits, in such a thing he trains, he causes to take up. Vacīkammepi: The gross things are false speech and the like; it is proper to speak this deceitful false speech, saying "there is not" when one does not want to give one's own property to another, in such a thing he trains. Manokammepi: The gross things are covetousness and the like; but when he speaks, contradicting the meditation subject, he trains in things that do not conform, like the Thera dwelling in the Southern Monastery. It seems that a certain attendant, the son of a courtier, approached that Thera and asked, "How should one radiate metta toward what kind of person first?" The Thera, without explaining similar and dissimilar, said, "Toward a dear person." And his wife was dear and pleasing, so radiating metta toward her, he reached madness. How does he act for the welfare of many people? For the pupils and attendants of such a one, including their guardian deities, and all the remaining deities who are friends to them up to the Brahma realm, thinking, "This monk will not do it without knowing," do just what he has done. Thus, he acts for the welfare of many people.

kāyakammavacīkammāni should be explained. But when explaining the meditation subject without misrepresenting it, he establishes (others) in the conducive qualities, like Tissathera of Catunikkāya, a resident of Koḷita Monastery. It seems his elder brother, named Nandābhaya Thera, residing in Potaliya Monastery, having fallen ill, summoned his younger brother and said, "Friend, please give me a simple meditation subject." (The younger brother asked:) "Venerable sir, what is the need for another meditation subject? Is it suitable to contemplate on morsel food?" "What is the purpose of that, friend?" "Venerable sir, morsel food is derivative matter (upādārūpa), and when one derivative matter is seen, twenty-three derivative matters become apparent." He, saying, "It will be suitable, friend, this much is enough," sent him away, and contemplating on morsel food, discerning derivative matter, developing insight, he attained Arahatship. Then the Thera, before even leaving the monastery, summoned him and declared to his younger brother the qualities he had attained through him, "Friend, you have become a great refuge for me." Bahujanahitāyā means that even his fellow monks and novices, thinking, "He will not do this without knowing," do what he has done, thus he is said to be practicing for the welfare of many.

2. Sāraṇīyasutta Commentary

12. In the second (sutta), khattiyassā means a Khattiya by birth. Muddhāvasittassā means one who has been consecrated by having (water) poured on the head in a royal ceremony. Sāraṇīyāni bhavantī means they are to be remembered, not forgotten. Jāto means born. Yāvajīvaṃ sāraṇīya means it is not possible to know during childhood, but later, when relatives like parents or servants say, "You were born in such and such country, in such and such city, on such and such day, under such and such constellation," having heard this, from then on, he remembers it for life and does not forget it. Therefore, it is said, "Yāvajīvaṃ sāraṇīyaṃ hotī."

Idaṃ,bhikkhave, dutiyanti means the place of consecration is something that greatly increases the king's strength and satisfaction; therefore, it is memorable to him for life. The same method applies to the place of victory in battle. Here, saṅgāma means battle. Abhivijinitvā means having conquered, having destroyed the enemy. Tameva saṅgāmasīsanti means that very battlefield. Ajjhāvasatīti means having overcome, he dwells.

evameva kho, bhikkhaveti etc. was said. Here, anagāriyaṃ pabbajito hotīti, it should be understood that the fourfold purification of virtue (catupārisuddhisīla) also depends on renunciation. Sāraṇīyaṃ hotīti means "I went forth in such and such a country, in such and such a district, in such and such a monastery, in such and such a courtyard, in such and such a daytime dwelling, in such and such a promenade, at the foot of such and such a tree," thus it should be remembered for life and not forgotten.

Idaṃdukkhanti means this much is suffering; there is no suffering beyond this. Ayaṃ dukkhasamudayoti means this much is the origin of suffering; there is no origin of suffering beyond this. The same method applies to the remaining two terms. Thus, here, the path of stream-entry (sotāpattimagga) is described with the four Noble Truths. However, the preparatory concentration (parikamma) for the kasina and the insight knowledges (vipassanāñāṇāni) definitely depend on the path. Sāraṇīyaṃhotīti means "I became a stream-enterer at such and such a country...pe...at the foot of such and such a tree," thus it is to be remembered for life and not to be forgotten.

Āsavānaṃ khayāti means through the destruction of the āsavas. Cetovimuttinti means the fruition attainment (phalasamādhi). Paññāvimuttinti means the fruition wisdom (phalapañña). Sayaṃ abhiññā sacchikatvāti means having directly realized through one's own superior wisdom. Upasampajja viharatīti means having attained, he dwells. Sāraṇīyanti means "I attained Arahatship in such and such a country...pe...at the foot of such and such a tree," thus one's own place of attaining Arahatship is to be remembered for life and not to be forgotten; thus, he concluded the discourse according to the connection.

3. Āsaṃsasutta Commentary

13. In the third (sutta), santoti means existent, found. Saṃvijjamānāti is a synonym for that. Lokasminti means in the world of beings. Nirāsoti means without hope, without desire. Āsaṃsoti means hoping, desiring. Vigatāsoti means with hope gone. Caṇḍālakuleti means in the family of outcastes. Venakuleti means in the family of basket weavers. Nesādakuleti means in the family of hunters. Rathakārakuleti means in the family of leather workers. Pukkusakuleti means in the family of sweepers.

daliddeti etc. was said. Here, daliddeti means endowed with poverty. Appannapānabhojaneti means with meager food and drink. Kasiravuttiketi means living with difficulty, where they sustain their livelihood through effort and exertion; that is the meaning. Yattha kasirena ghāsacchādo labbhatīti means in which family food and a covering just sufficient to cover the shame is obtained with difficulty.

so ca hoti dubbaṇṇoti etc. was said. Here, dubbaṇṇoti means having a complexion like that of a dust demon, the color of a burnt stump. Duddasikoti means unpleasant to look at even to his own mother who knows him. Okoṭimakoti means hunchbacked. Kāṇoti means blind in one eye or blind in both eyes. Kuṇīti means crippled in one hand or crippled in both hands. Khañjoti means lame in one foot or lame in both feet. Pakkhahatoti means paralyzed, like a lame turtle. Padīpeyyassāti means of the lamp equipment, such as a wick, oil, a small dish, etc. Tassa na evaṃ hotīti. Why does this not occur? Because he is born in a low family.

Jeṭṭhoti means when there is an elder brother, the younger brother does not have hope; therefore, it is said "Jeṭṭho." Ābhisekoti means even if the elder brother is not worthy of consecration, he does not have hope; therefore, it is said "Ābhiseko." Anabhisittoti means even if he is worthy of consecration, free from defects such as being blind or crippled, one who has been consecrated once does not hope for another consecration; therefore, it is said "anabhisitto." Acalappattoti means even if the elder brother has been consecrated, is unconsecrated, foolish, lying on his back, he also does not hope for consecration. But one who is about sixteen years old, with the first signs of a beard appearing, is called "acalappatto," capable of managing even a large kingdom; therefore, it is said "acalappatto." Tassa evaṃ hotīti. Why does this occur? Because of his high birth.

Dussīloti means without virtue. Pāpadhammoti means of base qualities. Asucīti means endowed with impure bodily actions, etc. Saṅkassarasamācāroti means with conduct that is to be remembered with suspicion; having seen some impropriety, (people think) "This will have been done by him," thus he has conduct that causes others to suspect him, or he himself has conduct that is to be remembered with suspicion, meaning he has suspicious conduct. For example, having seen monks gathering and conferring in the daytime dwelling, etc., he thinks, "These ones have gathered together and are conferring; perhaps they are conferring having learned about an action done by me," thus he has suspicious conduct. Paṭicchannakammantoti means endowed with evil actions that are fit to be concealed. Assamaṇo samaṇapaṭiññoti means being not a Samaṇa, but pretending to be a Samaṇa, thus he claims "I am a Samaṇa." Abrahmacārī brahmacāripaṭiññoti means, seeing other brahmacārīs well-dressed, well-robed, carrying alms bowls, wandering for alms in villages, towns, and royal cities and maintaining their livelihood, he himself, acting in the same manner, seems to be making the claim "I am a brahmacārī." But one who enters the uposatha hall etc. saying "I am a bhikkhu" is definitely making the claim of being a brahmacārī, and likewise, one who receives monastic gain. Antopūtīti means inwardly rotten, entered within by rotten deeds. Avassutoti means soaked with lust etc. Kasambujātoti means born of a heap of lust etc. Tassa na evaṃ hotīti. Why does this not occur? Because the supporting condition for supramundane qualities does not exist. Tassaevaṃ hotīti. Why does this occur? Because he is a fulfiller of great virtue.

4. Cakkavattisutta Commentary

14. In the fourth (sutta), one who delights the people with the four bases of sympathy (saṅgahavatthūni) is a rājā (king). One who turns the wheel is a cakkavattī (wheel-turning monarch). Or the wheel is turned by him, therefore he is a Cakkavattī. He has Dhamma, therefore he is dhammiko (righteous). Because he has become a king through the ten-fold wheel-turning practice of Dhamma, he is a dhammarājā (righteous king). Sopi na arājakanti means even he cannot turn the wheel without finding another dependent king. Thus, the Teacher, having begun the discourse, fell silent without completing the connection. Why? Thinking, "Those skilled in connecting will rise and ask about the connection; for there are many such monks in this place, then, when asked by them, I will expand the discourse." Then one monk skilled in connecting, asking the Blessed One, said, ko pana, bhanteti etc. The Blessed One, explaining to him, said, dhammo bhikkhūti etc.

dhammoti means the ten wholesome courses of action (dasakusalakammapatha). Dhammanti means that very Dhamma, as described above. Nissāyāti means with a mind based on that, having made just that the basis. Dhammaṃ sakkarontoti means doing this, so that Dhamma that was done becomes well done. Dhammaṃ garuṃ karontoti means respecting that, giving weight to it. Dhammaṃ apacāyamānoti means showing humility to that very Dhamma with acts of reverence, etc. Dhammaddhajo dhammaketūti means having that Dhamma as a banner, as a flag, and upholding it by practice, thus he is a banner of Dhamma and a flag of Dhamma. Dhammādhipateyyoti means being a lord of Dhamma due to having Dhamma as the lord in past and future lives and doing all actions only under the power of Dhamma, thus he is lord of Dhamma. Dhammikaṃ rakkhāvaraṇaguttiṃ saṃvidahatīti means one who has Dhamma possesses (dhammikā) protection, defense, and guard, which are protection, defense, and guard. Therein, rakkhā (protection) is, according to the saying, "Protecting others, he protects himself," patience, etc. It was said: "And how, monks, does one protecting others protect oneself? By patience, by non-violence, by a mind of loving-kindness, by compassion" (SN 5.385). Dwellings, robes, houses, etc. are āvaraṇaṃ (defense). Guarding for the purpose of preventing disturbances from thieves, etc. is gutti (guard). He well arranges, establishes, and maintains all of that; that is the meaning.

antojanasminti etc. was said. Here, this is the summarized meaning: establishing the internal people, namely, sons and wives, in the restraint of virtue, giving them clothes, perfume, garlands, etc., and preventing all disturbances for them, he is said to be arranging righteous protection, defense, and guard. The same method applies to the Khattiyas, etc. But this is the distinction: anointed Khattiyas are to be supported with gifts of excellent horses, thoroughbreds, and other treasures; following Khattiyas are to be pleased with gifts of vehicles and conveyances suitable to them; the army is to be favored with timely gifts of food and wages; Brahmins with gifts of food, drink, clothing, and other allowable items; householders with gifts of food, seeds, plows, oxen, etc.; and likewise, town dwellers (negamā) and country dwellers (jānapadā). But the Samanas and Brahmins who have eliminated evil and turned away from evil (samaṇabrāhmaṇā) are to be honored with gifts of requisites for ascetics, and birds and animals are to be reassured with the gift of safety.

Dhammeneva cakkaṃ vattetīti means he turns the wheel with just the ten wholesome courses of action. Taṃ hoti cakkaṃ appaṭivattiyanti means that wheel of authority turned by him in this way is irreversible. Kenacimanussabhūtenāti means deities do whatever they wish, therefore, not including them, it is said, "by a human being." Paccatthikenāti means by an adversary, by an enemy. Dhammikoti means the wheel-turning monarch (cakkavattī) is righteous by way of the ten wholesome courses of action, but the Tathāgata (is righteous) by way of the nine supramundane qualities. Dhammarājāti means he delights the great multitude with the nine supramundane qualities, therefore he is a righteous king (dhammarājā). Dhammaṃyevāti means relying on just the nine supramundane qualities, honoring just that, respecting that, being humble to that. His Dhamma is a banner in the sense of being raised up, therefore he is dhammaddhajo (banner of Dhamma). His is a flag, therefore he is dhammaketu (flag of Dhamma). He dwells having made just that his lord, his chief, therefore he is dhammādhipateyyo (lord of Dhamma). Dhammikaṃ rakkhāvaraṇaguttinti means both mundane and supramundane Dhamma-giving protection (rakkha), defense (āvaraṇa), and guard (gutti). Saṃvidahatīti means he establishes, ordains. Evarūpanti means one should understand the meaning everywhere to be that such kinds of three unwholesome bodily actions should not be practiced, and wholesome actions should be practiced. Saṃvidahitvāti means having established, having spoken. Dhammeneva anuttaraṃ dhammacakkaṃ pavattetīti means he turns the unsurpassed wheel of Dhamma with just the nine supramundane qualities. Taṃ hoti cakkaṃ appaṭivattiyanti means that wheel of Dhamma turned in this way cannot be turned back or opposed by even one of these ascetics, etc. The rest is obvious everywhere.

5. Sacetanasutta Commentary

15. Isipatana in the fifth [sutta] means a place of arrival and gathering for the isīs, namely Buddhas and Paccekabuddhas, for the purpose of setting the Wheel of Dhamma in motion and for holding Uposatha ceremonies. Padana is also a reading, with the same meaning. Migadāya means given for the safety of deer. Chahi māsehi chārattūnehi means that the artisan, having prepared all the equipment as soon as the king ordered, entered the forest with his apprentices and, avoiding trees standing in village gates, village centers, shrines, cemeteries, etc., as well as scorched or dead trees, took a tree suitable for the nave and spokes, located in a flawless area. So much time passed for him in searching for and taking the tree, and in making the wheel. Therefore, it was said, "in six months and six nights." Nānākaraṇa means difference. Nesa means not those. Atthesa means there are those. Abhisaṅkhārassa gatī means the course of effort. Ciṅgulāyitvā means having roamed around. Akkhāhataṃ maññe means as if it were placed and fixed in an axle.

Sadosā means with knots, having uneven and elevated spots. Sakasāvā means endowed with rotten sap and pith. Kāyavaṅkā, etc., are names for bodily misconduct, etc. Evaṃ papatitā means fallen due to such qualities. Evaṃ patiṭṭhitā means established by such qualities. Among them, ordinary people are called fallen, while Stream-enterers, etc., are called established. Even among these, the first three are called fallen at the moment of the arising of defilements, while the perfected ones (khīṇāsavā) are called permanently established. Tasmā means because those who have not abandoned bodily crookedness, etc., fall, and those who have abandoned bodily crookedness, etc., are established, therefore. The abandonment of bodily crookedness, etc., should be understood thus: killing, stealing, sexual misconduct, lying, divisive speech, and wrong view—these six are abandoned by the Path of Stream-entry; harsh speech and ill-will—these two by the Path of Non-returning; covetousness and frivolous talk—these two by the Path of Arahantship.

6. Commentary on the Apaṇṇaka Sutta

16. In the sixth [sutta], apaṇṇakapaṭipada means practicing a non-erroneous practice, a one-sided practice, a practice that leads out, a causal practice, a substantial practice, an excellent practice, an unopposed practice, a conforming practice, a practice according to the Dhamma, not by grasping at logic or by grasping at methods. For a bhikkhu, bhikkhunī, upāsaka, or upāsikā who practices thus declines and falls away from the attainments of human, divine, and Nibbānic bliss; but one who practices the apaṇṇakapaṭipada does not fall away from those attainments. In the past, among two caravan leaders traveling a difficult desert road, the foolish caravan leader, taking the word of a yakkha, met with disaster along with the caravan, like the wise caravan leader who, not taking the word of a yakkha, instructed the caravan, "We will discard water at a place where water is seen," and traveled the road. Regarding this, it was said:

"Some say the apaṇṇaka is one thing,
Logicians say it is another;
The wise one, knowing this,
Should take what is apaṇṇaka." (Jā. 1.1.1);

Yoni cassa āraddhā hotīti, here, yoni is a name for the aggregate-section, the cause, and the urinary tract. For in passages such as "These are the four yonis, Sāriputta" (M.N. 1.152), yoni means the aggregate-section. In passages such as "This is the yoni for the attainment of a ground-born fruit" (M.N. 3.226), it means the cause. And in passages such as "I do not call a brahmin one born of a womb (yonijaṃ), born of a mother" (M.N. 2.457; Dh.P. 396) and "Then the winds born of kamma, turning him upside down, head down and feet up, deposit him at the opening of the mother's womb (yonimukhe)," it means the urinary tract. Here, however, the cause is intended. Āraddhā means initiated, complete.

Āsavānaṃ khayāyati, here, āsavā means "they flow out," i.e., they flow and proceed from the eye...pe... and from the mind. Or, āsavā means "they flow from the Dhamma as far as the gotrabhu, and from the space as far as the peak of existence," meaning they flow encompassing this Dhamma and this space. For this figure [ākāro] is in the sense of encompassing. Āsavā are like intoxicants due to their long association, and also āsavā because they overflow. In the world, too, long-associated intoxicants are called āsavā, and they alone ought to be. For it was said, "The earliest beginning of ignorance is not evident, bhikkhus, before this there was no ignorance" (A.N. 10.61). Or, āsavā means "they flow forth, cause to exude, prolonged suffering of saṃsāra." The former explanations here apply where defilements come as āsavā, and the latter applies to kamma as well. Not only are kamma and defilements āsavā, but also various kinds of troubles. For in the suttas, "I do not teach the Dhamma, Cunda, only for the restraint of āsavā in this present life" (D.N. 3.182), here defilements that are the root of disputes are mentioned as āsavā.

"By which he might go to a divine state,
A gandhabba or a bird,
By which he might go to a yakkha state,
Or be reborn among humans;
Those āsavā of mine are destroyed,
Overthrown, made without residue." (A.N. 4.36) –

Here, kamma of the three planes and the remaining unwholesome states are meant. "For the restraint of āsavā in this present life, for the warding off of āsavā in the life to come" (Pārā. 39; A.N. 2.202-230), here various kinds of troubles, such as reproaches, remorse, beatings, bonds, and sufferings of the lower realms, are meant.

These āsavā, however, should be understood according to where they appear. For in the Vinaya, they appear in two ways: "for the restraint of āsavā in this present life, for the warding off of āsavā in the life to come" (Pārā. 39; A.N. 2.202-230). In the Saḷāyatana, they appear in three ways: "These are the three āsavā, friend: the āsava of sense-pleasures, the āsava of becoming, and the āsava of ignorance" (Saṃ.N. 4.321). In other suttas (Cūḷani. Jatukaṇṇimāṇavapucchāniddeso 69; Paṭi.Ma. 1.107) and in the Abhidhamma (Dh.Sa. 1102-1106; Vibha. 937), they appear in four ways with the āsava of views. By way of the nibbedhikapariyāya, "There are āsavā, bhikkhus, that lead to hell; there are āsavā that lead to the animal realm; there are āsavā that lead to the realm of ghosts; there are āsavā that lead to the human world; there are āsavā that lead to the world of devas" (A.N. 6.63), they appear in five ways. Here, kamma itself is said to be āsavā. In the Chakkanipāta, they appear in six ways with the method beginning "There are āsavā to be abandoned by restraint" (A.N. 6.58). In the Sabbāsavapariyāya (M.N. 1.14 ff), they appear in seven ways with those to be abandoned by seeing. Here, however, it should be understood that the four āsavā are intended according to the Abhidhamma method.

Khayāyati, here, the destruction of the flavor of the āsavā, the state of being destroyed, and the Paths, Fruits, and Nibbāna are called "destruction of the āsavā." For here, "Whatever is the destruction, decay, breaking, disintegration, impermanence, disappearance of the āsavā," is said to be "destruction of the āsavā." "Knowing, bhikkhus, I declare the destruction of the āsavā for one who sees" (M.N. 1.15; Saṃ.N. 2.23; Itivu. 102), here the abandonment of the āsavā, the complete destruction of the āsavā, their non-arising, the state of being destroyed, the state of non-existence, are said to be "destruction of the āsavā."

"For one who is a learner, training,
Following the straight path;
Knowledge comes first in destruction,
Then immediately, understanding." (Itivu. 62) –

Here, the Path is said to be "destruction of the āsavā." "By the destruction of the āsavā, one is a recluse" (M.N. 1.438), here, the Fruit is meant.

"For one who watches for the faults of others,
Who is always critical;
The āsavā increase for that one,
He is far from the destruction of the āsavā." (Dh.P. 253) –

Here, Nibbāna is meant. In this sutta, however, he said "for the destruction of the āsavā," intending the Fruit, meaning for the sake of the Fruit of Arahantship.

Indriyesu guttadvāro means one with guarded doors in the six senses including the mind. Bhojane mattaññū means knowing moderation in food, he knows and understands the measure in acceptance, consumption, and reflection. Jāgariyaṃ anuyutto means dividing the day and night into six parts, he is devoted to wakefulness in five parts, meaning he is constantly engaged in wakefulness.

kathañca, bhikkhave, bhikkhū etc., he said. There, the meaning of cakkhunā rūpaṃ disvā etc., is extensively explained in the Visuddhimagga (Visuddhi. 1.15), as well as that of paṭisaṅkhā yoniso āhāraṃ āhāreti neva davāyā etc. (Visuddhi. 1.18). Āvaraṇīyehi dhammehī means with the five hindrances. For the hindrances stand obstructing the mind, therefore they are called obstructive states. Sīhaseyyaṃ kappetī means he arranges his lying down like a lion. Pāde pādaṃ accādhāyā means placing the left foot over the right foot. For if the feet are placed evenly, knee touches knee and ankle touches ankle, and then pain arises. Therefore, to avoid that fault, he places that foot slightly overlapping. Therefore it was said, "placing the left foot over the right foot."

Sato sampajāno means endowed with mindfulness and clear comprehension. How then is he called mindful and clearly comprehending while sleeping? By virtue of his previous practice. For he, while walking on the walkway, knowing the tendency to fall asleep, having set aside the meditation subject that was proceeding, lies down on a bed or plank, goes to sleep, and upon awakening, awakens taking up the meditation subject at the very place where it stopped. Therefore, even while sleeping, he is called mindful and clearly comprehending. This, indeed, is the method in the basic meditation. However, he is also called mindful and clearly comprehending in terms of the support meditation. How? He, while walking on the walkway, knowing the tendency to fall asleep, lies down on his right side on a stone slab or bed and reflects, "An inanimate body is resting on an inanimate bed, an inanimate bed is resting on inanimate earth, inanimate earth is resting on inanimate water, inanimate water is resting on inanimate air, inanimate air is resting on inanimate space. There, even space does not know, 'I am standing having supported air,' nor does air know, 'I am resting on space.' Similarly, air does not know, 'I am standing having supported water'...pe... the bed does not know, 'I am standing having supported the body,' nor does the body know, 'I am resting on the bed.' For there is no influence, interaction, attention, volition, or desire among them." While he is reflecting thus, that reflecting mind subsides into bhavaṅga. Thus, even while sleeping, he is called mindful and clearly comprehending.

Uṭṭhānasaññaṃ manasikaritvā means having paid attention to the thought of rising, "I will rise when the moon or a star has reached such and such a position," having fixed in mind the sign that determines the time of rising. For having done thus, he rises at exactly the appointed time.

7. Commentary on the Attabyābādha Sutta

17. In the seventh [sutta], attabyābādhāya means for self-affliction. Parabyābādhāya means for the affliction of others. Kāyasucarita etc., came in the preliminary part in terms of the ten wholesome courses of action, but above that, they are unobstructed even up to Arahantship.

8. Commentary on the Devaloka Sutta

18. In the eighth [sutta], aṭṭīyeyyātha means you would be distressed. Harāyeyyātha means you would be ashamed. Jiguccheyyātha means you would feel disgust towards that speech, like towards filth. Iti kirā means, here, itī is a term that connects the words, kirā is a particle in the sense of hearsay. "You would be distressed by the divine lifespan," thus the connection should be understood. Pageva kho panā means even earlier.

9. Commentary on the Paṭhamapāpaṇika Sutta

19. In the ninth, pāpaṇiko means a shopkeeper, a term for a merchant who opens a shop and sells goods. Abhabbo means incapable, not a vessel. Na sakkaccaṃ kammantaṃ adhiṭṭhātī means he does not undertake the task attentively, making it well-established as intended, personally verifying it himself. Here, in the early morning, rising with the sound of footsteps, lighting a lamp, spreading out the goods, and not sitting down, he does not attentively undertake the task. This is because he is not the owner of the profit that comes when thieves, after stealing goods at night, go to the shop and offer them at a low price, saying, "We will sell these from our hands," or when people with much enmity, having lived in the city at night, go to the shop early in the morning and buy goods, or when people wanting to go to the countryside buy goods early in the morning.

Majjhanhikasamayaṃ na sakkaccaṃ kammantaṃ adhiṭṭhāti means he does not attentively undertake the task at midday. This is because he is not the owner of the profit that comes when thieves, unable to sell the goods early in the morning, go to the shop during the day, when others are not watching, and offer them at a low price, or when virtuous wealthy people send messengers during mealtime, saying, "It is fitting to obtain this and that from the shop," and have them brought.

Sāyanhasamayaṃ na sakkaccaṃ kammantaṃ adhiṭṭhāti means he does not attentively undertake the task in the evening. This is because he is not the owner of the profit that comes when thieves, unable to sell the goods either early in the morning or during the day, go to the shop in the evening and offer them at a low price.

Na sakkaccaṃ samādhinimittaṃ adhiṭṭhātī means he does not attain concentration through attentive action. Here, after performing duties at the cetiya courtyard and Bodhi courtyard early in the morning, entering the lodging, and not applying his mind to attainment until the time for alms round, he pubbaṇhasamayaṃ na sakkaccaṃ samādhinimittaṃ adhiṭṭhāti means he does not attentively apply his mind to the cause of concentration in the forenoon. Again, after returning from the alms round after the meal, entering his daytime or nighttime dwelling, and not applying his mind to attainment until the evening, he majjhanhikasamayaṃ na sakkaccaṃ samādhinimittaṃ adhiṭṭhāti means he does not attentively apply his mind to the cause of concentration at midday. Again, after venerating the cetiya in the evening, attending to the elders, entering his lodging, and not attaining to concentration during the first watch of the night, he sāyanhasamayaṃ na sakkaccaṃ samādhinimittaṃ adhiṭṭhāti means he does not attentively apply his mind to the cause of concentration in the evening. The bright fortnight should be understood in the same way, with the opposite method. Moreover, here, in the place where "samāpattiṃ appetvā" (without applying his mind to attainment) is said, if there is no attainment, insight (vipassanā) is also appropriate, and samādhinimitta also means the object of concentration (samādhiārammaṇa). For it has been said, "Concentration is both the cause of concentration and the object of concentration."

10. Commentary on the Second Pāpaṇika Sutta

20. In the tenth, cakkhumā means having sight, having the eye of wisdom. Vidhuro means having a distinct burden, an excellent burden, endowed with energy connected with knowledge. Nissayasampanno means endowed with support, endowed with a foundation. Paṇiyaṃ means goods for sale. Ettakaṃ mūlaṃ bhavissati ettako udayo means, in that merchandise said to be "thus bought, thus being sold," the price at which it was bought, that price called the cost, will be so much. And in that being sold, the sale, in that sale there will be so much profit, so much increase.

Kusalo hoti paṇiyaṃ ketuñca vikketuñcā means he is skilled at buying by going to a place where it is easily available and selling by going to a place where it is difficult to obtain; he obtains a profit of ten or twenty times the cost.

Aḍḍhā means wealthy, endowed with much deposited wealth. Mahaddhanā means having great wealth in terms of resources. Mahābhogā means having great possessions in terms of goods for consumption and use. Paṭibalo means capable, being endowed with both physical strength and the strength of knowledge. Amhākañca kālena kālaṃ anuppadātu means to give us the increase on the principal of the money taken from us from time to time. Nipatantī means they invite. Nipātentītipi pāṭho, ayameva attho.

Kusalānaṃ dhammānaṃ upasampadāyā means for the attainment, for the acquisition, of skillful qualities. Thāmavā means endowed with the strength of knowledge. Daḷhaparakkamo means endowed with firm energy of knowledge. Anikkhittadhuro means one who has not laid down the burden, thinking, "Without attaining the highest path, I will not put down this burden of effort."

Bahussutā means those who have heard much of the Buddha's teaching, according to one Nikāya, etc. Āgatāgamā means, one Nikāya is called one Āgama, two Nikāyas are called two Āgamas, five Nikāyas are called five Āgamas; among these Āgamas, those who have mastered, learned, and propagated even one Āgama are called āgatāgamā. Dhammadharā means those who uphold the Suttanta Piṭaka. Vinayadharā means those who uphold the Vinaya Piṭaka. Mātikādharā means those who uphold the two Mātikās. Paripucchatī means he asks about what is beneficial and not beneficial, what is a cause and not a cause. Paripañhatī means he considers and determines in advance, thinking, "I will ask about this." The rest here is clear in meaning.

However, in this sutta, wisdom (paññā) comes first, and then effort (vīriya) and association with good friends (kalyāṇamitta). One should not understand the meaning to be that one attains arahantship first and then exerts effort and associates with good friends. The discourse is limited by either the lower or the upper, or by both ends. Here, the limitation should be understood by the upper end. Therefore, when speaking, one should first show the support of good friends, then show effort in the middle, and finally speak of arahantship.

3. Puggalavagga

1. Samiddha Sutta Commentary

21. In the first, kāyasakkhi means one who first experiences the feeling of jhāna and then realizes cessation, Nibbāna. Diṭṭhippatto means one who has attained right view. Saddhāvimutto means one freed by faith. Khamatī means it pleases. Abhikkantataro means exceedingly beautiful. Paṇītataro means exceedingly refined. Saddhindriyaṃ adhimattaṃ hotī means, it is said that for the Venerable Samiddha, at the moment of the path to arahantship, the faculty of faith was predominant, and the remaining four co-arisen faculties were its retinue. Thus, the Elder, speaking of the path he had realized, said this. But for the Venerable Mahākoṭṭhita, at the moment of the path to arahantship, the faculty of concentration was predominant, and the remaining four faculties were its retinue. Therefore, he, too, speaking of the predominance of the faculty of concentration, spoke of the path he had realized. But for the Venerable Sāriputta, at the moment of the path to arahantship, the faculty of wisdom was predominant, and the remaining four faculties were its retinue. Therefore, he, too, speaking of the predominance of the faculty of wisdom, spoke of the path he had realized.

Na khvetthā means not here. Ekaṃsena byākātu means to explain definitively. Arahattāya paṭipanno indicates one who has entered upon the path to arahantship. Thus, in this sutta, the path realized by each of the three elders was spoken of, but the Sammāsambuddha spoke only by way of suggestion.

2. Gilāna Sutta Commentary

22. In the second, sappāyānī means beneficial, promoting growth. Patirūpaṃ means suitable, appropriate. Neva vuṭṭhāti tamhā ābādhā means here, one who is afflicted with an incurable disease like epilepsy, etc., is said to be a patient nearing death (niṭṭhāpattagilāno). Vuṭṭhāti tamhā ābādhā means here, one afflicted with a slight illness, such as a cold, cough, fever, old age, etc., is spoken of. Labhanto sappāyāni bhojanāni no alabhanto means here, all those illnesses for which ease is obtained by tending to them are spoken of. And here, patirūpo upaṭṭhāko means a suitable attendant, to be understood as a wise, skilled, and tireless person endowed with the qualities of a sick-nurse. Gilānupaṭṭhāko anuññāto means an attendant who is permitted, to be given by the Saṅgha of monks. For when a sick person is unable to maintain himself according to his own nature, the Saṅgha of monks should appoint one bhikkhu and one sāmaṇera to that bhikkhu, after seeking approval, saying, "Tend to this one." As long as they tend to him, whatever is needed by the sick person and the two attendants, all that is the responsibility of the Saṅgha of monks.

Aññepi gilānā upaṭṭhātabbā means other two sick persons should also be attended to. Why? Because even the sick person who is nearing death, if not attended to, might create mental corruption thinking, "If they would attend to me, it would be easeful for me, but they are not tending to me," and be reborn in a lower realm. But for one being attended to, it occurs to him, "What should be done by the Saṅgha of monks has been done. But my result of karma is such." Having established loving-kindness in the Saṅgha of monks, he will be reborn in heaven. But one who, afflicted with a slight illness, recovers whether he obtains or does not obtain suitable things, his illness subsides even without medicine, or subsides more quickly if medicine is taken. He will then be able to learn the Buddha's teaching, or be able to practice the ascetic life. For this reason, it is said, "Other sick persons should also be attended to."

Neva okkamatī means he never enters. Niyāmaṃ kusalesu dhammesu sammatta means fixedness, establishment, in wholesome qualities, regarding the fixed course of the path. By this, the person who is "only a word" (padaparamo) is described. In the second turn, the one who understands when the meaning is explained (ugghaṭitaññū) is taken, like the Elder Nālakata, who, in another Buddha's era, having received advice once from the Paccekabuddhas, realized the knowledge of a Paccekabuddha. In the third turn, the one who understands when the meaning is elaborated (vipañcitaññū) is described, and the one who needs guidance (neyyo) is dependent on that.

Dhammadesanā anuññātā means the teaching of the Dhamma is permitted eight times a month. Aññesampi dhammo desetabbo means the Dhamma should be taught to others as well. Why? Because even if the person who is "only a word" (padaparamo) is unable to penetrate the Dhamma in this lifetime, it will be a condition for the future. But the one who attains the Dhamma, whether he obtains or does not obtain the sight of the Tathāgata, and whether he obtains or does not obtain the hearing of the Dhamma and the Discipline, he attains it even without obtaining them. But if he obtains them, he will attain it very quickly; for this reason, the Dhamma should be taught to them. For the third one, it should be taught again and again.

3. Saṅkhāra Sutta Commentary

23. In the third, sabyābajjhaṃ means with suffering. Kāyasaṅkhāraṃ means a mass of volition in the door of the body. Abhisaṅkharotī means he accumulates, makes a mass, makes a lump. The same method applies vacīmanodvāresu (in the doors of speech and mind) too. Sabyābajjhaṃ lokaṃ means a world with suffering. Sabyābajjhā phassā phusantī means painful results of contact touch. Sabyābajjhaṃ vedanaṃ vediyatī means he experiences painful result of feeling, it is troublesome, without enjoyment. Seyyathāpi sattā nerayikā means just as beings born in hell experience only painful feeling, so he experiences. But is there no neutral feeling there? There is, but due to the strength of the painful feeling, it remains in a non-functional state. Thus, hell itself is brought as a simile for hell. It seems that this is called a simile of resemblance there.

Seyyathāpi devā subhakiṇhā here too, the deva-world itself is brought as a simile for the deva-world. But because in the lower Brahma-worlds there exists the result of jhāna with joy, and in the Subhakiṇha-worlds there is only happiness without joy, therefore, without taking those, only the Subhakiṇha are mentioned. Thus, this too should be understood as a simile of resemblance there.

Vokiṇṇasukhadukkhaṃ means mixed happiness and suffering. Seyyathāpi manussā means for humans, there is happiness at times, and suffering at times. Ekacce ca devā means the devas of the sensuous sphere. For them too, there is happiness at times, and suffering at times. For when devas of lesser power see more powerful deities, they have to get up from their seats, move out of the way, remove their outer garment, and perform the añjali gesture; all that is called suffering. Ekacce ca vinipātikā means the vemānika-petas. For they experience prosperity at times and karma at times, and thus they have mixed happiness and suffering. Thus, in this sutta, three good conducts, mixed with mundane and supramundane, are said to be understood.

4. Bahukāra Sutta Commentary

24. In the fourth, "These three, bhikkhus, are individuals" means three teacher individuals. "Are of great assistance to the individual" means are of great assistance to the pupil individual. "Buddha" means the all-knowing Buddha. "Has gone for refuge" means has gone for reliance. "Dhamma" means the flawless, nine supramundane Dhammas. "Saṅgha" means the group of eight noble individuals. This going for refuge, however, is stated in terms of one who has not previously taken refuge and has not made a firm commitment. Thus, in this sutta, the three teachers who lead to the attainment of the Stream-entry path and the Arahatship path are mentioned as being of great assistance. The teachers who give the going forth, give the Buddha's word, the kammavācā teacher, who lead to the attainment of the Once-returning path and the Non-returning path, these teachers are not mentioned. Are these not of great assistance? No, they are not of great assistance. But this teaching is defined in two ways. Therefore, all these are of great assistance. Among them, non-commitment is suitable only in going for refuge, but the fourfold purity of sīla, kasiṇa-preparatory work, and insight knowledges are based on the first path, and the two higher paths and the fruits are to be understood as based on the Arahatship path.

"By this individual" means by this pupil individual. "I do not say it is easy to repay" means I say it is not easy to make repayment. For even bowing with the fivefold prostration hundreds or thousands of times in acts of reverence, rising from the seat to greet him, raising the hands in añjali at every opportunity, performing appropriate respectful actions, giving hundreds of robes, thousands of robes, hundreds of alms-food portions, thousands of alms-food portions, constructing a dwelling made entirely of jewels extending to the edge of the cakkavāḷa, constantly providing various kinds of medicine such as ghee and butter, one is not able to repay the teacher for what he has done, this is the meaning to be understood.

5. Vajirūpama Sutta Commentary

25. In the fifth, "Mind like a festering sore" means a mind like an old wound. "Mind like a flash of lightning" means a mind like lightning, due to its brief illumination. "Mind like a diamond" means a mind like a diamond, due to its ability to destroy the roots of the kilesas. "Becomes attached" means clings. "Becomes angry" means becomes agitated due to anger. "Becomes malicious" means abandons its natural state, becomes foul. "Becomes rigid" means attains a state of rigidity and stubbornness. "Anger" means weak anger. "Aversion" means stronger than that, in the sense of hating. "Displeasure" means a state of dissatisfaction, dejection. "Festering sore" means an old wound. "With a stick" means with the tip of a stick. "With a potsherd" means with a piece of broken pottery. "Lets flow" means flows continuously. For an old wound, by its very nature, first lets flow blood, serum, and pus; but when scraped, it lets them flow even more.

"Just so, indeed" here is the connection of the simile: a person full of anger is like a festering sore; the way it flows by its very nature is like the angry person acting in an agitated and fierce manner by his very nature; a slight word is like scraping with a stick or potsherd; the greatly increased flow is to be seen as the greatly increased agitated state, thinking, "He dares to say such a thing to me!"

"In utter darkness of night" means in the densest darkness, preventing the arising of eye-consciousness at night. "In a flash of lightning" means at the moment of lightning's arising. Here too, is the connection of the simile: the yogi should be seen as like the man with sight; the darkness as the kilesas subject to the Stream-entry path; the flash of lightning as the time of arising of the Stream-entry path knowledge; seeing forms all around by the man with sight in a flash of lightning as seeing Nibbāna at the moment of the Stream-entry path; again, the covering of darkness as the kilesas subject to the Once-returning path; again, the flash of lightning as the arising of the Once-returning path knowledge; seeing forms all around by the man with sight in a flash of lightning as seeing Nibbāna at the moment of the Once-returning path; again, the covering of darkness as the kilesas subject to the Non-returning path; again, the flash of lightning as the arising of the Non-returning path knowledge; seeing forms all around by the man with sight in a flash of lightning is to be understood as seeing Nibbāna at the moment of the Non-returning path.

"In having a diamond-like mind" here too, is the connection of the simile: Arahatship path knowledge should be seen as like a diamond; the knot of jewels or the knot of stones as the kilesas subject to the Arahatship path; the impossibility of the diamond not piercing through a knot of jewels or a knot of stones is like the non-existence of kilesas that cannot be cut off by Arahatship path knowledge; the diamond-pierced hole not being filled up again is to be seen as the kilesas cut off by the Arahatship path not arising again.

6. Sevitabba Sutta Commentary

26. In the sixth, "Should be associated with" means should be approached. "Should be cultivated" means should be adhered to. "Should be attended upon" means should be repeatedly attended upon by sitting nearby. "Respecting and honoring" means having made respect and reverence. In "Is inferior in sīla" etc., inferiority is to be understood by taking up each quality. Here, one who keeps the five sīlas should not be associated with one who keeps the ten sīlas. One who keeps the ten sīlas should not be associated with one who keeps the fourfold purity of sīla. "Except out of compassion, except out of sympathy" means setting aside compassion and sympathy. For such a person should not be associated with for one's own benefit, but it is fitting to approach him out of compassion and sympathy.

"Of those gone to similarity in sīla" means of those beings gone to equality by sīla. "There will be talk about sīla" means for us who are equal in sīla, there will be talk based on sīla itself. "And it will be continuous for us" means that talk of ours, even if we speak for a day, will continue and will not be interrupted. "And it will be comfortable for us" means that talk about sīla, even if it continues for a day, will be comfortable dwelling and happy dwelling for us. The same method applies to talk about samādhi and paññā.

"Aggregate of sīla" means the mass of sīla. "There, in that place, I will support it with paññā" here, avoiding what is unsuitable and unhelpful for sīla, and cultivating what is suitable and helpful, one supports the aggregate of sīla with paññā in that place. The same method applies to the aggregates of samādhi and paññā. "Declines" means continually and constantly diminishes and deteriorates, like water poured into a filter of alkali, when associating with a person inferior to oneself. "Associating with an equal" means associating with one equal to oneself. "Approaches a superior" means inclining towards a superior person. "Quickly increases" means quickly grows. "Therefore, one should cultivate someone superior to oneself" means since one increases quickly when approaching a superior person, therefore, one should cultivate one more excellent and distinguished than oneself.

7. Jigucchitabba Sutta Commentary

27. In the seventh, "Should be detested" means should be detested like excrement. "But then not" means but then not for him. "Sound of his fame" means the sound of his talk. "Just so, indeed" here, bad sīla should be seen as like a cesspool. A person of bad sīla is like a snake fallen into a cesspool and remaining there. Just as even if that snake, being lifted out of the cesspool, crawls on a man's body, it does not bite him, so too, even when associating with a person of bad sīla, there is no doing of that action by him. The time when the snake has gone after smearing the body with excrement is to be understood as the time when the bad sound of fame arises for one associating with bad sīla.

"Tinduka ember" means an ember from a tinduka tree. "Crackles even more" means that, while burning, it naturally makes a crackling sound, releasing its bark, but when stirred, it makes the sound even more, this is the meaning. "Just so, indeed" just so, an angry person naturally acts in an agitated and fierce manner, but upon hearing even a slight word, he acts in an extremely agitated and fierce manner, thinking, "He dares to say such a thing to me!" "Cesspool" means a pool filled with excrement, or simply a heap of excrement. The connection of the simile here should be understood in the same way as before. "Therefore, such a person should be ignored, not associated with" means since an angry person gets angry even when over-served and over-approached, and gets angry even when turned away, saying, "What is the use of him?" Therefore, he should be ignored like a straw fire, not associated with, not cultivated. What is said? For one who warms himself by approaching a straw fire too closely, his body burns. For one who warms himself by turning away too far, the cold does not subside. But for one who warms himself by neither approaching nor turning away, but in a middling way, the cold subsides. Therefore, an angry person should be ignored in a middling way, like a straw fire, not associated with, not cultivated, not attended upon.

"Good friend" means a true friend. "Good companion" means a true companion. Companions are those who go together, who travel together. "Good associate" means associate with the good, with true persons, meaning one whose mind is inclined, disposed, and tending towards them.

8. Gūthabhāṇī Sutta Commentary

28. In the eighth, "Speaks excrement" means one who speaks words that are foul-smelling like excrement. "Speaks flowers" means one who speaks words that are fragrant like flowers. "Speaks honey" means one who speaks words that are sweet like honey. "Gone to an assembly" means standing in an assembly. "Gone to a gathering" means standing in a village gathering. "Gone to the midst of relatives" means standing in the midst of relatives. "Gone to the midst of a guild" means standing in the midst of guilds. "Gone to the midst of the royal family" means standing in the midst of the royal family in a great judgment. "Brought forth" means brought for questioning. "Asked as a witness" means asked after being made a witness. "Come here, good sirs" this is an address. "For his own sake or for the sake of another" means for his own sake or for the sake of another, for the sake of hands, feet, etc., or for the sake of wealth. "Or for the sake of some trifling gain" here, "gain" means bribery. "Trifling" means for the sake of some small amount, even as little as a patty of quail or sparrow ghee or a lump of butter, this is the meaning. "Is speaking a deliberate lie" means knowingly commits false speech.

"Nelā" means ela is said to be a fault, one without fault is nelā, meaning faultless. Like the sīla stated in "Nelaṅgo setapacchādo" (udā. 65). "Pleasing to the ear" means pleasing to the ears due to the sweetness of the expression, it does not produce ear-ache like a needle prick. "Endearing" because it generates affection in the entire body due to the sweetness of the meaning, without generating anger. "Heart-gladdening" it enters the heart easily, penetrating the mind pleasantly without obstruction. "Civilized" because it is perfect in qualities. It is also civilized because it is very refined, like a woman raised in the city. It is also civilized because it belongs to the city. It is also civilized because it is the speech of city dwellers, meaning city dwellers are truthful in their speech; they say father only to one who is truly their father, mother only to one who is truly their mother, brother only to one who is truly their brother. Such speech is liked by many people, so it is "liked by many people". Just by being liked, it is "delightful to many people", increasing their mental well-being.

9. Andha Sutta Commentary

29. In the ninth, "Has no eye" means has no eye of paññā. "Would make flourish" means would make prosperous and grow. "Faulty and faultless" means with and without faults. "Inferior and superior" means low and excellent. "Dark and bright counterparts" means dark and bright are called counterparts because they mutually repel each other, being opposed. Here is a summary of it: he should know skillful dhammas as "skillful dhammas," and he should know unskillful dhammas as "unskillful dhammas." The same method applies to faulty etc. But in dark and bright counterparts, he should know dark dhammas as "bright counterparts," and he should know bright dhammas as "dark counterparts," by whatever eye of paññā he would know, he does not have such an eye. In this way, the meaning should be understood in the remaining instances as well.

Na ceva bhogā tathārūpāti even such riches do not exist for him. Na ca puññāni kubbatīti and he does not perform meritorious deeds. Thus, it is said that there is an absence of the eye for generating wealth and the eye for performing meritorious deeds. Ubhayattha kaliggāhoti in this world and the next, in both, there is a seizing of faults, a seizing of defeat, this is the meaning. Or rather, ubhayattha kaliggāhoti a seizing of faults, a seizing of defeat in both kinds of goals, those pertaining to the visible and future lives. Dhammādhammenāti through the Dhamma of the ten wholesome courses of action and through the Adhamma of the ten unwholesome courses of action. Saṭhoti deceitful. Bhogāni pariyesatīti he seeks wealth. Theyyenakūṭakammena, musāvādena cūbhayanti he seeks by both theft and false dealing, or falsehood. How? He seeks by theft and false dealing, he seeks by theft and falsehood, he seeks by false dealing and falsehood. Saṅghātunti to gather. Dhammaladdhehīti by acquisitions gained without violating the Dhamma of the ten wholesome courses of action. Uṭṭhānādhigatanti acquired through effort. Abyagghamānasoti with unwavering mind. Bhaddakaṃ ṭhānanti an excellent, divine state. Na socatīti in which place he does not grieve with inner sorrow.

10. Avakujjasuttavaṇṇanā

30.In the tenth, avakujjapaññoti one whose wisdom is face-downward. Ucchaṅgapaññoti one whose wisdom is like a lap. Puthupaññoti one whose wisdom is extensive. Ādikalyāṇanti in the beginnings, ādīti the initial setting forth. Majjhanti the middle of the discourse. Pariyosānanti the conclusion. Thus, while they are speaking the Dhamma, they speak having made the initial setting forth good, auspicious, and blameless, and also in the middle and at the conclusion. And here, there are beginnings, middles, and conclusions to the teaching, and there are beginnings, middles, and conclusions to the Dispensation (sāsana). There, for the teaching, the first line of a four-line verse is the beginning, the two lines are the middle, and the final line is the conclusion. For a Sutta with one connection, the introduction is the beginning, the connection is the middle, and "idamavoca" (thus he spoke) is the application, the conclusion. For one with many connections, the first connection is the beginning, thereafter one or many are the middle, and the last is the conclusion. This is the method for the teaching. But for the Dispensation, morality (sīla) is the beginning, concentration (samādhi) is the middle, and insight (vipassanā) is the conclusion. Or concentration is the beginning, insight is the middle, and the path (magga) is the conclusion. Or insight is the beginning, the path is the middle, and the fruit (phala) is the conclusion. Or the path is the beginning, the fruit is the middle, and Nibbāna is the conclusion. Or, when doing two at a time, morality and concentration are the beginning, insight and the paths are the middle, and the fruits and Nibbāna are the conclusion.

Sātthanti they teach having made it meaningful. Sabyañjananti they teach having made the letters complete. Kevalaparipuṇṇanti they teach having made it entirely complete, without deficiency. Parisuddhanti they teach having made it pure, without complications, without knots. Brahmacariyaṃ pakāsentīti and teaching thus, they reveal the Noble Eightfold Path, which is the supreme conduct, included within the three trainings (sikkhā). Neva ādiṃ manasi karotīti he does not attend to the initial setting forth.

Kumbhoti a pot. Nikujjoti placed face down. Evameva khoti here, the person with face-downward wisdom should be seen as like a pot placed face down, the time of pouring water is like the time for receiving a teaching of the Dhamma, the time for opening the water is like the time when one sitting in that seat is unable to grasp it, and the time of the water not staying is to be understood as like the time of standing up and not reflecting.

Ākiṇṇānīti scattered. Satisammosāya pakireyyāti he would scatter through confused mindfulness. Evameva khoti here, the person with lap-like wisdom should be seen as like a lap, the various snacks are like the Buddha's word of various kinds, the time of sitting eating the various snacks in the lap is like the time when one sitting in that seat is grasping it, and the time of scattering with confused mindfulness when standing up is to be understood as like the time of not reflecting when standing up from that seat and leaving.

Ukkujjoti placed face up. Saṇṭhātīti stands firm. Evameva khoti here, the person with extensive wisdom should be seen as like a pot placed face up, the time of pouring water is like the time for receiving a teaching, the time of the water standing firm is like the time when one sitting there is grasping it, and the time of not opening is to be understood as like the time of reflecting when standing up and leaving.

Dummedhoti lacking wisdom. Avicakkhaṇoti devoid of discerning wisdom. Gantāti one who is given to going. Seyyo etena vuccatīti he is said to be superior to this person. Dhammānudhammappaṭipannoti one who has practiced the Dhamma in accordance with the Dhamma, the preliminary practice together with morality, in accordance with the nine supramundane Dhammas. Dukkhassāti of the suffering of the round. Antakaro siyāti he would be one who makes an end, a limit, a boundary.

4. Devadūtavaggo

1. Sabrahmakasuttavaṇṇanā

31.In the first of the fourth, ajjhāgāreti in their own home. Pūjitā hontīti they are honored and protected with whatever is in the home. Thus, having shown that families that honor their mother and father are associated with Brahmā by their mothers and fathers, now revealing their status as associated with the first teachers etc., he said sapubbācariyakānīti etc. There, brahmāti etc. are stated for the purpose of establishing their status as Brahmā etc. Bahukārāti greatly helpful to their children. Āpādakāti bringing about life. For life is brought about, maintained, arranged, and continuously sustained by mothers and fathers for their children. Posakāti those who nourish by developing their hands and feet and feeding them heart’s blood. Imassa lokassa dassetāroti for mothers and fathers, on whom the birth of their children depends, are the revealers of desirable and undesirable sense objects in this world.

Brahmāti mātāpitaroti it is a term of excellence. Just as the four sublime states (brahmavihārā) are inseparable from Brahmā, namely, loving-kindness (mettā), compassion (karuṇā), altruistic joy (muditā), and equanimity (upekkhā), even so, these four sublime states are inseparable from mothers and fathers towards their children. They should be understood at that time, at that time: for when the child is in the womb, a mind of loving-kindness arises in mothers and fathers: “When indeed will we see our child healthy, with perfect limbs and organs?” But when he is weak, lying on his back, bitten by lice or insects etc., or afflicted or tormented by a painful sleep, he cries out and wails, then having heard his sound, compassion arises in the mothers and fathers; but when he is running about and playing or standing at a lovely age, having gazed upon the child, the mind of the mothers and fathers is soft like a piece of cotton wool dipped in ghee-cream, gladdened and delighted, then their altruistic joy is obtained. But when this son, having set up his wife and ornaments, dwells in a separate house, then a state of equanimity arises in the mothers and fathers, “Now our son is able to maintain himself according to his own nature,” at that time equanimity is obtained, thus it is said, “Brahmā are mothers and fathers,” for this reason.

Pubbācariyātivuccareti for from the time of birth, mothers and fathers teach them, “Sit like this, stand like this, go like this, lie down like this, eat like this, partake like this, this is what should be said to your father, this to your brother, this to your sister, this is what is fitting to do, this is not fitting, it is fitting to approach such-and-such a person, it is not fitting to approach such-and-such,”. Then in the later part, other teachers teach the crafts of elephants, horses, chariots, bows, swords, accounting using seals etc. Another gives the refuges, another establishes in the moralities (sīla), another ordains, another teaches the word of the Buddha, another grants higher ordination, another causes to attain the path of stream-entry etc. Thus, all those are known as later teachers, but mothers and fathers are the very first, therefore he said, “pubbācariyāti vuccare”. There, vuccareti they are called, they are spoken of. Āhuneyyā ca puttānanti and they deserve the offerings, gifts, prepared food and drink of their children, it is fitting to receive that. Therefore it is said, “āhuneyyā ca puttāna”. Pajāya anukampakāti even without harming the lives of others, they protect and guard their own offspring. Therefore it is said, “pajāya anukampakā”.

Namasseyyāti one should pay homage. Sakkareyyāti one should treat with respect. Now, showing that respect, he said, beginning with “annenā”. There, annenāti with rice gruel, rice, and things to eat. Pānenāti with the eight kinds of drink. Vatthenāti with robes for wearing and covering. Sayanenāti with the giving of beds and seats. Ucchādanenāti with perfuming unguents that dispel bad smells and make them fragrant. Nhāpanenāti with bathing, sprinkling their bodies with warm water when it is cold, and with cold water when it is hot. Pādānaṃ dhovanenāti with the washing of feet with warm or cold water, and with oiling. Peccāti having gone to the next world. Sagge pamodatīti having seen service to his parents here, those wise people praise him here itself on account of that service, but having gone to the next world, standing in heaven, that one who served his parents rejoices and delights in divine riches.

2. Ānandasuttavaṇṇanā

32.In the second, tathārūpoti of such a kind. Samādhipaṭilābhoti the attainment of one-pointedness of mind. Imasmiṃ ca saviññāṇaketi here, having put together the body with consciousness of both himself and others, it is said, "in this". Ahaṅkāramamaṅkāramānānusayāti ego-making view, mine-making craving, and the underlying tendency to conceit, the defilements of both himself and others. Nāssūti should not be. Bahiddhā ca sabbanimittesūti and in all external signs such as signs of form, signs of sound, signs of smell, signs of taste, signs of tactile objects, signs of permanence etc., signs of persons, and signs of things. Cetovimuttiṃ paññāvimuttinti the fruition-attainment and fruition-knowledge. Siyāti may there be.

Idhānanda, bhikkhunoti, Ānanda, in this Dispensation, for a bhikkhu. Etaṃ santaṃ etaṃ paṇītanti showing Nibbāna, he said. For Nibbāna is peaceful because of the stilling of defilements, Nibbāna is peace, even when one sits for a day without applying the attainment, the thought-moment flows peacefully, and it is also peace. Paṇītanti even when one sits without applying the attainment, the thought-moment flows excellently, therefore Nibbāna is called excellent. Sabbasaṅkhārasamathoti etc. are also synonyms for that. "Sabbasaṅkhārasamatho" (the stilling of all formations), for even when one sits for a day without applying the attainment, the thought-moment flows only as the stilling of all formations…pe… likewise, because of the absence of craving, named vāna in the three planes of existence, Nibbāna is the name received, and even when one sits in that attainment without applying it, the thought-moment flows as Nibbāna, therefore it obtains names such as the stilling of all formations etc. But in this eightfold focusing, in this place even one is obtained, two are obtained, and all are always obtained.

Saṅkhāyāti having known by knowledge. Paroparānīti further and beyond. For future and past lives are said to be further and beyond. Yassāti of which, of which arahant. Iñjitanti agitation of lust, agitation of hate and delusion, conceit, views, defilements, and bad conduct, these seven agitations, movements, tremblings. Natthi kuhiñcīti nowhere, not even in a single object. Santoti peaceful because of the stilling of opposing defilements. Vidhūmoti devoid of the smoke of bodily misconduct etc. Anīghoti devoid of the pain of lust etc. Nirāsoti without craving. Atārīti has crossed over, transcended, overcome. Soti that, that arahant, one with destroyed taints (khīṇāsava). Jātijaranti here it should be understood that by the mentioning of birth and old age, sickness and death are also included. Thus, in both the Suttanta and the verse, only the fruition-attainment of arahantship is spoken of.

3. Sāriputtasuttavaṇṇanā

33. Saṃkhittenāti in the brief method, meaning by establishing the matrix (mātikā). Vitthārenāti in the detailed method, meaning by dividing the established matrix. Saṃkhittavitthārenāti sometimes briefly, sometimes in detail. Aññātāro ca dullabhāti but individuals who penetrate (the meaning) are rare. The Blessed One spoke this intending to "test the wisdom of Sāriputta Thera." Having heard that, although the Elder did not say, "Venerable Sir, I will understand," but with the intention of encouraging the Teacher in the teaching, saying, "You can trust me, Venerable Sir, teach. I will penetrate the Dhamma taught by you in hundreds and thousands of ways; let this be my burden," he said, starting with etassa bhagavā kāloti.

tasmātihāti he began the discourse. There, imasmiñca saviññāṇaketi etc. is as stated before. Acchecchi taṇhanti he cut off craving with the sword of the path-knowledge. Vivattayi saṃyojananti having uprooted and discarded even the ten kinds of fetters. Sammā mānābhisamayā antamakāsi dukkhassāti by the correct means, by the correct practice, by the penetration of the abandonment of the nine kinds of conceit, he made an end to the suffering of the round (of rebirths). Idañca pana metaṃ, sāriputta, sandhāya bhāsitanti, Sāriputta, this was spoken by me in the Udaya question of the Pārāyana, referring specifically to the attainment of fruition (phalasamāpatti).

pahānaṃ kāmasaññānantiādi (the passage) beginning with "abandoning perceptions of sensual pleasure". In the Udaya question, this term appears as "pahānaṃ kāmacchandāna" (Sn. 1112; Cūḷani. Udayamāṇavapucchāniddeso 75), but here it has been inserted as "kāmasaññāna" by the Aṅguttara reciters. There, only the wording is different, but the meaning is the same. Kāmasaññānanti perceptions arising in relation to sensual pleasures, or the perceptions that are co-arisen with the eight types of consciousness accompanied by greed. Domanassāna cūbhayanti the abandonment of both these perceptions of sensual pleasure and mental displeasure, meaning the fruit of Arahatship, known as abandonment by tranquility, is what we call liberation through wisdom (aññāvimokkha). In the Niddesa, however, it is said, "the abandoning, the subsiding, the relinquishing, the stilling, the deathlessness, the nibbāna of both sensual desire and displeasure" (Cūḷani. Udayamāṇavapucchāniddeso 75), which is stated in terms of extracting the meaning. For abandonment (pahāna) is also called subsiding (vūpasama), characterized by the absence of defilements; the path that relinquishes defilements; the fruit that is the stilling of defilements; and the deathless, nibbāna, upon which defilements are abandoned. Therefore, those terms appear there. But from the statement "we declare liberation through wisdom (aññāvimokkha)," the fruit of Arahatship is what is intended. Thinassa ca panūdanantipi even the removal of sloth (thina), since it arises, the fruit of Arahatship is what is intended. Kukkuccānaṃ nivāraṇanti since the path of warding off remorse arises immediately after, the fruit is what is intended.

Upekkhāsatisaṃsuddhanti purified by equanimity (upekkhā) and mindfulness (sati) arisen in the fourth jhāna fruit. Dhammatakkapurejavanti dhammatakko means right thought (sammāsaṅkappo), that which is at the beginning, is in front, is the forerunner of liberation through wisdom, therefore dhammatakkapurejava. That which is dhammatakkapurejava. Aññāvimokkhanti the liberation arising at the end of the faculty of wisdom, or liberation through wisdom, aññāvimokkha, meaning liberated by wisdom (paññāvimutta). Avijjāya pabhedananti since it arises at the breaking of ignorance, or since it arises in relation to nibbāna, which is the breaking of ignorance, the fruit of Arahatship is thus named. Thus, it should be understood that with all these terms beginning with abandonment (pahāna) etc., only the fruit of Arahatship is expressed.

4. Nidānasuttavaṇṇanā

34.In the fourth (sutta), nidānānīti causes. Kammānanti of the actions that lead to the cycle (of rebirths). Lobho nidānaṃ kammānaṃ samudayāyāti greed, having the nature of clinging and sticking, is the cause, the reason, the condition for the arising, the accumulation, of actions leading to the cycle (of rebirths). Dosoti hatred, having the nature of being angry and enraged. Mohoti delusion, having the nature of being confused and bewildered.

Lobhapakatanti done by greed, meaning actions done by one overcome and possessed by greed. Born of greed is lobhajaṃ. Greed is the cause of it is lobhanidānaṃ. Greed is the origin of it is lobhasamudayaṃ. Samudaya means condition, meaning conditioned by greed. Yatthassa attabhāvo nibbattatīti in whatever place the existence of the individual with greed-born actions arises, where the aggregates manifest. Tattha taṃ kammaṃ vipaccatīti in those aggregates that action ripens. Diṭṭhe vā dhammetiādi since that action is either immediately effective, or subsequently effective, or indefinitely effective, therefore it is said to show that distinction. The same method applies to the remaining two.

Akhaṇḍānīti unbroken. Apūtīnīti not having reached the state of seedlessness due to putrefaction. Avātātapahatānīti not struck by wind or heat. Sārādānīti having taken the essence, having essence, not without essence. Sukhasayitānīti lying comfortably in a state of accumulation. Sukhetteti in a field fit for cultivation. Suparikammakatāya bhūmiyāti on a field that has been well prepared by plowing with a plow and an harrow. Nikkhittānīti placed, planted. Anuppaveccheyyāti would cause to enter. Among vuddhintiādīsu, by going upwards, vuddhiṃ, by establishing the root downwards, virūḷhiṃ, by spreading all around, vepullaṃ.

diṭṭhe vā dhammetiādi has been said, there the classification of karma should be explained in this place for the sake of non-confusion. For according to the Suttanta method, eleven types of karma are distinguished. Namely: immediately effective (diṭṭhadhammavedanīya), subsequently effective (upapajjavedanīya), indefinitely effective (aparapariyāyavedanīya), weighty (yaggaruka), habitual (yabbahula), proximate (yadāsanna), or karma done because it had to be done (kaṭattā vā pana kammaṃ), generative (janaka), supportive (upatthambhaka), obstructive (upapīḷaka), and destructive (upaghātaka). Among these, in a single moment of javana-citta (impulsion), the first javana-cetanā (volition), whether skillful or unskillful, is called diṭṭhadhammavedanīyakammaṃ. That gives its result in this very existence, like the skill of Kākavaḷiyapuṇṇaseṭṭhī, and the unskill of Nandayakkha, Nandamāṇavaka, Nandagoghātaka, Kokālika, Suppabuddha, Devadatta, and Ciñcamāṇavikā. But that which is unable to do so becomes defunct karma (ahosikamma), it becomes without result. That should be illustrated by the simile of the hunter. Just as when a hunter sees a deer and shoots an arrow after drawing his bow, if the arrow does not fail, it fells the deer right there, then the hunter skins it, cuts it into pieces, takes the meat, and goes away pleasing his children and wife. But if it fails, the deer runs away and does not look in that direction again. This situation should be seen in the same way. For the success of the immediately effective karma in striking the deer with the unfailing arrow is like the obtaining of the opportunity for fruition, and the failure to strike is like becoming without result.

upapajjavedanīyakammaṃnāma. That gives its result in the immediately following existence. This should be understood as eight attainments (samāpatti) on the skillful side, and the five heinous crimes (ānantariyakamma) on the unskillful side. Among these, one who attains the eight attainments is reborn in the Brahma world by one attainment. The perpetrator of even one of the five heinous crimes is reborn in hell by one action, and the remaining attainments and actions become defunct actions (ahosikamma), they become without result. This meaning should also be explained by the same simile as before.

aparapariyāyavedanīyakammaṃnāma. That gives its result in the future, whenever it gets an opportunity. As long as the cycle of rebirths continues, there is no defunct karma. That should all be illustrated by the story of Sunakhaluddaka. Just as when Sunakhaluddaka sees a deer and releases his dog, the dog chases after the deer and bites it in the place where it catches up; in the same way, this action gives its result in the place where it gets an opportunity, so there is no being who is freed from it.

yaggarukaṃnāma. That should be understood as great karma on the skillful side, and the five heinous crimes on the unskillful side. When that is present, the remaining skillful or unskillful actions are unable to ripen; that very one gives rebirth in both ways. Just as even a mustard seed or an iron ball thrown into a lake of water cannot float on the surface of the water, but sinks to the bottom; in the same way, whether it is skillful or unskillful, that which is weighty takes hold and goes.

yabbahulaṃnāma. That should be understood as having been cultivated for a long time. Or that which causes joy among strong skillful actions, and that which causes torment among unskillful actions, that is called habitual (yabbahula). Just as when two wrestlers enter the arena, the one who is stronger throws the other down and goes; in the same way, having undermined the other weaker action, that which is habitual or strong due to proximity gives its result, like the karma of King Duṭṭhagāmaṇi Abhaya.

It is said that he, defeated in the Cūḷaṅgaṇiya battle, fled on horseback. His attendant named Tissāmacca was the only one behind him. He entered a forest and sat down, tormented by hunger, and said, "Brother Tissa, we are very much tormented by hunger, what shall we do?" He said, "O King, I have brought a golden rice bowl hidden in my robe." "Then bring it," he said. He took it out and placed it in front of the king. The king saw it and said, "Friend, make four portions." "We are three people, why does Your Majesty make four portions?" "Brother Tissa, since I remember myself, I have never partaken of food without giving to my ancestors, so I will not partake of it today without giving," he said. He made four portions. The king said, "Announce the time." "Where shall we find a time announcer in this deserted forest, Your Majesty?" "That is not your burden. If I have faith, Your Majesty, we shall find one, confidently announce the time," he said. He announced three times, "It is time, Venerable Sir, it is time, Venerable Sir."

Then Mahātissa Thera of Bodhimāla, having heard that sound with his divine ear element, considering, "Where is this sound?" knowing that "Today, King Duṭṭhagāmaṇi Abhaya, defeated in battle, having entered a forest, is sitting and has had a rice bowl made into four portions, and is having the time announced, saying, 'I will not partake of it alone without giving to others,'" thinking, "Today I must do a favor for the king," he came by mental power and stood in front of the king. The king, seeing him, with a delighted mind said, "Look, brother Tissa," and after bowing to the Thera, said, "Give me the bowl, Venerable Sir." The Thera took out his bowl. The king, putting his own portion together with the Thera's portion into the bowl, stood bowing and said, "May there never be a lack of offerings of food, Venerable Sir." Tissāmacca also, thinking, "I will not be able to eat while seeing my lord," poured his own portion into the Thera's bowl. The mare also thought, "I should give my portion to the Thera." The king, looking at the mare, knowing that "She is also expecting to put her portion into the Thera's bowl," putting that too there, bowed to the Thera and sent him away. The Thera, taking that food, went and gave it to the Saṅgha of monks from the beginning in the form of morsels.

The king also thought, "We are very hungry, it would be good if he would send back the leftover rice gruel." The Thera, knowing the king's mind, having made the leftover food just enough to sustain them, threw the bowl into the sky, the bowl came and rested in the king's hand. The food was sufficient for all three people. Then the king, having washed the bowl, thinking, "I will not send an empty bowl," having removed his upper robe, dried the water, placed the robe in the bowl, threw it into the sky, saying, "May the bowl go and rest in the hands of my lord." The bowl went and rested in the Thera's hand.

Later, while the king was having the great Cetiya built, investing a hundred thousand vīsaratanas, after enshrining one-eighth of the Tathāgata's bodily relics, the time of his death arrived while the Cetiya was still unfinished. As he lay on the southern side of the great Cetiya, the Saṅgha of bhikkhus, divided into five nikāyas, was reciting. Six chariots from six devalokas came and stood in the sky before him. The king said, "Bring the book of merit," and from the beginning, he had the book of merit recited. But nothing pleased him. So he said, "Recite further." The reciter of the book said, "In the Cūḷaṅgaṇiya battle, defeated, you, O deva, entered the forest and, sitting there, had a sarakabhatta meal divided into four portions and given as alms to Bodhimātumahātissa Thera." The king said, "Stop," and asked the Saṅgha of bhikkhus, "Bhante, which devaloka is delightful?" "Tusita-bhavana, O great king, is the dwelling place of all Bodhisattas." The king, having died, went to Tusita-bhavana, establishing himself in the very chariot that had come from there. This is a story illustrating the giving of results by a strong kamma.

Yadāsanna by name. Just as, when the gate of a cattle pen filled with cattle is opened, even if there are docile cows, strong cows, and bullocks, the one nearest to the gate, even if a weak and old cow, is the first to exit; so too, even if other wholesome and unwholesome deeds exist, the one nearest to the moment of death gives its result.

Here are some instances: It is said that in Madhuaṅgaṇa village, a Tamil gatekeeper would go out early in the morning with a fishing rod, kill fish, divide them into three portions, taking rice with one, curds with another, and cooking the third. Having engaged in the act of killing living beings in this manner for fifty years, in his later years, he became old and confined to his bed. At that moment, Cūḷapiṇḍapātikatissa Thera, residing in Girivihāra, thinking, "Lest this being perish while I am watching," went and stood at the door of his house. Then his wife announced to him, "Sāmi, the Thera has come." "I have never gone to the presence of the Thera for fifty years; by what virtue would the Thera come? Tell him to go away," he said. She said, "Please wait, Bhante." The Thera asked, "What is the condition of the upāsaka’s body?" "Weak, Bhante." The Thera, entering the house, aroused mindfulness and said, "Will you take the sīla?" "Yes, Bhante, give them," he said. The Thera, having given the three saraṇas, began to give the five sīlas. At the very moment of saying "pañca sīlāni," his tongue fell off. The Thera, thinking, "This much will suffice," departed and went away. He too, having died, was reborn in the Cātumahārājika-bhavana. And immediately upon being reborn, reflecting, "By doing what kamma have I obtained this?" and knowing that it was obtained through the Thera, he came from the devaloka, paid homage to the Thera, and stood to one side. When asked, "Who is this?" he said, "Bhante, I am the Tamil gatekeeper." "Where were you reborn?" "In the Cātumahārājikas, Bhante; if my lord had given me the five sīlas, I would have been reborn in an upper devaloka. What can I do? You were not able to take them, my son." He, having paid homage to the Thera, went to the devaloka itself. This, then, is an instance regarding wholesome kamma.

In Antaragaṅgā, there was a great reciter, an upāsaka named Lau. For thirty years, having recited the thirty-two parts of the body for the sake of sotāpattimagga, thinking, "Even while reciting the thirty-two parts in this way, I have not been able to produce even a mere light; the Buddha's teaching will be fruitless," he fell into a perverted view. Having died, he was reborn as a new usabha-sized susumāra in the Mahāgaṅgā. On one occasion, sixty carts of stone pillars came to Kacchakatittha. He devoured all those oxen and stones. This is an instance regarding unwholesome kamma.

Katattā vā pana kammaṃ by name. Just as a stick thrown by a madman goes anywhere, so too, in the absence of those, it gives its result anywhere.

Janaka by name, generates only one rebirth and does not generate the course of life; in the course of life, another kamma produces its result. Just as a mother only gives birth, but a nurse rears; in the same way, the janakakamma, like a mother, produces rebirth, and the sampattakamma, like a nurse, supports the course of life. Upatthambhaka by name, is found in both wholesome and unwholesome deeds. For one, having done a wholesome deed, is reborn in a fortunate existence. Remaining there, he repeatedly does wholesome deeds, and supporting that kamma, he wanders in the fortunate existence for many hundreds of thousands of years. One, having done an unwholesome deed, is reborn in an unfortunate existence. Remaining there, he repeatedly does unwholesome deeds, and supporting that kamma, he wanders in the unfortunate existence for many hundreds of thousands of years.

Janaka by name, is both wholesome and unwholesome. It generates aggregates of form and formless results in both rebirth and the course of life. Upatthambhaka, however, is not able to generate a result; it supports the arising happiness and suffering in the result generated by the rebirth given by another kamma, and extends the duration of the course of life. Upapīḷaka by name, afflicts and torments the arising happiness and suffering in the result generated by the rebirth given by another kamma, and does not allow the duration of the course of life to proceed. Herein is the method: when a wholesome kamma is ripening, an unwholesome kamma, becoming upapīḷaka, does not allow it to ripen. When an unwholesome kamma is ripening, a wholesome kamma, becoming upapīḷaka, does not allow it to ripen. Just as if someone were to break or cut down a growing tree, bush, or creeper with a stick or weapon, that tree, bush, or creeper would not be able to grow; in the same way, a wholesome deed, while ripening, is afflicted by an unwholesome deed, or an unwholesome deed, while ripening, is afflicted by a wholesome deed, and is not able to ripen. In that case, Sunakkhatta's unwholesome kamma afflicted the wholesome, and the executioner's wholesome kamma afflicted the unwholesome.

It is said that in Rājagaha, Vātakāḷaka worked as an executioner for fifty years. Then they reported to the king, "Deva, Vātakāḷaka is old and unable to execute the thieves." "Remove him from that position," the ministers removed him and appointed another in that place. As long as Vātakāḷaka performed that work, he was not able to wear new clothes, adorn himself with fragrant flowers, eat pāyāsa, or enjoy rubbing with ucchādana and bathing. Thinking, "I have lived for a long time in soiled garments," he ordered his wife, "Cook pāyāsa for me," and taking bathing materials, he went to the bathing place, washed his head, put on new clothes, anointed himself with perfumes, adorned himself with flowers, and coming home, seeing Sāriputta Thera, thinking, "I have turned away from soiled work, and my lord has been seen," with a joyful mind, he led the Thera to his house and served him with pāyāsa mixed with fresh ghee, sugar, and flour. The Thera gave his blessing. Hearing the blessing, he obtained anulomikakhanti and, following the Thera, on his return, was crushed by a young cow in the middle of the road, reached the end of his life, and was reborn in Tāvatiṃsa-bhavana. The bhikkhus asked the Tathāgata, "Bhante, the executioner was just removed from soiled work today, and died today; where was he reborn?" "In Tāvatiṃsa-bhavana, bhikkhus." "Bhante, the executioner killed men for a long time, and you say thus; is there no fruit of evil kamma?" "Do not say thus, bhikkhus; having obtained the strong support of a good friend, having given alms to the dhammasenāpati, having heard the blessing, having obtained anulomikakhanti, he was reborn there."

"Having heard good speech, the townsman, the executioner,
Having obtained anulomakhanti, rejoices, gone to the tidiva."

Upaghātaka, however, whether it is wholesome or unwholesome itself, destroys another weaker kamma, repelling its result, and makes an opportunity for its own result. When that result arises in the opportunity made by the kamma in this way, it is called arisen. Upacchedaka is also a name for this. Herein is the method: at the time of the ripening of a wholesome kamma, an unwholesome kamma arises, cutting off and casting down that kamma. At the time of the ripening of an unwholesome kamma, a wholesome kamma arises, cutting off and casting down that kamma. This is called upacchedaka. Therein, Ajātasattu's kamma was a cutter-off of wholesome, and Aṅgulimāla Thera's was a cutter-off of unwholesome. Thus, according to the suttantika method, eleven kammas are distinguished.

According to the Abhidhamma method, however, sixteen kammas are distinguished, namely: "There are certain evil courses of action that, being obstructed by attainment of favorable rebirth, do not ripen; there are certain evil courses of action that, being obstructed by attainment of favorable existence, do not ripen; there are certain evil courses of action that, being obstructed by attainment of favorable time, do not ripen; there are certain evil courses of action that, being obstructed by attainment of favorable effort, do not ripen. There are certain evil courses of action that, coming upon unfavorable rebirth, ripen; coming upon unfavorable existence, unfavorable time, unfavorable effort, they ripen. There are certain wholesome courses of action that, being obstructed by unfavorable rebirth, do not ripen; unfavorable existence, unfavorable time, unfavorable effort, they do not ripen. There are certain wholesome courses of action that, coming upon favorable rebirth, ripen; favorable existence, favorable time, favorable effort, they ripen" (vibha. 810).

Pāpakāni means base. Kammasamādānāni means undertakings of kamma. This is a designation for kammas that have been undertaken and initiated. Among gatisampattipaṭibāḷhāni na vipaccanti, when there is kamma that is not worthy of experiencing an undesirable object, and one is reborn in a fortunate existence, that kamma is called gatisampattipaṭibāḷhaṃ na vipaccati. The meaning is that it does not ripen, being obstructed by attainment of favorable rebirth. However, one who is born in the womb of a slave woman or worker woman by evil kamma is endowed with favorable existence and stands in the prosperity of the individual existence. Then the owners, seeing his beauty, thinking, "This is not appropriate for base work," generate a thought and maintain him with prosperity, placing him in positions such as treasurer, like their own born son. The kamma of such a one is called upadhisampattipaṭibāḷhaṃ na vipaccati. However, one who is born in a time of good fortune, like the first age, in a time of abundant and complete delicious food, and of good harvest, even the existing evil kamma of that one is called kālasampattipaṭibāḷhaṃ na vipaccati. However, one who lives relying on right effort, approaches at the appropriate time for approaching, retreats at the appropriate time for retreating, flees at the appropriate time for fleeing. At the appropriate time for giving a bribe, he gives a bribe; at the appropriate time for stealing, he steals; the evil kamma of such a one is called payogasampattipaṭibāḷhaṃ na vipaccati.

Gativipattiṃ āgamma vipaccati however, when one is born in the womb of a slave woman or worker woman and is ugly and deformed, he gives rise to doubt, "Is he a yakkha or a human?" If he is a male, then thinking, "This is not appropriate for another's work," they have him guard elephants or horses or cattle, or have him bring grass and wood, or have him carry saliva. If she is a female, then they have her cook food for elephants and horses, or have her throw away rubbish, or have her do other despicable work. The evil kamma of such a one is called upadhivipattiṃ āgamma vipaccati. However, one who is born in a time of famine or a time of declining prosperity or in an intermediate age, the evil kamma of that one is called kālavipattiṃ āgamma vipaccati. However, one who does not know how to accomplish effort, does not know how to approach at the appropriate time for approaching...pe...does not know how to steal at the appropriate time for stealing, the evil kamma of that one is called payogavipattiṃ āgamma vipaccati.

It is called gativipattipaṭibāḷhaṃ na vipaccati. But if, due to the power of merit, one is born in the home of a king, a great minister, or the like, and is blind, hunchbacked, lame, or paralyzed, they do not give him positions such as sub-king, general, treasurer, or judge, considering them unsuitable. This merit of his is called upadhivipattipaṭibāḷhaṃ na vipaccati. If one is born among humans during a famine, a time of declining prosperity, or an antarakappa, that meritorious deed of his is called kālavipattipaṭibāḷhaṃ na vipaccati. If one does not know how to properly apply effort in the manner described above, that meritorious deed of his is called payogavipattipaṭibāḷhaṃ na vipaccati.

It is called gatisampattiṃ āgamma vipaccati. Being born in the family of kings, great ministers, and the like, having attained the fortune of a good body (upadhisampatti), standing in the perfection of one's existence, seeing an existence like a jeweled archway raised in the city of the gods, thinking, "These positions such as sub-king, general, treasurer, and judge are suitable for him," they give those positions to him while he is still young. The meritorious deed of such a person is called upadhisampattiṃ āgamma vipaccati. If one is born in the earliest kappas or during a time when food and drink are easily obtained, that meritorious deed of his is called kālasampattiṃ āgamma vipaccati. If one knows how to properly apply effort in the manner described above, that kamma is called payogasampattiṃ āgamma vipaccati. Thus, sixteen kammas have been distinguished according to the Abhidhamma method.

Furthermore, twelve kammas have been distinguished according to the Paṭisambhidāmagga method, as follows: "There was a kamma, there was a result of kamma; there was a kamma, there was no result of kamma; there was a kamma, there is a result of kamma; there was a kamma, there is no result of kamma; there was a kamma, there will be a result of kamma; there was a kamma, there will be no result of kamma; there is a kamma, there is a result of kamma; there is a kamma, there is no result of kamma; there is a kamma, there will be a result of kamma; there is a kamma, there will be no result of kamma; there will be a kamma, there will be a result of kamma; there will be a kamma, there will be no result of kamma" (paṭi. ma. 1.234).

ahosi kammaṃ ahosi kammavipāko has been said. But that which did not obtain the opportunity for fruition, being unable to generate rebirth or form, that is, to generate rebirth productive kamma or form productive kamma, is called ahosi kammaṃ nāhosi kammavipāko. But that which was accumulated in the past, now having obtained the opportunity for fruition, having generated rebirth, generating rebirth productive kamma, having generated form, generating form productive kamma, and remains, is called ahosi kammaṃ atthi kammavipāko. But that which did not obtain the opportunity for fruition, being unable to generate rebirth or form, that is, rebirth productive kamma or form productive kamma, is called ahosi kammaṃ natthi kammavipāko. But that which was accumulated in the past and will obtain the opportunity for fruition in the future, being able to generate rebirth, generating rebirth productive kamma, and to generate form, generating form productive kamma, is called ahosi kammaṃ bhavissati kammavipāko. But that which will not obtain the opportunity for fruition in the future, being unable to generate rebirth or form, that is, rebirth productive kamma or form productive kamma, is called ahosi kammaṃ na bhavissati kammavipāko.

atthi kammaṃ atthi kammavipāko has been said. But that which does not obtain the opportunity for fruition at present is called atthi kammaṃ natthi kammavipāko. But that which is accumulated at present and will obtain the opportunity for fruition in the future, being able to generate rebirth, generating rebirth productive kamma, and to generate form, generating form productive kamma, is called atthi kammaṃ bhavissati kammavipāko. But that which will not obtain the opportunity for fruition, being able to generate rebirth or form, that is, rebirth productive kamma or form productive kamma, is called atthi kammaṃ na bhavissati kammavipāko.

bhavissati kammaṃ bhavissati kammavipāko has been said. But that which will not obtain the opportunity for fruition, being unable to generate rebirth or form, that is, rebirth productive kamma or form productive kamma, is called bhavissati kammaṃ na bhavissati kammavipāko. Thus, twelve kammas have been distinguished according to the Paṭisambhidāmagga method.

Thus, these twelve kammas and the sixteen kammas distinguished according to the Abhidhamma method, withdrawing from their positions, become the eleven kammas stated according to the Suttanta method. Those, too, withdrawing from that, become only three kammas: diṭṭhadhammavedanīya, upapajjavedanīya, and aparapariyāyavedanīya. There is no transference among them; they remain in their respective places. For if diṭṭhadhammavedanīya kamma were to become upapajjavedanīya or aparapariyāyavedanīya, the Teacher would not say "in this very life." If upapajjavedanīya were to become diṭṭhadhammavedanīya or aparapariyāyavedanīya, the Teacher would not say "in the next existence." Likewise, if aparapariyāyavedanīya were to become diṭṭhadhammavedanīya or upapajjavedanīya, the Teacher would not say "in some subsequent existence."

lobhe vigate means when greed is gone, ceased. Tālavatthukataṃ means made like a palm stump, made to be of a nature that does not grow again like a palm tree with its head cut off. Anabhāvaṃ kataṃ means made without becoming, made in such a way that it does not arise again. Evassū means may it be so. Evameva kho: here, wholesome and unwholesome kamma should be seen as like seeds, the yogāvacara as like a man burning them with fire, maggañāṇa as like the fire, the time of burning the seeds with fire as like the time of burning the defilements with the path knowledge (maggañāṇa), the time of making ashes as like the time of cutting off the root of the five aggregates and placing them, the time of blowing away with a great wind and flowing them away in a river as like the time of the appropriated continuum ceasing, with the five aggregates having their roots cut off ceasing without rebirth, and not grasping rebirth in future existence, should be understood.

Mohajañcāpaviddasū means even those born of delusion, not knowing. This is what is said: that which that ignorant, blind fool does, kamma born of greed, born of hatred, and born of delusion, whatever kamma he does, be it little or much. Idheva taṃ vedaniyaṃ: that kamma is to be experienced by that fool right here in his own existence; it ripens in that very existence of his, is the meaning. Vatthuṃ aññaṃ na vijjati: there is no other basis for the ripening of that kamma. Indeed, kamma done by one does not ripen in the existence of another. Tasmā lobhañca dosañca, mohajañcāpi viddasū: therefore, that wise, intelligent, learned person does not do that kamma of greed, etc. He, vijjaṃ uppādayaṃ bhikkhu, sabbā duggatiyo jahe, generating knowledge, the bhikkhu abandons all bad destinations, generating the knowledge of the path to arahantship or, indeed, generating that knowledge, he abandons all bad destinations. This is the conclusion of the discourse; however, that khīṇāsava abandons even good destinations. And also, that which was said, "Therefore, greed and hatred," here too it should be understood that only kamma born of greed and kamma born of hatred, with greed and hatred as the head, is indicated. Thus, in the Suttantas as well, only the round and the reverse have been spoken of.

5. Hatthakasutta Commentary

35. In the fifth, āḷaviyaṃ means in the Āḷavi country. Gomagge means on the path of the cattle's going. Paṇṇasanthare means on a bed of leaves fallen by themselves. Athāti thus, relying on the straight highway, the path of the cattle's going, having spread out the Sugata's great robe on a bed made by gathering the leaves fallen by themselves in the siṃsapā grove, sat the Tathagata sitting with legs crossed. Hatthako āḷavako means Hatthaka the Āḷavaka, the prince, thus named because he was received from hand to hand. Etadavocā means he said this statement beginning with "Kacci, bhante, Bhagavā." But why did the Perfectly Enlightened One go and sit in that place, and why did the prince go there? The Perfectly Enlightened One, seeing the cause for the arising of a Dhamma talk for the sake of the eight kinds of beings, sat there, and the prince, too, having risen early in the morning, surrounded by five hundred lay followers, going to attend upon the Buddha, turning off the highway and taking the cattle path, thinking, "I will gather mixed flowers for the purpose of honoring the Buddhas," saw the Teacher, approached, paid homage, and sat down to one side; thus he went there. Sukhamasayitthā means he slept comfortably.

Antaraṭṭhako means the time measuring eight days in the interval between Māgha and Phagguna. For at the end of Māgha there are four days, and at the beginning of Phagguna there are four; this is called "antaraṭṭhako." Himapātasamayo means the time of the falling of snow. Kharā means rough or hard. Gokaṇṭakahatā means when new rain has fallen, mud sprouts up and remains in the places where the cows have stepped, between their hooves; dried by the wind and sun, it becomes like a saw blade, painful to the touch. Referring to that, he said, "gokaṇṭakahatā bhūmī." It also means cut by the hooves of the cattle. Verambho vāto vāyatī means the wind blows blowing from the four directions. A wind blowing from one direction, two directions, or three directions is not called verambha.

Tena hi rājakumārāti this the Teacher said, increasing the discourse further, thinking, "This prince knows neither those who live happily in the world nor those who live unhappily; I will make him know." There, yathā te khameyyā means as it pleases you. Idhassā means in this world. Gonakatthato means covered with a black wool blanket with wool exceeding four fingerbreadths. Paṭikatthato means covered with a white woolen spread. Paṭalikatthato means covered with a thick woolen spread with flowers. Kadalimigapavarapaccattharaṇo means covered with an excellent covering made of kadali deer hide. It is said that that covering is made by spreading kadali deer hide over a white cloth and sewing it. Sauttaracchado means together with an upper covering, together with a red canopy fastened above, is the meaning. Ubhatolohitakūpadhāno means a bed with red pillows placed on both sides, one for the head and one for the feet. Pajāpatiyo means wives. Manāpena paccupaṭṭhitā assū means may they attend with pleasant service.

Kāyikā means agitating the five-door body. Cetasikā means agitating the mind-door. So rāgo tathāgatassa pahīno means such a passion is abandoned by the Tathagata, is the meaning. But that passion of his is not abandoned by the Tathagata. The same method applies to dosamohosu.

Brāhmaṇo means the brāhmaṇa who has cast off evil, the khīṇāsava. Parinibbuto means fully extinguished by the extinction of defilements. Na limpati kāmesū means he does not cling to sense pleasures or defilement pleasures with the stain of craving and wrong view. Sītibhūto means having become cooled due to the absence of defilements that heat within. Nirūpadhī means without attachment due to the absence of defilement attachments. Sabbā āsattiyo chetvā means āsattis are called cravings, having cut off all those āsattis clinging and sticking to objects such as forms. Vineyya hadaye daraṃ means having removed and calmed the anguish that depends on the heart. Santiṃ pappuyya cetaso means having attained the extinction of defilements of the mind. Or this is an instrumental expression, like in "sabbacetaso samannāharitvā," meaning having attained extinction with the mind.

6. Devadūtasutta Commentary

36. In the sixth, devadūtānī means messengers of the gods. Here, this is the meaning of the expression: deva means death, its messengers are devadūtā. For the aged, the sick, and the dead, by way of generating a sense of urgency, seem to urge, "Now you must go near death"; therefore, they are called messengers of the gods. Or, those who are messengers like gods are also devadūtā. Just as when a deity standing in the sky, adorned and ornamented, says, "You will die on such and such a day," that word of hers is to be believed; in the same way, the aged, the sick, and the dead, being visible, seem to urge, "You too are subject to this"; and that word of theirs, because of the inevitability, is just like a declaration by a deity; therefore, those who are messengers like gods are called messengers of the gods. Or, the messengers of the pure gods are also devadūtā. Indeed, all Bodhisattas, having seen the aged, the sick, the dead, and the renunciant, having felt a sense of urgency, went forth and renounced. Thus, the messengers of the pure gods are also messengers of the gods. Here, however, due to the change of gender, it is said "devadūtānī."

Kāyena duccaritaṃ etc., why was it begun? To show the non-circumvention of the place of questioning by the divine messengers, and the result of actions. For by this action, a being is reborn in hell, and there the King Yama questions him with the divine messengers. There, kāyena duccaritaṃ carati means he performs threefold misconduct through the body-door. Vācāya means he performs fourfold misconduct through the speech-door. Manasā means he performs threefold misconduct through the mind-door.

Tamenaṃ, bhikkhave, nirayapālā—here, some elders say, "There are no 'hell-wardens'; it is just the action itself that causes things to happen, like a machine." But that is refuted in the Abhidhamma (Kathā. 866) in the manner beginning, "Are there hell-wardens in hell? Yes. And there are agents." Just as in the human world there are those who do and cause actions, so too in hell there are hell-wardens. Yamassa rañño—Yamarājā is a king of the petas in a celestial mansion. At one time, he experiences all kinds of prosperity in a divine mansion with divine wish-fulfilling trees, divine gardens, divine dancers, etc.; at another time, he experiences the result of his actions. He is a righteous king, and he is not alone; rather, there are four people at each of the four gates. Amatteyyo—Matteyya means having affection for one's mother, behaving properly towards one's mother. Amatteyyo means not having affection, behaving improperly towards one's mother. The same method applies in the remaining terms. Abrahmañño—here, brāhmaṇā means arahants; abrahmañño means behaving improperly towards them.

Samanuyuñjatīti means he questions, imposing the duty of questioning; but establishing a doctrine is called samanuggāhati, and asking for a reason is called samanubhāsati. Nāddasanti means he speaks thus, referring to the absence of any divine messenger sent to his presence.

ambho etc., he said. There, jiṇṇaṃ means aged with old age. Gopānasivaṅkaṃ means crooked like the rung of a ladder. Bhoggaṃ means broken. By this, he indicates its crookedness. Daṇḍaparāyaṇaṃ means having a staff as a support, a staff as a second. Pavedhamānaṃ means trembling. Āturaṃ means afflicted with old age. Khaṇḍadantaṃ means having broken teeth due to the power of old age. Palitakesaṃ means having white hair. Vilūnaṃ means bald, as if the hair had been plucked out. Khalitasiraṃ means having a greatly bald head. Valitaṃ means having wrinkles. Tilakāhatagattaṃ means having a body scattered with white and black marks like sesame seeds. Jarādhammo means having the nature of aging, not freed from aging, aging occurs within me. The same method applies to the two terms byādhidhammo maraṇadhammo further on.

Paṭhamaṃ devadūtaṃ samanuyuñjitvā—here, the being aged with old age speaks thus in meaning: "Look, sirs, I too was once young like you, with strong thighs, strong arms, and full of speed; those strengths and speeds of mine have disappeared. Although my hands and feet exist, they do not perform the functions of hands and feet; being not freed from old age, I have become like this. It is not just I alone; you too are not freed from old age. Just as it is for me, so too will old age come for you. Thus, before it arrives, do what is skillful." Therefore, he is called a divine messenger. Ābādhikaṃ means afflicted. Dukkhitaṃ means having attained suffering. Bāḷhagilānaṃ means excessively ill.

Dutiyaṃ devadūtaṃ—here too, the sick being speaks thus in meaning: "Look, sirs, I too was once healthy like you; now I am struck down by illness, lying smeared in my own urine and feces; I am not even able to get up. Although my hands and feet exist, they do not perform the functions of hands and feet; being not freed from illness, I have become like this. It is not just I alone; you too are not freed from illness. Just as it is for me, so too will illness come for you. Thus, before it arrives, do what is skillful." Therefore, he is called a divine messenger.

In ekāhamata etc., ekāhaṃ matassa assā ti ekāhamato, that is, ekāhamataṃ. The same method applies to the two terms further on. Uddhumātakaṃ means swollen up, due to the emptiness that has successively arisen from the cessation of life, like a bellows inflated by the wind. Vinīlo means having changed color, just vinīlo, that is, vinīlakaṃ. Or, because of its repulsiveness, kucchitaṃ vinīlaṃ, that is, vinīlakaṃ. Vipubbakaṃ means oozing pus, smeared with the pus that has flowed out from the broken places.

Tatiyaṃ devadūtaṃ—here, the dead being speaks thus in meaning: "Look, sirs, at me, thrown in the charnel ground, having attained the state of being swollen up, etc.; being not freed from death, I have become like this. It is not just I alone; you too are not freed from death. Just as it is for me, so too will death come for you. Thus, before it arrives, do what is skillful." Therefore, he is called a divine messenger.

Now, who obtains this questioning by the divine messengers, and who does not? He who has done much evil goes and is reborn in hell. But he who has done little evil obtains it. Just as they do what must be done to a thief caught with goods; they do not investigate. But having investigated, they take him to the place of judgment; he obtains judgment. This is similar. Those with little evil action remember by their own nature; being reminded, they remember.

Dīghajayantadamiḷo by name, remembered by his own nature. It is said that this Tamilian decorated the sky-cetiya at the Sumanagiri Mahāvihāra with a red cloth; then, reborn in the vicinity of hell, having heard the sound of the fire flames, he recalled the cloth he had offered, and he went and was reborn in heaven. Another, giving a worn-out cloth to his young bhikkhu son, placed it at his feet; at the time of death, he took the sound paṭa paṭa as a sign, and he too, reborn in the vicinity of hell, having remembered that cloth with the sound of flames, was reborn in heaven. Thus, by remembering a skillful action by their own nature, they are reborn in heaven.

But those who do not remember by their own nature are questioned by the three divine messengers. There, some remember by the first divine messenger, some by the second and third, some do not remember even by the three. King Yama, seeing that, reminds them himself. It is said that a certain minister, having honored the Great Cetiya with a bouquet of jasmine flowers, shared the merit with Yama; having been reborn in hell due to an unskillful action, they took him to Yama's presence. As he did not remember the skillful action even with the three divine messengers, Yama himself, looking around, reminded him: "Did you not honor the Great Cetiya with a bouquet of jasmine flowers and share the merit with me?" At that time, remembering, he went to the world of the devas. But Yama, even looking around himself and not seeing, was silent, thinking, "This being will experience great suffering."

Tattaṃ ayokhilaṃ—having laid him face up on a three-gāvuta body upon a blazing iron ground, they drive an iron stake the size of a palm tree into his right hand, and likewise into his left hand, etc. And as they lay him face up, so too they lay him on his chest, on his left side, and on his right side, and they perform that action-causing. Saṃvesetvā—having laid down a three-gāvuta body on a blazing iron ground. Kuṭhārīhī—they plane with large axes the size of one side of a house's roof covering; blood flows like a river, flames rise up from the iron ground and seize the planed place, great suffering arises. While planing, they make eight or six sections, like wood that has been marked with string. Vāsīhī—with hatchets the size of large winnowing baskets. Rathe yojetvā—having harnessed him to a chariot blazing on all sides, complete with yoke, straps, axles, chariot wheels, and goad. Mahantaṃ—a great one, the size of a large peaked house. Āropentī—striking with blazing iron hammers, they force him to climb up. Sakimpi uddhaṃ—like rice grains thrown into a well-cooked pot, it goes upwards, downwards, and sideways. Mahāniraye—in the Avīci Great Hell.

Bhāgaso mito—placed in sections, divided. Pariyanto—enclosed. Ayasā—covered with an iron plate on top. Samantā yojanasataṃ, pharitvā tiṭṭhatī—it stands pervading in such a way that for one standing and looking around a hundred yojanas, his eyes pop out like myrobalan fruits.

Hīnakāyūpagā—having gone to a base body. Upādāne—in grasping, that is, craving and wrong view. Jātimaraṇasambhave—in the cause of birth and death. Anupādā—not grasping with the four graspings. Jātimaraṇasaṅkhaye—they are freed in Nibbāna, which is reckoned as the cessation of birth and death. Diṭṭhadhammābhinibbutā—cooled in this very life with the extinction of all defilements. Sabbadukkhaṃ upaccaguṃ—they have transcended all the suffering of the round.

7. Commentary on the Catumahārāja Sutta

37. In the seventh, amaccā pārisajjā means attendant deities. Imaṃ lokaṃ anuvicarantī—it is said that on the eighth day, Sakka, the king of the devas, orders the four Great Kings: "Fathers, today, on the eighth day, wander through the human world and, having learned the names and clans of those doing merit, come back." They go and send their attendants: "Go, sirs, wander through the human world and bring back the names and clans of those doing merit, written on a gold plate." They do so. Therefore, it was said, "imaṃ lokaṃ anuvicarantī." Kacci bahū etc., was said to show the manner of their investigation. For they wander investigating in this way. There, uposathaṃ upavasantī means they undertake the Uposatha vows eight times a month. Paṭijāgarontī means they perform the paṭijāgara-uposatha practice. Doing so, they perform it in one half-month by way of approaching and following the four Uposatha days. Approaching the fifth Uposatha, they observe Uposatha on the fourth day; following it, on the sixth. Approaching the eighth Uposatha, on the seventh; following it, on the ninth. Approaching the fourteenth, on the thirteenth; following the fifteenth Uposatha, they observe Uposatha on the first day of the lunar month. Puññāni karontī means they perform various kinds of merit, such as going for refuge, undertaking the precepts, offering flowers, listening to the Dhamma, lighting thousands of lamps, making monasteries, etc. Having thus wandered about, they write the names and clans of those doing meritorious actions on a golden plate and give it to the four Great Kings. Puttā imaṃ lokaṃ anuvicarantī—because they were sent by the four Great Kings in the same manner as before, they wander about. Tadahū—that day. Uposathe—on the Uposatha day.

Sace, bhikkhave, appakā hontī—the ministers and attendants of the four Great Kings approach those villages, towns, and capital cities; then the deities dwelling in dependence on that, taking offerings, go to their presence, thinking, "The ministers of the Great Kings have arrived." Taking the offerings, they ask about the meritorious conduct of humans in the manner stated, "kacci nu kho mārisā bahū manussā matteyyā," and when it is said, "Yes, sir, so-and-so in this village are doing meritorious deeds," they write down their names and clans and go elsewhere. Then, on the fourteenth day, the sons of the four Great Kings, taking that same golden plate, wandering about in that same manner, write down the names and clans. On that Uposatha day, the fifteenth, the four Great Kings also write down the names and clans on that same golden plate in that same manner. By the amount of the golden plate, they know, "At this time humans are few; at this time they are many." Referring to that, it was said, "sace, bhikkhave, appakā honti manussā" etc. Devānaṃ tāvatiṃsānaṃ—beginning with the thirty-three deva sons who were first reborn, they obtained this name. But their story of origin is related in detail in the commentary on the Sakkapañha Sutta in the Dīgha Nikāya. Tenā—by that announcement, or by the fewness of those doing merit. Dibbā vata, bho, kāyā parihāyissantī—by the non-appearance of new deva sons, the deva bodies will decline, the beautiful deva city of ten thousand yojanas will become empty. Paripūrissanti asurakāyā—the four woeful destinations will be filled. By this, they become unhappy, thinking, "We will not be able to play at the festival in the middle of the assembly of devas in a full deva city." The meaning should be understood in the same way in the bright fortnight.

Bhūtapubbaṃ, bhikkhave, sakko devānamindo means, "Once, monks, Sakka, the lord of gods," referring to the time when he was Sakka, the king of gods. It is said that it is spoken having taken the inclination of one Sakka. Anunayamāno means explaining or making understand. Tāyaṃ velāya means at that time.

Pāṭihāriyapakkhañcā here means pāṭihāriyapakkha is the unbroken observance of the uposatha for three months during the rainy season (vassa). For one unable to do that, it is the unbroken observance of the uposatha for one month between two pavāraṇā ceremonies. If unable to do even that, then from the first pavāraṇā, a half-month is indeed called pāṭihāriyapakkha. Aṭṭhaṅgasusamāgata means endowed with eight qualities or factors. Yopissamādiso naro means whatever being might be like me. It is said that Sakka, knowing the merit of the aforementioned uposatha practice, gives up two heavenly realms and observes the uposatha eight times a month. Therefore, he says this. Another interpretation: yopissa mādiso naro means whatever being might be like me, meaning, might wish to attain the attainment I have reached. For it is possible to attain Sakka's attainment through such an uposatha practice; this is the meaning here.

Vusitavā means having lived the (holy) life. Katakaraṇīyo means having done what was to be done through the four paths. Ohitabhāro means having put down the burdens of the aggregates, the burden of defilements, and the burden of volitional activities. Anuppattasadattho means sadattho refers to arahatship, which he has attained. Parikkhīṇabhavasaṃyojano means because the fetter by which one is bound and drawn into existences is destroyed, he is one whose fetters of existence are destroyed. Sammadaññā vimutto means liberated through knowing rightly, by reason, by cause. Kallaṃ vacanāyā means fitting to say.

Yopissa mādiso naro means whatever khīṇāsava (one with taints destroyed) might be like me, he too would observe such an uposatha, thus speaking knowing the merit of the uposatha practice. Another interpretation: yopissa mādiso naro means whatever being might be like me, meaning, might wish to attain the attainment I have reached. For it is possible to attain the attainment of a khīṇāsava through such an uposatha practice; this is the meaning here. The eighth is straightforward in meaning.

9. Sukhumālasutta Commentary

39.In the ninth, sukhumālo means without suffering. Paramasukhumālo means extremely without suffering. Accantasukhumālo means constantly without suffering. The Blessed One spoke this having taken into account the state of being without suffering from the time of his birth in Kapilavatthu, but there was no end to the suffering he experienced during the period of (practicing the) conduct (cariya). Ekatthā means in one pond. Uppalaṃ vappatī means plants blue lotuses (uppala). That (pond) is covered with a grove of blue lotuses. Paduma means white lotus. Puṇḍarīka means red lotus. Thus, the other two (ponds) are also covered with groves of lotuses and red lotuses. It is said that when the Bodhisatta was seven or eight years old, the king asked the ministers, "What kind of games do young children enjoy?" They enjoy water games, Your Majesty. Then the king gathered the well-diggers and had them mark out the sites for the ponds. Then Sakka, the lord of gods, reflecting, realized this event and said, "Human enjoyment is not fitting for the Great Being; divine enjoyment is fitting." He summoned Vissakamma and said, "Go, my dear, and build ponds in the Great Being's playground." "What kind should they be, Your Majesty?" "They should be free from mud and mire, scattered with various jewels, pearls, and corals, surrounded by walls made of the seven precious materials, and endowed with steps made of coral balustrades, with landings made of gold, silver, and jewels. Let there be boats here made of gold, silver, jewels, and coral; let there be a silver couch in the golden boat, a golden couch in the silver boat, a coral couch in the jeweled boat, and a jeweled couch in the coral boat; let there be water sprinklers made of gold, silver, jewels, and coral, and let them be covered with lotuses of five colors." "Very well, Your Majesty," Vissakamma, the son of the gods, promised Sakka, and descending at night, he built the ponds in the sites marked out by the king, in the same manner.

Now, if these (ponds) were free from mud and mire, how did the lotuses bloom there? It is said that he made small boats of gold, silver, jewels, and coral in those ponds in various places, and he resolved, "Let these be filled with mud and mire, and let lotuses of five colors bloom here." Thus, lotuses of five colors bloomed, and pollen circles arose, spreading over the surface of the water and moving about. Groups of five kinds of bees moved about, buzzing. Having made them in this way, Vissakamma went back to the city of the gods. Then, at dawn, the great crowd, seeing (this), went and informed the king, "They must have been made for the Great Being." The king, surrounded by the great crowd, went and saw the ponds and was delighted, thinking, "They must have been made by deities due to the merit of my son." From then on, the Great Being went to the water games.

Yāvadeva mamatthāyā in this, yāvadevā is a word that defines the limit of purpose, meaning, "only for my sake; there is no other reason here." Na kho panassāha means not indeed for him. Akāsikaṃ candana means coarse sandalwood. Kāsikaṃ, bhikkhave, su me taṃ veṭhana means, monks, even my turban is from Kāsī. Here, su and ta are mere particles, and me is a word of possession. It shows that even my turban is fine. Kāsikā kañcukā means even the jacket to wear is a fine jacket. Setacchattaṃ dhārīyatī means both the human white parasol and the divine white parasol are held over (him). Mā naṃ phusi sītaṃ vā means may neither cold nor any other of heat etc. touch this Bodhisatta.

Tayopāsādā ahesu it is said that when the Bodhisatta was sixteen years old, King Suddhodana, thinking, "I will have mansions built for my son to live in," gathered the carpenters and, at an auspicious and fortunate moment, had three mansions built with nine levels of work. This was said in reference to them. Among Hemantiko etc., hemantiko is where it is comfortable to live in winter. The same method applies to the others. This is the meaning of the words here: hemantaṃ is living in winter, hemantaṃ arahati iti hemantiko, (one who) is worthy of winter. The same method applies to the others.

The hemantiko mansion had nine levels, but its floors were low to let in the warmth. There, the doors and windows had tightly fitted shutters and were without gaps. Even when doing the paintings, they depicted blazing firebrands in various places. The floor covering there was made of wool, as were the canopies, undergarments, cloaks, and turbans. The windows were kept open during the day to let in warmth and closed at night.

The gimhiko, however, had five levels. Its floors were high and spacious to let in the coolness. The doors and windows were not too tightly fitted, had gaps and latticework. In the paintings, they depicted only lotuses, white lotuses, and red lotuses. The floor covering there was made of linen, as were the canopies, undergarments, cloaks, and turbans. Near the windows, they placed nine jars, filled them with water, and covered them with blue lotuses and other flowers. In those places, they installed water sprinklers, from which streams of water flowed as if the gods were raining. Inside the mansion, they placed troughs filled with mud in various places and planted lotuses of five colors. On top of the mansion, they tied dry animal hides and turned a mechanism, lifting stones up to the roof and releasing them there. The sound of those hides falling was like the roaring of thunder. Here, the doors and windows were closed during the day and opened at night.

The vassiko had seven levels. Its floors were neither too high nor too low to let in both kinds of weather. Some of the doors and windows were tightly fitted, and some had gaps. There, the paintings were done in some places with blazing firebrands and in some places with the essence of birth stories. The floor coverings and other items here were mixed with both wool and linen. Some doors and windows were open at night and closed during the day, and some were open during the day and closed at night. All three mansions were of equal height, but there was variety in the levels.

When the mansions were completed in this way, the king thought, "My son has come of age; I will raise the parasol for him and see the royal glory." He sent letters to the Sakyans, saying, "My son has come of age; I will establish him in the kingdom. Let all those with daughters of marriageable age in their homes send them to this house." Hearing the message, they said, "The prince is only capable of being seen, endowed with beauty, but he knows no craft; he will not be able to support a wife; we will not give (him) our daughters." Hearing that news, the king went to his son and told him. The Bodhisatta said, "What craft is it proper to show, father?" "It is proper to draw a thousand-strength bow, my dear." "Then have one brought here." The king had one brought and gave it to him. A thousand men can draw the bow, and a thousand men can lower it. The Great Being had the bow brought and, sitting on the couch, wrapped the string around his big toes and, pulling (the bow) with his big toes, and holding the stave with his left hand, drew (the string) with his right hand and twanged the string. The entire city reached a state of being about to fly up. When asked, "What is that sound?" they said, "The god is thundering." Then others said, "You do not know; the god is not thundering; that is the sound of the bowstring striking when the prince Aṅgīrasa draws the thousand-strength bow." The Sakyans were immediately filled with eagerness.

The Great Being said, "What else is it proper to do?" "It is proper to pierce through an iron plate eight finger-widths thick with an arrow." Having pierced through that, he said, "What else is it proper to do?" "It is proper to pierce through an asana plank four finger-widths thick." Having pierced through that, he said, "What else is it proper to do?" "It is proper to pierce through a udumbara plank a span thick." Having pierced through that, he said, "What else is it proper to do?" "It is proper to pierce through a hundred planks tied to a frame." Having pierced through that, he said, "What else is it proper to do?" "It is proper to pierce through sixty layers of dried animal hide." Having pierced through that too, he said, "What else is it proper to do?" Then they indicated carts of sand and so on. The Great Being pierced through even a cart of sand and a cart of straw, and he sent an arrow one usabha in the water, and eight usabhas on land. Then they said to him, "Now it is proper to pierce a hair with the thought of a vātiṅgaṇa sprout." "Then have it tied." "Let it be tied at the end of a sound." "Let them go forward and tie it at the distance of a gāvuta." "Let them go forward and tie it at half a yojana." "Let them go forward and tie it at a yojana." "Tie it, my dears." Having had the hair tied at the distance of a yojana with the thought of a vātiṅgaṇa sprout, in the darkness of the night, in the directions covered by clouds, he shot an arrow. It went and split the hair at the distance of a yojana and entered the earth. And not only that much, but on that day the Great Being showed all the crafts existing in the world. The Sakyan kings adorned and sent their daughters; there were forty thousand actresses. The Great Being, being served in the three mansions as if by gods, enjoys great wealth.

Nippurisehīti: without men. Here, not only the musical instruments are without men, but all places are also without men. Even the doorkeepers are women, and the attendants for bathing and other services are also women. It is said that the king, thinking, "While I am enjoying such prosperity of sovereignty, the sight of a man gives rise to doubt; may that not happen to my son," appointed only women in all matters. Paricārayamāno: enjoying. Na heṭṭhāpāsādaṃ orohāmī: I do not descend from the palace. Thus, for four months, no other man with a topknot was able to see me. Yathā: in which manner. Dāsakammakaraporisassā: of men living on the support of slaves, servants with daily food and wages, and laborers. Kaṇājaka: rice gruel in a pot. Bilaṅgadutiya: with sour gruel as the second item.

Evarūpāya iddhiyā: endowed with such meritorious power. Evarūpena ca sukhumālenā: and with such freedom from suffering. "Sokhumālenā" is also a reading. Thus, the Tathāgata related his own glorious fortune in this much detail. And in relating it, he did not relate it for the sake of boasting, but for the purpose of illuminating the characteristic of diligence, saying, "Even while abiding in such prosperity, he remained diligent, not heedless." Therefore, he said, assutavā kho puthujjano (the uninstructed worldling), etc. There, para: another person. Jiṇṇa: aged with old age. Aṭṭīyatī: is afflicted, oppressed. Harāyatī: feels shame, is ashamed. Jigucchatī: seeing it as impure, produces disgust. Attānaṃyeva atisitvā: surpassing himself, even though subject to aging, he is afflicted and feels ashamed, is the meaning. Jarādhammo: the nature of aging. Jaraṃ anatīto: not having transcended aging, I am subject to aging. Iti paṭisañcikkhato: to one who reflects thus. Yobbanamado: the intoxication of pride that arises dependent on youth. Sabbaso pahīyī: is entirely abandoned. It is shown as if abandoned by the path. But it should be understood that it is not abandoned by the path, but is said to be abandoned by reflection. For the deities showed the Bodhisatta someone afflicted with old age. From then until arahantship, intoxication with youth does not arise in the Great Being. The same method applies to the other two terms as well. Here, ārogyamado: the intoxication of pride that arises dependent on health, thinking, "I am healthy." Jīvitamado: the intoxication of pride that arises dependent on life, thinking, "I will live long." Sikkhaṃ paccakkhāyā: having rejected the training. Hīnāyāvattatī: returns to the inferior, base state of a householder.

Yathādhammā: according to their nature, by diseases, etc. Tathāsantā: being just as they are, being in the very nature of unimpaired diseases, etc., is the meaning. Jigucchantī: they feel disgust for another person. Mama evaṃ vihārino: for me, living with such a state of disgust, such disgust would not be fitting, would not be suitable. Sohaṃ evaṃ viharanto: so I, living thus, feeling disgust for others, or living with this state of reflection. Ñatvā dhammaṃ nirūpadhi: having known the Dhamma, Nibbāna, which is devoid of all conditions. Sabbe made abhibhosmī: I overcame, transcended, all three intoxications of pride. Nekkhamme daṭṭhu khemata: having seen security in renunciation, in Nibbāna. "Nekkhammaṃ daṭṭhu khemato" is also a reading, meaning having seen Nibbāna as secure. Tassa me ahu ussāho: for me, seeing that Nibbāna described as renunciation, effort arose, exertion arose, is the meaning. Nāhaṃ bhabbo etarahi, kāmāni paṭisevitu: I am now incapable of indulging in either kind of sensual pleasures. Anivatti bhavissāmī: I will not turn back from renunciation and from the knowledge of omniscience, I will be one who does not turn back. Brahmacariyaparāyaṇo: I have become devoted to the Noble life, the path, is the meaning. Thus, in these verses, he related his own irresistible vigor at the Great Bodhi Tree.

10. Ādhipateyyasuttavaṇṇanā

40. In the tenth, ādhipateyyānī: produced from the cause of being chief. Among attādhipateyyaṃ, etc., the collection of virtues produced by making oneself chief is attādhipateyyaṃ (supremacy of self). That produced by making the world chief is lokādhipateyyaṃ (supremacy of the world). That produced by making the nine kinds of supramundane Dhamma chief is dhammādhipateyyaṃ (supremacy of the Dhamma). Na iti bhavābhavahetū: thus, "it will be," thus, "it will be," is not a cause for future attainment of existence. Otiṇṇo: entered. For one whose birth has entered within, he is called one who has entered into birth. The same method applies to jarā (old age), etc. Kevalassa dukkhakkhandhassā: to the entire mass of round of suffering. Antakiriyā paññāyethā: the making of an end, the making of a boundary, the making of a limit might be discerned. Ohāyā: having abandoned. Pāpiṭṭhatare: more base. Āraddhaṃ: undertaken, complete; because it is undertaken, it is asallīnaṃ (unrelaxed). Upaṭṭhitā: present, established in terms of the four foundations of mindfulness. Because it is present, it is asammuṭṭhā (unconfused). Passaddho kāyo: the mind-body and the physical body are calmed, the anxiety is stilled. Because it is calmed, it is asāraddho (unagitated). Samāhitaṃ cittaṃ: the mind is well-placed, well-established on the object. Because it is well-placed, it is ekaggaṃ (one-pointed). Adhipatiṃ karitvā: having made chief. Suddhaṃ attānaṃ pariharatī: having made pure, immaculate, he maintains himself, cherishes himself, protects himself, is the meaning. And this one maintains himself purely by way of the path up to arahantship, but only upon attaining the fruit does he maintain himself purely without any alternative.

Svākkhāto, etc., are explained in detail in the Visuddhimagga (Visuddhi. 1.147). Jānaṃ passaṃ viharantī: knowing and seeing that Dhamma, they live. Imāni kho, bhikkhave, tīṇi ādhipateyyānī: thus, these three supremacies, mixed mundane and supramundane, have been spoken of.

Pakubbato: while doing. Attā te purisa jānāti, saccaṃ vā yadi vā musā: whatever you do, whether it is according to its nature or not according to its nature, your own self knows. And by this reason, it should be understood that "for one who commits an evil deed, there is no place hidden in the world." Kalyāṇaṃ: beautiful. Atimaññasī: you think too highly. Attānaṃ parigūhasī: you try to conceal it, thinking, "May even my own self not know." Attādhipateyyako: one who makes self chief. Lokādhipo: one who makes the world chief. Nipako: wise. Jhāyī: one who meditates. Dhammādhipo: one who makes the Dhamma chief. Saccaparakkamo: one of steadfast effort, one of truthful effort. Pasayha māraṃ: having overcome Māra. Abhibhuyya antakaṃ: this is a synonym for that same. Yo ca phusī jātikkhayaṃ padhānavā: and that meditating one, of effort, having overcome Māra, touched the destruction of birth, arahantship. So tādiso: he is of such a kind, of such a state. Lokavidū: having made the three worlds known, manifest, he stands. Sumedho: of good wisdom. Sabbesu dhammesu atammayo munī: because of the absence of that "being made of that" consisting of craving in all the three-planed Dhammas, the arahant-sage, free from taints, is never, nowhere, diminished or declined, is what is said.

5. Cūḷavaggo

1. Sammukhībhāvasuttavaṇṇanā

41. In the first of the fifth, sammukhībhāvā: by being present, by being available, is the meaning. Pasavatī: obtains. Saddhāya sammukhībhāvā: for if there were no faith, there would be no gift-worthy thing, there would be no individuals worthy of offerings constituting the Sangha, how could one perform a meritorious act? But because it is possible to do it through their being present, therefore he said, "saddhāya sammukhībhāvā," etc. And here, two things are easily available: gift-worthy things and those worthy of offerings, but faith is difficult to obtain. For the faith of an ordinary person varies in many ways due to the path of wrong views, therefore even the chief disciple like Mahāmoggallāna, being unable to become a guarantor, said, "I am a guarantor for you, friend, in two things: for possessions and for life; but for faith, you yourself are the guarantor" (Udā. 18).

2. Tiṭhānasuttavaṇṇanā

42. In the second, vigatamalamaccherenā: with stinginess, the stain, removed. Muttacāgo: unconstrained generosity. Payatapāṇī: with washed hands. For a faithless person, even having washed his hands a hundred times, is still one with dirty hands; but a faithful person, being delighting in giving, even with dirty hands, is still one with washed hands. Vossaggarato: delighting in generosity, described as relinquishment. Yācayogo: fit to be begged from, or he has association with beggars, thus he is "yācayogo." Dānasaṃvibhāgarato: giving gifts and sharing, he is called delighting in giving and sharing.

Dassanakāmo sīlavata: he wants to see one accomplished in virtue, even going ten yojanas, twenty, thirty, or a hundred yojanas, like the Pāṭaliputtaka brahmin and like King Saddhātissa. It is said that two brahmins sitting in a hall at the city gate of Pāṭaliputta, hearing the account of the virtues of the Elder Mahānāga, who resided in the Kāḷavallimaṇḍapa, both came out thinking, "We should see that bhikkhu." One died on the way. The other, reaching the seashore, disembarked at Mahātitthapaṭṭana by boat, came to Anurādhapura, and asked, "Where is Kāḷavallimaṇḍapa?" (They said,) "In the Rohaṇa district." Gradually, he reached the elder's dwelling place, took up residence in the Dhuraghara in Cūḷanagaragāma, prepared food for the elder, and rising early in the morning, asked for the elder's dwelling place, went there, and standing at the edge of the district, saw the elder coming from afar, first worshiped him standing right there, then approaching again, grasped his ankles firmly and worshiped him, saying, "You are tall, venerable sir." The elder was neither too tall nor too short, but of proper measure, so he said to him again, "You are not too tall, but your virtues have gone over the top of the dark-colored ocean, covered the entire surface of Jambudīpa, and I heard the account of your virtues sitting at the city gate of Pāṭaliputta." He gave the elder his alms-food, prepared his own three robes, went forth in the presence of the elder, and establishing himself in his instruction, attained arahantship within a few days.

King Saddhātissa also asked, "Venerable sir, tell me of a worthy elder for me to worship." The bhikkhus said, "The Elder Kuṭṭatissa, who resides in Maṅgalavāsa." The king went a distance of five yojanas with a large retinue. The elder asked the bhikkhu-sangha, "What is that noise, friends?" "The king has come, venerable sir, for the sake of seeing you." The elder thought, "What business do I have with the royal household in my old age?" and lying down on a couch in the day quarters, he was drawing lines on the ground. The king, asking, "Where is the elder?" and hearing, "In the day quarters," went there, saw the elder drawing lines on the ground, and thinking, "There is no hand-worry for one who is free from taints; he is not one who is free from taints," he turned back without worshiping. The bhikkhu-sangha said to the elder, "Venerable sir, why did you cause displeasure to such a faithful and devoted king?" "Friends, protecting the king's devotion is not your burden, it is the burden of an elder in old age," he said, and while passing away in the element of Nibbāna without remainder in the latter part of the day, he said to the bhikkhu-sangha, "Spread another couch in my peaked chamber." When it was spread, the elder, "May this peaked chamber, without settling in the middle, settle on the ground at the very moment it is seen by the king," having determined thus, passed away. The peaked chamber went through the sky for a distance of five yojanas. Trees capable of holding a flag at a distance of five yojanas were like those holding up flags. Even bushes and shrubs all stood facing the peaked chamber.

The king also sent a message saying, "The elder has passed away, and his pavilion is coming through the air." The king did not believe it. The pavilion went through the air, circumambulated Thūpārāma, and went to the place of the Silācetiya. The Cetiya, along with its pedestal, rose up and stood on the top of the pavilion, and thousands of shouts of approval arose. At that moment, the elder named Mahābyaggha, while seated in the seventh pavilion of the Lohapāsāda, was conducting Vinaya proceedings for the monks. Hearing that sound, he asked, "What is that sound?" "Venerable sir, Elder Kuṭṭatissa, a resident of Maṅgalavāsa, has passed away, and his pavilion has come five yojanas through the air; that is the sound of approval there." "Friends, relying on a virtuous one, we shall receive honor." After seeking forgiveness from his pupils, he came through the air, entered that pavilion, sat on the second platform, and passed away into the Nibbāna element without remainder. The king, taking perfumes and powders, went and, seeing the pavilion standing in the sky, honored the pavilion. At that moment, the pavilion descended and stood on the ground. The king, with great honor, had the obsequies performed and, taking the relics, built a Cetiya. Such are the devotees who desire to see the virtuous.

Saddhammaṃ sotumicchatīti, he desires to hear the Saddhamma proclaimed by the Tathāgata, like Piṇḍapātikatherādayo. It is said that in the Vaṅgaṇa grove by the river Gaṅgā, thirty monks had entered the rainy season retreat and were reciting the Catupaccayasantoṣabhāvanārāmamahāariyavaṃsa (a. ni. 4.28) on the Uposatha day every fortnight. A Piṇḍapātika elder came late and sat in a hidden place. Then a viper bit his calf muscle as if grasping it with tongs. The elder, looking and seeing the viper, thought, "Today, I will not cause an interruption to the hearing of the Dhamma." He caught the viper, put it in his bag, tied the mouth of the bag, placed it not far away, and sat listening to the Dhamma. At the moment of sunrise, the venom was neutralized, the elder attained the three fruits, the venom flowed down from the place where it bit and entered the earth, and the Dhamma-speaker elder completed his Dhamma talk—all in one moment. Then the elder said, "Friends, I have caught a thief." He released the bag and let the viper go. The monks, seeing it, asked, "At what time did it bite you, venerable sir?" "Yesterday evening, friends." "Why, venerable sir, did you do such a difficult thing?" "Friends, if I had said that I was bitten by a long-lived creature, I would not have obtained such great benefit." This, for now, is the story of the Piṇḍapātika elder.

Also in Dīghavāpi, a young man residing in Tissa Mahāvihāra in Tissa Mahāgāma, having heard that "The great reciter of the Mahā-Jātaka, the elder, will recite the Mahāvessantara of a thousand verses," left there and came a distance of nine yojanas in one day. At that very moment, the elder began the Dhamma talk. The young man, due to the weariness of body caused by traveling a long distance, only understood the concluding verse along with the initial verse. Then, after the elder said, "Idamavocā" ("Thus I spoke"), he got up to leave, standing and weeping, "My coming has been in vain." A man, having heard that story, went and reported to the elder, "Venerable sir, a young monk has come from Tissa Mahāvihāra thinking, 'I will listen to your Dhamma talk,' and he is standing and weeping, 'My coming has been in vain due to bodily weariness.'" "Go, summon him, saying, 'We will speak again tomorrow.'" The next day, having listened to the elder's Dhamma talk, he attained the fruit of Stream-entry (Sotāpatti).

Ullakolikaṇṇivāsikā, a woman dwelling in Ullakolaṇṇi, while nursing her child, having heard that "The great reciter of the Dīgha-Bhāṇaka, the elder Mahā-Abhaya, is speaking on the Ariyavaṃsa practice," went a distance of five yojanas and, just as the elder Divākathika was seated, entered the monastery, laid the child on the ground, and, standing, listened to the Dhamma of the elder Divākathika. When the elder Sarabhāṇaka had risen, the elder Mahā-Abhaya, the reciter of the Dīgha-Bhāṇaka, began the Catupaccayasantoṣabhāvanārāmamahāariyavaṃsa. She grasped it while standing. The elder spoke only three conditions and made a gesture to rise. That female devotee said, "Venerable sir, having eaten rich food, having drunk sweet drinks, and having taken medicine with licorice and oil, you rise at the very place suitable for speaking the Ariyavaṃsa?" The elder, saying "Good, sister," began the Bhāvanārāma on top of it. The sunrise, the elder's saying "Idamavocā," and the arising of the female devotee's fruit of Stream-entry all happened in one moment.

Kaḷamparavāsikā, a woman dwelling in Kaḷampara, taking her son on her hip, went to Cittalapabbata thinking, "I will listen to the Dhamma," and, leaning against a tree, laid the child down and herself, standing, listened to the Dhamma. In the latter part of the night, a long-lived creature bit the child lying near her with its four fangs, right before her eyes, and went away. She thought, "If I say, 'My son has been bitten by a snake,' there will be an interruption to the Dhamma. Many times, while wandering in this round of rebirths, he has been my son; I will practice the Dhamma." Standing throughout the three watches of the night, she grasped the Dhamma, and, established in the fruit of Stream-entry, at sunrise, by an act of truth, neutralized the poison in her son, took her son, and went away. Such persons are those who desire to hear the Dhamma.

3. Atthavasasuttavaṇṇanā

43. In the third, tayo, bhikkhave, atthavase sampassamānenā, by seeing three purposes, three reasons. Alamevā, it is indeed fitting. Yo dhammaṃ desetī, the person who reveals the Four Noble Truths. Atthappaṭisaṃvedī, one who understands the commentary with knowledge. Dhammappaṭisaṃvedī, one who understands the Pāḷi Dhamma.

4. Kathāpavattisuttavaṇṇanā

44. In the fourth, ṭhānehī, by reasons. Pavattinī, unimpeded, leading out.

5. Paṇḍitasuttavaṇṇanā

45. In the fifth, paṇḍitapaññattānī, proclaimed, spoken, praised by the wise. Sappurisapaññattānī, proclaimed, spoken, praised by the good, the great. Ahiṃsā, compassion and the preliminary part of compassion. Saṃyamo, restraint of morality (sīla). Damo, sense restraint, or self-taming by way of the Uposatha, and in the Puṇṇovāda (ma. ni. 3.395 ff; saṃ. ni. 4.88 ff) "damo" is said, and also in Āḷavaka (saṃ. ni. 1.246; su. ni. 183 ff) patience (khanti) is said, and in this sutta, wisdom (paññā) also applies. Mātāpitu upaṭṭhānaṃ, protecting, guarding, attending to mother and father. Santānaṃ, elsewhere the Buddhas, Paccekabuddhas, and noble disciples are called "santo," but here it refers to those who attend to mother and father. Therefore, "santānaṃ" in the highest sense, and brahmacārīnaṃ in the sense of the best conduct. Here, the meaning should be understood as "This attending to mother and father is praised by the good." Sataṃ etāni ṭhānānī, these places, reasons, are for the excellent persons who are "santānaṃ." Ariyo dassanasampanno, here, through the reason of these three places, he should be understood as both noble and endowed with vision, not the Buddhas, etc., not the Stream-enterers. Or, sataṃ etāni ṭhānānī, these places, such as attending to mother and attending to father, are reasons for the excellent persons who are "santānaṃ." Thus, the meaning of this verse should be understood in terms of attending to mother and father. For here, only the one who attends to mother and father is called "ariyo dassanasampanno." Sa lokaṃ bhajate sivaṃ, he goes to the blissful world of gods.

6. Sīlavantasuttavaṇṇanā

46. In the sixth, tīhi ṭhānehī, by three reasons. In kāyenātiādīsu, seeing the monks coming, doing the welcoming, following those going, doing the sweeping and plastering etc. of the assembly hall, arranging the seats, providing drinking water, they generate merit by body. Seeing the Saṅgha of monks going for alms, saying, "Give rice-gruel, give food, give ghee, butter etc., honor with perfumes and flowers, observe the Uposatha, listen to the Dhamma, venerate the Cetiya," they generate merit by speech. Seeing the monks going for alms, thinking, "May they receive," they generate merit by mind. Pasavantī, they obtain. Here, the merit is spoken of as mixed with worldly and supramundane.

7. Saṅkhatalakkhaṇasuttavaṇṇanā

47. In the seventh, saṅkhatassā, of the conditioned, made by the coming together of conditions. Saṅkhatalakkhaṇānī, the signs, the indicators for knowing "this is conditioned." Uppādo, arising, birth. Vayo, dissolution, decay. Ṭhitassa aññathattaṃ, change of what is standing, is aging. There, saṅkhataṃ means the three-plane (tebhūmaka) phenomena. But the paths and fruits are not mentioned here, as they are beyond the scope of conceptual proliferation (asammasanūpaga). Arising etc. are called saṅkhatalakkhaṇā. Among them, arising at the moment of arising, aging at the moment of standing, decay at the moment of dissolution. The characteristic is not the conditioned, the conditioned is not the characteristic, but the conditioned is distinguished by the characteristic. Just as the identifying characteristics of elephants, horses, buffaloes, etc., such as goads and spears, are not the elephants etc., nor are the elephants etc. the characteristics themselves, but by the characteristics, they are known as "so-and-so's elephant, so-and-so's horse," so this should be understood accordingly.

8. Asaṅkhatalakkhaṇasuttavaṇṇanā

48. In the eighth, asaṅkhatassā, of the unconditioned, not made by the coming together of conditions. Asaṅkhatalakkhaṇānī, the signs, the indicators for knowing "this is unconditioned." By na uppādo paññāyatītiādīhi, the absence of arising, aging, and dissolution is stated. For it is known as unconditioned by the absence of arising etc.

9. Pabbatarājasuttavaṇṇanā

49. In the ninth, mahāsālā, large trees. Kulapatiṃ, the elder of the family. Selo, made of stone. Araññasmiṃ, in a place without villages. Brahmā, great. Vane, in the forest. Vanappatī, the elders of the forest. Idha dhammaṃ caritvāna, maggaṃ sugatigāminaṃ, having practiced the Dhamma that is the path leading to a good destination.

10. Ātappakaraṇīyasuttavaṇṇanā

50. In the tenth, ātappaṃ karaṇīyaṃ, it is fitting to make effort. Anuppādāyā, for the sake of non-arising, with the reason "I will achieve non-arising," is the meaning. The same method applies further on. Sārīrikānaṃ, born of the body. Dukkhānaṃ, of pains. Tibbānaṃ, intense, or intense in the sense of burning. Kharānaṃ, rough. Kaṭukānaṃ, sharp. Asātānaṃ, unpleasant. Amanāpānaṃ, incapable of increasing the mind. Pāṇaharānaṃ, life-destroying. Adhivāsanāyā, for the sake of enduring, for the sake of tolerating, for the sake of forgiving.

yato kho, bhikkhavetiādi is said. There, yato, when. Ātāpī, energetic. Nipako, wise. Sato, endowed with mindfulness. Dukkhassa antakiriyāyā, for the cessation and complete ending of the round of suffering. But these three, energy etc., are spoken of as mixed with worldly and supramundane.

11. Mahācorasuttavaṇṇanā

51. In the eleventh, mahācoro means a great and powerful thief. Sandhi means house-breaking. Nillopa means great plunder. Ekāgārika means plundering by surrounding a single house. Paripanthepi tiṭṭhatī means he commits highway robbery. Nadīvidugga means a difficult place in a river, an island in the middle of a river, where it is possible to hide with two or three thousand soldiers. Pabbatavisama means a difficult place in the mountains, a mountain pass, where it is possible to hide with seven or eight thousand soldiers. Tiṇagahana means a place covered with grass, two or three yojanas in extent. Rodha means a dense thicket, with branches intertwined and connected, a large mass of forest. Pariyodhāya atthaṃ bhaṇissantī means having considered and introduced various reasons, they will speak the meaning. Tyāssā means those horses. Pariyodhāya atthaṃ bhaṇantī means just as someone has started to say something, they introduce various reasons, saying, "Do not say so, we know this through family tradition, he will not do such a thing," and they speak the meaning, removing even a great fault. Or, pariyodhāya also means concealing. For they conceal even his fault and speak the meaning. Khataṃ upahata means damaged by digging into virtues, harmed by undermining virtues. Visamena kāyakammenā means with uneven bodily action in the sense of slipping and sliding. The same method applies to verbal and mental actions. Antaggāhikāyā means with a view that has grasped and held onto the extreme of the ten bases. The rest is all of obvious meaning everywhere.

2. The Second Paṇṇāsaka

(6) 1. Brāhmaṇa Vagga

1. Commentary on the First Dvebrāhmaṇa Sutta

52. In the first of the Brāhmaṇa Vagga, jiṇṇā means old with age. Vuddhā means advanced in years. Mahallakā means old by birth. Addhagatā means having gone through three periods. Vayoanuppattā means having reached the third period of life. Yena bhagavā tenupasaṅkamiṃsū means seeing that their sons and wives do not heed their words, they approached thinking, "We will go to the presence of the ascetic Gotama and seek the path to liberation." Mayamassu, bho gotama, brāhmaṇā means, "Venerable Gotama, we are brahmins, not Khattiyas, Nāmaccas, or householders," making known their brahmin status, they said jiṇṇā and so on. Akatabhīruttāṇā means not having done a protection against fear. They show that we have not done the act of refuge which is inevitably needed. Tagghā is a particle indicating certainty, or in the sense of acceptance. It shows both that you are certainly like this, and I indeed accept this. Upanīyatī means it is being brought near. For by birth, old age is brought near, by old age, disease, by disease, death, and by death, again birth. Therefore it is said, "upanīyatī."

He said, beginning with yodha kāyena saṃyamo. There, kāyena saṃyamo means restraint through the door of the body. The same method applies to the rest. Taṃ tassa petassā means that merit, in the sense of being a refuge for the departed, is a tāṇaṃ (protection), in the sense of being a shelter, a leṇaṃ (refuge), in the sense of being a foundation, a dīpo (island), in the sense of being inevitable, a saraṇaṃ (shelter), and in the sense of being the ultimate destination, a parāyaṇañca (final support). The verses are of obvious meaning. Thus, those brahmins, having been established in the five precepts by the Tathāgata, having kept the five precepts for as long as they lived, were reborn in heaven.

2. Commentary on the Second Dvebrāhmaṇa Sutta

53. In the second, bhājana means any kind of container. The rest should be understood in the same way as said in the first.

3. Commentary on the Aññatara Brāhmaṇa Sutta

54. In the third, sammodanīya means causing joy. Sāraṇīya means worthy of being remembered. Vītisāretvā means having finished. Kittāvatā means by how much. Sandiṭṭhiko dhammo hotī means the Dhamma is directly visible. Akāliko means not giving results in another time. Ehipassiko means asking about the practice that is "come and see," in that it can be shown. Opaneyyiko means to be brought into one's own mind. Paccattaṃ veditabbo means to be known by oneself. Viññūhī means by the wise. Pariyādinnacitto means having a mind taken over, seized, and obsessed. Cetetī means thinks. The rest here is obvious. In this sutta, the brahmin asked about the supramundane path, and the Teacher also spoke of the same. For that is called directly visible because it is to be seen by oneself.

4. Commentary on the Paribbājaka Sutta

55. In the fourth, brāhmaṇaparibbājako means a wandering ascetic of brahmin birth, not of Khattiya birth, etc. Attatthampī means one's own benefit, mixed with the visible and future lives, mundane and supramundane.

5. Commentary on the Nibbuta Sutta

56. In the fifth, akālika means not to be attained in another time. Opaneyyika means to be approached by practice.

6. Commentary on the Paloka Sutta

57. In the sixth, ācariyapācariyāna means both of teachers and of teachers' teachers. Avīci maññe phuṭo ahosī means just as the Avīci great hell is constantly filled and packed with hell beings, so it is filled and packed with humans. Kukkuṭasaṃpātikā means the chicken flight, which is defined as flying from the roof of one village and landing on the roof of another village, exists in these. Kukkuṭasaṃpādikātipi is also a reading, meaning the chicken passage, defined as chickens going on foot from one village to another, exists in these. Both of these indicate dense habitation. Adhammarāgarattā means passion is entirely unrighteous, but when it arises in one's own possessions, it is not intended as unrighteous passion; only when it arises in the possessions of others is it unrighteous passion. Visamalobhābhibhūtā means there is no equal time for greed, it is entirely unequal. However, when it arises in something possessed by oneself, it is called equal greed, only when it arises in something possessed by another is it intended as unequal. Micchādhammaparetā means endowed with the wrong conduct, defined as attending to unworthy things. Devo na sammā dhāraṃ anuppavecchatī means the deva does not send rain at the right time for raining. Dubbhikkha means scarcity of alms. Dussassa means poor crops due to the non-production of various crops. Setaṭṭhika means when crops are produced, creatures fall upon them, and because they are bitten by them, the heads of rice that come out are white and without essence. Referring to that, it is said "setaṭṭhika". Salākāvutta means the crops that are sown are only as much as a lottery ticket, they do not give fruit, is the meaning. Yakkhā means the overlords of the yakkhas. Vāḷe amanusse ossajjantī means they release fierce non-humans into the path of humans, and having obtained an opportunity, they cause great people to lose their lives.

7. Commentary on the Vacchagotta Sutta

58. In the seventh, mahapphala means of great result. Dhammassa cānudhammaṃ byākarontī; here, dhammo means a spoken word, anudhammo means speaking in response to what has been spoken. Sahadhammiko means with reason, with cause. Vādānupāto means the consequence of speech, the occurrence of following after speech, is the meaning. Gārayhaṃṭhāna means a cause worthy of censure. This is what is said - "The consequence of speech spoken with cause by the venerable Gotama, does no cause worthy of censure come about?" Or he asks, "Does any cause worthy of censure come about from the consequence of speech spoken with cause by others?"

Antarāyakarohotī means he makes an obstruction, a ruin, a difficult gain, an adversary. Pāripanthiko means a highway robber. Khato ca hotī means he is damaged by digging into virtues. Upahato means he is harmed by undermining virtues.

Candanikāyā means in a pit of impure filth. Oligalle means in draining scum. So cā means that virtuous one, the aforesaid khīṇāsava. Sīlakkhandhenā means with the mass of virtue. The same method applies to the remaining terms. Here, the knowledge and vision of liberation is called reviewing knowledge, and because it occurs to one beyond training, it is said to be beyond training. The others are themselves beyond training because they have reached the end of training. But those are supramundane, reviewing knowledge is mundane.

Rohiṇīsū means reddish in color. Sarūpāsū means similar in appearance to their own calves. Pārevatāsū means dove-colored. Danto means not disobedient. Puṅgavo means an ox. Dhorayho means a bearer of the yoke. Kalyāṇajavanikkamo means going with good, straight speed. Nāssa vaṇṇaṃ parikkhare means they do not examine the color of the body of the horse or bull, but only examine the work of carrying the yoke. Yasmiṃ kasmiñci jātiye means in whatever family lineage. Yāsu kāsuci etāsū means in whichever of these castes, such as Khattiya and so on.

Brahmacariyassa kevalī means endowed with the entirety of the holy life, united with the state of completeness, is the meaning. For a khīṇāsava is called entirely a follower of the holy life. Therefore, this was said. Pannabhāro means having laid down the burden, standing having laid down the burden of the aggregates, the burden of defilements, and the burden of sensual pleasures, is the meaning. Katakicco means standing having done the task with the four paths. Pāragū sabbadhammāna means all dhammas are said to be the five aggregates, the twelve sense bases, and the eighteen elements, having gone to the further shore of knowledge, the further shore of full understanding, the further shore of abandoning, the further shore of development, the further shore of realization, and the further shore of attainment of all those dhammas, therefore, pāragū. Anupādāyā means without grasping. Nibbuto means free from the torment of defilements. Viraje means free from passion, hatred, delusion, and old age.

Avijānantā means not knowing the field. Dummedhā means without wisdom. Assutāvino means lacking the hearing that distinguishes the field. Bahiddhā means outside this dispensation. Na hi sante upāsare means they do not approach the Buddhas, Paccekabuddhas, khīṇāsavas, and supreme persons. Dhīrasammate means approved and respected by the wise. Mūlajātā patiṭṭhitā means by this he shows the faith of the sotāpanna. Kule vā idha jāyare means here in the human world they are born in a Khattiya, Brahmin, or Vessa family. For this is called the threefold family wealth. Anupubbena nibbānaṃ, adhigacchantī means having fulfilled these qualities, virtue, concentration, and wisdom, they gradually attain Nibbāna.

8. Commentary on the Tikaṇṇa Sutta

59. In the eighth, tikaṇṇo is his name. Upasaṅkamī means thinking, "The ascetic Gotama is said to be wise, I will go to his presence," he approached, surrounded by a great crowd, having eaten his morning meal. Bhagavato sammukhā means having sat down in front of the one with ten powers. Vaṇṇaṃ bhāsatī means why does he speak praise? It is said that he had never before gone to the presence of the Tathāgata. Then this occurred to him - "The Buddhas are difficult to approach, if I do not speak first, he may or may not speak. If he does not speak, then when I am speaking in the assembly, they will say to me, 'Why did you speak here, when you could not even get a word from the ascetic Gotama?' Therefore, thinking 'I will be freed from this censure in this way,' he speaks. Although he speaks praise of the Brahmins, he speaks with the intention of challenging the knowledge of the Tathāgata. Evampi tevijjā brāhmaṇā means the three-Veda Brahmins are thus wise, thus intelligent, thus learned, thus well-versed in the Vedas, thus eloquent, thus esteemed, is the meaning. Itipī with this he shows the limitation of their qualities such as wise, etc. They are wise for this much reason...pe...they are esteemed for this much reason, for this is the meaning here.

Yathā kathaṃ pana brāhmaṇāti: Here, yathā means a reason, and kathaṃ pana means a question. This means: "But how, brahmin, do brahmins describe the knowledge of the three Vedas? Please tell me the reason why it is possible to know in this way." Having heard that, the brahmin, pleased, thinking, "The Sammāsambuddha is asking me about what can be known, not about what cannot be known," said, "idha, bho gotamā," and so on. There, ubhato means from both sides.Mātito ca pitito cāti means one whose mother is a brahmin, whose mother's mother is a brahmin, and whose mother's mother's mother is also a brahmin; whose father is a brahmin, whose father's father is a brahmin, and whose father's father's father is also a brahmin; such a one is well-born from both sides, from mother and father.Saṃsuddhagahaṇikoti means one whose mother's lineage, whose womb, is pure. "Samavepākiniyā gahaṇiyā" means here that the element of heat born of kamma is called gahaṇī (womb).

Yāva sattamā pitāmahayugāti: Here, pitu pitā (father's father) is pitāmaha (grandfather), and pitāmahassa yugaṃ (the age of the grandfather) is pitāmahayugaṃ. Yuganti means the measure of life. However, this is just a term of speech; in reality, it is the grandfather himself who is the pitāmahayugaṃ. Beyond that, all ancestors are included in the term 'grandfather'. Thus, it shows that up to the seventh generation, one is of pure lineage, or unreviled and unrebuked by caste.Akkhittoti means "Remove this one, what is the use of him?" Thus, akkhitto means unreviled, unrejected.Anupakkuṭṭhoti means not rebuked, never having received abuse or scorn. For what reason?Jātivādena, meaning by a statement such as, "This one is of low caste."

Ajjhāyakoti: This, "Now they do not meditate, now they do not meditate; thus, Vāseṭṭha, the term 'ajjhāyaka' has arisen, the third syllable," (dī. ni. 3.132) thus, in the early aeon, a term of reproach arose for brahmins who lacked jhāna. But now, ajjhāyako means one who recites, and they use it as a term of praise, meaning one who repeats mantras. Mantadharo means one who holds mantras.

Tiṇṇaṃ vedānanti means the Rigveda, Yajurveda, and Samaveda. Pāragū means one who has gone to the other shore by means of oral recitation.Sanighaṇḍukeṭubhānaṃ: with the Nighaṇḍu and Keṭubha. Nighaṇḍūti is a text that explains synonyms of names, trees, etc.Keṭubhanti is a text on the variations of actions, for the benefit of poets. Sākkharappabhedānaṃ means with the distinctions of letters. Akkharappabhedoti means phonology (sikkhā) and etymology (nirutti).Itihāsapañcamānanti: Having made the Atharvaveda the fourth, and itiha āsa (thus it was), itiha āsāti is connected to such a statement; Itihāsa is a collection of ancient stories, also known as khattavijjā (knowledge of the warrior class), and the fifth of these is itihāsapañcamā. Of those Vedas with Itihāsa as the fifth.

padako veyyākaraṇo. Lokāyataṃvuccati means the science of sophistry (vitaṇḍavādasatthaṃ).Mahāpurisalakkhaṇanti means a text describing the characteristics of great men like the Buddha, a text measuring twelve thousand verses, in which there were sixteen thousand gāthā-pada (verse-feet) of Buddhamantā (Buddha mantras), by which this distinction is known: "Those endowed with these characteristics are called Buddhas, these are Paccekabuddhas, two chief disciples, eighty great disciples, the Buddha's mother, the Buddha's father, chief attendants, chief female attendants, and a universal monarch."Anavayoti means not deficient in these Lokāyata and Mahāpurisalakkhaṇa; fulfilling, not being deficient. Avayo means one who cannot retain those meanings and texts. Alternatively,anavayoti anu avayo, with the elision of the 'u' by sandhi. Anu avayo means fully skilled.

Tenahīti: Seeing him imploring, the Blessed One said, knowing, "Now is the time to answer his question." Its meaning is: "Since you implore me, listen."Vivicceva kāmehītiādi is already explained extensively in the Visuddhimagga (visuddhi. 1.70). Here, however, it should be understood that it is said to show the preliminary practice for the three knowledges. There, the detailed description and the method of cultivation for the two knowledges are extensively explained in the Visuddhimagga (visuddhi. 2.402 ff).

Paṭhamā vijjāti: The first to arise is paṭhamā, and vijjā because of making known. What does it make known? Past lives.Avijjāti: Ignorance (avijjā) is said to be delusion, which obscures that same knowledge of past lives, due to its nature of not making it known.Tamoti: That same delusion is called darkness (tamo) due to its nature of obscuring.Ālokoti: That same knowledge (vijjā) is called light (āloko) due to its nature of illuminating. And here, the meaning is that knowledge has been attained. The rest is a term of praise. And the construction here is: "Knowledge has been attained by him; then, for him, who has attained knowledge, ignorance is destroyed, perished." Why? Because knowledge has arisen. The same method applies to the other two terms as well.Yathā tanti: Here,yathāti is a simile, andtanti is merely a particle. By non-wandering of mindfulness,appamattassa. By the heat of effort,ātāpino. By not caring for body or life,pahitattassa. Meaning one who has sent forth. This means: "Just as the ignorance of one who is mindful, ardent, and resolute should be destroyed, and knowledge should arise; darkness should be destroyed, and light should arise, so too, his ignorance was destroyed, and knowledge arose; darkness was destroyed, and light arose. He has obtained a result that is in accordance with that strenuous exertion."

vijjāti means the knowledge of the divine eye.Avijjāti means the ignorance that obscures the passing away and rebirth of beings. The rest is the same as said before.

so evaṃ samāhite citteti: The fourth jhāna citta, which is the basis for vipassanā, should be understood.Āsavānaṃ khayañāṇāyāti: For the sake of the knowledge of the destruction of the āsavas, meaning for the sake of arahattamaggañāṇa (the knowledge of the path of arahantship). For arahattamagga (the path of arahantship) is called the destruction of the āsavas (āsavānaṃ khayo) because of destroying the āsavas, and this knowledge is included there.Cittaṃ abhininnāmetīti: He directs his vipassanācitta (insight-mind).So idaṃ dukkhanti: In so idaṃ dukkhaṃ, etc., he understands and penetrates as they really are, with their characteristic marks and penetration, all of the dukkha sacca (truth of suffering), knowing "this is the limit of suffering, and no more." And he understands "this is the arising of suffering" (ayaṃ dukkhasamudayo), namely the craving that is the cause of that suffering; and he understands "this is the cessation of suffering" (ayaṃ dukkhanirodho), namely Nibbāna, the place where both of these cease upon reaching it, their cessation; and he understands "this is the path leading to the cessation of suffering" (ayaṃ dukkhanirodhagāminī paṭipadā), namely the ariyamagga (noble path), as they really are, with their characteristic marks and penetration. Such is the meaning to be understood.

ime āsavātiādi he said.Tassa evaṃ jānato evaṃ passatoti: Of that bhikkhu, knowing thus, seeing thus. He spoke of the path that has reached the peak of insight.Kāmāsavāti: One with kāmāsava (sensuality-āsava).Vimuccatīti: By this, he shows the moment of the path. For in the moment of the path, the mind is liberated; in the moment of the fruit, it is liberated.Vimuttasmiṃ vimuttamiti ñāṇanti: By this, he shows the knowledge of reviewing.Khīṇā jātītiādīhi: By khīṇā jātī, etc., he shows its ground. Therefore, while reviewing with that knowledge, he knows khīṇā jātī, etc. But which of his jāti (birth) is destroyed, and how does he know it? It is not his past birth that is destroyed, because it was already destroyed before; nor is it his future birth, because there is no effort in the future; nor is it his present birth, because it exists. But the jāti that would arise in the one-, four-, or five-aggregate existences, with the one-, four-, or five-khandha divisions, due to the lack of cultivation of the path, that jāti, by virtue of the cultivation of the path, has attained the state of non-arising. By reviewing that he has abandoned the defilements by the cultivation of the path, he knows, understanding that even the existing kamma does not lead to future rebirth due to the absence of defilements.

Vusitanti: Lived, fully lived, done, practiced, finished, is the meaning.Brahmacariyanti: The brahmacariya (holy life) of the path. For seven trainees (sekkhā), along with an ordinary virtuous person, are said to live the life of brahmacariya, but a khīṇāsava (arahant) has lived the life. Therefore, while reviewing his life of brahmacariya, he knows "vusitaṃ brahmacariyaṃ" (the holy life has been lived).Kataṃ karaṇīyanti: The sixteen kinds of duties, in terms of the thorough knowledge, abandoning, realization, cultivation, and penetration of the four truths by the four paths, all the tasks have been completed. For ordinary virtuous people, etc., do that task, but a khīṇāsava has done what needs to be done. Therefore, while reviewing his karaṇīya (what needs to be done), he knows "kataṃ karaṇīyaṃ" (what needs to be done has been done).Nāparaṃ itthattāyāti: There is no further practice of the path for me for the sake of this state, for the sake of the destruction of defilements, or for the sake of the sixteenfold duties. Alternatively,itthattāyāti: From this state, from this kind of present continuity of aggregates, I have no other continuity of aggregates; but these five aggregates are understood, standing like trees with their roots cut off. They, with the cessation of the final consciousness, will be extinguished without fuel, like a fire. He knows thus. Here,vijjāti means the knowledge of the path of arahantship.Avijjāti means the ignorance that obscures the four truths. The rest is the same as said before.

Anuccāvacasīlassāti: One whose sīla (virtue) declines at times and increases at times is called uccāvacasīla. But the sīla of a khīṇāsava only ever increases. Therefore, he is called anuccāvacasīla (one whose virtue does not fluctuate).Vasībhūtanti: Having attained mastery.Susamāhitanti: Well composed, well established in the object.Dhīranti: Endowed with wisdom.Maccuhāyinanti: Standing having abandoned death.Sabbappahāyinanti: Standing having abandoned all evil qualities.Buddhanti: Awakened to the four truths.Antimadehinanti: Bearing the very last body.Taṃ namassanti gotamanti: Those disciples of the Buddha of the Gotama clan pay homage to that Gotama. Or, a disciple of the Gotama Buddha is also a Gotama, and gods and humans pay homage to that Gotama, is the meaning.

Pubbenivāsanti: The succession of aggregates lived in the past.Yovetīti: One who understands, comprehends. Yovedī is also a reading. One who has understood, has made known and manifest.Saggāpāyañca passatīti: He sees the six sense-sphere heavens, the nine brahma-worlds, and the four woeful realms.Jātikkhayaṃ pattoti: Has attained arahantship.Abhiññāvositoti: Completed with the ending of knowledge and duty.Munīti: A sage (muni) endowed with the quality of silence (moneyya), a khīṇāsavamuni (sage who has destroyed the āsavas).Etāhīti: By these, by the previously mentioned knowledge of past lives, etc.Nāññaṃ lapitalāpananti: But one who is another, who is called a tevijja (one with the three knowledges), only speaks words that are mere babble. I do not call him a tevijja; but I call him a tevijja who, having known directly for himself, tells others about the three knowledges, is the meaning.Kalanti: A portion.Nāgghatīti: Does not reach. Now, the brahmin, pleased with the words of the Blessed One, making a gesture of pleasure, said,abhikkantantiādi.

9. Jāṇussoṇisuttavaṇṇanā

60.In the ninth,yassassūti: Whoever might have.Yaññotiādīsu: Yajitabboti yañño, this is a name for a gift of alms.Saddhanti: A funeral feast.Thālipākoti: Food suitable to be given to excellent people.Deyyadhammanti: What remains of what has been said, whatever is called a gift of alms.Tevijjesu brāhmaṇesu dānaṃ dadeyyāti: He should give all this alms to the tevijjas, showing that only tevijja brahmins are fit to receive. The rest here is the same as said below.

10. Saṅgāravasuttavaṇṇanā

61. In the tenth discourse, saṅgāravo means a brahmin named Saṅgārava, appointed to renovate old buildings in Rājagaha city. Upasaṅkamī means having eaten his morning meal, he approached surrounded by a large crowd. Mayamassū: here, assū is merely an expletive; the actual meaning is "We, venerable Gotama, are called brahmins." Yaññaṃ yajāmā: in external (non-Buddhist) traditions, a sacrifice (yañña) involves killing living beings in every group of four, in every aspect, in every group of sixteen, in every group of thirty-two, in every group of sixty-four, in every group of one hundred, and in every group of five hundred. He speaks thus with reference to that. Anekasārīrikaṃ: originating from many bodies. Yadidaṃ: this that. Yaññādhikaraṇaṃ: it means both the act of sacrificing and the act of causing to sacrifice. Indeed, the meritorious path that involves giving by one person to many, or causing one person to give to many, or giving by many people to many, or causing many people to give to many, is called anekasārīrika. This is said with reference to that. Even for one who says, "I sacrifice to you and you," and for one who commands, "You and you should sacrifice," it is still anekasārīrika. This is also said with reference to that. Yassa vā tassa vā: from whomever or to whomever. Ekamattānaṃ dameti: he tames only one self by way of subduing his own senses. Ekamattānaṃ sameti: he pacifies only one self by way of calming his own passions, etc. Parinibbāpeti: he causes to attain parinibbāna only by the parinibbāna of passions, etc. Evamassāya: even so, this.

Tena hi brāhmaṇāti etc. he said. There, yathā te khameyya: as it pleases you. Idha tathāgato loke uppajjatīti etc. is already explained in detail in the Visuddhimagga. Ethāyaṃ maggo: come, I will instruct you, this is the path. Ayaṃ paṭipadā: a synonym for that. Yathā paṭipanno: having followed which path. Anuttaraṃ brahmacariyogadhaṃ: Nibbāna, the ultimate foundation, the unsurpassed immersion (ogadha) of the brahmacariya, which is the path of Arahatship. Iccāyaṃ: thus this.

Appaṭṭhatarā: where there is no need for many attendants or equipment. Appasamārambhatarā: where there is no undertaking (samārambha), understood as oppression, through the cutting off of the works of many. Seyyathāpi bhavaṃ gotamo, bhavaṃ cānando, ete me pujjā: just as venerable Gotama and venerable Ānanda are, such are my honored ones; only these two people are worthy of honor and praise to me—he speaks this meaning. It seems he thought thus: "The Elder Ānanda wants to make me speak only about this question; however, there is no one who gets angry when his own praise is spoken." Therefore, not wanting to speak about the question, he makes a distraction by speaking praise, and says this.

Na kho tyāhaṃ: I do not, indeed, [say that]. It seems the Elder also thought: "This brahmin, not wanting to speak about the question, is evading it; I will make him speak about this question." Therefore, he said this to him.

Sahadhammikaṃ: with a reason. Saṃsādeti: causes to sink down. No vissajjeti: does not explain. Yaṃnūnāhaṃ parimoceyyaṃ: what if I were to free both of these from vexation? Indeed, the brahmin vexes by not answering the question asked by Ānanda, and Ānanda also vexes the brahmin by making him speak when he does not want to. Thinking "Thus, I will free both of these from vexation," he said this. Kā nvajjā: what now today. Antarākathā udapādī: which story arose in between another story? It seems that at that time, a story arose concerning three miracles in the royal palace; the Teacher asks this, thinking, "I will ask about that." Then the brahmin, thinking, "Now I will be able to speak," declaring the story that arose in the royal palace, said ayaṃ khvajja, bho gotamāti etc. There, ayaṃ khvajjā: this now today. Pubbe sudaṃ: here, sudaṃ is merely an expletive. Uttari manussadhammā: beyond ordinary human qualities, [beyond] human qualities consisting of the ten wholesome courses of action. Iddhipāṭihāriyaṃ dassesuṃ: while going for alms, they went and came through the sky, he says thus with reference to that previous occurrence of traveling through the sky. Etarahi pana bahutarā ca bhikkhū: now, however, many monks—this is what that brahmin said with the view that "Previously, the monks thought, ‘We will generate the four requisites,’ and thus they acted; now, knowing the arisen state of the requisites, they spend time in luxury and negligence."

Pāṭihāriyāni: miracles by way of countering opponents. Iddhipāṭihāriyaṃ: the power (iddhi) is in the sense of success, the miracle (pāṭihāriyaṃ) is in the sense of counteracting; the miracle that is power, iddhipāṭihāriya. The same method applies to the others also. The meaning of anekavihitaṃ iddhividhaṃ etc. and the method of cultivation are already explained in detail in the Visuddhimagga (Visuddhi. 2.365).

Nimittena ādisati: he tells what will happen based on a sign that has come, or a sign that has gone, or a sign that is present. Here is an example: it seems a king took three pearls and asked the family priest, "What is in my hand, teacher?" He looked here and there, and at that time, a sarabū bird was flying, thinking, "I will catch a fly"; at the moment of catching, the fly fled. He said, "Pearls, great king," because the fly escaped (muttā) from the bird. "Let them be pearls, but how many pearls?" He again looked at the sign. Then, not far away, a rooster crowed three times. The brahmin said, "Three, great king." Thus, some tell based on a sign that has come. By this method, telling based on signs that have gone and signs that are present should also be understood. Evampi te mano: thus, is your mind associated with joy or sorrow, or connected with thoughts of sensual pleasure, etc.? The second is a synonym for that. Itipi te cittaṃ: thus also, your mind proceeds thinking about this and that thing, this is the meaning. Bahuṃ cepi ādisati: even if he tells much. Tatheva taṃ hotī: as it is said, so it happens.

Amanussānaṃ: of non-humans, such as yakkhas and pisācas. Devatānaṃ: of deities such as the Four Great Kings. Saddaṃ sutvā: having heard those who tell by knowing the minds of others. Vitakkavipphārasaddaṃ: the sound of those rambling due to the dissipation of thoughts, of those who are sleepy or negligent, etc. Sutvā: having heard that. Based on that sound that arose from one who is thinking, he declares "Thus is your mind," etc.

Here are some examples: it seems a man, thinking "I will file a lawsuit," while going from his village to the city, starting from the place he left, thinking "In the judgment hall, I will tell this and that to the king and the royal ministers," was as if he went to the royal palace, as if he stood before the king, and as if he was talking with the plaintiff. Hearing that sound emanating from him due to the dissipation of his thoughts, a man asked, "For what purpose are you going?" "For a lawsuit." "Go, you will be victorious!" He went, filed the lawsuit, and indeed attained victory.

Another Elder was going for alms in Moḷiyagāma. Then, as he was leaving, a girl, occupied elsewhere, did not see him. He stood at the village gate, turned back, looked around, saw her, and went, thinking. While going, he made a verbal expression, "What was the girl doing that she did not see [me]?" A man standing nearby heard and said, "Venerable sir, did you go for alms in Moḷiyagāma?"

Manosaṅkhārā paṇihitā: mental formations are well established. Vitakkessati: he will think, he will cause to proceed, he knows. And knowing, he knows by arrival, he knows by the preliminary stage, he knows by looking at the mind within the attainment. Āgamanena jānāti means that even at the time of preparing the kasiṇa, he knows, "In what way will he, having started this kasiṇa meditation, generate the first jhāna…pe… the fourth jhāna, or the eight attainments?" Pubbabhāgena jānāti means that even at the start of the first vipassanā, he knows, "In what way will he, having started this vipassanā, generate the path of Stream-entry…pe… the path of Arahatship?" Antosamāpattiyaṃ cittaṃ oloketvā jānāti means—"In what way are his mental formations well established, immediately after this mind, he will think this thought, for him who has arisen from this, there will be a samādhi that is declining, or one that is stable, or one that is progressing, or one that is penetrative, or he will generate the higher knowledges?" There, an ordinary person who has gained the knowledge of reading minds knows the minds of ordinary people only, not of noble ones. Even among the noble ones, the inferior one does not know the mind of the superior one, but the superior one knows the mind of the inferior one. And among these, a Stream-enterer attains the attainment of the fruit of Stream-entry…pe… an Arahant attains the attainment of the fruit of Arahatship. The superior one does not attain the inferior one. Indeed, for them, the inferior attainment is always in its own sphere. Tatheva taṃ hotī: this is definitely so. Indeed, there is no possibility of the known through the knowledge of reading minds being otherwise.

Evaṃ vitakketha: thus, thinking in ways that promote thoughts of renunciation, etc., you should think. Mā evaṃ vitakkayittha: thus, thinking in ways that promote thoughts of sensual pleasure, etc., you should not think. Evaṃ manasi karothā: thus, you should direct your mind to the perception of impermanence itself, or to any one of the perceptions of suffering, etc. Mā evaṃ: you should not direct your mind in the way of permanence, etc. Idaṃ: you should abandon this lust for the five strands of sense pleasure. Idañca upasampajjā: and having attained and realized this supramundane Dhamma, which is divided into the four paths and fruits, you should live.

Māyāsahadhammarūpaṃ viya khāyati: it appears as if it is of the same kind as magic. Indeed, a magician also takes water and makes oil, or takes oil and makes water; thus, he shows various kinds of magic. This miracle is also of that kind. Idampi me, bho gotama, pāṭihāriyaṃ māyāsahadhammarūpaṃ viya khāyati: he said thus with reference to something done similar to the Cintāmaṇikā (wish-fulfilling gem) art. Indeed, those who know the Cintāmaṇikā art also, seeing one coming, know "This one is coming thinking about this." Similarly, they know "This one is standing thinking about this, this one is sitting thinking about this, this one is lying down thinking about this."

Abhikkantataraṃ: more beautiful. Paṇītataraṃ: more excellent. Bhavañhi gotamo avitakkaṃ avicāraṃ: here, the brahmin did not consider the remaining miracle of mind-reading to be external. And indeed, the brahmin said all of this only while speaking in praise of the Tathāgata. Addhā kho tyāyaṃ: indeed, this is definitely by you. Āsajja upanīya vācā bhāsitā: a word spoken by closely associating with my qualities and bringing it near to the presence of my own qualities. Apica tyāhaṃ byākarissāmī: moreover, I myself will explain it to you. The rest is easy to understand.

(7) 2. The Great Chapter

1. Commentary on the Titthāyatana Sutta

62. In the second [chapter], in the first [sutta], titthāyatanāni: places that are like fords (tittha), or places for the titthiyas. There, tittha should be known, titthakaras should be known, titthiyas should be known, and titthiya disciples should be known. Tittha means the sixty-two views. Titthakaras means those who originated those views. Titthiyas means those who like and accept those views. Titthiya disciples means those who give them support. Āyatana: here, the word "āyatana" means the place of origin, as in "Kamboja is the place of origin for horses, the Southern Path is the place of origin for cattle."