Namo tassa bhagavato arahato sammāsambuddhassa

Khuddakanikāye

Itivuttaka-aṭṭhakathā

Ganthārambhakathā

nāthaṃ,ñeyyasāgarapāraguṃ;
Vande nipuṇagambhīra-vicitranayadesanaṃ.

I venerate the Protector, who has crossed the ocean of knowledge; whose teaching is subtle, profound, and of varied methods.

Vijjācaraṇasampannā, yena niyyanti lokato;
dhammaṃ,sammāsambuddhapūjitaṃ.

I venerate the Dhamma, endowed with knowledge and conduct, by which beings are led out of the world, the Dhamma revered by the Sammāsambuddha.

Sīlādiguṇasampanno, ṭhito maggaphalesu yo;
ariyasaṅghaṃtaṃ, puññakkhettaṃ anuttaraṃ.

I venerate that Ariyasaṅgha, endowed with virtues such as morality, established in the paths and fruits, the unsurpassed field of merit.

Vandanājanitaṃ puññaṃ, iti yaṃ ratanattaye;
Hatantarāyo sabbattha, hutvāhaṃ tassa tejasā.

By the power of that merit generated by veneration to the Triple Gem, may I be free from obstacles everywhere.

Ekakādippabhedena, desitāni mahesinā;
Lobhādīnaṃ pahānāni, dīpanāni visesato.

The Great Sage taught, in various ways beginning with the Ekaka, the means for abandoning greed and other defilements, with special explanations.

Suttāni ekato katvā, itivuttapadakkharaṃ;
Dhammasaṅgāhakā therā, saṅgāyiṃsu mahesayo.

Having gathered the suttas together, the Great Elders, compilers of the Dhamma, recited them with the words "Iti Vutta".

Itivuttakamicceva, nāmena vasino pure;
Yaṃ khuddakanikāyasmiṃ, gambhīratthapadakkamaṃ.

This Itivuttaka, so named by the ancients, within the Khuddaka Nikāya, is profound in meaning, words, and sequence.

Tassa gambhīrañāṇehi, ogāhetabbabhāvato;
Kiñcāpi dukkarā kātuṃ, atthasaṃvaṇṇanā mayā.

Although it is difficult for me to compose a commentary on its meaning, because it must be fathomed with profound wisdom,

Sahasaṃvaṇṇanaṃ yasmā, dharate satthu sāsanaṃ;
Pubbācariyasīhānaṃ, tiṭṭhateva vinicchayo.

Since a commentary, even attempted, upholds the Teacher's Dispensation, and the decisions of the lion-like former teachers remain,

Tasmā taṃ avalambitvā, ogāhetvāna pañcapi;
Nikāye upanissāya, porāṇaṭṭhakathānayaṃ.

Therefore, relying on that, and having fathomed the five Nikāyas, depending on the method of the ancient commentaries,

Nissitaṃ vācanāmaggaṃ, suvisuddhaṃ anākulaṃ;
Mahāvihāravāsīnaṃ, nipuṇatthavinicchayaṃ.

Relying on the path of recitation, well-purified and unconfused, the precise determination of meaning by the residents of the Mahāvihāra,

Punappunāgataṃ atthaṃ, vajjayitvāna sādhukaṃ;
itivuttakavaṇṇanaṃ.

Carefully avoiding meanings that have been repeated, I will write a commentary on the Itivuttaka.

Iti ākaṅkhamānassa, saddhammassa ciraṭṭhitiṃ;
Vibhajantassa tassatthaṃ, nisāmayatha sādhavoti.

Thus, for one who aspires to the long standing of the Good Dhamma, listen carefully as I explain its meaning.

itivuttakaṃnāma ekakanipāto, dukanipāto, tikanipāto, catukkanipātoti catunipātasaṅgahaṃ. Tampi vinayapiṭakaṃ, suttantapiṭakaṃ, abhidhammapiṭakanti tīsu piṭakesu suttantapiṭakapariyāpannaṃ; dīghanikāyo majjhimanikāyo, saṃyuttanikāyo, aṅguttaranikāyo, khuddakanikāyoti pañcasu nikāyesu khuddakanikāyapariyāpannaṃ; suttaṃ, geyyaṃ, veyyākaraṇaṃ, gāthā, udānaṃ, itivuttakaṃ, jātakaṃ, abbhutadhammaṃ, vedallanti navasu sāsanaṅgesu itivuttakaṅgabhūtaṃ.

The Itivuttaka is a collection of four Nipātas, namely, Ekaka Nipāta, Duka Nipāta, Tika Nipāta, and Catukka Nipāta. It is included in the Suttanta Piṭaka among the three Piṭakas—Vinaya Piṭaka, Suttanta Piṭaka, and Abhidhamma Piṭaka; it is included in the Khuddaka Nikāya among the five Nikāyas—Dīgha Nikāya, Majjhima Nikāya, Saṃyutta Nikāya, Aṅguttara Nikāya, and Khuddaka Nikāya; it is the Itivuttaka Aṅga among the nine Aṅgas of the Dispensation—Sutta, Geyya, Veyyākaraṇa, Gāthā, Udāna, Itivuttaka, Jātaka, Abbhutadhamma, and Vedalla.

‘‘Dvāsīti buddhato gaṇhiṃ, dvesahassāni bhikkhuto;
Caturāsīti sahassāni, ye me dhammā pavattino’’ti. (theragā. 1027) –

"I received eighty-two thousand teachings from the Buddha, and two thousand from the bhikkhus; eighty-four thousand are the teachings that I have." (theragā. 1027) –

dīghanikāya-aṭṭhakathāyavitthārato vuttoyevāti tattha vuttanayeneva veditabbo.

As it has already been explained in detail in the Dīghanikāya-aṭṭhakathā, it should be understood according to the method stated there.

Nidānavaṇṇanā

Explanation of the Introduction

vuttaṃ bhagavatātiādīni nāmapadāni.Itīti nipātapadaṃ.Pajahathāti ettha pa-iti upasaggapadaṃ, jahathā-ti ākhyātapadaṃ. Iminā nayena sabbattha padavibhāgo veditabbo.

"vuttaṃ bhagavatā ti" etc., are noun phrases. "Iti" is an indeclinable. In "Pajahathā," "pa-" is a prefix, and "jahathā" is a verb. In this way, the division of words should be understood everywhere.

vuttasaddotāva saupasaggo anupasaggo ca vapane vāpasamakaraṇe kesohāraṇe jīvitavuttiyaṃ pavuttabhāve pāvacanabhāvena pavattite ajjhesane kathaneti evamādīsu dissati. Tathā hesa –

The word "vutta" is seen with and without prefixes, in the senses of shaving, sowing, making disappear, removing hair, living, existing, speaking, continuing, studying, and telling. Just as it is said –

‘‘Gāvo tassa pajāyanti, khette vuttaṃ virūhati;
Vuttānaṃ phalamasnāti, yo mittānaṃ na dubbhatī’’ti. –

"Cows are born to him, what is sown in the field grows; he enjoys the fruit of what is sown, who does not betray friends." –

vuttaṃkathitaṃ bhāsitanti attho.

bhage vanīti bhagavā? In brief, bhaga means the worldly and supramundane attainments that are enjoyed according to one's capacity by those who have accumulated merit and are endowed with effort. Among these, in the worldly sense, the Tathāgata, having been a Bodhisatta in the past, enjoyed and cultivated the highest state, where, established, he perfected the Buddha-making qualities without exception and ripened the Buddha qualities. As a Buddha, he enjoyed and cultivated those faultless, blissful, uniquely incomparable supramundane qualities as well. In detail, he enjoyed and cultivated various unique and incomparable bhaga, such as sovereignty over a region, the glory of a universal monarch, the attainment of divine kingship, and the superior human qualities such as jhāna, vimokkha, samādhi, samāpatti, insight-knowledge, the path, development, and the realization of the fruit. Thus, bhage vanīti bhagavā.

“All those attainments in the world,
And those many supramundane ones;
The Awakened One enjoyed all of them,
Therefore, he is regarded as Bhagavā.”

bhattavāti bhagavā? Bhagavā means one who has many devotees who are firmly devoted. Indeed, the Tathāgata, being the best of all beings due to possessing qualities such as great compassion and omniscient knowledge, and due to his supreme, unparalleled, and immeasurable powerful qualities, and being supremely dedicated to providing complete well-being and happiness with unsurpassed effort, and being extremely beneficial to beings including gods and humans, and having a form adorned with unique qualities such as the thirty-two marks of a great man, the eighty minor marks, the fathom's extent of his aura, and being endowed with a very great and supremely pure roar of praise pervading the triple world, expressed in ways such as "Iti pi so bhagavā" according to the actual attainment of qualities, and being well-established in qualities that have reached the ultimate perfection, such as fewness of wishes and contentment, and possessing unsurpassed qualities such as the ten powers and four confidences, is thus a standard of form, a standard of voice, a standard of gentleness, and a standard of Dhamma. In this fourfold standard world, he is entirely pleasing and possesses universal loveliness, and he is the supreme object of love and reverence for countless beings, including gods and humans, who hold him in high esteem and respect. Those who are established in his teaching and endowed with unwavering faith are unshakable in their devotion by any ascetic, brahmin, deva, Māra, or Brahmā. Thus, even at the cost of their lives, they do not forsake their faith or his command, due to their firm devotion. Therefore, it was said:

"He who is grateful, appreciative,
Wise, a good friend, and has firm devotion." (jā. 2.17.78);

"Just as, monks, the great ocean maintains its boundaries and does not overflow its shores; so too, monks, whatever rule of training I have prescribed for my disciples, my disciples do not transgress it even for the sake of their lives." (a. ni. 8.20; udā. 45; cūḷava. 385)

Thus, bhattavāti bhagavā is derived by dropping one 'ta' and changing the other 'ta' into 'ga'.

"Because of his surpassing qualities,
And because he benefits the world,
Many are devoted to the Teacher,
Therefore, he is called Bhagavā."

bhage vamīti bhagavā? Because the Tathāgata, even as a Bodhisatta, while fulfilling the perfections in previous lives, rejected and disregarded the glory, power, and fame known as bhaga like spitting out phlegm, being without attachment. Thus, in his lives as Somanassa-kumāra, Hatthipāla-kumāra, Ayoghara-paṇḍita, Mūgapakkha-paṇḍita, and Cūḷasutasoma, there is no measure to the relinquishment of his own being for the sake of fulfilling the perfection of renunciation, even to the extent of the glory of kingship similar to divine sovereignty. Even in his final existence, he renounced and went forth, attaining complete enlightenment, not valuing even as much as grass the glory of a universal monarch that had come into his hand, the sovereignty over the four continents akin to dominion over the deva world, the glory radiant with the seven jewels, and the fame associated with the wealth of a universal monarch. Therefore, because he rejected these glories, he is called bhage vamīti bhagavā. Alternatively, bhāni means stars, and bhagā means those that move and occur together with them, referring to the beauty, stability, and existence of the world of beings, relying on specific realms such as Mount Sineru, Yugandhara, Uttarakuru, and Himavanta. Bhagavā rejected those as well, by abandoning attachment and desire connected to transcending the abodes of beings residing there. Thus also, bhage vamīti bhagavā.

"Because he relinquished the glory of a universal monarch,
Fame, power, and happiness,
And the world's attractions,
Therefore, the Sugata is Bhagavā."

bhāge vamīti bhagavā? Bhāgā means divisions. These are manifold in terms of khandhas, āyatanas, dhātus, and so on; even within those, in terms of rūpa, vedanā, and so on; and in terms of past, present, and so on. And Bhagavā, in attaining the deathless element, cutting off all proliferation, all yokes, all ties, and all fetters, rejected and discarded them without attachment, never returning to them. Thus, he completely rejected and discarded all divisions of phenomena without exception, even by way of detailed analysis of phenomena, such as earth, water, fire, air, eye, ear, nose, tongue, body, mind, forms, sounds, smells, tastes, tactile objects, mental objects, eye-consciousness ... mind-consciousness, eye-contact ... mind-contact, feeling born of eye-contact ... feeling born of mind-contact, perception born of eye-contact ... perception born of mind-contact; volition born of eye-contact ... volition born of mind-contact; craving for forms ... craving for mental objects; thought about forms ... thought about mental objects; reflection on forms ... reflection on mental objects. It was said:

"That which, Ānanda, is given up, rejected, released, abandoned, and relinquished, the Tathāgata will not return to it again; this is not possible." (Dī. ni. 2.183)

Thus also, bhāge vamīti bhagavā. Alternatively, bhāge vamīti means that Bhagavā rejected and abandoned all wholesome and unwholesome, blameworthy and blameless, inferior and superior, dark and bright divisions of phenomena through the knowledge of the Noble Path, relinquishing them without attachment, and taught the Dhamma for others to do likewise. It was also said:

"Monks, even the Dhamma must be abandoned, let alone non-Dhamma. Monks, I will teach you the Dhamma as a raft, for the purpose of crossing over, not for the purpose of holding onto." (Ma. ni. 1.240)

Thus also, bhāge vamīti bhagavā.

"The divisions of phenomena, such as khandhas, āyatanas, and dhātus,
The dark and bright, were rejected by the great sage;
Therefore, he is regarded as Bhagavā."

Therefore, it was said:

"Bhāgavā, bhatavā, bhāge,
Bhage ca vani bhattavā;
Bhage vami tathā bhāge,
Vamīti bhagavā jino."

Arahatā means arahatā due to being far from defilements, or due to having slain all the enemy defilements without remainder, or due to having shattered the spokes of the wheel of existence, or due to being worthy of offerings, or due to the absence of secret evil-doing. This is the summary here. The detailed explanation should be understood according to the method stated in the Visuddhimagga.

bhagavatā Here, by indicating his fortune, it is shown that he has accumulated a wealth of merit over countless eons, possessing a body of merit marked by a hundred auspicious signs, adorned with thirty-two marks of a great man, eighty minor marks, the fathom's extent of his aura, a diadem, etc., displaying unique physical perfection. Arahatā Here, by indicating the abandonment of all defilements without remainder, it is shown that he has proclaimed the attainment of omniscient knowledge, which is based on the destruction of the āsavas, and has perfected the inconceivable and immeasurable Dhamma-body, including the ten powers, four confidences, six unique knowledges, and eighteen unique Buddha-dharmas. Through both of these, his being highly regarded among worldly beings, his accessibility to both laypeople and renunciates, and his ability to remove their physical and mental suffering when they approach him, his beneficence through material and Dhamma gifts, and his ability to unite beings with worldly and supramundane qualities are revealed.

bhagavatā Here, by indicating his excellence in dwelling, such as the divine abodes that are chief among the practices, it is shown that he has perfected conduct (caraṇa-sampadā). Arahatā Here, by indicating his attainment of the knowledge of the destruction of the āsavas, which is the pinnacle of all knowledge, it is shown that he has perfected knowledge (vijjā-sampadā). Alternatively, the former indicates the correct division of obstructive and liberating qualities, combining the latter two kinds of confidence (vesārajja), while the latter indicates the abandonment of all defilements with their underlying tendencies, making manifest the combination of the former two kinds of confidence.

Furthermore, the former indicates the Tathāgata's truthfulness in promises, his knowledge of truth, his relinquishment of sensual pleasures, worldly dominance, gain, honor, and so on, and his renunciation of all defilements and formations, thus revealing the fulfillment of the determination of truth and the determination of generosity. The latter, by indicating the attainment of the cessation of all formations and complete enlightenment, reveals the fulfillment of the determination of serenity and the determination of wisdom. Thus, for the Bhagavā as a Bodhisatta, having made aspirations for supramundane qualities, the determination of truth is fulfilled by the practice of all perfections according to his promise, the determination of generosity is fulfilled by relinquishing the opposites of the perfections, the determination of serenity is fulfilled by the serenity of mind through the qualities of the perfections, and the determination of wisdom is fulfilled by the skill in means for the welfare of others through the perfections.

Similarly, the determination of truth is fulfilled by not deceiving those who ask, promising that "I will give," and then giving accordingly; the determination of generosity is fulfilled by relinquishing what is to be given; the determination of serenity is fulfilled by the pacification of greed, hatred, delusion, and fear regarding the object to be given, the receiver, and the offering itself; and the determination of wisdom is fulfilled by giving appropriately, at the right time, and according to the proper method, along with preeminence in knowledge. In this way, the fulfillment of the four determinations should be understood in the remaining perfections as well. All perfections are influenced by truth, manifested by generosity, supported by serenity, and purified by wisdom. Thus, for the Tathāgata, whose four determinations have arisen, the determination of truth gives rise to purity of morality, the determination of generosity gives rise to purity of livelihood, the determination of serenity gives rise to purity of mind, and the determination of wisdom gives rise to purity of view. Also, through the arising of the determination of truth, his morality is to be understood through association; through the arising of the determination of generosity, his purity is to be understood through communication; through the arising of the determination of serenity, his strength in adversity is to be understood; and through the arising of the determination of wisdom, his wisdom is to be understood through discussion.

Furthermore, through the arising of the determination of truth, he endures without resentment; through the arising of the determination of generosity, he enjoys without greed; through the arising of the determination of serenity, he avoids without fear; and through the arising of the determination of wisdom, he dispels without delusion. Similarly, through the arising of the determination of truth, the attainment of the happiness of renunciation is shown; through the arising of the determination of generosity, the attainment of the happiness of seclusion is shown; through the arising of the determination of serenity, the attainment of the happiness of cessation is shown; and through the arising of the determination of wisdom, the attainment of the happiness of enlightenment is shown. Alternatively, through the arising of the determination of truth, the attainment of the happiness of joy born of seclusion is shown; through the arising of the determination of generosity, the attainment of the happiness of joy born of samādhi is shown; through the arising of the determination of serenity, the attainment of the happiness of bodily ease free from joy is shown; and through the arising of the determination of wisdom, the attainment of the happiness of equanimity, along with the purity of mindfulness, is shown. Similarly, through the arising of the determination of truth, the connection with the happiness of conditions characterized by the possession of a retinue is shown, due to not deceiving others; through the arising of the determination of generosity, the connection with the happiness of nature characterized by contentment is shown, due to the absence of greed; through the arising of the determination of serenity, the connection with the happiness of cause characterized by accumulated merit is shown, due to not being overcome by defilements; and through the arising of the determination of wisdom, the connection with the happiness of the cessation of suffering characterized by the attainment of liberation is shown, due to the attainment of nibbāna through the accomplishment of knowledge.

Thus, through the convergence of truth-determination (saccādhiṭṭhāna), the attainment of comprehension and penetration of the noble aggregate of morality (sīlakkhandha) is shown; through the convergence of generosity-determination (cāgādhiṭṭhāna), the noble aggregate of concentration (samādhikkhandha); through the convergence of wisdom-determination (paññādhiṭṭhāna), the noble aggregate of wisdom (paññākkhandha); and through the convergence of tranquility-determination (upasamādhiṭṭhāna), the attainment of comprehension and penetration of the noble aggregate of liberation (vimuttikkhandha) is shown. Moreover, through the fulfillment of truth-determination, the perfection of austerity (tapasiddhi) is achieved; through the fulfillment of generosity-determination, the perfection of complete relinquishment (sabbanissaggasiddhi); through the fulfillment of tranquility-determination, the perfection of sense restraint (indriyasaṃvarasiddhi); and through the fulfillment of wisdom-determination, the perfection of understanding (buddhisiddhi), and thereby the perfection of Nibbāna is achieved. Similarly, through the fulfillment of truth-determination, the gain of realizing the Four Noble Truths (catuariyasaccābhisamayappaṭilābho) is shown; through the fulfillment of generosity-determination, the gain of the Four Noble Lineages (catuariyavaṃsappaṭilābho); through the fulfillment of tranquility-determination, the gain of the Four Noble Abidings (catuariyavihārappaṭilābho); and through the fulfillment of wisdom-determination, the gain of the Four Noble Usages (catuariyavohārappaṭilābho) is shown.

bhagavatā: By this, the great compassion of the Tathāgata is revealed, indicating the desire for the worldly and supramundane welfare of beings. Arahatā: By this, the perfection of abandonment is shown, revealing the wisdom of abandonment (pahānapaññā). Here, with wisdom, there is the attainment of the dominion of Dhamma; with compassion, the sharing of Dhamma. With wisdom, there is revulsion towards the suffering of Saṃsāra; with compassion, the endurance of the suffering of Saṃsāra. With wisdom, there is the understanding of others' suffering; with compassion, the undertaking of remedies for others' suffering. With wisdom, there is the inclination towards Parinibbāna; with compassion, the attainment of it. With wisdom, there is crossing over oneself; with compassion, helping others to cross over. With wisdom, there is the accomplishment of Buddhahood; with compassion, the accomplishment of the Buddha's duties. Alternatively, with compassion, there is the inclination towards Saṃsāra in the Bodhisatta stage; with wisdom, there is no delight in it. Similarly, with compassion, there is non-harming of others; with wisdom, there is non-fear from oneself and others. With compassion, one protects oneself while protecting others; with wisdom, one protects others while protecting oneself. Likewise, with compassion, there is external mortification; with wisdom, there is non-self mortification. Therefore, the state of the fourth type of individual, "one who practices for the benefit of oneself," etc., is established.

Thus, with compassion, there is being a refuge for the world; with wisdom, there is self-reliance. With compassion, there is the absence of being cast down; with wisdom, the absence of being puffed up. Similarly, with compassion, there is kindness generated towards all beings, and due to being guided by wisdom, one is not without detachment everywhere. With wisdom, one is detached from all things, and due to being guided by compassion, one is not without engaging for the welfare of all beings. Just as the compassion of the Tathāgata is without affection and sorrow, so too, wisdom is seen as purified of ego and possessiveness, thus each is purified by the other and is supremely pure. Here, the powers (balāni) are the field of wisdom, the assurances (vesārajjāni) are the field of compassion. Through the combination of powers, one is not overcome by others; through the combination of assurances, one overcomes others. With the powers, the perfection of the Teacher is achieved; with the assurances, the perfection of the Teaching is achieved. Thus, with the powers, the accomplishment of the Buddha Jewel; with the assurances, the accomplishment of the Dhamma Jewel. This much is a mere glimpse into the way to connect the meaning of the two words "bhagavatā arahatā" here.

Why is "vuttañhetaṃ bhagavatā" said here, and then "vutta" said again? It is to show certainty by rejecting hearsay. Just as something said by someone after hearing it from another, even if said by someone who knows, is not said by that person alone because it was also said by another. And that is not said only by him, but it is also heard. It is not like that here. The word "vutta" is said twice to show this distinction, that the Buddha spoke something that he realized himself with self-originated knowledge, without hearing it from another. This means: "vuttañhetaṃ bhagavatā," and that was said by the Buddha himself, not by another, and it was indeed said, not heard. Indeed, an additional statement clarifies a different meaning, so there is no fault of repetition. This method applies to subsequent instances as well.

Similarly, "vutta" is said twice to show the absence of prior composition. The Buddha, having attained the state of a Fully Enlightened One, teaches the Dhamma according to the inclination of the assembled audience with spontaneous, arising understanding, without the need for prior composition like in the case of giving, etc. Therefore, this shows that "vuttañhetaṃ bhagavatā," and that was not spoken in reliance on prior composition, weighed down by logic, or following examination, but rather it was spoken appropriately according to the inclination of those to be trained.

Alternatively, "vutta" is said twice to show the state of unretractable speech. For what is said by the Buddha is indeed said, and cannot be refuted by anyone due to its perfection in both letter and meaning. For it has been said:

"This unexcelled wheel of Dhamma was set in motion by the Blessed One at Isipatana in Bārāṇasī, in the Deer Park, which cannot be turned back by any ascetic or brahmin," etc. (saṃ. ni. 5.1081; mahāva. 17).

And again it was said:

"Here, monks, should an ascetic or brahmin come, saying, 'This is not the Noble Truth of suffering, which was proclaimed by the ascetic Gotama; having set aside this Noble Truth of suffering, I will proclaim another Noble Truth of suffering,' this is not possible," etc.

Therefore, "vutta" is said twice to show the state of unretractable speech.

Or else, "vutta" is said twice to show the state of producing benefit for the listeners. For what is said by one who does not know the inclinations of others, by an unomniscient being, at an inappropriate place or time, even if it is true, would be as if unsaid due to its inability to produce benefit for the listeners, let alone if it is untrue. But what is said by the Buddha, from the state of a Fully Enlightened One, knowing perfectly well the inclinations of others, the appropriate time and place, and the attainment of benefit, is definitely said because it unfailingly produces the desired benefit for the listeners; there is no possibility of it being unsaid. Therefore, "vutta" is said twice to show the state of producing benefit for the listeners. Moreover, just as that is not called heard which is not understood in meaning, and which is not practiced accordingly, so too that is not called said which is not properly received. But the Buddha's words are perfectly received by all four assemblies, and they practice accordingly. Therefore, "vutta" is said twice to show the state of being perfectly received.

vuttamarahatā: In the part after that, "arahatā ariyasaṅghenāpi," thus "vutta" is said to show the state of speech not contradicted by the Noble Ones.

vuttañhetaṃ: Just as it was said by the Buddhas in the past and by oneself, so too it is now said by our Blessed One, the Worthy One, to show the manner spoken in the past by the Buddhas and by oneself in other suttas, "vutta" is said twice. By this, the consistency of the Buddhas' teaching everywhere is shown.

Alternatively, the second word "vutta," should be seen as a statement of the state of being spoken by the Arahant. This means: "vuttañhetaṃ bhagavatā arahatāpi vuttaṃ" – the statement now being spoken, such as "ekadhammaṃ, bhikkhave," was also spoken by the Arahant. Or else, the second word "vutta," should not be seen as having the meaning of "said," but rather as having the meaning of "sowing." This shows that "vuttañhetaṃ bhagavatā," and that is not merely said, not merely spoken; but rather it has sown the roots of goodness in those to be trained." Or else, the second word "vuttaṃ" refers to conduct. This is its meaning: "vuttañhetaṃ bhagavatā arahatā," and that body of meaning has been said and acted upon. By this, it shows that "the Buddha speaks as he acts." Or else, "vuttaṃ" by the Blessed One, and "vuttavacanaṃ" is fitting for the Arahant to say, is the meaning.

Or else, "vutta" is said referring to the concise statement, and then "vutta" again is a demonstration of the detailed explanation. For the Buddha teaches the Dhamma both concisely and in detail. Or else, having said "vuttañhetaṃ bhagavatā," "vutta" is said again to show the absence of ill-spoken words from the Buddha. Since the Buddha's verbal actions are always guided by knowledge, and he has abandoned all defilements with their underlying tendencies, and his path of expression is unhindered, there is never anything ill-spoken. Just as some in the world, due to forgetfulness, intoxication, or haste, say something and then, having regained consciousness, undo or revise what was said earlier, the Buddha is not like that. The Buddha is always composed. The Dhamma of non-delusion, endowed with the wisdom of omniscience, revealing the meaning brought forth by the faculty of spontaneous understanding, like showering the rain of immortality upon those listening, with the ambrosial sound of the ear, the unsurpassable essence of hearing, proclaiming the Four Noble Truths with a voice sweet like the Karavīka bird, in accordance with the inclinations of those to be trained through natural expression, there is not even a hair's breadth of stumbling there, let alone any chance for ill-spoken words. Therefore, to show that "what is said by the Buddha is indeed said, and is never unsaid or ill-spoken," having said "vuttañhetaṃ bhagavatā," then "vuttamarahatā" is said, and there is no fault of repetition here. Thus, the meaningfulness of the word "repetition" should be understood in this context.

Iti me sutaṃ: Here, iti This word "iti" has many meanings, such as reason, completion, beginning, difference in meaning of words, manner, example, determination, and so on. Thus, it is seen in the sense of reason in passages such as: "Because it decays, monks, therefore it is called rūpa" (saṃ. ni. 3.79). In the sense of completion in passages such as: "Therefore, monks, be heirs of the Dhamma, not heirs of material things. I have compassion for you – how my disciples might be heirs of the Dhamma, not heirs of material things" (ma. ni. 1.30). In the sense of beginning in passages such as: "He is completely abstaining from watching shows of this kind" (dī. ni. 1.10). In the meaning differing from the meaning of words in passages such as: "Māgaṇḍiya is the reckoning, the designation, the concept, the expression, the name, the naming, the term, the description, the manifestation, the appellation of that brahmin" (mahāni. 75). In the sense of manner in passages such as: "Thus, monks, the fool is with fear, the wise is without fear; the fool is with trouble, the wise is without trouble; the fool is with affliction, the wise is without affliction" (a. ni. 3.1). In the sense of example in passages such as: "Everything exists, Kaccāna, this is one extreme; everything does not exist, Kaccāna, this is the second extreme" (saṃ. ni. 2.15). In the sense of determination, meaning certainty, in passages such as: "If asked, 'Is there old age and death because of this condition?' one should say, 'Yes, Ānanda.' If he should say, 'What is the condition for old age and death?' one should answer, 'Birth is the condition for old age and death'" (dī. ni. 2.96). It should be regarded here as manner, example, and determination.

There, by the word "iti" in the sense of manner, it indicates this meaning: "Who is capable of understanding in every way that speech of the Blessed One, which is skilled in various methods, arises from numerous intentions, is endowed with meaning and expression, is wonderfully diverse, is deep in teaching and realization of Dhamma and meaning, and comes to the ears of all beings according to their respective languages? However, having generated the desire to listen with all my might, thus 'iti me sutaṃ,' I have heard it in one way."

nānānayanipuṇaṃ.

anekajjhāsayasamuṭṭhānaṃ.

atthabyañjanasampannaṃ.

vividhapāṭihāriyaṃ. Here, regarding the meaning of pāṭihāriya as "repelling opponents" or "removing defilements such as greed," the Buddha has no opponents like greed to be repelled. Even in the mind of an ordinary person, when free from defilements and possessing eight qualities, the power of iddhi can manifest without any opponents to be overcome. Therefore, it is not appropriate to call this pāṭihāriya based on common usage. However, since the defilements of beings to be trained are opponents to the compassionate Buddha, pāṭihāriya means repelling them. Alternatively, the sectarians are opponents to the Buddha's teaching, and pāṭihāriya means repelling them. They are repelled, or removed, by iddhi, ādesanā, and anusāsanī through refuting their views and demonstrating their inability to proclaim their own doctrines. Paṭi means "after." Therefore, pāṭihāriya means that which should be manifested or set in motion after the mind is composed, free from defilements, and the task is done. Or, paṭihāriya is the subsequent repelling after one's own defilements have been repelled by the fourth jhāna path. The iddhi, ādesanā, and anusāsanī should be set in motion again by one who is free from defilements and has done their duty for the welfare of beings, and the repelling of defilements in others' minds occurs after one's own defilements have been repelled; thus, they are pāṭihāriyāni. Pāṭihāriya itself is pāṭihāriyaṃ, or each individual act in the collection of iddhi, ādesanā, and anusāsanī, which constitutes pāṭihāriya, is called pāṭihāriyaṃ. Or, pāṭihāriyaṃ, the fourth jhāna and the path, is so called because it repels opponents; that which is born in it, or that which has it as its cause, or that which comes from it, is pāṭihāriyaṃ.

dhammatthadesanāpaṭivedhagambhīraṃ.

The Buddha's teaching, though uttered only once in a single moment, becomes accessible to beings of various languages, each understanding it in their own tongue, in a way that is both unprecedented and unique, leading to the attainment of meaning. Indeed, the Buddha's power is inconceivable, as it reaches the ears of all beings in accordance with their respective languages.

By way of illustration: "I am not self-arisen, nor have I realized this by myself," thus freeing himself, he now indicates the entire sutta, saying, "Thus have I heard; even I have heard thus."

Aññathā means different from the way it was heard in the presence of the Buddha, but not different from the way it was taught by the Buddha. The Buddha's teaching has an inconceivable power; it cannot be fully understood in every way—this is what was said. The power of retention lies precisely in not contradicting what was heard. There is no discrepancy in the meaning here, as both meanings relate to the same subject. Otherwise, it would follow that the Elder was either capable or incapable of fully grasping the Buddha's teaching.

The word Me is seen in three senses. Thus, in passages such as "A verse sung is not to be eaten," (saṃ. ni. 1.194; su. ni. 81) it means "by me." In passages such as "Venerable sir, may the Blessed One teach me the Dhamma in brief," (saṃ. ni. 4.88; 5.381; a. ni. 4.257) it means "to me." In passages such as "Become my heirs in the Dhamma, monks," (ma. ni. 1.29) it means "mine." Here, however, it fits both meanings: "heard by me" and "heard of mine."

Even if the word me is seen in only one sense, the distinction in meaning, characterized as instrumental, dative, etc., certainly exists. Therefore, he says, "The word me is seen in three senses."

Suta: this word suta with and without a prefix, has many shades of meaning, such as going, renowned, wet, accumulated, engaged in, to be known by hearing, following the auditory path, and understood. Although a prefix usually specifies the action, because of its indicative nature, even with the prefix, the word suta itself conveys that particular meaning. Therefore, in the elucidation of the meaning of the word suta without a prefix, even a word with a prefix is cited as an example.

There, in phrases such as "gone to the army," it means "going." In phrases such as "of one who has heard the Dhamma, who sees," (udā. 11) it means "of one whose Dhamma is renowned." In phrases such as "dripped, of what has dripped," (pāci. 657) it means "wet, of what is wet." In phrases such as "much merit has been accumulated by you," (khu. pā. 7.12) it means "accumulated." In phrases such as "those wise ones who are engaged in jhāna," (dha. pa. 181) it means "engaged in jhāna." In phrases such as "seen, heard, sensed," (ma. ni. 1.241) it means "to be known by hearing." In phrases such as "one who retains what he has heard, one who has accumulated what he has heard," (ma. ni. 1.339) it means "one whose Dhamma is understood following the auditory path." Here, however, its meaning is "ascertained according to the auditory path" or "ascertainment." When the word me has the meaning "by me," the meaning is "thus it was heard by me, ascertained according to the auditory path." When it has the meaning "of mine," the meaning is "thus it was heard of mine, ascertainment according to the auditory path."

The word iti should indicate the act of hearing. Therefore, iti indicates the function of consciousness, such as auditory consciousness. Me indicates the person associated with the aforementioned consciousness. All sentences invariably possess the meaning of "only," since they have the effect of determination. Therefore, suta indicates the accurate and non-perverted grasping, negating the state of not hearing. Just as what is heard deserves to be said as "only heard," that is truly heard, grasped completely, and grasped without perversion. Or, since a word conveys meaning by excluding the meaning of other words, since the meaning of "suta" is that it is not "asuta" (not heard), therefore, suta indicates the accurate and non-perverted grasping, negating the state of not hearing. This is what is said: "Thus it was heard by me, not seen, not realized by self-arisen knowledge, nor perceived otherwise, but only heard, and that indeed correctly." Or, if the word iti is in the sense of determination, then, depending on that, the restricted meaning of the word suta is possible. Therefore, the negation of the state of not hearing and the indication of accurate and non-perverted grasping should be understood. Thus, it should be seen that the meaning of the three words has been connected in terms of the cause and the specific nature of hearing.

Iti, considering the word iti to have the meaning of form, expresses the occurrence of the flow of consciousness through the auditory path in various ways, due to the grasping of diverse meanings and expressions in relation to the object. Me expresses the self. Suta expresses the Dhamma, since the object of the flow of consciousness as stated is the Dhamma of learning (pariyatti). Here is the summary: "By me, with the flow of consciousness occurring in various ways in relation to the object as the cause, nothing else was done; however, this was done, this Dhamma was heard."

Iti, considering the word iti to have the meaning of illustration, because what should be illustrated is non-existent due to the absence of being illustratable, the word iti encompasses the entire sutta. Me expresses the person. Suta expresses the person's action. The act of hearing, which is obtained by the word suta, is connected to the flow of auditory consciousness, and there is personal usage in that. The act of hearing is not found in a flow of Dhamma devoid of personal usage. Its summary meaning is this: "The sutta that I will indicate, thus it was heard by me."

Iti, considering the word iti to have the meaning of form, indicates the various forms of the flow of the mind-stream of one who grasps diverse meanings and expressions due to its occurrence in relation to diverse objects. Iti is the designation of form, since the inherent nature of phenomena is designated by taking into account their respective modes of occurrence. Me is the indication of the agent. Suta is the indication of the object. The Dhamma to be heard is the place of occurrence in terms of the act of hearing of the person who is the agent of the act of hearing. To this extent, the determination of the grasping of the object by the mind-stream occurring in various ways has been shown.

Iti is the indication of the person's action. By expressing the form, etc., of the grasped Dhamma through the word iti, the person's action is indicated, since the retention of that form, etc., is the function of the person who adopts the expression and the Dhamma. Suta is the indication of the consciousness's action. The act of hearing is not independent of consciousness, even for those who assert a person. Me is the indication of the person associated with both actions. The usage of the word me is entirely related to a specific being, and the action of consciousness is also integrated there. Here is the summary: "By me, the person associated with the act of hearing and consciousness, it is suta by means of the act of hearing obtained through consciousness."

Iti and me are designations that do not exist in terms of ultimate reality. Since the meaning of everything that can be understood by words must be approached through designation, and all designations are included in only six designations: existing, etc., therefore, that which is an unreal meaning like a mirage, which is not an ultimate meaning like that which should be accepted by tradition, etc., exists as the ultimate reality, such as the nature of form and sound, the nature of decay and experience. However, the nature of form, etc., that is being referred to as iti and me, not being found in terms of ultimate reality, is called a designation that does not exist. What is there ultimately, that could receive the designation "iti" or "me"? Suta is a designation that exists. That which is perceived by the ear exists in terms of ultimate reality.

Iti, by way of encompassing the forms, etc., ascertained by taking into account the phenomena that have come to the auditory path. Me, since it should be stated by taking into account the aggregates involved in the continuum, distinguished by specific instrumental cases, is a designation by taking up. Suta, since it should be stated by placing near the seen, etc., is a designation by placing near. Even though the usage of "heard" occurs in the sound element devoid of the nature of the seen, etc., it should be stated by placing near the seen, etc., because it is to be known as "that which is independent of the unseen, unfelt, and unknown is heard," relying on the first, etc., like the second, the third, etc. The meaning has been explained that "suta" means "it is not unheard".

By the word iti, he reveals non-delusion. The specific modes of the meaning that have been penetrated are encompassed here by the venerable Ānanda with "iti," thereby revealing his non-delusion. One who is deluded is incapable of various kinds of penetration, and the meanings of the suttas, which are difficult to penetrate, are indicated in various ways in terms of abandoning greed, etc. By the word suta, he reveals non-forgetfulness, since the form of what has been heard is being shown as it is. One whose hearing is confused does not acknowledge at a later time, "I heard it." For him, due to non-delusion, due to the absence of delusion, there is the attainment of wisdom at the time of hearing and the subsequent wisdom, and similarly, due to non-forgetfulness, there is the attainment of mindfulness. There, with mindfulness preceded by wisdom, there is the ability to determine the expression. The form to be penetrated of the expressions is not too profound; only retention as heard is to be done there. Therefore, the activity of mindfulness is greater, and wisdom is subordinate there, since mindfulness is preceded by wisdom. With wisdom preceded by mindfulness, there is the ability to penetrate the meaning. The form to be penetrated of the meaning is profound, so the activity of wisdom is greater, and mindfulness is subordinate there, since wisdom is preceded by mindfulness. By the combination of the ability of both, there is the attainment of being the treasurer of the Dhamma, due to the ability to protect the treasury of the Dhamma, which is endowed with meaning and expression.

By the word iti, he reveals wise attention (yonisomanasikāra). Because the meanings of the forms of indication and determination that are being stated are the true Dhamma and the various kinds of penetration revealing, that will be stated above. Various kinds of penetration do not occur for one who does not attend wisely. By the word suta, he reveals non-distraction, since hearing the sutta that will be stated, which has come to be in the context of the origin and the question, is not possible without concentration, because there is no hearing for one with a distracted mind. Indeed, even if all kinds of prosperity are spoken to a person with a distracted mind, he says, "I did not hear it; please say it again." By wise attention, he also accomplishes self-rectitude and past merit, since these are absent in one who is not rightly established or has not done merit in the past. By non-distraction, he also accomplishes hearing the true Dhamma and reliance on good people, since these are absent in one who has not heard and does not rely on good people. One with a distracted mind cannot hear the true Dhamma, nor is there hearing for one who does not rely on good people.

Iti: By this auspicious manner, he indicates his attainment of the latter pair of wheels (virtue and concentration); suta: by the act of hearing, the attainment of the former pair of wheels (suitable location and association with good people). For indeed, one living in an unsuitable place or lacking the support of good people does not have the opportunity to hear (the Dhamma). Through this, the perfection of the latter pair of wheels, purity of intention is accomplished; one with a rightly directed mind, who has previously performed meritorious deeds, has a pure intention, due to the removal of defilements, which are the cause of its impurity. Thus, it has been said: "A rightly directed mind makes one even better than before" (Dhp. 43); and "You have done meritorious deeds, Ānanda, apply yourself to exertion, you will quickly become free from influxes" (D. II, 207). Through the perfection of the former pair of wheels, purity of effort (is accomplished). Indeed, by residing in a suitable location and through the support of good people, there is pure effort due to adopting the conduct seen in virtuous individuals. Through that purity of intention, accomplishment of penetrating understanding is achieved, because craving, wrong views, and defilements have already been purified; through purity of effort, accomplishment of textual understanding is achieved. One with very pure bodily and verbal effort, free from remorse, with an undistracted mind, is skilled in learning. Thus, the speech of one with pure effort and intention, accomplished in textual understanding and penetrating understanding, like the rising of the sun at dawn, and like wise attention for wholesome qualities, deserves to be the precursor to the words of the Blessed One. Establishing the reason in its proper place, he said, "iti me suta" and so forth.

Iti: In the manner previously described, by this (word), which reveals various kinds of penetrative knowledge, he indicates the existence of his accomplishment in understanding of meaning and analytical knowledge of discrimination; suta: by this (word), given the proximity of the word "iti" or with regard to what will be said, which reveals the distinction in what should be heard, he indicates the existence of his accomplishment in the analytical knowledge of language and analytical knowledge of the Dhamma. And iti, uttering this word that reveals wise attention in the manner described, he indicates, "These Dhammas have been considered by me with mindfulness and thoroughly penetrated with insight." For the teachings are thoroughly penetrated after mindful reflection in the manner of "Here, morality is spoken of; here, concentration; here, wisdom; this is how much connection there is here" and so forth, with the insight that is the acceptance of the contemplation of Dhamma along with reflection in the manner of what has been heard, or that is known as ñātapariññā, thoroughly determining in the various mentioned forms and formless phenomena in the manner of "This is form; this much is form," etc., and they become conducive to the welfare and happiness of oneself and others. Sutta: Uttering this word that reveals the practice of hearing, he indicates, "Many Dhammas have been heard, retained, and verbally practiced by me." Indeed, hearing, retention, and practice of the teachings are connected to attentive listening. By both of these, he generates respect for hearing by indicating the Dhamma’s well-proclaimed nature, complete in meaning and phrasing. For one who does not attentively listen to the Dhamma, which is complete in meaning and phrasing, is excluded from great benefit; therefore, having generated respect, the Dhamma should be heard respectfully.

By this entire sentence, iti me suta, Venerable Ānanda, not attributing the Dhamma and Vinaya proclaimed by the Tathāgata to himself, transcends the state of an unvirtuous person and, acknowledging his discipleship, enters the state of a virtuous person. Thus, he removes his mind from unwholesome teachings and establishes his mind in wholesome teachings. Revealing that "This was merely heard by me, but it is the word of that Blessed One," he frees himself, acknowledges the Teacher, attributes it to the word of the Conqueror, and establishes the Dhamma-netti (guidance).

Iti me suta, not claiming it as something produced by himself, revealing the original hearing, (he says,) "This was received by me face to face from that Blessed One," who is confident in the four kinds of confidence, endowed with the ten powers, standing in the place of a bull, roaring the lion's roar, the highest of all beings, the lord of the Dhamma, the king of the Dhamma, the master of the Dhamma, the island of the Dhamma, the refuge of the Dhamma, the turner of the supreme wheel of the good Dhamma, the perfectly enlightened one. "Here, there should be no doubt or uncertainty in meaning, Dhamma, word, or phrasing." Thus, he destroys the lack of faith in this Dhamma-Vinaya in all gods and humans and generates the wealth of faith. Therefore, this is said:

"Destroying disbelief, increasing faith in the Dispensation;
'Iti me suta' thus, the disciple of Gotama speaks."

Here one might ask, "Why, in this case, unlike other suttas where the introduction is spoken after specifying the time, place, etc., such as 'evaṃ me sutaṃ, ekaṃ samayaṃ bhagavā' (Thus I have heard, at one time the Blessed One), why is it not spoken in that way?" Some say that it is because it was not spoken by the Thera. This introduction was not first spoken by Venerable Ānanda, but was first spoken by Khujjuttarā to five hundred women including Sāmāvatī. Khujjuttarā, who was placed at the forefront by the Blessed One among the female lay followers who were very learned, (and) who had attained the sekha-paṭisambhidā (the analytical knowledge of a trainee).

They named her Uttarā. She was known as Khujjuttarā because she was hunchbacked at birth. Later, she was given to King Udena by Ghosaka the banker at the time Sāmāvatī was given to King Udena, and she lived in the King's inner palace as her attendant.

At that time, Ghosaka, Kukkuṭa, and Pāvārika, the bankers in Kosambī, having built three monasteries dedicated to the Blessed One, when the Tathāgata, wandering on tour through the country, arrived in the city of Kosambī, having handed over the monasteries to the Saṅgha of monks headed by the Buddha, initiated great almsgivings, and about a month passed. Then it occurred to them, "Buddhas are compassionate to all the world; let us give an opportunity to others as well," and they gave the people living in the city of Kosambī an opportunity. From then on, the citizens gave great alms along the streets and in groups. Then one day the Teacher, surrounded by the Saṅgha of monks, sat in the house of the chief gardener. At that moment, Khujjuttarā, taking eight kahāpaṇas to buy flowers for Sāmāvatī, went to that house. The chief gardener, seeing her, said, "Mother Uttarā, today there is no time to give you flowers; I am serving the Saṅgha of monks headed by the Buddha; you too be a helper in the serving, thus you will be freed from doing service for others from now on." Then Khujjuttarā did the service at the Buddha's meal. She learned all the Dhamma spoken by the Teacher in the course of the after-meal talk, and upon hearing the anumodana (words of appreciation), she was established in the fruit of stream-entry.

On other days, she would go buying flowers, giving four kahāpaṇas, but on that day, not generating a thought in what belonged to others due to having seen the truth, she gave all eight kahāpaṇas, filled her basket, and went to Sāmāvatī. Then she asked her, "Mother Uttarā, on other days you do not bring many flowers, but today (you bring) so many; is the king more pleased with us?" Unable to lie, she told everything she had done in the past without concealing it. Then, being asked, "Why do you bring so many today?" she said, "Today, having heard the Dhamma of the Fully Enlightened One, I realized the Deathless; therefore, I will not deceive you." Having heard that, without scolding her, "Oh, wicked slave, give back the kahāpaṇas taken by you for so long," being urged by her past deeds, she said, "Mother, you have drunk the Deathless, let us drink it too." When she was told, "Then bathe me," having been bathed with sixteen pots of scented water, she was made to put on two fine cloths. Having worn one and covered herself with one, having arranged a seat and sitting on the seat, taking a decorated fan, inviting the five hundred women sitting on low seats, standing in the sekha-paṭisambhidā, she taught them the Dhamma in accordance with the teaching of the Teacher. At the end of the teaching, all of them were established in the fruit of stream-entry. All of them, having paid homage to Khujjuttarā, placed her in a position of respect, saying, "Mother, from today on, do not do menial work; be established for us in the place of mother and the place of teacher."

Why was she born as a slave? It is said that in the time of Kassapa, the Perfectly Enlightened One, she was born as the daughter of a banker in Bārāṇasī. When a Khīṇāsavā-therī (female arahant) went to her family who were supporters, she made them do service, (saying,) "Give me this, Ayye, (give me) my makeup box." The Therī, considering that "If I do not give it, she will generate hatred and be born in hell; if I give it, she will be born as a slave to others; the state of being a slave is better than the torment of hell," without compassion, did not fulfill her request. By that deed, she was born as a slave to others for five hundred existences.

Why was she hunchbacked? It is said that when a Paccekabuddha had not yet arisen, while living in the palace of the king of Bārāṇasī, seeing a royal attendant Paccekabuddha who was slightly hunchbacked, she showed the hunchbacked posture as a joke in the presence of the women living with her, in the manner of mockery as much as she was at fault. Therefore, she was born hunchbacked.

Having done what was she born wise? It is said that when a Buddha had not yet arisen, while living in the palace of the king of Bārāṇasī, seeing eight Paccekabuddhas taking turns receiving bowls filled with hot milk-rice from the royal palace, she gave eight of her own toothbrushes, (saying,) "Place them here and take (the bowls)." They did so and looked. "These are given (lit. abandoned) for you; take them and go," she said. They went to Nandamūlaka cave. Even today, those (tooth) sticks are healthy. By the result of that, she was born wise.

"Vuttañhetaṃ bhagavatā vuttamarahatāti me suta" she placed the introduction.

Since she heard it from the Blessed One's own mouth in that very city and spoke to them on that very day, there is no possibility of specifying the time and place, such as "ekaṃ samayaṃ bhagavā kosambiyaṃ viharati" (at one time the Blessed One was dwelling in Kosambi), due to its very well-known nature. And the nuns learned these suttas from her. Thus, by tradition, the introduction placed by her became well-known even among the monks. Then, after the Parinibbāna of the Tathāgata, Venerable Ānanda, dwelling on the double nature of the introduction of these suttas while reciting the Dhamma, sitting in the middle of the group of masters headed by Mahākassapa in the Dhamma assembly hall built by Ajātasattu in Sattapaṇṇi Cave, recited the introduction in accordance with the rule placed by her.

vuttañhetanti and so on, having placed the introduction, they recited (the suttas). To a small extent, this ninefold word of the Buddha is in the form of sutta, geyya, etc. And as this is, so it is for all the Perfectly Enlightened Ones. It has been said: "Small was their sutta and geyya" and so on. There is nothing else apparent for the itivuttakaṅga except for this statement: vuttañhetaṃ…pe… me suta. Therefore, the Aṭṭhakathā teachers said: "The Itivuttaka consists of one hundred and twelve suttas beginning with 'vuttañhetaṃ bhagavatā'." Therefore, it should be understood that the compilers of the Dhamma or the noble female disciple, knowing the intention of the Teacher, placed the introduction in this way to indicate the nature of being an itivuttakaṅga for these suttas.

for the sake of accomplishing unwavering faith in the stability of the teaching. For a teaching established by specifying the time, place, teacher, and assembly is long-lasting, not subject to confusion, and worthy of faith, like a usage-judgment connected to the cause, time, agent, reason, and occasion. And thus, when Venerable Mahākassapa asked about the place, etc., of the Brahmajāla, Mūlapariyāya, and other suttas, the treasurer of the Dhamma spoke the introduction beginning with "evaṃ me sutaṃ," giving their answers. Here, the reason for not mentioning the teacher and time has already been stated.

Vikkhambhana-pahāna is the overcoming [of defilements] by repression. Samuccheda-pahāna is the complete cutting off, due to the cultivation of the four noble paths, of the mass of defilements belonging to the category of arising, which has been stated in the manner of "for the abandonment of wrong views," etc. (Dhs. 277; Vibh. 628), so that it no longer occurs in the continuum of the path-possessor. Paṭippassaddhi-pahāna is the tranquility of the defilements at the moment of fruition. Nissaraṇa-pahāna is Nibbāna, which has abandoned all conditioned things because it is the escape from all conditioned things. Thus, in these five kinds of abandoning, complete abandonment is intended here because it leads to the state of a Non-Returner. Therefore, pajahatha means relinquish, cut off completely.

Ahaṃ means the Blessed One indicates himself. Vo: this word vo appears in the senses of the inherent, instrumental, possessive, complementary, and dative cases. For example, it appears in the inherent case in passages such as, "Anuruddhas, are you living in concord, with mutual appreciation?" etc. (M.i,326). In the instrumental case in passages such as, "Go, monks, I commend you" etc. (M.ii,157). In the possessive case in passages such as, "You should not live near me," etc. (M.ii,157). In the possessive sense, in passages such as, "All of you, Sāriputta, are well-spoken," etc. (M.i,345). In the complementary case, in passages such as, "Those of you who have perfectly pure bodily actions," etc. (M.i,35). In the dative case, in passages such as, "Monks, I will teach you the discourse on the forest thicket" etc. (M.i,190). Here too, it should be seen as in the dative case.

Pāṭibhogo means surety. For he, with regard to the debtor, is a substitute for the creditor, and with regard to the creditor, is a substitute for the debtor. Enjoyment (bhoga) is the act of taking from what belongs to the creditor, through acts such as taking it away; pāṭibhogo is simply paṭibhogo. Anāgāmitāya means for the sake of Non-Returning. For one is called a Non-Returner because of not coming to the realm of sensual existence by way of rebirth. That third path, by the attainment of which one is called a Non-Returner, is the fruition; that is called Non-Returning. Thus, the Blessed One, skilled in taming those who are to be tamed, having firmly shown the attainment of the third path in accordance with the inclinations of those to be tamed, by the mere fulfillment of one thing, just as the perfectly enlightened Buddha would, [said this]. For even the defilements to be abandoned by the third path, such as the fetter of aversion, do not go beyond the abandoning of sensual lust.

Why, in this case, did the Blessed One place himself in the state of a surety? In order to generate enthusiasm in those monks for the attainment of the path of Non-Returning. For the Blessed One sees, "When I say, 'Abandon one thing, monks, I am your surety for Non-Returning,' these monks, having abandoned that one thing, will surely be able to attain the third plane. Because the Lord of the Dhamma first said, 'I am the surety,' they will think that enthusiasm has arisen and that they should practice for that purpose." Therefore, in order to generate enthusiasm for Non-Returning in those monks, he placed himself in the state of a surety.

Katamaṃ ekadhammaṃ: here, katamaṃ is a word of inquiry. And this inquiry is of five kinds: the inquiry that illuminates what is unseen, the inquiry that examines what has been seen, the inquiry that cuts off doubt, the inquiry that seeks approval, and the inquiry that aims at speaking. Among these, by nature, a characteristic is unknown, unseen, unweighed, unconsidered, unmanifest, undeveloped; for the sake of knowing, seeing, weighing, considering, manifesting, and developing that, one asks a question; this is the inquiry that illuminates what is unseen. By nature, a characteristic is known, seen, weighed, considered, manifest, developed. In order to examine it together with other wise people, one asks a question; this is the inquiry that examines what has been seen. By nature, there is a tendency to doubt, a tendency to uncertainty, a state of perplexity – "Is it thus, or is it not thus, what is it, how is it?" – in order to cut off that doubt, one asks a question; this is the inquiry that cuts off doubt. The Blessed One asks a question in order to gain approval – "What do you think, monks, is form permanent or impermanent?" etc. (S.iii,59; Mahāva. 21); this is the inquiry that seeks approval. The Blessed One asks a question so that the monks may speak – "There are these four nutriments, monks, for the maintenance of beings that already exist or for the support of those seeking to be born. What are the four?" (S.ii,11); this is the inquiry that aims at speaking.

Among these, the first three inquiries do not apply to the Buddhas. Why? Because in the three times, there is nothing conditioned or unconditioned, liberated from time or unliberated, that is unseen, unweighed, unconsidered, unmanifest, or undeveloped to the Perfectly Enlightened Ones. Therefore, they do not have the inquiry that illuminates what is unseen. But that which has been penetrated by their own knowledge, there is no need to examine it together with another ascetic, brahmin, deva, Māra, or Brahmā; therefore, they do not have the inquiry that examines what has been seen. But since the Buddhas, the Blessed Ones, are free from doubt (akathaṃkathī), have overcome uncertainty in all things, therefore, they do not have the inquiry that cuts off doubt. But the other two inquiries exist; among them, this should be understood as the inquiry that aims at speaking.

He said, "Abandon greed, monks, one thing" etc. There, it adheres by that, or it adheres by itself, or it is simply adhering; therefore, it is greed (lobha). This has the characteristic of grasping at an object, like the sticky secretion of a monkey, the nature of clinging, like a piece of meat placed on a hot pan, the manifestation of non-relinquishment, like color with oil and dye, the footing for seeing enjoyment in things that bind, growing in the manner of a river of craving, it should be seen as seizing a being and carrying them to the lower realms, like a swiftly flowing river carries [everything] to the great ocean. Although this word "greed" is a general term for all greed, here it should be understood as referring to sensual lust. For that is what is to be abandoned by the path of Non-Returning.

Bhikkhave is an address to those who are facing [the speaker] by way of being recipients of the Dhamma, in order to generate respect there. Pajahatha: by this, the realization of abandonment is prescribed, and that occurs together with the realizations of understanding by analysis, realization by direct experience, and realization by cultivation; it does not occur separately. All four foundations and the four duties of Right View with regard to the four noble truths are prescribed. Just as when it is said, "Abandon greed," the abandonment of aversion, etc., is also implicitly stated because of their unity of aim in abandonment, so too, when the duty of Right View with regard to the truth of arising is stated, the duty of the remaining path factors, such as Right Thought, which are cooperative causes of that, with regard to the truth of arising, is also implicitly stated; thus, the entire activity of the noble path is said here, and this should be seen. In this way, the fact that the activity of the factors of enlightenment, such as the establishments of mindfulness, is also stated here should be expanded as appropriate.

"Abandon greed": by this, the understanding of abandonment is stated. And that is based on the understanding of discernment, and the understanding of discernment is based on the understanding of knowledge; thus, all three understandings are awakened inseparably. Thus, here, the four noble truths as the object of meditation, together with their result, are fully accomplished and declared, and this should be seen. Or else, "Abandon greed": by this, purity of vision and knowledge, together with its result, is taught. And that is dependent on the purity of vision and knowledge of the path…pe… and is dependent on the purity of virtue and purity of mind; thus, all seven purifications, together with their result, are expounded inseparably, and this should be understood.

Thus, by one who wishes to abandon greed by accomplishing the three aspects of understanding through this practice of the order of purification:

"Greed is the generator of harm, greed is the disturber of the mind;
Fear is born from within, that people do not understand.

"One who is greedy does not know benefit, one who is greedy does not see the Dhamma;
Then there is utter darkness, when greed overwhelms a person." (Itiv. 88);

"One who is lustful, friends, overcome by lust, with a mind completely consumed, even kills living beings, takes what is not given, makes a breach in walls, steals, commits burglary, lies in wait on highways, goes to another's wife, and speaks falsely. Even that is agitation, excitement of those ascetics and brahmins who are ignorant, unseeing, and unfeeling, dominated by craving." (A.i,54).

"Craving is the companion of a person wandering for a long time;
Not overcoming existence in this way or another, one does not transcend saṃsāra." (Itiv. 15, 105);

"There is no fire like lust, there is no fault like hatred." (Dhp. 202, 251);

"I am burned by sensual lust, my mind is completely burned." (S.i,212);

"Those who are addicted to passion fall into the stream, like a spider into a self-made web" (Dhp. 347) –

According to such passages of scripture, having repeatedly reflected on the dangers of greed in various ways, one should practice for its abandonment.

Moreover, six things conduce to the abandonment of sensual lust: grasping at the sign of the unattractive, adhering to the practice of unattractiveness, guarding the doors of the senses, moderation in eating, good friendship, and suitable talk. Sensual lust is abandoned even by one who grasps the ten kinds of unattractive signs; sensual lust is [also abandoned] by one who adheres to the practice of unattractiveness in the manner of mindfulness of the body, in the unattractive aspects of a swollen corpse, etc., whether conscious or unconscious; [sensual lust is also abandoned] by one whose doors are closed with the barrier of mindfulness, by way of restraint of the six internal sense bases; [sensual lust is also abandoned] by one who is moderate in eating by making a habit of sustaining oneself by drinking water when there is an opportunity for four or five mouthfuls.

Therefore, he said:

"Having eaten four or five mouthfuls, one should drink water;
That is enough for a monk of resolute effort to live comfortably." (Theragā. 983);

[Sensual lust] is also abandoned by one who frequents a good friend who delights in the practice of the meditation subject of unattractiveness; [sensual lust] is also abandoned by suitable talk that always discusses the ten aspects of unattractiveness in standing, sitting, etc.

Therefore, he said:

"There is, monks, the sign of the unattractive; there, frequent application of proper attention: this is nutriment for the non-arising of sensual desire that has not yet arisen, or for the abandoning of sensual desire that has already arisen."

Thus, having practiced in the preliminary stage for the abandonment of greed, which is synonymous with sensual lust, having aroused insight, one completely cuts it off without remainder by the third path. Therefore, it was said, "Abandon greed, monks, one thing; I am your surety for Non-Returning."

yena lobhena luddhāse, sattā gacchanti duggati means, beings, greedy and infatuated by craving, which has the characteristic of grasping objects and the essence of clinging, are fixated on internal and external sense bases. Se is merely a particle. However, grammarians prefer the addition of se in such places. Being greedy, without performing any good deeds such as bodily virtue, and accumulating evil deeds such as bodily misconduct, and having the name 'being' due to attachment to forms, etc., they go, meaning are reborn in, the duggati, which is the place of the arising of suffering, namely, hell, the animal realm, and the realm of ghosts. (pāci. 239)

Taṃ lobhaṃ sammadaññāya, pajahanti vipassino means, the discerning ones, having rightly known that craving as described above, in terms of its nature, origin, cessation, satisfaction, danger, and escape, with correct and non-perverted knowledge, knowing by the wisdom known as knowledge of discernment and complete understanding, seeing the five aggregates subject to clinging, such as form, in various ways such as impermanence, abandon the remaining defilements by way of eradication through the wisdom of the path, which has insight wisdom as its forerunner, and do not allow them to arise again in their minds. Pahāya na punāyanti, imaṃ lokaṃ kudācana means, having abandoned that craving along with the remaining defilements by the path of non-returning, which has the characteristic of abandoning completely and unity of cause, they never again come back to this world known as the realm of desire by way of rebirth, because the lower fetters have been completely abandoned. Thus, the Blessed One concluded the teaching with the fruit of non-returning.

Ayampi attho means, from the beginning to the end of the story, the meaning expressed by this sutta up to the conclusion of the verse. The word Api combines the meaning of the sutta that will now be spoken. The rest is as previously stated. In this sutta, the truth of the origin (samudayasacca) is presented in its own form, and the truth of the path (maggasacca) is presented by way of abandonment. The other two truths should be determined as being caused by both of these. In the verse, however, the truths of suffering, origin, and path are understood according to the literal meaning, and the other is to be determined. This is the same method in the suttas that follow.

Paramatthadīpanīyā Khuddakanikāya-aṭṭhakathāya

Itivuttakavaṇṇanāya Paṭhamasuttavaṇṇanā Niṭṭhitā.

2. Dosasuttavaṇṇanā

2.Vuttañhetaṃ…pe… dosanti is the second sutta. Herein, this is the explanation of the new words. As here, so in all the suttas that follow, we will only explain the new words. Because this sutta was taught after considering the inclination of people who are full of aversion, for the purpose of subduing aversion, therefore it says "dosaṃ, bhikkhave, ekadhammaṃ pajahathā". Here, dosa means aversion, which is any of the nineteen objects of anger, consisting of the eighteen mentioned in the suttas according to the method beginning with "anger arises in me because he did me harm" (vibha. 960), and the nine that are established as the opposite of "he did not do me good," along with an improper place such as a stump or thorn. It is called dosa because it corrupts, or it itself is corrupted, or it is merely the act of corrupting. It has the characteristic of ferocity, like a cobra that has been struck, the essence of spreading like poison, like a thunderbolt, or like a forest fire that has the essence of burning its own support, the characteristic of corrupting, like an enemy who has found an opportunity, it should be seen like pus mixed with poison, based on the objects of anger mentioned above. Pajahathā means eradicate. Here, these five are -

"Bhikkhus, there are these five ways of removing resentment by which a bhikkhu should completely remove resentment that has arisen. What five? Bhikkhus, when resentment arises in a person, loving-kindness should be cultivated towards that person…pe… compassion…pe… equanimity, inattention should be applied to that person, in this way resentment should be removed in that person. Bhikkhus, when resentment arises in a person, the ownership of karma should be established in that person, ‘This venerable one is the owner of his karma, the heir of his karma…pe… will be’" (a. ni. 5.161) –

Thus, the five ways of removing resentment have been spoken.

"Friends, there are these five ways of removing resentment by which a bhikkhu should completely remove resentment that has arisen. What five? Here, friend, one person is of impure bodily conduct but of pure verbal conduct; even in such a person, friend, resentment should be removed" (a. ni. 5.162) –

In this way, five ways of removing resentment have been spoken; having reflected on them by any method of removing resentment. Moreover, one who –

"Even if, monks, bandits were to sever your limbs, member by member, with a two-handled saw, whoever among you harbors ill will on that account would not be one who carries out my teaching" (ma. ni. 1.232) is the Teacher’s advice.

"He is the worse for it, who gets angry with one who is angry;
Not getting angry with one who is angry, one wins a battle hard to win.

"He works for the benefit of both, himself and another;
Knowing that the other is angered, he who is mindful calms himself." (saṃ. ni. 1.188);

"Monks, these seven qualities are undesirable and cause suffering to an angry woman or man. What seven? Here, monks, an enemy wishes of an enemy, ‘Oh, may this one be ugly.’ Why is that? Monks, an enemy does not rejoice in the beauty of an enemy. This angry person, monks, overcome by anger, controlled by anger, even though he is well-bathed, well-anointed, with trimmed hair and beard, dressed in white clothes, yet he is ugly, overcome by anger. This, monks, is the first quality that is undesirable and causes suffering to an angry woman or man.

"Furthermore, monks, an enemy wishes of an enemy, ‘Oh, may this one sleep in suffering’…pe… may he not be of great wealth…pe… may he not be wealthy…pe… may he not be famous…pe… may he not have friends…pe… upon the breakup of the body, after death, may he be reborn in a state of deprivation, in a bad destination, in the nether world, in hell.’ Why is that? Monks, an enemy does not rejoice in the good fortune of an enemy. This angry person, monks, overcome by anger, controlled by anger, practices misconduct with the body, practices misconduct with speech, practices misconduct with the mind. Having practiced misconduct with the body, having practiced misconduct with speech, having practiced misconduct with the mind, upon the breakup of the body, after death…pe… he is reborn in hell, overcome by anger" (a. ni. 7.64).

"An angry person does not understand the meaning, an angry person does not see the Dhamma…pe…." (a. ni. 7.64);

"Abandon anger, give up pride, overcome all fetters." (dha. pa. 221);

"Anger is the generator of harm, anger is the disturber of the mind…pe…." (a. ni. 7.64);

"Having cut off anger, one sleeps সুখ, having cut off anger, one does not grieve;
O Brahmin, (anger is) of poisonous root, (but) of honeyed tip." (saṃ. ni. 1.187);

"Forgive a single offense, O wise one of great wisdom,
The wise are not strong in anger." –

Duṭṭhāse means those whose minds are corrupted due to anger, hence corrupted. Whatever else needs to be said here is the same as stated in the explanation of the first sutta.

Dutiyasuttavaṇṇanā Niṭṭhitā.

3. Mohasuttavaṇṇanā

3.In the third, moha means ignorance. Indeed, it is ignorance of suffering, ignorance of the origin of suffering, ignorance of the cessation of suffering, ignorance of the path leading to the cessation of suffering, and it is confused in many ways by way of distinction. Therefore, it is called moha because it is confused, or it itself is confused, or it is merely the act of being confused. It has the characteristic of blinding the mind, or the characteristic of ignorance, the essence of non-penetration, or the essence of concealing the nature of the object, the condition of improper practice, or the condition of darkness, based on unwise attention, it should be seen as the root of all unwholesome things. Here too, regarding the word pajahathā –

"A deluded man does not understand the meaning, a deluded man does not see the Dhamma;
Then there is utter darkness, when delusion overwhelms a person." (itivu. 88);

"Delusion is the generator of harm…pe…." (itivu. 88);

"Ignorance, monks, is the forerunner in the attainment of unwholesome states." (itivu. 40);

"The world is bound by delusion, it appears like a bubble." (Udā. 70);

"Delusion is the cause of actions for arising." (a. ni. 3.34);

"A deluded man, brahmin, overcome by delusion, with a mind consumed, begets fear and enmity even in this life, and begets fear and enmity in the life to come" –

Mūḷhāse means those who are confused about their own benefit and harm in the distinction between wholesome and unwholesome, blameworthy and blameless, etc. The rest is as previously stated.

Tatiyasuttavaṇṇanā Niṭṭhitā.

4. Kodhasuttavaṇṇanā

4.In the fourth, kodha means aversion. Indeed, aversion is called kodha by way of synonym, according to the inclination of people who are to be understood. Therefore, the meaning here should be understood in the same way as stated in the second sutta. Moreover, kodha has the characteristic of anger, the essence of causing anger, the condition of the mind being afflicted, it should be seen as the impurity of the mind, this distinction should also be understood.

Catutthasuttavaṇṇanā Niṭṭhitā.

5. Makkhasuttavaṇṇanā

5.In the fifth, makkha means disparaging the virtues of others. Although he first smears his own hand, as if striking another with excrement, it is called "disparaging the virtues of others" because it should be practiced with the intention of disparaging the virtues of others. Just as one wipes away water on the body after bathing, so too, it smears, wipes away, destroys the virtues of others, or it is called makkha because it rejects and destroys even the great deeds done by others. It has the characteristic of disparaging the virtues of others, the essence of destroying them, the condition of concealing them. In terms of meaning, however, it should be seen as a state of mind accompanied by displeasure, which occurs in the manner of disparaging the virtues of others. Pajahathā means, having reflected on the aversion mentioned there, the danger mentioned in aversion, and the benefit in its abandonment, abandon it by way of the preliminary stage, etc., and arouse insight, and completely eradicate it with the third path, is the meaning. Makkhāse means those who are smeared, whose virtues of others are smeared, those who smear the virtues of others, and therefore their own virtues are also destroyed. The rest is as previously stated.

Pañcamasuttavaṇṇanā Niṭṭhitā.

6. Mānasuttavaṇṇanā

6.In the sixth, māna means the elevation of the mind based on things such as birth. It is called māna because one thinks in the manner of "I am better," or it itself thinks, or it is the act of honoring. This pride is threefold: the pride of "I am better," the pride of "I am equal," and the pride of "I am inferior." Again, there are nine types of pride: the pride of "I am better than the better," "I am equal to the better," "I am inferior to the better"; "I am better than the equal," "I am equal to the equal," "I am inferior to the equal"; "I am better than the inferior," "I am equal to the inferior," "I am inferior to the inferior." It has the characteristic of elevation, the essence of ego, or the essence of conceit, the condition of being puffed up, or the condition of desiring fame, it should be seen as like madness, based on the craving that is not associated with views. Pajahathā means, having reflected on its danger, such as being the cause of self-exaltation and disparagement of others, being the reason for not doing acts of reverence, service, and proper conduct towards those who deserve respect, and being the cause of negligence due to being intoxicated with birth, pride, and arrogance, etc., and having reflected on the benefit of humility, and establishing a humble mind among the fellow ব্রহ্মচারীs like a caṇḍāla who has come to a royal assembly, abandon it by way of the preliminary stage, etc., and develop insight, and completely eradicate it with the path of non-returning is the meaning. Indeed, only the pride that is to be abandoned by the path of non-returning is intended here. Mattāse means those who, intoxicated by pride and arrogance due to birth, pride, arrogance, etc., walk about exalting themselves. The rest is as previously stated.

Antarāparinibbāyī means: One who attains Nibbāna having overshot the initial intermediate lifespan, such as a hundred or five hundred years, among the Avihas. This is called upahaccaparinibbāyī. One who attains Nibbāna without effort, without excessive exertion, with little suffering, and with ease is called asaṅkhāraparinibbāyī. But one who attains Nibbāna with effort, having made excessive exertion, with suffering, difficulty, and hardship, is called sasaṅkhāraparinibbāyī. However, in the Avihas, due to the nature of ascending, the stream of craving, the cycle, only flows upwards; he is an uddhaṃsoto (one with an upward-flowing stream). Being born in the Avihas and being unable to attain Arahatship, he remains there for as long as his life lasts, and goes to Akaniṭṭha by way of rebirth; therefore, he is an akaniṭṭhagāmī (one who goes to Akaniṭṭha).

Here, a tetrad should be understood: an uddhaṃsoto akaniṭṭhagāmī, an uddhaṃsoto but not akaniṭṭhagāmī, not an uddhaṃsoto but an akaniṭṭhagāmī, not an uddhaṃsoto and not an akaniṭṭhagāmī. How so? One who, starting from Aviha, purifies the four deva-worlds and attains Nibbāna in Akaniṭṭha is called an uddhaṃsoto akaniṭṭhagāmī. But one who, having purified the three lower deva-worlds, remains in the Sudassī deva-world and attains Nibbāna, is called an uddhaṃsoto but not an akaniṭṭhagāmī. One who goes directly to Akaniṭṭha from here and attains Nibbāna is called not an uddhaṃsoto but an akaniṭṭhagāmī. However, one who attains Nibbāna in each of the four lower deva-worlds is called neither an uddhaṃsoto nor an akaniṭṭhagāmī.

Therein, one who, being born in Aviha, attains Nibbāna after more than a hundred aeons, one who attains Nibbāna at the end of two hundred aeons, one who attains Nibbāna before reaching five hundred aeons—these three are antarāparinibbāyino. This has been said: "Either one reborn or immediately without reaching the middle" (pu. pa. 36). Indeed, with the word "or," even one who has just reached is included. Thus, there are three antarāparinibbāyino, one upahaccaparinibbāyī, and one uddhaṃsoto. Among them, there are five asaṅkhāraparinibbāyino and five sasaṅkhāraparinibbāyino, making ten. Similarly, in Atappa, Sudassa, and Sudassī, there are four sets of ten, totaling forty. However, in Akaniṭṭha, since there is no uddhaṃsoto, there are three antarāparinibbāyino and one upahaccaparinibbāyī; asaṅkhāraparinibbāyino are four, and sasaṅkhāraparinibbāyino are four, making eight. Thus, these forty-eight are anāgāmino. It should be seen that all of them are included in these suttas by way of non-distinction.

Explanation of the Sixth Sutta is finished.

7. Sabbapariññāsutta Description

7. In the seventh, sabbaṃ means without remainder. Indeed, this word "sabba" expresses completeness without residue. Whichever word it is associated with, it indicates the completeness of that thing; for example, "all form, all feeling," and "among the phenomena entirely included in the existing personality." But this word "sabba" is of two kinds, depending on whether the subject has parts or is without parts. Thus, this "sabba" has been seen to be used in four contexts: sabbasabbaṃ, padesasabbaṃ, āyatanasabbaṃ, and sakkāyasabbaṃ. Therein, it occurs in "sabbe dhammā sabbākārena buddhassa bhagavato ñāṇamukhe āpāthamāgacchantī" (cūḷani. mogharājamāṇavapucchāniddesa 85) in the sense of sabbasabbaṃ. In "Sabbesaṃ vo, Sāriputtā, subhāsitaṃ pariyāyenā" (ma. ni. 1.345), it is in the sense of padesasabbaṃ. In "Sabbaṃ vo, bhikkhave, desessāmi, cakkhuñceva rūpañca…pe…. Manañceva dhamme cā" (saṃ. ni. 4.23-25), it is in the sense of āyatanasabbaṃ. In "Sabbadhammamūlapariyāyaṃ vo, bhikkhave, desessāmī" (ma. ni. 1.1), it is in the sense of sakkāyasabbaṃ. Therein, that which occurs in sabbasabbaṃ is a subject without parts; that which occurs in the other three is a subject with parts. Here, however, it should be understood in the sense of sakkāyasabbaṃ. For here, the tebhūmakadhammā (the phenomena of the three realms) that are the object of insight are taken completely as "sabbaṃ".

Anabhijānaṃ means not knowing with higher knowledge, not knowing the true nature of all knowable things, not knowing that "these things are wholesome, these are unwholesome, these are blameworthy, these are blameless," and that "these are the five aggregates, these are the twelve sense bases, these are the eighteen elements, this is the Noble Truth of suffering, this is the Noble Truth of the origin of suffering," and so on. Aparijānaṃ means not fully knowing. For one who fully knows all the tebhūmakadhammajāta (collection of phenomena of the three realms) fully knows with three kinds of full knowledge: ñātapariññā (knowledge of comprehension), tīraṇapariññā (knowledge of investigation), and pahānapariññā (knowledge of abandonment). Therein, what is ñātapariññā? All tebhūmaka nāmarūpa (name and form) – "this is form, so much is form, not more than this. This is name, so much is name, not more than this"—he distinguishes form, with its varieties such as the elements and sense faculties, and name, with its varieties such as contact, by way of characteristic, function, manifestation, and proximate cause. And he grasps its cause, such as ignorance. This is ñātapariññā. What is tīraṇapariññā? Having thus known, he investigates all that as impermanent, as suffering, as a disease, in forty-two ways. This is tīraṇapariññā. What is pahānapariññā? Having thus investigated, with the supreme path he abandons lust in all of it. This is pahānapariññā.

Purification of view (diṭṭhivisuddhi) and purification by overcoming doubt (kaṅkhāvitaraṇavisuddhi) are also ñātapariññā. The knowledges and visions of the path and non-path (maggāmaggapaṭipadāñāṇadassanavisuddhi), or the wisdom from the analysis of groups (kalāpasammasana) to conformity, are tīraṇapariññā. Abandonment by the Noble Path is pahānapariññā. One who fully knows everything fully knows with these three kinds of full knowledge. Here, however, because detachment and abandonment are taken separately by way of rejection, the full knowledge should be understood in terms of ñātapariññā and tīraṇapariññā. But it is said "aparijānaṃ" with reference to one who does not thus fully know.

Tattha cittaṃ avirājayaṃ means not detaching, not making his mind detached, in that knowable particular, in that which should be fully known; it means not generating the contemplation of detachment, just as there is no lust there. Appajahaṃ means not abandoning completely the round of defilements that should be abandoned there by the path-wisdom together with the insight-wisdom. Just as this is so, so too should knowing and so on be understood in terms of the mixed path. For in the preliminary stage, having accomplished knowing, investigating, and abandoning full knowledge gradually through diverse mental states, at the time of the path, a single moment of knowledge arises, accomplishing all that by way of function; therefore, abhabbo dukkhakkhayāya means not capable, not adequate, not competent for the destruction of suffering, for Nibbāna, for the destruction of all the round of suffering.

Sabbañca kho here, the word ca is for distinction, and the word kho is for emphasis. By both, it indicates the distinction to be obtained from knowing and so on and the sole cause of the cessation of suffering. What should be said about knowing and so on has already been said. There, however, it was said by way of negation, here it should be understood by way of affirmation. This alone is the difference. Moreover, abhijānaṃ means knowing the entirety of the existing personality, which is reckoned as the five aggregates of clinging, by way of making it face the knowledge in terms of its own form and its causes, and fully knowing it by way of perceiving its aspects of non-existence and so on, as it is being distinguished by the characteristics of impermanence and so on. Virājayaṃ means making his mind detached by the power of the knowledge of fear, misery, disgust, and so on, arising from the correct understanding of its impermanence and so on, not generating even a little lust there. Pajahaṃ means abandoning, cutting off, the round of defilements on the side of arising by the path-wisdom together with the insight that leads to emergence. Bhabbo dukkhakkhayāya means, because of the abandonment of the impurities of defilements, the round of karma is completely exhausted; therefore, he is capable of the element of Nibbāna without residue, which is the destruction of the suffering of the entire round of existence, for the destruction of the round of suffering of the remainderless fruition; indeed, he will certainly attain this. Thus, the meaning should be seen here.

Yo sabbaṃ sabbato ñatvā means one who is practicing, who has started insight, having known all the collection of phenomena of the three realms in every way, in every aspect, from the division of wholesome and so on, from the division of suffering and so on and torment and so on. Or alternatively, sabbato means from every aspect, from every characteristic of hardness, touching and so on, and from impermanence and so on, having known with the knowledge of insight preceding, having penetrated with the path-knowledge, or because of the cause of knowing with insight-knowledge alone. Sabbatthesu na rajjatī means he does not lust in all the phenomena of the existing personality, which are distinct with various differences in terms of past and so on; he does not generate lust by the attainment of the Noble Path. By this, showing the absence of his grasping by craving, he shows the absence of the grasp of views and pride, because of that being the condition, and the absence of this threefold false grasp: "This is mine, this I am, this is my self." Sa ve here, sa is merely a particle. Ve means distinct, or certainly; it is a particle in this sense. Sabbapariññā means from fully knowing everything, from fully knowing everything in terms of the attainment of the aforementioned all. So means the aforementioned yogi, or indeed an ariya. Sabbadukkhamupaccagā means he has overcome, has surpassed, has completely surpassed, all the suffering of the round.

Explanation of the Seventh Sutta is finished.

8. Mānapariññāsutta Description

8. In the eighth, there is nothing unprecedented; only the teaching has proceeded in terms of pride. In the verses, however, mānupetā ayaṃ pajā means these beings, named pajā because they are born from karma and defilements, are possessed of, endowed with, pride, which has the characteristic of conceiving. Mānaganthā bhave ratā means they are bound by pride even in the states of existence of worms, insects, moths, and so on; they are joined by the bond of pride. From that very reason, because of the abundance of adherence to formations as "this is mine" due to the ego that has been cultivated for a long time, and because of delighting in existence and so on in terms of permanence, pleasure, self, and so on, they are attached to existence with lust and so on. Mānaṃ aparijānantā means not fully knowing pride with the three kinds of full knowledge, or not overcoming it with the knowledge of the Arahatship Path; some read "mānaṃ apariññāya". Āgantāro punabbhavaṃ means going, approaching, rebirth, future existence. Or, because of repeatedly existing, they are constantly going, approaching, saṃsāra, which is reckoned as rebirth, by way of revolving again and again; it means they are not freed from existence. Ye ca mānaṃ pahantvāna, vimuttā mānasaṅkhaye means those who, having completely abandoned pride by the Arahatship Path, are well freed, completely freed, in Nibbāna, which is the utter destruction of pride, or in the Arahatship Fruition, by the liberation from all defilements in one place. Te mānaganthābhibhuno, sabbadukkhamupaccagu means those arahants, whose bond of existence is exhausted, having overcome completely the bond of pride, the bond of conceiving, by abandonment through eradication, have surpassed all the suffering of the round without remainder.

Explanation of the Eighth Sutta is finished.

9-10. Lobhadosapariññāsutta Explanation of the Two Suttas

9-10. In the ninth and tenth, there is nothing unprecedented. It should be seen that they were taught thus according to the skill of the teaching, or according to the inclinations of those to be trained.

Explanation of the Ninth and Tenth Suttas is finished.

Explanation of the First Vagga is finished.

2. Second Vagga

1-3. Mohapariññādisutta Explanation

11-13. In the second Vagga also, the first three suttas are in accordance with the method already stated; the reason for the teaching has also already been stated.

4. Avijjānīvaraṇasutta Explanation

14. In the fourth, in "nāhaṃ, bhikkhave," and so on, the na- is a particle of negation. Ahaṃ means the Blessed One indicates himself. Aññaṃ means other than the ignorance-hindrance to be stated now. Ekanīvaraṇampi means even a single hindrance. Samanupassāmī means there are two kinds of contemplation: diṭṭhisamanupassanā (contemplation of views) and ñāṇasamanupassanā (contemplation of knowledge). Therein, that which occurs in "rūpaṃ attato samanupassatī" (a. ni. 4.200; paṭi. ma. 1.130) is called diṭṭhisamanupassanā. However, that which occurs in "aniccato samanupassati, no niccato" (paṭi. ma. 3.35) is called ñāṇasamanupassanā. Here too, ñāṇasamanupassanā is intended. The na-particle is connected with the word "samanupassāmī". This is what is said: "Monks, even while I, with my all-knowing knowledge that is the all-seeing eye, look at all phenomena as if they were in the palm of my hand, I do not contemplate any other single hindrance."

Yena nīvaraṇena nivutā pajā dīgharattaṃ sandhāvanti saṃsarantī means, because of the nature of the hindrances, by the hindrance—not giving an opportunity to know, see, and penetrate the nature of phenomena—the beings, covered and completely obstructed by the state of darkness, run and wander in all directions in the beginningless cycle of existence, in countless aeons, in great and small existences, and so on, in successive rebirths. Or, sandhāvanaṃ is running from one object to another, and saṃsaraṇaṃ is wandering from one existence to another. Or, sandhāvanaṃ is due to the strength of the defilements, and saṃsaraṇaṃ is due to their weakness. Or, sandhāvanaṃ is running in one existence due to momentary death, and saṃsaraṇaṃ is wandering in many existences due to conventional death. Or, sandhāvanaṃ is due to the mind, for it is said, "The mind wanders," and saṃsaraṇaṃ is due to karma. Thus, the distinction between running and wandering should be understood.

Yathayida means just as this. The ya-syllable is a conjunction of words, and shortening is due to the rule of conjunction. Avijjānīvaraṇa: here, avindiyaṃ means unsuitable or unobtained, in the sense of not obtaining what is proper to fulfill, such as bad bodily conduct, etc.; that is, not attained. Because it finds that unobtained, therefore it is avijjā. Vindiyaṃ means the opposite, such as good bodily conduct, etc.; because it does not find that obtained, therefore it is avijjā. Also, avijjā makes unknown the fourfold meaning stated as the characteristic of accumulation of the aggregates, the characteristic of the base of the sense-bases, the characteristic of emptiness of the elements, the characteristic of dominance of the faculties, and the true characteristic of the truths, such as suffering and so on in terms of oppression, etc. Or, avijjā propels beings in the beginningless cycle of existence; or, in the ultimate sense, it rushes and proceeds in things that do not exist, such as men and women, etc., and does not rush or proceed in things that do exist, such as the aggregates, etc., therefore it is avijjā. Moreover, avijjā is also a covering of objects and things conditioned by dependent origination, such as visual consciousness, etc. Avijjāva nīvaraṇaṃ—ignorance itself is a hindrance, therefore it is avijjānīvaraṇaṃ.

Avijjānīvaraṇena hi, bhikkhave, nivutā pajā dīgharattaṃ sandhāvanti saṃsarantī: this was said to strengthen the previous statement. Or, the previous statement, "just as this, monks, is the hindrance of ignorance," was said in terms of showing a simile; this is in terms of showing the effect of the hindrance. But why is only ignorance mentioned here, and not other phenomena? Because it is the specific condition for things like sensual desire by concealing their dangers. For, sensual desires, etc., arise in objects where the danger has been concealed by it.

Natthañño, etc.: this verse was spoken to summarize the meaning both stated and unstated. There, nivutā means obstructed, wrapped, covered. Ahorattaṃ means both day and night; it is said all the time. Yathāmohena āvutā: just as beings wander in saṃsāra, covered and concealed by delusion in the form of the hindrance of ignorance, not knowing even what is easily knowable, so there is no other single phenomenon or single hindrance like it that can be connected. Ye ca mohaṃ pahantvāna, tamokhandhaṃ padālayuṃ: but those noble disciples, in the preliminary stage, by abandonment through temporary suppression, etc., or by the lower paths, having abandoned delusion that is to be destroyed by that particular path, and by the highest path, with vajira-like knowledge, have completely destroyed and cut off the mass of darkness called delusion. Na te puna saṃsarantī: those arahants—

‘‘The continuous sequence of the aggregates,
And of the elements and sense-bases,
Uninterruptedly proceeding,
Is called wandering in saṃsāra.’’—

Hetu tesaṃ na vijjati: because ignorance is the cause and root cause of saṃsāra, and that does not exist for them, it is completely absent, having been eradicated.

The commentary on the Fourth Sutta is finished.

5. Taṇhāsaṃyojanasuttavaṇṇanā

15. In the fifth, saṃyojanaṃ is that which binds a person to suffering, karma to its results, or existences to rebirth, destiny, consciousness, condition, or abodes of beings, or one existence to another, and so on. Taṇhā is craving in the sense of craving. It is called craving because it craves, it intensely craves, or one craves through it. Saññuttā means bound to objects of attachment, such as the eye, etc. The rest is as stated before. Although here ignorance also has the nature of a fetter and craving has the nature of a hindrance, still, in order to show this distinction—that craving binds beings with existences whose dangers have been concealed by ignorance—in the previous sutta, ignorance was mentioned as a hindrance, and here craving is mentioned as a fetter. Moreover, it is to show the predominance of hindrances and fetters. Just as ignorance, by its nature as a hindrance, is predominant and foremost among defiling phenomena, so craving is the foremost of these in its nature as a fetter dependent on it. To show this dependent predominance, these phenomena were mentioned in two suttas in this way. Moreover, ignorance specifically hinders the bliss of nibbāna, therefore it is called "hindrance," and craving binds beings to the suffering of saṃsāra, therefore it is called "fetter."

Or, the two are stated in two ways because they cause obstruction to seeing and going and are opposed to knowledge and conduct. For ignorance, being directly opposed to knowledge, specifically causes obstruction to the vision of nibbāna and to undistorted vision, and craving, being directly opposed to the phenomena of conduct, causes obstruction to going, to right practice; thus, this uninstructed ordinary person, covered by ignorance and blinded, bound by craving, like a blind man bound in a great wilderness, does not overcome the wilderness of saṃsāra. The two are stated in two ways also to show the two causes of the arising of misfortune. For a person overcome by ignorance, due to foolishness, loses the good and does what is bad for himself, like an unskilled patient with inappropriate treatment. Even knowing, a fool, due to foolishness, loses the good and does what is bad, like a knowing patient using inappropriate things. The Sutta on the Simile of the Monkey's Plaster is evidence for this meaning.

Here, the two are stated in two ways also to show the root cause of dependent origination. Specifically, due to the strength of delusion, the field of ignorance is the past duration, and due to the strength of desire, the field of craving is the future duration. For an ignorant person is full of delusion and laments the past; for him, "conditioned by ignorance are volitional formations," and everything should be inferred. A person full of desire projects the future; for him, "conditioned by craving is clinging," and everything should be inferred. Therefore, it should be understood that by mentioning these as the beginning and connecting them to the end, their root-cause nature is shown in order.

taṇhādutiyo means having craving as a companion. For craving, like the mirage giving the appearance of water in a waterless desert, by showing enjoyment, performs the function of a companion for a being overcome by thirst, overcome by suffering without remedy, making them not weary of existences, etc., and making them wander; therefore, craving is said to be a "companion" to a person. But aren't other defilements, etc., also conditions for the arising of existence? That is true, but they are not as specific a condition as craving. For it is the specific condition for the arising of existence without wholesome things, with unwholesome things, and with wholesome things of the sense-sphere, etc., without wholesome things of the form-sphere, etc., because it is called the truth of origin. Itthabhāvaññathābhāva: itthabhāvo and aññathābhāvo are itthabhāvaññathābhāvo. Saṃsāra is what has that; therefore, itthabhāvaññathābhāvo is saṃsāra; there, itthabhāvo is human existence, and aññathābhāvo is the remaining abodes of beings from that. Or itthabhāvo is the present existence of those beings, and aññathābhāvo is the future existence. Or another kind of existence like this is itthabhāvo, and another unlike this is aññathābhāvo. He does not overcome that itthabhāvaññathābhāvaṃ, saṃsāra, the sequence of aggregates, elements, and sense-bases, he does not transcend it.

Etamādīnavaṃ ñatvā, taṇhaṃ dukkhassa sambhavaṃ: knowing this origin, this arising, this source of all the sufferings of the round, to be dangerous, is the meaning. Or, etamādīnavaṃ ñatvā: knowing this said non-transcendence of saṃsāra to be a danger, a fault. Taṇhaṃ dukkhassa sambhavaṃ: and knowing craving to be the main cause of the suffering of the round in the manner stated. Vītataṇho anādāno, sato bhikkhu, paribbaje: thus, understanding with these three kinds of full understanding, developing insight, abandoning craving by the path of practice, with the highest path being completely without craving, free from craving, and then, due to the absence of any of the four kinds of clinging, being without clinging due to the absence of taking which is rebirth in the future, a monk with mindfulness, due to the attainment of fullness of mindfulness and being always mindful, should wander about, or should depart from the course of conditioned things with the cessation of the aggregates.

The commentary on the Fifth Sutta is finished.

6. Paṭhamasekhasuttavaṇṇanā

16. In the sixth, sekhassa: here, in what sense is one a sekha? Because of the acquisition of the qualities of a sekha. This was said:

"To what extent, venerable sir, is one a sekha? Here, a monk is endowed with the right view of a sekha…pe…is endowed with the right concentration of a sekha. To this extent, monk, one is a sekha." (saṃ. ni. 5.13).

Moreover, one who trains is a sekha. This also was said:

"Because one trains, monk, therefore he is called a sekha. What does he train in? He trains in higher morality, he trains in higher mind, he trains in higher wisdom. Because one trains, monk, therefore he is called a sekha." (a. ni. 3.86).

appattamānaso. Mānasa: here, in "a noose that wanders in the sky, which wanders as mānasa," (saṃ. ni. 1.151; mahāva. 33) mānasa is said to be lust. In "cittaṃ mano mānasaṃ" (dha. sa. 63, 65), it is the mind. In "an unliberated sekha may die, so people hear" (saṃ. ni. 1.159), it is arahantship. Here too, arahantship is intended. Therefore, it is said, "one who has not attained arahantship."

Anuttara means supreme, incomparable. Yogakkhemaṃ: arahantship itself is intended, being secure from the four yokes, undisturbed. Patthayamānassa: there are two kinds of desire: desire based on craving and desire based on wholesome intention. "For the desires of one who desires, are agitated, or also elaborated" (su. ni. 908; mahāni. 137): here, it is desire based on craving.

"Cut off the stream of the Evil One, shattered, made reedless;
Be abundant with joy, monks, desire security." (ma. ni. 1.352);

Viharato: taking away a painful posture with another posture, maintaining an uninterrupted existence. Or, the meaning here should be understood in accordance with the method of indication, "while being convinced that all conditioned things are impermanent, he dwells with faith," and so on. Ajjhattikaṃ: being in the inner self, which is called one's own inner self, is ajjhattikaṃ. Aṅgaṃ: is a cause. Iti karitvā: having done thus. Na aññaṃ ekaṅgampi samanupassāmī: here, this is the condensed meaning: monks, having made the cause arise in one's own mind, I do not see any other single cause that is so very helpful, yathayidaṃ yoniso manasikāro: that is, wise attention, initial attention, attention to impermanence, etc., in terms of impermanence, etc., or the directing, turning, application, and coordination of the mind in accordance with impermanence. This is wise attention.

‘‘yoniso, bhikkhave, bhikkhu manasi karonto akusalaṃ pajahati, kusalaṃ bhāvetī’’ti vuttaṃ. There, yoniso manasi karonto: "this is suffering, the noble truth; this is the origin of suffering, the noble truth; this is the cessation of suffering, the noble truth; this is the path leading to the cessation of suffering, the noble truth," causing wise attention to arise in the four noble truths.

Herein is the explanation of the meaning: Although this sutta comes specifically in relation to a sekha individual, we will, in brief, discuss the meditation subject (kammaṭṭhāna) in a way common to the four paths. The yogi who has taken up the meditation subject of the Four Noble Truths, saying, "Craving is the fault, the three realms of existence are suffering, craving is the origin, the non-arising of both is cessation, the path leads to cessation," thus, having previously learned the Four Noble Truths meditation subject in the presence of a teacher. He, at a later time, having ascended the path of insight (vipassanāmagga), wisely contemplates the three realms of existence as "this is suffering," he properly applies effort and insight along the path. For here, insight is spoken of in terms of the effort of contemplation. However, that craving of his from a past existence, which is the cause of the arising of this suffering, he wisely contemplates as the origin of suffering. Since this is suffering, and this is the origin, having reached this state, they cease and do not occur, therefore, that which is called Nibbāna, he wisely contemplates as the cessation of suffering. The eightfold path that leads to cessation, he wisely contemplates as "this is the path leading to the cessation of suffering," he properly applies effort and insight along the path.

Herein is the method: Attachment exists in the aggregates, not in what is distinct. Therefore, this is the meaning: "In this body, there is the earth element, the water element," etc., according to the method (dī. ni. 2.378), having determined the four great elements and accordingly the derived materiality, he ascertains "this is the রূপkhandha (aggregate of form)." While he is ascertaining that, he ascertains the mental factors arising dependent on that as "these are the four arūpakhandhas (immaterial aggregates)." Then he ascertains "these five aggregates are suffering." However, in brief, they are two parts: name and form. And this name and form arise with a cause, with a condition; this ignorance, existence, craving, etc., is the cause of that; this nutriment, etc., is the condition, thus he ascertains the cause and conditions. Having ascertained the specific characteristics of those conditions and conditioned things as appropriate, he applies the characteristic of impermanence (aniccalakkhaṇa), saying, "these phenomena, not having been, come into being, having been, they cease, therefore they are impermanent;" he applies the characteristic of suffering (dukkhalakkhaṇa), saying, "because of being constantly oppressed by arising and passing away, they are suffering;" he applies the characteristic of non-self (anattalakkhaṇa), saying, "because of being without autonomy, they are not-self."

Thus, contemplating with the application of the three characteristics, with the arising of knowledge of arising and passing away, having ascertained the defilements of insight, such as the arising of illumination, as 'not the path,' and the knowledge of arising and passing away itself as "the preliminary path that is the means to the Noble Path," he attains the sotāpatti path and so on, developing knowledge of dissolution, etc., in due order. At that moment, he penetrates the four truths with a single penetration, he comprehends with a single comprehension. Therein, penetrating suffering with the penetration of understanding, abandoning the origin with the penetration of abandoning, he abandons all unwholesome things, penetrating cessation with the penetration of realization, penetrating the path with the penetration of development, he develops all wholesome things. For the Noble Path is wholesome in the sense of destroying bad qualities, and when that is developed, all wholesome qualities, the qualities conducive to enlightenment that are blameless, reach the perfection of development. Thus, wisely contemplating, he abandons the unwholesome and develops the wholesome. Thus it was said: "He wisely contemplates 'this is suffering,' he wisely contemplates 'this is the origin of suffering,'" etc. (ma. ni. 1.21). Furthermore, it was said: "For one accomplished in wise consideration, bhikkhus, it is to be expected that he will develop the Noble Eightfold Path, that he will cultivate the Noble Eightfold Path" (saṃ. ni. 5.55).

In the verse Yoniso manasikāro, this is the meaning in brief: Sekho means one who is learning, who has precepts, or whose nature is to learn. Bhikkhu means one who sees fear in saṃsāra. For that sekha bhikkhu, uttamatthassa pattiyā, for the attainment, for the achievement of arahantship, there is no other dhamma as bahukāro, as greatly helpful, as wise consideration. Why? Because, giving precedence to consideration by way of skillful means, padahaṃ, putting forth effort in terms of the fourfold right effort, khayaṃ dukkhassa pāpuṇe, one would reach, achieve the destruction, the end, Nibbāna, of the suffering of the round of defilements; therefore, wise consideration is greatly helpful.

The commentary on the sixth sutta is finished.

7. Commentary on the Second Sekha Sutta

17. In the seventh, bāhira means existing outside of one’s own mind-stream. Kalyāṇamittatā means the state of having a kalyāṇamitta (good friend), a person who is accomplished in qualities such as virtue, who is a destroyer of what is unwholesome, a provider of what is beneficial, and a helper in every way. Herein, that kalyāṇamitta is by nature accomplished in faith, accomplished in virtue, accomplished in learning, accomplished in generosity, accomplished in energy, accomplished in mindfulness, accomplished in concentration, and accomplished in wisdom. Therein, by accomplishment in faith, he has faith in the enlightenment of the Tathāgata; therefore, he does not abandon the welfare and happiness of beings, which is the cause of perfect enlightenment; by accomplishment in virtue, he is dear and respected by his fellow ব্রহ্মচারীs (brahmacārī, those who live the holy life), and is worthy of being cultivated, is an admonisher, a reprover of evil, and is patient in receiving instruction; by accomplishment in learning, he is a speaker of profound discourses on the khandhas, āyatanas, truths, dependent origination, etc.; by accomplishment in generosity, he is of few desires, content, secluded, and unassociated; by accomplishment in energy, he is resolute in energy for the benefit of himself and others; by accomplishment in mindfulness, he is established in mindfulness, endowed with supreme mindfulness and skill, remembering and recollecting even what was done or spoken long ago; by accomplishment in concentration, he is undistracted, concentrated, and of one-pointed mind; by accomplishment in wisdom, he understands without distortion. He, investigating the courses of wholesome and unwholesome things with mindfulness, having truly understood the welfare and happiness of beings with wisdom, having become unwavering in that with concentration, having with energy prevented beings from what is unwholesome, he engages them in what is exclusively wholesome. Therefore, he said:

"Dear, respected, worthy of cultivation, a speaker and patient in receiving instruction;
And a speaker of profound discourse, but not engaging in what is inappropriate" (netti. 113);

Kalyāṇamitto, bhikkhave, bhikkhu akusalaṃ pajahati, kusalaṃ bhāvetīti, the kalyāṇamitta individual, relying on a kalyāṇamitta, produces the knowledge of the ownership of karma, he increases the faith that has arisen, the one born of faith approaches, having approached, he hears the Dhamma. Having heard that Dhamma, he gains faith in the Tathāgata; with that gain of faith, he abandons the household life and undertakes the going forth, he accomplishes the fourfold purity of virtue, he undertakes and practices the dhuta practices as he is able, he gains the ten topics of discussion, he dwells resolute in energy, mindful and fully aware, devoted to the practice and cultivation of the qualities conducive to enlightenment in the early and late parts of the night, without delay, having aroused insight, with the attainment of the Noble Path, he completely cuts off all that is unwholesome, and increasing all that is wholesome, he develops it to the perfection of development. This was said:

"For a bhikkhu who has a good friend, Meghiya, it is to be expected, for one who has a good companion, a good associate, that he will be virtuous, that he will dwell restrained by the restraint of the Pātimokkha, accomplished in conduct and resort, seeing danger in the slightest faults, undertaking and training himself in the precepts.

"For a bhikkhu who has a good friend…pe… a good associate, that he will easily obtain, without difficulty obtain, without hardship obtain talk that is expunging, conducive to the opening of the heart, agreeable to utter revulsion…pe… to Nibbāna. That is to say: talk about fewness of wishes, talk about contentment, talk about seclusion, talk about non-association, talk about the instigation of energy, talk about virtue, talk about concentration…pe… talk about the knowledge and vision of liberation.

"For a bhikkhu who has a good friend …pe… a good associate, that he will dwell resolute in energy for the abandoning of unwholesome qualities and for the attainment of wholesome qualities, strong, firm in exertion, not throwing off the yoke in regard to wholesome qualities.

"For a bhikkhu who has a good friend…pe… a good associate, that he will be wise, endowed with wisdom that leads to arising and passing away, noble, penetrative, rightly leading to the complete destruction of suffering'" (udā. 31).

Thus, kalyāṇamittatā should be understood as the cause for complete liberation from the suffering of the round of existence. Therefore, he said:

"For truly, Ānanda, by relying on me as a good friend, beings subject to birth are liberated from birth, beings subject to aging are liberated from aging," etc. (saṃ. ni. 1.129).

Therefore, it was said: "kalyāṇamitto, bhikkhave, bhikkhu akusalaṃ pajahati, kusalaṃ bhāvetīti".

Sappatisso means one who is united with patissava, which is counted as promising; that is, one who readily accepts the advice of a kalyāṇamitta. Or else, pati iseti (establishes) by establishing in welfare and happiness; therefore, pati is called patisso, one who gives advice. One who behaves with that patissa (advice) with respect and regard, is sappatisso, one who is abundant in making those worthy of respect, respectful. Sagāravo means endowed with respect in all six ways. Karaṃ mittānaṃ vacanaṃ means one who does the word of friends, one who practices according to the advice. Sampajāno means endowed with mindfulness in the seven or eight places. Patissato means one who is mindful of kammaṭṭhāna (meditation subject), who is intent on sati (mindfulness) that is capable of bringing about the increase. Anupubbenā means by the order of purity of virtue and so on, and therein by the order of insight and by the order of the path. Sabbasaṃyojanakkhayaṃ means arahatship, which is the culmination of the Noble Path, counted as the destruction of all saṃyojanas (fetters), such as the fetter of sensual lust, or else just Nibbāna, which is the object of that. Pāpuṇe means would achieve. Thus, in these two suttas, it should be understood that the teacher has taken the principal factor for the attainment of the Noble Path.

The commentary on the seventh sutta is finished.

8. Commentary on the Saṅghabheda Sutta

18. In the eighth, ekadhammo: Which sutta laying down is this? One with eight causes of arising. Herein is the concise story: Devadatta, having caused Ajātasattu to seize a stronghold, and even having killed his father, King Bimbisāra, by him, and even having caused him to be assaulted, and even having done the act of drawing blood by throwing a rock, did not become apparent by that much; however, having released Nāḷāgiri, he became apparent. Then the great multitude made an uproar, saying, "Even such an evil one roams about, having been seized by the king," there was a great noise. Having heard that, the king stopped the five hundred pots of food that were being given by himself, and his attendance did not come to him. Even the townspeople did not give him a ladleful of food when he went to their families. He, desiring to live by deceit after his gain and honor had declined, having approached the Teacher and having requested five things, was refused by the Blessed One with "Enough, Devadatta, whoever wishes, let him be a forest-dweller," etc. (pārā. 409; cūḷava. 343), deceiving the foolish and crudely devoted people with those five things, having had the five hundred Vajjiputtaka monks seize a ballot, having split the Saṅgha, he went to Gayāsīsa with them. Then two chief disciples, having gone there by the command of the Teacher, having taught the Dhamma, established them in the fruits of the path and brought them back. However, those who, while he was striving for the division of the Saṅgha, approved of his view and remained persisting in that way, were consenting to the Saṅgha being split and having been split, that was for their harm and suffering for a long time.

Devadatta, not long after, afflicted by disease, severely ill, at the time of death, being carried on a palanquin, thinking "I will pay homage to the Teacher," having been placed on the bank of the Jetavana pond, when an opening in the earth was given, having fallen, was reborn in Avīci; and his body was a hundred yojanas in extent, pierced by iron stakes the size of a palmyra trunk. And about five hundred families belonging to Devadatta's party, remaining in his doctrine, were reborn in Niraya together with their relatives. One day, bhikkhus raised a discussion in the Dhamma hall, "Friends, Devadatta, while splitting the Saṅgha, did a weighty deed." Then the Teacher, having approached the Dhamma hall, having asked, "With what discussion are you gathered together here now, bhikkhus?" and having been told "with this name," showing the danger in division of the Saṅgha, spoke this sutta. However, some say, "Having seen the state of Devadatta and his party being reborn in Niraya in that way, the Blessed One, showing the danger in division of the Saṅgha, taught this sutta according to his own inclination."

ekadhammoti, one unwholesome, greatly blameworthy thing. Loketi, in the world of beings. Uppajjamāno uppajjatīti, here, even when disputes arise in the Saṅgha concerning the changing of factions, such as uttering "this is Dhamma, this is not Dhamma" among the eighteen grounds for schism, when expressing or reminding for the purpose of creating liking, or even after reminding and taking sides through ballots, it is called the arising of a Saṅgha schism. However, when four or more take sides through ballots and perform a separate uddesa or Saṅgha act, then it is called the arising of a Saṅgha schism. But after doing that, what is called the arising of a Saṅgha schism? Among these five causes of Saṅgha schism—action, uddesa, expression, reminding, and taking sides through ballots—action or uddesa is the standard, while expression, reminding, and taking sides through ballots are preliminary actions.

In bahujanāhitāyātiādi, it means for the harm of the great multitude, by preventing the attainment of jhāna, the path, etc.; for unhappiness, by preventing heavenly attainment; and for disadvantage, by being the cause of falling into the lower realms. Or, in terms of unwholesome qualities, it arises for harm, for unhappiness due to physical and mental suffering that produces even a little good in the happy realms. The connection is thus. Devamanussānanti, this is a specific designation of prominent individuals among those mentioned as "many people." Another way: bahujanāhitāyāti, for the harm of many, a great multitude of beings, meaning for harm in this life and the next. Asukhāyāti, for unhappiness in this life and the next, meaning for two kinds of suffering. Anatthāyāti, for the rejection of the ultimate good. For Nibbāna is the ultimate good; there is no good beyond that. Ahitāyāti, for the rejection of the path. For there is no benefit beyond the path that leads to Nibbāna. Dukkhāyāti, by opposing the happiness of the Noble Ones, it is for the suffering of the cycle of existence. For those who are opposed to the happiness of the Noble Ones are unable to attain it; they wander in the suffering of the cycle of existence, and there is no happiness beyond the happiness of the Noble Ones. It was said, "This samādhi is pleasant in the present and has pleasant results in the future" (dī. ni. 3.355; a. ni. 5.27).

He said, ‘‘saṅghe kho pana, bhikkhave, bhinne’’tiādi. There, bhinneti, the locative case is used in the sense of a cause, like "when wealth is not produced for the poor" (dī. ni. 3.91), meaning the cause of division. Aññamaññaṃ bhaṇḍanānīti, the disputes of the four assemblies and their respective factions, arguing "this is the Dhamma, this is not the Dhamma" with each other. For dispute is the preliminary part of quarrel. Paribhāsāti, threats by creating fear, saying, "We will do this and that harm to you." Parikkhepāti, insults all around based on birth etc., reviling and disparaging with the ten grounds for insult. Pariccajanāti, expulsion by performing ukkhepaniyakamma, etc. Tatthāti, in that Saṅgha schism, or in that dispute etc., which is its cause. Appasannāti, not knowing the qualities of the Triple Gem. Na pasīdantīti, they do not have confidence in the monks in the way that confidence is generated, saying, "They are practicing the Dhamma, they are practicing righteously," etc., or they do not consider their words worth listening to or believing. Thus, they are without confidence in the Dhamma and the Teacher. Ekaccānaṃ aññathattanti, the change of confidence in some ordinary people whose confidence is not firm.

In āpāyikotiādi, āpāyiko because he is worthy of being reborn in the woeful realms. Even there, nerayiko, because he is born in the great hell called Avīci. Kappaṭṭho, because he remains there for a full antarakappa. Vaggarato, because he delights in the faction known as Saṅgha schism. Adhammo, because it is unrighteous. Adhammaṭṭho, because he stands in that very unrighteousness known as Saṅgha schism through the grounds for division. Yogakkhemā padhaṃsatīti, he falls away, declines, from welfare and security, or yogakkhema means Arahantship and Nibbāna, which are free from the four yokes; nothing more needs to be said about his fall from that. Saṅghaṃ, the Saṅgha, due to being united in the commonality of views and morality, samaggaṃ, united, due to the unity of performing the same acts etc. Bhetvānāti, having split, having divided the Saṅgha with the division of the Saṅgha, as previously described. Kappanti, an āyukappa. Here, it refers to an antarakappa. Nirayamhīti, in the great hell of Avīci.

The Commentary on the Eighth Sutta is finished.

9. Commentary on the Saṅghasāmaggīsutta

19. In the ninth, ekadhammoti, one wholesome thing, a faultless thing. If a dispute should arise in the Saṅgha, saying "This is the Dhamma, this is not the Dhamma," then a wise person who desires the Dhamma should reflect thus: "It is possible that this dispute, as it grows, might lead to the Saṅgha becoming fragmented or to the splitting of the Saṅgha." If he is standing holding onto that issue himself, he should quickly step away from it, like one stepping away from a fire. But if others have taken hold of it, and he himself is able to pacify it, he should put forth effort and go even far away and act in such a way that it is pacified. But if he himself is not able, and that dispute only grows more and more and is not pacified, then those co-religionists who are suitable and desirous of training should be encouraged, and that issue should be pacified by whatever Dhamma, whatever discipline, whatever teaching of the Teacher, in such a way that it is pacified. The wholesome thing that brings about Saṅgha harmony for one who pacifies in this way—this is what is intended here by "one thing." For it removes the unwholesome qualities that are liable to arise for the monks on both sides who are double-minded, for the nuns who stand in accordance with them, for the laymen, for the laywomen, for their guardian deities, and even for the Brahmās, and because it is the cause of a great mass of merit and a stream of wholesome qualities, it brings benefit and happiness to the world with its devas. Therefore, it was said, ‘‘ekadhammo, bhikkhave, loke uppajjamāno uppajjati bahujanahitāyā’’tiādi. Its meaning should be understood in the opposite way to what was said in the immediately preceding Sutta. Saṅghasāmaggīti, the harmony of the Saṅgha, the absence of division, and the unity of action and unity of uddesa.

sukhā saṅghassa sāmaggīti, harmony is called happiness because it is a condition for happiness, just as "happy is the arising of Buddhas" (dha. pa. 194). Samaggānañcanuggahoti, supporting those who are harmonious by rejoicing in their harmony, in accordance with their harmony, is to hold them and establish them in such a way that they do not abandon harmony, meaning to give supporting strength. Saṅghaṃ samaggaṃ katvānāti, having made the divided Saṅgha, or one that has fallen into factions, harmonious and united. Kappanti, for an āyukappa. Saggamhi modatīti, in the world of the senses sphere devas, surpassing the other devas in ten ways, experiencing divine happiness, he rejoices, delights, sports, and plays until the fulfillment of his desires.

The Commentary on the Ninth Sutta is finished.

10. Commentary on the Paduṭṭhacittasutta

20. What is the origin of the tenth? It is the same origin. It is said that one day, monks were sitting in the Dhamma hall and started a conversation: "Friends, here someone does much meritorious action, someone does much evil action, someone does a mixture of both. What is the destination of one who does a mixture of both?" Then the Teacher, having approached the Dhamma hall, sat on the excellent Buddha seat that was prepared, and having heard that conversation, showing that "the destination of one whose mind is defiled at the time of death is to be expected to be a bad one," he taught this Sutta with this origin.

idhāti, a particle indicating place or location. That is said sometimes referring to a place, as in "While I was standing right here, as a deva, I was aware" (dī. ni. 2.369). Sometimes referring to the Sāsana, as in "Here, monks, is the first Samaṇa, here is the second Samaṇa" (ma. ni. 1.139; a. ni. 4.241). Sometimes merely filling a line, as in "Here, monks, having eaten, I would have been invited" (ma. ni. 1.30). Sometimes it is said referring to the world, as in "Here the Tathāgata arises in the world" (a. ni. 3.61). Here too, it should be seen as referring to the world. Ekaccanti, one, meaning a certain one. Puggalanti, a being. For he is called a puggala because he fills up wholesome and unwholesome things and their results according to conditions, and because he disintegrates through death. Paduṭṭhacittanti, one whose mind is corrupted by hatred and aversion. Or, paduṭṭhacittanti, one whose mind is defiled by lust etc. Here, ekaccanti is an adjective of the person with a corrupted mind. He is so called because the karma that gives rebirth makes an opportunity. And he is near death because it is not possible to turn his mind away from the arising of unwholesome thoughts and bring it down to the realm of wholesome thoughts. Evanti, now he shows the manner in which it is to be said. Cetasāti, with his own mind, with knowledge of the minds of others. Cetoti, the mind of that person. Pariccāti, having determined. pajānāmi, I know. But is this not the domain of the knowledge of one who approaches according to karma? That is true, but this is said in terms of the unwholesome mind that is occurring at that time.

Imamhi cāyaṃ samayeti, at this time, or in this collection of conditions, this person might die in the latter part of the process of impulsion. For there is no death in the moment of impulsion. Yathābhataṃ nikkhitto evaṃ nirayeti, just as something brought and placed down, so too he is placed in hell, deposited by his own karma, is the meaning. Kāyassa bhedāti, from the abandonment of the appropriated aggregates. Paraṃ maraṇāti, after that, at the taking up of newly arisen aggregates. Or, kāyassa bhedāti, from the cutting off of the life faculty. Paraṃ maraṇāti, after death, from the passing away.

Apāyantiādi, all are synonyms for hell itself. Hell is called apāyo because it is devoid of happiness, being made of iron; or it is devoid of means esteemed as merit that are the cause of heaven and liberation. Duggati; because it is a refuge and destination of suffering; or because it is a destination produced by evil karma, being full of malice. Vinipāto, because wrongdoers fall helplessly here, or because they fall here perishing, with their limbs and parts shattered, it is a great fall. Nirayo, because there is no delight-perception here, in the sense of being devoid of delight. Or, the animal realm is referred to by the term apāya. For the animal realm is an apāya because it is devoid of a good destination, but it is not a duggati because great beings such as Nāga kings can be born there. The realm of ghosts is referred to by the term duggati. For it is both an apāya and a duggati because it is devoid of a good destination and is a destination of suffering, but it is not a vinipāta because it is not a great fall like the Asura realm. The Asura realm is referred to by the term vinipāta. For it is an apāya and a duggati in the sense described above, and it is called a vinipāta because it has fallen away from all accumulations of prosperity. The hell realm itself, of various kinds such as Avīci, is referred to by the term niraya. Here, however, only hell is referred to by all the terms. Upapajjantīti, they take rebirth.

Ñatvānāti, a past action. For explanation is preceded by knowledge. Or, the suffix tvā has the meaning of cause, just as "seeing a lion, there is fear," meaning because of the cause of knowing. Buddho, bhikkhūnaṃ santiketi, the Buddha, the Blessed One, explained this meaning, which is to be said in two verses from now on, to the monks in his presence. The rest is as said before.

The Commentary on the Tenth Sutta is finished.

The Commentary on the Second Vagga is finished.

3. The Third Vagga

1. Commentary on the Pasannacittasutta

21. In the first of the Third Vagga, pasannacittanti, one whose mind is confident in the Triple Gem and in the results of karma. Sugatinti, a beautiful destination, or a destination of happiness. Sagganti, well gone to with the fortune of form, etc. Lokanti, worldly; here the fruits of merit and demerit are worldly, or loka because of its decaying nature. Here, the human destination is included by the term sugati, and only the deva destination by the term sagga. The rest is as said below.

The Commentary on the First Sutta is finished.

2. Commentary on the Mettasutta

22. In the second, mā, bhikkhave, puññānanti, here, mā is a particle of prohibition. The word puñña appears in instances such as "Because of undertaking skillful things, monks, thus merit increases" (dī. ni. 3.380) referring to the fruit of merit. In instances such as "An individual immersed in ignorance, monks, performs meritorious formations" (saṃ. ni. 2.51), it refers to wholesome actions pertaining to the realm of desire and form. In instances such as "Consciousness goes to merit" it signifies rebirth in a fortunate state. In instances such as "These three are grounds for meritorious action: the ground for meritorious action consisting of giving, the ground for meritorious action consisting of virtue, the ground for meritorious action consisting of cultivation" (itivu. 60; a. ni. 8.36), it refers to wholesome volition. Here, however, it should be understood as referring to the wholesome qualities of the three realms. Bhāyitthāti, here, there are two kinds of fear: the fear of knowledge (ñāṇabhayaṃ) and the fear of agitation (sārajjabhayaṃ). The fear of knowledge is that which appears in instances such as, "Even those devas, monks, who are long-lived, beautiful, full of happiness, and long-lasting in lofty celestial mansions, upon hearing the Tathāgata's teaching, mostly experience fear, agitation, and terror" (a. ni. 4.33). The fear of agitation is that which appears in instances such as, "There was indeed fear, there was trembling, there was hair-raising" (dī. ni. 2.318). Here also, it is the fear of agitation. The meaning here is this: Monks, do not be afraid of those meritorious deeds that should be continuously performed by a bhikkhu, such as lifelong restraint of body and speech, fulfilling the duties and obligations, eating one meal a day, sleeping alone, control of the senses, the discipline of the mind through the dhutaguna practices, mindfulness and clear comprehension, and energetic effort through commitment to meditation subjects; do not experience fear and terror. Do not be afraid of meritorious deeds that give the bliss of nibbāna in the future, fearing the obstruction of the happiness visible in this very life. Indeed, this is a statement of ownership, ‘nissakke’.

He said, starting with ‘‘sukhasseta’’nti. There, the word sukha (happiness) appears in instances such as "Happy is the arising of Buddhas, happy is detachment in the world" (dha. pa. 194) referring to the root of happiness. In instances such as "Because, Mahāli, form is happiness, attended by happiness, inclined to happiness" (saṃ. ni. 3.60), it refers to an object of happiness. In instances such as "As far as this is not easy to attain by talk, so far is the happiness of heaven" (ma. ni. 3.255), it refers to the ground for the condition of happiness. In instances such as "Happy is the accumulation of merit" (dha. pa. 118), it refers to the cause of happiness. In instances such as "These qualities are abiding in happiness visible in this very life" (ma. ni. 1.82), it refers to non-ill will (abyāpajje). In instances such as "Nibbāna is the highest happiness" (dha. pa. 204; ma. ni. 2.215), it refers to nibbāna. In instances such as "From the abandonment of happiness" (cūḷani. khaggavisāṇasuttaniddesa 125), it refers to pleasant feeling (sukhavedanā). In instances such as "Neither painful nor pleasant, peaceful, is spoken of as happiness" (saṃ. ni. 4.253; itivu. 53), it refers to feeling of equanimity (upekkhāvedanā). In instances such as "Both feelings, Ānanda, have been spoken of by me in terms of happiness: pleasant feeling and painful feeling" (ma. ni. 2.89), it refers to desired happiness (iṭṭhasukhe). In instances such as "Happy is the result of merit" (peṭako. 23), it refers to happy result (sukhavipāke). Here also, it should be understood as referring to desired result (iṭṭhavipāke) only. In Iṭṭhassātiādīsu, because it is to be desired and because of the rejection of the undesirable, iṭṭhassa; because it is desirable and because it enters into the mind desirably, kantassa; because it is to be loved and because it satisfies, piyassa; because it is to be honored and because it increases the mind, the meaning of manāpassā is to be understood. Yadidaṃ puññānīti, the statement "puññānī," this word is a designation, a name, for the result of happiness, desired result; that which is happiness is this merit. Thus, he speaks of the treatment of non-difference of the cause by the result. Therefore, having heard of the unfailing result of the merits that have been done and accumulated, one should diligently perform merits with attentiveness. Thus, he enjoins the doing of merit and creates eagerness for it.

He said, starting with ‘‘abhijānāmi kho panāha’’nti. There, abhijānāmīti means I know with distinguished knowledge, I understand directly. Dīgharattanti means for a long time. Puññānanti means of meritorious deeds such as giving. Satta vassānīti means seven years. Mettacittanti, mettā means it melts, that is, it loves. Also, mettā means being a friend, or it is the activity of a friend. But from the perspective of its characteristics, it has the characteristic of promoting welfare, the function of bringing about benefit, the manifestation of removing hatred, the proximate cause of seeing beings as amiable. Its accomplishment is the calming of ill will; its failure is the arising of affection. Having this is mettacitta. Bhāvetvāti, having developed and increased a mind accompanied by loving-kindness, a mind that is referred to as concentration (samādhi) in the sense of the chief of the mind, that is, having developed and increased loving-kindness-concentration, the mettābrahmavihāra. Satta saṃvaṭṭavivaṭṭakappeti means seven great kappas. Indeed, by the mention of saṃvaṭṭa (contraction) and vivaṭṭa (expansion), the stages of saṃvaṭṭaṭṭhāyi (remaining in contraction) and vivaṭṭaṭṭhāyi (remaining in expansion) are also included. Imaṃ lokanti means the realm of desire. Saṃvaṭṭamāne sudanti means while contracting. Sudanti is merely a particle, meaning while being destroyed. "Saṃvattamāne suda" is also read. Kappeti means in time. Indeed, time is referred to in the sense of kappa. When time diminishes, the kappa also diminishes. As it was said:

"Time devours beings, all together with themselves." (jā. 1.2.190);

Ābhassarūpagoti, in that, by way of taking rebirth, I go to the Ābhassara Brahma realm, that is, I become an inhabitant of the Ābhassara realm. Vivaṭṭamāneti means while arising, while being born. Suññaṃ brahmavimānaṃ upapajjāmīti, because of the absence of any being born there, it is empty. That which is called the Brahma-mansion consisting of the first jhāna that is initially born, I am reborn in that, I approach it by way of taking rebirth. Brahmāti means Brahma because of being superior to beings in the realm of desire, because of the quality of greatness, and because of being born from the Brahma-vihara. Mahābrahmā means a great Brahma, greater than the Brahma-retinue and the Brahma-ministers. Abhibhū because he stands having overcome them. Anabhibhūto because he is not overcome by them in any quality. Aññadatthūti is a particle in the sense of a single instance. Dasoti means having the nature of seeing, he is capable of seeing past, future, and present things. I see that which should be seen by knowledge (abhiññā). I control my own mind by the power of the development of the bases of psychic power, I make my own mind obedient, vasavattī. It should be construed thus, "I become vasavattī." It is said that the Bodhisatta, even while possessing the eight attainments (aṭṭhasamāpatti), continually transmigrated according to the mettābrahmavihāra, contemplating the welfare of beings and the fulfillment of his own perfections in those two jhāna realms. Therefore, it was said, ‘‘sattavassāni…pe… vasavattī’’ti.

He said, starting with ‘‘chattiṃsakkhattu’’nti. There, sakko ahosinti means without being reborn elsewhere for thirty-six times, he was continuously Sakka, the lord of devas, the king of the Tāvatiṃsa devas. In Rājā ahosintiādīsu, rājā because he delights the world with four wondrous qualities and four bases of sympathy (saṅgahavatthūhi). Cakkavattī, he turns the wheel-jewel, he turns with four wheels of accomplishment, and he turns others with them, and he is the turner of the wheels of conduct for the welfare of others. Rājā here is general, cakkavattī is specific. Dhammiko because he behaves according to dhamma. It means he behaves with justice and equality. Dhammarājā because he became a king having obtained kingship by dhamma itself. Or, dhammiko by behaving in the dhamma for the welfare of others, dhammarājā by behaving in the dhamma for his own welfare, cāturanto because he has sovereignty over the four ends, it means he has sovereignty over the earth adorned with the four oceans and the four types of islands. Vijitāvī because he conquered internally the enemies such as anger, and externally all kings without violence or weapons. Janapadatthāvariyappatto, he attained a state of stability and permanence in the country. No one is able to remove him from there, or the country has attained stability in him, devoted, engaged in their own work, steadfast, unshakeable.

sattaratanasamannāgato. In those, the king, the cakkavatti, conquers the unconquered with the wheel-jewel; he easily wanders in the conquered lands with the elephant-jewel and the horse-jewel; he protects the conquered lands with the counselor-jewel; he experiences the bliss of enjoyment with the remaining ones. With the first, he has the power of effort fully complete; with the last, he has the power of counsel; with the elephant, horse, and householder jewels, he has the power of abundance fully complete; the result of the three kinds of power comes from the woman and jewel jewels. He experiences the bliss of enjoyment with the woman and jewel jewels, he experiences the bliss of consumption with the remaining jewels. Especially, the first three are accomplished by the influence of karma born of non-greed wholesome root; the middle ones by the influence of karma born of non-greed wholesome root; the last one should be understood as being by the influence of karma born of non-delusion wholesome root. padesarajjassāti means of a small kingdom.

Etadahosīti, while reviewing his own accomplishments in the last lifetime as a cakkavatti, this arose, "What indeed is this the result of which karma for me?" It was exactly the same in each and every existence in all respects. The connection here is according to the time of the cakkavatti. Evaṃmahiddhikoti, thus greatly powerful with the wealth of the treasury and vehicles headed by the jewel-jewel and elephant-jewel, and with the attainment of stability in the country. Evaṃmahānubhāvoti, thus greatly influential with the possession of the wheel-jewel, etc., without causing harm to anyone, and with the arrival by aerial route that is received with respect by all kings. Dānassāti, of the giving of offerings such as food. Damassāti, of the taming of the senses such as the eye, and of the taming of defilements such as lust by way of concentration. Saṃyamassāti, of the restraint of body and speech. There, that taming of defilements by way of concentration is merit consisting of development, and that which is of the nature of loving-kindness brahmavihāra is intended here. In that, in the two kinds differentiated by access and attainment, the attainment-level one resulted in his rebirth in the two jhāna realms as mentioned. With the other three kinds, the state of being a cakkavatti and so on was obtained appropriately; this should be understood.

He said, starting with ‘‘puññamevā’’ti. There, puññameva so sikkheyyāti, whatever kulaputta is desirous of benefit, he should cultivate, establish, accumulate, and generate only the threefold merit that has obtained the name "merit" because of producing the result of merit and because of purifying one's own mind-stream. Āyatagganti means having a long top because of having an abundant result, because of having an abundant result, or having an excellent result in the future because of having a pleasing and agreeable result, or having a long top because of the most excellent top through causes such as wise attention. The takāra is a connector of words. Or, āyatagga means that which is chief because of the long result of merit. Therefore, sukhudrayaṃ means having a happy result.

‘‘dānañca samacariyañca, mettacittañca bhāvaye’’ti. There, samacariyanti means conduct that is equal with regard to the body, avoiding bodily unevenness, that is, perfectly pure morality. Bhāvayeti means one should generate and increase in one's own mind-stream. Ete dhammeti means these good conducts such as giving. Sukhasamuddayeti means having happiness as their benefit, he shows that even the benefits and fruits of these are happiness. Abyāpajjaṃ sukhaṃ lokanti, because of being devoid of ill will due to being without desire for sense pleasures, etc., abyāpajja means without suffering. But there is nothing to be said about the absence of harming others. Because of having much happiness by way of jhāna attainments, sukhaṃ means happiness. A world of exclusive happiness, the brahmaloka, is the result of jhāna merits, but for other merits, the happiness, known as attainment-becoming, that is other than that. paṇḍito means wise. upapajjati means attains. Thus, in this sutta, only mundane accomplishments are discussed in the verses.

The Commentary on the Second Sutta is finished.

3. Commentary on the Ubhayattha Sutta

23. In the third, bhāvitoti means developed and increased. Bahulīkatoti means done repeatedly. Atthoti means benefit. Indeed, that is called attha because it is to be sought and because it is to be approached. Samadhigayha tiṭṭhatīti means he stands having properly grasped it without abandoning it. Diṭṭhadhammikanti, diṭṭhadhamma means the visible existence, diṭṭhadhammika means existing in the visible existence, that is, pertaining to this world. Samparāyikanti, samparāya means the next world because it is to be reached in accordance with dhamma; samparāyika means existing in the next world, that is, pertaining to the next world.

What is the 'visible-result' (diṭṭhadhammiko) benefit, and what is the 'future-result' (samparāyiko) benefit? Briefly, that which is happiness in this life, and that which leads to happiness in this life, is the 'visible-result' benefit. For example, for householders, any wealth and equipment, undisturbed work, health management, skill in various crafts and sciences applied with proper effort, and a well-maintained household, and so on. For renunciants, the requisites for life, such as robes, alms food, lodging, and medicine. For them, easy acquisition of these, using them with reflection, avoiding them with reflection, proper effort, fewness of wishes (appicchatā), contentment (santuṭṭhi), seclusion (paviveko), and non-association (asaṃsaggoti), and so on. Suitable dwelling place, reliance on good people, and hearing the good Dhamma, wise attention (yonisomanasikārādayo) are common and suitable for both.

Here, Appamādo (diligence) should be understood as the opposite of pamāda (negligence). What is pamāda? It is the state of being heedless. For it was said:

"What is negligence? It is the mind's abandonment or non-generation of effort regarding bodily misconduct, verbal misconduct, mental misconduct, or the five sense pleasures; lack of consistent, continuous, and sustained effort in the development of wholesome qualities; laziness, lack of enthusiasm, indifference, non-cultivation, non-development, non-frequent practice, non-determination, and non-application. Such negligence, such heedlessness, such a state of being heedless, is called negligence" (vibha. 846).

Therefore, diligence (appamādo) should be understood as the opposite of what was said. In essence, it is the non-wandering of mindfulness (sati), another name for constant presence of mindfulness. Others say, "The four immaterial aggregates that proceed with mindfulness and clear comprehension are diligence."

It was said, "Developed and cultivated." How is this diligence (appamādo) to be developed? There is no separate, distinct development of diligence. Any meritorious action, any wholesome action, all of it should be understood as the development of diligence. Specifically, starting with refuge in the Triple Gem, which is conducive to liberation, bodily and verbal restraint (kāyikavācasikasaṃvarañca), all virtue (sīla) development, all concentration (samādhi) development, all wisdom (paññā) development, all wholesome (kusala) development, all blameless (anavajja) development, is the development of diligence. This "diligence" signifies a great meaning, encompasses and contains a great meaning. A Dhamma speaker who explains the meaning of the word diligence, drawing on the entire Tipitaka of the Buddha's word, should not be rebuked as "overflowing with dissatisfaction." Why? Because of the greatness of the word diligence. Thus, the Sammāsambuddho, lying between the twin Sala trees in Kusinara at the time of his Parinibbana, having gathered into one word the Dhamma spoken by himself in the forty-five years since his enlightenment, gave this advice to the monks: "Accomplish (your goals) with diligence." And so it was said:

"Just as, monks, all footprints of creatures that walk on land are included in the footprint of the elephant, and the elephant's footprint is said to be the chief among them because of its great size; in the same way, monks, all wholesome qualities are rooted in diligence, converge in diligence, and diligence is said to be the chief among those qualities" (ma. ni. 1.300).

appamādaṃ pasaṃsantī: the wise, the discerning, the Buddhas, praise diligence (appamādaṃ), non-negligence, in meritorious deeds such as giving. Why? Because appamatto ubho atthe adhigaṇhāti paṇḍito: the diligent wise person attains both goals. What are those two goals? He says - diṭṭhe dhamme ca yo attho, yo cattho samparāyiko: "that which is beneficial in this very life, and that which is beneficial in the life to come," thus the arrangement of words should be understood here. Here too, diṭṭhe dhamme ca yo attho: the benefit that a householder can obtain through blameless actions and undisturbed work (anavajjāni kammāni, anākulā ca kammantā) according to the method stated, such as farming and cattle-raising, should be understood. But for the renunciant, the benefit of non-remorse (avippaṭisārādiattho) should be understood. Yo cattho samparāyiko: that which is beneficial in the life to come, should be understood as the practice of the Dhamma for both. Atthābhisamayā: from the gaining of both kinds of benefits, samiti means assembly, saṅgati means association, samodhānaṃ means convergence so samayo means gain. Samayo evaabhisamayo,or samayo abhisamayo by way of facing. Thus, abhisamayo should be understood here. Because of perfection in resolution (Dhitisampannattā) he is dhīro (wise). Here, the third attha (benefit) includes the ultimate benefit, Nibbana. The rest is easy to understand. Thus, in this sutta, the attainment of the round of existence (vaṭṭasampatti) has been spoken of. In the verse, however, the inclusion of liberation (vivaṭṭassapi) should be seen. Thus it was said:

"Diligence is the path to the Deathless, negligence is the path to death;
The diligent do not die, the negligent are as good as dead.

"Having clearly understood this distinction, the wise are diligent;
They delight in diligence, and rejoice in the realm of the Noble Ones.

"Those steadfast meditators, constantly striving,
The wise attain Nibbana, the unsurpassed security from bondage" (dha. pa. 21-23);

Therefore, in "atthābhisamayā," the meaning should also be understood in terms of the supramundane benefit (lokuttaratthavasenapi).

The Commentary on the Third Sutta is Finished.

4. Aṭṭhipuñjasutta Commentary

24. In the fourth, ekapuggalassāti here puggalo (person) is a conventional expression. For the Blessed Buddha has two kinds of teachings: conventional teaching (sammutidesanā) and ultimate teaching (paramatthadesanā). There, "person, being, woman, man, Khattiya, Brahmin, Deva, Mara" are such conventional teachings. "Impermanent, suffering, not-self, aggregates, elements, sense bases, foundations of mindfulness" are such ultimate teachings. There, the Blessed One teaches the conventional teaching to those who are able to attain distinction by hearing the teaching in conventional terms. But he teaches the ultimate teaching to those who are able to attain distinction by hearing the teaching in ultimate terms.

Here is an analogy: Just as a teacher skilled in the language of the country, who explains the meaning of the three Vedas, explains in the Tamil language to those who understand the meaning expressed in the Tamil language. To those who understand in another language, such as the Andhra language, he explains in that language. Thus, those students, having approached a clever and skilled teacher, quickly learn the craft. There, the Buddha, the Blessed One, is like the teacher; the three Vedas are like the three pitakas, which are established in a state of being spoken about; skill in conventional and ultimate truth is like skill in the language of the country; trainees capable of penetrating the conventional and ultimate truth are like students of various national languages; the teacher's explanation in Tamil and other languages is to be understood as the Blessed One's teaching in conventional and ultimate terms. Here it is said:

"The Buddha, the best of speakers, proclaimed two truths;
The conventional and the ultimate; a third is not found.

"Statement by convention is true, because of worldly agreement;
Statement by ultimate truth is true, because of the real nature of phenomena.

"Therefore, for the world-protector, the teacher skilled in usage,
While using convention, falsehood does not arise."

He tells the story of a person (hirottappadīpanatthaṃ) in order to illuminate shame and fear.

He tells the story of a person (kammassakatādīpanatthampi) in order to illuminate the fact of ownership of kamma.

He tells the story of a person (paccattapurisakāradīpanatthaṃ ānantariyadīpanatthaṃ brahmavihāradīpanatthaṃ pubbenivāsadīpanatthañca) in order to illuminate individual effort, the immediate result, the divine abodes, and past lives.

He tells the story of a person (dakkhiṇāvisuddhidīpanatthaṃ) in order to illuminate the purity of offerings.

He tells the story of a person (lokasammutiyā appahānatthampi) in order not to abandon worldly convention. Here too, showing the meaning to be taught in terms of worldly usage, he said "ekapuggalassā" (of one person) etc.

ekapuggalassāti of one being. Kappanti a great aeon (mahākappaṃ). Although this instrumental case implies constant connection, it should be taken in terms of where the beings transmigrate and wander. Aṭṭhikaṅkaloti a portion of bones. Some read "aṭṭhikhalo," meaning a collection of bones. Aṭṭhipuñjoti a heap of bones. Aṭṭhirāsīti is a synonym for that. Some say, "A collection below hip height is called a kaṅkalo, above that up to the height of a palm tree is a puñjo, above that is a rāsī." That is merely their opinion. All of this is a synonym for a collection, brought as an analogy for extensiveness only.

Sace saṃhārako assāti he speaks in terms of conjecture, "if there were someone who could collect and keep (the bones) without scattering them." Sambhatañca na vinasseyyāti he speaks only in terms of conjecture, "and if that collection of bones, assembled by someone, did not perish by disappearing or becoming putrid and pulverized and reduced to dust, if it did not perish." Here is the meaning: "Monks, if a single being were to transmigrate and wander for a great aeon due to kamma and defilements in successive rebirths, there would be such a great collection of bones as this Vepulla mountain, with its height and circumference. If there were someone who could collect and keep it, and if that collection were to remain without perishing." This method is stated, avoiding completely the state of discarding the corpse that is subject to decay like an extinguished lamp, the state of being born spontaneously (opapātikattabhāve) and the state of being very small without any bones. Some say, "Since this method has been brought forth by way of conjecture, the measure of this heap of bones has been spoken of even with the heap of bones if those were to exist." Others say, "This is not so; this statement of measure is due to the Omniscient Knowledge having determined by way of the heap of bones that is available. Therefore, the meaning should be taken only in the manner stated."

mahesināti a great seeker (mahesī), the Sammāsambuddho, seeks and searches for great aggregates of virtue and so on. "Iti vuttaṃ mahesinā" (thus it was said by the great seeker), the Blessed One shows himself as another, as in "the Tathagata, monks, is endowed with the ten powers" and so on. Vepulloti having obtained the name Vepulla because of its great size, among the five mountains surrounding Rajagaha. Therefore, mahā, by way of the side on which it stands, uttaro gijjhakūṭassa. Giribbajeti near Rajagaha, which has the name Giribbaja.

‘‘yato ca ariyasaccānī’’ti and so on he said.

yatoti when. Ariyasaccānīti because they are worthy of the noble ones (araṇīyato ariyāni), and because they are true in an unflinching way, they are ariyasaccāni (noble truths), or truths that make one noble, or truths to be penetrated by the noble ones such as the Buddhas, they are ariyasaccāni. Or, the truths of the noble one are ariyasaccāni. The Blessed One is ariyo because he is worthy of refuge by the world with its devas, and because they are seen by his self-born knowledge, his truths are ariyasaccāni. Sammappaññāya passatīti he sees with right wisdom, with the path wisdom accompanied by the wisdom of insight, by way of comprehension, abandonment, realization, development, and penetration with correct reason and method. Dukkhantiādi is a showing of the nature of the noble truths. There, dukkhaṃ (suffering) because of being the basis of many afflictions and because of its empty nature devoid of the permanence, beauty, and happiness imagined by foolish people. Dukkhaṃ samuppajjati etenātidukkhasamuppādo, dukkhasamudayo (the arising of suffering). Dukkhaṃ atikkamati etena ārammaṇappaccayabhūtena, ettha vātidukkhassa atikkamo, Nibbana (the overcoming of suffering). Because it is far away from the defilements and because it is worthy of refuge it is ariyo (noble). By way of the eight factors of right view and so on aṭṭhaṅgiko (eightfold). Mārento kilese gacchati, nibbānatthikehi maggīyati, sayaṃ vā nibbānaṃ maggatītimaggo (path). Therefore, dukkhassa upasamaṃ nirodhaṃ gacchatītidukkhūpasamagāmī (leading to the cessation of suffering). Yato sammappaññāya passatīti connection (with the preceding line).

Sasattakkhattuṃ paramaṃ, sandhāvitvāna puggaloti that noble person who sees the four truths, the stream-enterer (sotāpanno) who has all the faculties perfected, having transmigrated and wandered at most seven times in successive rebirths in existence and so on. Ekabījī, kolaṃkolo, sattakkhattuparamoti these are the three kinds of stream-enterers by way of the sharpness, middleness, and mildness of the faculties. Here this was said, "sa sattakkhattuṃ paramaṃ, sandhāvitvānā," in terms of one with all perfected faculties. Dukkhassantakaro hotīti he becomes the end-maker, the terminator of the suffering of the round of existence. How? Sabbasaṃyojanakkhayā having attained the highest path step by step, by the destruction of all the fetters without remainder, he has grasped the crest of the teaching with arahantship-fruition alone.

The Commentary on the Fourth Sutta is Finished.

5. Musāvādasutta Commentary

25. In the fifth, "having transgressed one thing," what was the origin? A great gain and honor arose for the Blessed One and the community of monks, while it declined for the sectarians. Deprived of gain and honor, faded, without brilliance, overcome by envy, they incited a female ascetic named Ciñcamāṇavikā, saying, "Go, sister, falsely accuse the ascetic Gotama." She, approaching the Blessed One as he was teaching the Dhamma in the midst of the four assemblies, falsely accused him. When her falsehood was revealed by Sakka, she was dragged out of the monastery by the crowd, shouting, "Shame, you black woman!" As a pit opened in the earth, she became fuel for the flames of Avīci and was reborn in Avīci hell. The gain and honor of the sectarians declined even further. The monks started a discussion in the Dhamma hall, "Friends, Ciñcamāṇavikā, having falsely accused the greatly virtuous, foremost worthy-of-offerings, perfectly enlightened Buddha, has met with great ruin." The Teacher, coming and asking, "With what discussion are you gathered here now, monks?" and being told, "With this name," said, "Not only now, monks, but also before, she falsely accused me and met with great ruin." He then expanded on the Mahāpaduma Jātaka and, while teaching the Dhamma further, recited this sutta, "having transgressed one thing," because of this event.

Ekadhammaṃ: one thing, meaning a statement reckoned as truth. Atītassa: of one who has transgressed that limit established by the Noble Ones, which was set to establish (one) in the eight utterances of the Noble Ones, avoiding the eight un-Noble utterances (saying) “Speak the truth, Nālika.” Puriso eva puggalo ti: a person who is such, therefore a person. Akaraṇīyaṃ: unable to do, that which is not to be done. A person who knowingly speaks falsehood, having done some evil deed, if asked, “This was done by you?” will avoid (the question) with a lie, saying, “I did not do it.” And acting thus, he will certainly do some evil deed, not being ashamed there, because he has transgressed the boundary of truth. Therefore, it was said, "What is that one thing? It is, monks, intentional false speech."

Musāvādissa: for one whose habit is to speak falsely, untruthfully, inaccurately, in order to inform others. Of one for whom there is not even one true statement among ten statements, of such a one, there is nothing to be said. Jantuno: of a being. A being is called "jantu" because of the characteristic of being born. Vitiṇṇaparalokassa: for whom the next world is destroyed. Such a one does not see these three kinds of fortune: the fortune of human accomplishment, the fortune of the deva-world, and ultimately the fortune of Nibbāna. Natthi pāpaṃ: for such a one, there is nothing that it could be said, “This evil should not be done by him.”

The Commentary on the Fifth Sutta is Finished.

6. Dānassutavaṇṇanā

26. In the sixth, evañce, here, eva is a particle in the sense of simile, ce is in the sense of supposition. Sattā: beings, attached and clinging to forms and so on. Jāneyyuṃ: would know. Dānasaṃvibhāgassa: Dāna is when, with whatever intention, one gathers material things fit for giving, such as food, and gives them to others out of compassion or reverence. Saṃvibhāga is when a portion of a thing taken with the intention of using it oneself is divided and given. Vipākaṃ: the result. Yathāhaṃ jānāmi: as I know. This is what was said: even having given to a being in the animal realm, the donation is a hundred times more meritorious because of the agreeable results that occur in hundreds of existences. Monks, if beings knew the result of giving and sharing in the manner that I know it directly through the power of knowledge of the result of kamma, na adatvā bhuñjeyyuṃ: they would not enjoy what is fit to be enjoyed without giving to others, out of stinginess, craving and greed, but would enjoy it only after giving. Na ca nesaṃ maccheramalaṃ cittaṃ pariyādāya tiṭṭheyyā: and the taint of stinginess, which is one of the dark qualities that tarnish the mind’s natural purity, characterized by intolerance of others sharing one's possessions, would not stand encompassing their minds. Or, the taint of stinginess as stated, and also other taints that obstruct giving, such as envy, greed, hatred, and so on, would not stand encompassing and overwhelming the minds of those beings so that the intention of giving does not arise or is not very pure. Indeed, who, knowing the fruit of giving, would give an opportunity for the taint of stinginess in their mind?

Yopi nesaṃ assa carimo ālopo: Whatever might be the last morsel of those beings. Carimaṃ kabaḷaṃ: is a synonym for that. This is what was said: even from that last morsel, they would share and give a part, only then eat it themselves, if those beings had recipients, in the manner that I know directly the result of giving and sharing. In this way, if they knew, yasmā ca kho etc., he demonstrates with reason the matter intended, that these beings do not engage in giving and sharing because of the invisibility of the result of kamma. And it should be seen that by this very reason, (it is) the reason for their non-practice of other meritorious deeds and their practice of non-meritorious deeds.

yathāvuttaṃ mahesinā: as was said by the great seer, the Blessed One, "Having given a gift to a being in the animal realm, a hundredfold merit can be expected," and here, "If beings knew in this way," that which was said was known in accordance with knowledge-conduct, that is the meaning. Vipākaṃ saṃvibhāgassa: the result of sharing also, what to say of giving? Yathā hoti mahapphalaṃ: If beings knew how that result is of great fruit, that is the connection. Vineyya maccheramalaṃ: having removed the taint of stinginess, with a mind especially pleased with faith in kamma-result and faith in the Triple Gem, they would give to those worthy of offerings, to the ariyas who are far from defilements and accomplished in qualities such as morality, at the proper time; even a small gift becomes greatly fruitful. Among those, at the appropriate time, dajjuṃ: they would give.

Dakkhiṇeyyesu. Dakkhiṇaṃ: having faith in the next world, the material things fit to be given should be given; just as that giving is a great giving, having given thus. Or having given much food, how then should food be given? He said, "dakkhiṇeyyesu dakkhiṇaṃ." Ito manussattā: from this human state, cutā: having passed away, in the manner of rebirth, saggaṃ gacchanti dāyakā: givers go to heaven. Kāmakāmino: those who desire sense-pleasures, perfect in all sense-pleasures, because of the meritorious deed (kamma) of attaining the splendid divine enjoyments which are to be desired, they are skilled in attending to them. Modanti: they rejoice, which means they attend (to them) as they please.

The Commentary on the Sixth Sutta is Finished.

7. Mettābhāvanāsuttavaṇṇanā

27. In the seventh, yāni kānicī: without any remainder. Opadhikāni puññakiriyavatthūnī:

opadhikāni: productive of states of existence, generative of an individual existence, givers of results that perpetuate rebirth. Puññakiriyavatthūnī: meritorious actions and also the bases for their respective fruits and benefits are meritorious deeds. Those, in brief, are threefold: meritorious deeds consisting of giving, meritorious deeds consisting of morality, and meritorious deeds consisting of mental development. What should be stated there will become evident later in the commentary on the Tika Nipāta. Mettāya cetovimuttiyā: through the attainment of the three or four jhānas obtained through the cultivation of loving-kindness. For when "mettā" is said, both access (upacāra) and attainment (appanā) are obtained, but when "cetovimutti" is said, only attainment-jhāna is obtained. For that is called cetovimutti because of the mind’s perfect liberation from opposing factors such as the hindrances. Kalaṃ nāgghanti soḷasiṃ: the other merit-making activities that partake of becoming are not worth a sixteenth part of loving-kindness. This is what was said: the other merit-making activities that partake of becoming are not worth one-sixteenth part of the result of loving-kindness. Making sixteen parts of the result of loving-kindness, and then making sixteen parts of one of those parts, the other merit-making activities that partake of becoming are not worth that one part. Adhiggahetvā: having surpassed. Bhāsate: shines with the purity of dispelling defilements. Tapate: heats, scorching all opposing qualities. Virocati: shines with both kinds of accomplishment (of jhāna and vipassanā). Mettā cetovimutti, reckoned as moonlight, shines like the moon free from defilements, heats like the sun dispelling the darkness of opposing qualities, and radiates like the morning star.

Seyyathāpī: a particle showing simile. Tārakarūpānaṃ: among lights. Candiyā: candi is the radiance of the moon, by that candi, meaning by radiance, moonlight. Vassānaṃ: of the rainy season, which is widely known as such. Pacchime māse: in the month of Kattika. Saradasamaye: in the autumn season. For the months of Assayuja and Kattika are called "the autumn season" in the world. Viddhe: cleared away, removed by the absence of clouds, therefore he said, vigatavalāhake: the clouds being gone. Deve: in the sky. Nabhaṃ abbhussakkamāno: rising from its place of origin, ascending into the sky. Tamagataṃ: darkness. Abhivihacca: having struck down, having dispelled. Osadhitārakā: a star by which abundant light is radiated, named osadhī because it provides support to plants.

Here, one might ask: Why did the Blessed One, though merit-making activities are the same, make loving-kindness especially distinct from other merit-making activities that partake of becoming? It is said: because of being superior, faultless, and well-practiced towards beings. For these abodes (jhānas) are superior, being perfectly practiced towards all beings, namely these jhānas of loving-kindness. And just as brahmās abide with faultless minds, so too, yogis endowed with these are like brahmās and abide. Therefore, these are called "brahmavihārās." Thus, because of being superior, faultless, and well-practiced towards beings, loving-kindness was distinguished from other merit-making activities.

Even so, why was only mettā distinguished in this way? Because it is the basis for the other brahmavihāras and because it fulfills all the wholesome qualities, including giving and so on. For this mettā, having the characteristic of acting for the benefit of beings, having the essence of bringing about good, has the manifestation of subduing aversion. If it is cultivated without measure and made abundant, then the cultivation of compassion and so on is easily accomplished. Therefore, mettā is the basis for the other brahmavihāras. For when there is the intention of benefiting beings, intolerance of their suffering, the desire for the long duration of their special attainments, and impartiality in all ways, easily arise. And thus, great Bodhisattas, intent on arranging benefits and happiness for the entire world, give gifts that are the unfailing source of happiness for all beings, without making distinctions according to the method of superior discrimination, saying, “This one should be given to, this one should not be given to,” they undertake morality for the sake of their benefit and happiness, they cultivate renunciation for the sake of perfecting morality, they purify wisdom for the non-delusion in their benefit and happiness, and they strongly undertake effort only for the sake of increasing their benefit and happiness. Even having attained heroism through superior effort, they forgive the offenses of beings because of the intention of benefiting them in various ways, they do not deceive their promises made, saying, “We will give this to you, we will do this,” they are steadfast for their benefit and happiness. In them, with unwavering mettā, indifferent to their vicissitudes because of the intention of benefiting those who previously did them good, they do not expect repayment even for prior kindness. Thus, having fulfilled the pāramīs, they perfect all the wholesome qualities in the divisions of the ten powers, the four kinds of confidence, the six kinds of uncommon knowledge, the eighteen unique qualities of a Buddha and other qualities. Thus, mettā is the fulfiller of all the wholesome qualities, including giving and so on, and for the sake of showing this distinction, it was spoken of as distinct from the others.

Moreover, the great power of mettā compared to other merit-making activities that partake of becoming should be illustrated by the Velāma Sutta. There, just as it was said that giving to one Stream-enterer is more fruitful than the great giving of Velāma, so too, giving to one Once-returner is more fruitful than giving to a hundred Stream-enterers...pe... (giving) to the Blessed One (is more fruitful than giving) to a hundred Paccekabuddhas, and giving to the Sangha headed by the Buddha is more fruitful than that, and giving a monastery to the Sangha of the four directions (is more fruitful than that), and taking refuge is more fruitful than that, and undertaking the precepts is more fruitful than that, and cultivating mettā for the duration of a milking is more fruitful than that. As it was said –

‘‘When, householder, Velāma the Brahmin gave a great donation. Whoever should feed one who is accomplished in view, this is of greater fruit than that. Whoever should feed a hundred accomplished in view…pe…abstains from intoxicants, liquors, and sloth-producing drugs. Whoever should cultivate a mind of loving-kindness even for the duration of a cow milking, this is of greater fruit than that’’ (A. Ni. 9.20).

Regarding the greatness of accumulated merit, there is no need to even speak of its superiority to limited merit. For it was said: ‘‘That which is done limitedly, that does not remain there, that does not persist there’’ (Dī. Ni. 1.556; Saṃ. Ni. 4.360). Indeed, deeds in the sense sphere are limitedly done, but great deeds, having been done exceeding limitation, growing by way of boundless and all-encompassing pervasion, are called immeasurable. Deeds in the sense sphere cannot cling to the midst of that great deed, or overpower that deed and seize the opportunity for its own fruition and stand; but rather, the great deed itself, like a great flood overpowering a small amount of water, seizes its own opportunity and stands, repelling the fruition of that limited deed, itself leading to companionship with Brahma. This, indeed, is the meaning thereof.

Yo: Whoever, any householder or renunciant. Mettanti: Metta-jhāna. Appamāṇanti: Immeasurable, both in terms of cultivation and in terms of object. For, unlike the cultivation of repulsiveness, etc., it is immeasurable due to the immeasurable object, without making a partial grasp of the object, and due to the all-encompassing and boundless pervasion, and due to skillful cultivation. Tanū saṃyojanā hontīti: When one makes metta-jhāna a basis, and after thorough examination, attains the lower noble paths, the fetters of aversion, etc., being abandoned, become thinned. Therefore, he said, ‘‘Passato upadhikkhaya’’nti. ‘‘Upadhikkhayo’’ti: Nibbāna is called. And he sees that by way of realization and comprehension with the knowledge of the path. Alternatively, tanū saṃyojanā hontīti: Having attained arahantship, which is designated as the cessation of the substrata of existence, through insight based on the foundation of metta-jhāna, gradually, when seeing that, all ten fetters become thinned; that is, they are abandoned. Alternatively, tanū saṃyojanā hontīti: Both aversion and the fetters associated with aversion become thinned. Passato upadhikkhayanti: Seeing the cessation of those defilements, which are the substrata of existence, through the attainment of metta; thus, the meaning here should be understood.

‘‘Ekampi ce’’tiādi: He said beginning with, "Even if one." There, aduṭṭhacittoti: With a mind not corrupted by aversion, due to the power of metta thoroughly inhibiting ill-will. Mettāyatīti: He does metta by way of pervasion with welfare. Kusaloti: Exceedingly skillful, greatly meritorious, or by the removal of disadvantage such as aversion. Khemī tenāti: By that practice of metta. Sabbe ca pāṇeti: The 'ca' particle is in the sense of distinction. Manasānukampanti: Compassionating with his mind. This is said: Even metta regarding a single being is a great heap of merit, but compassionating all beings in his mind with pervasion of welfare, as if they were his own beloved child, a noble one, pure in mind, produces and perfects abundant, much, not a little, limitless, excellent merit, capable of causing the continuation of its own fruition-connection even for sixty-four great eons.

Sattasaṇḍanti: Endowed with a multitude consisting of beings, filled, unscattered with beings, crowded with humans, is the meaning. Vijitvāti: Having conquered not by force nor by weapons, but by Dhamma itself. Rājisayoti: Kings righteous like sages. Yajamānāti: Giving donations. Anupariyagāti: They wandered about.

Assamedhantiādīsu: It seems that in the ancient times of kings, sassamedha, purisamedha, sammāpāsa, vācāpeyya, these four were objects of loving-kindness, by which the kings united the world. There, the taking of a tenth part of the produced grain is called sassamedha, meaning skilled in grain production. The constant giving of six-monthly food and wages to great warriors is called purisamedha, meaning skilled in uniting men. The giving of wealth amounting to one or two thousand, without interest for three years, after taking a record in a book from poor people, is called sammāpāsa. For it truly binds people well, keeping them as if bound in the heart, therefore it is called "sammāpāsa". But gathering together with gentle speech such as "Father, uncle," etc., is called vācāpeyya, meaning gentle speech, pleasing words. Thus, a kingdom gathered together by the four objects of loving-kindness is both prosperous and thriving, abundant in food and drink, safe and without trouble. People, delighting and rejoicing, dance with their children on their laps, living with open houses. This, due to the absence of bolts on the doors of houses, is called ‘‘niraggaḷa’’. This is the ancient tradition, this is the ancient custom.

But in the later part, during the time of the Okkāka kings, the Brahmins, while converting these four objects of loving-kindness and this wealth of the kingdom, having made the upside down, made five sacrifices, namely, assamedha, purisamedha, etc. This was said by the Blessed One in the Brāhmaṇadhammika Sutta:

‘‘There was a reversal for them, seeing small things as small…pe….

‘‘Having composed mantras there, they approached Okkāka’’ (Su. Ni. 301-304);

assamedho: This is a designation for the sacrifice that must be performed with two periyagnes, which, on one final day of the twenty-one yūpas, has the horror of slaughtering ninety-seven and five hundred animals, keeping the land and the men, and the remaining wealth as dakṣiṇa. Purisamettha medhanti bādhentītipurisamedho: This is a designation for the sacrifice that must be performed with four periyagnes, with the earth, with the wealth mentioned in the assamedha, as dakṣiṇa. Sammamettha pāsanti khipantītisammāpāso: Having thrown the samma, which is a stick for inserting into a hole of a yoke, and having made a vedi in the place where it fell, this is a designation for the satrayāga that must be performed by one who goes against the current from the place immersed in the Sarasvati River with sacrificial posts beginning with the saṃhāri. Vājamettha pivantītivājapeyyo: This is a designation for the yajña that must be performed with one periyañña with seventeen animals, with the beḷuva yūpa, with seventeen karṣas as dakṣiṇa. Natthi ettha aggaḷotiniraggaḷo: This is a designation for the assamedha variant, which is the name for all-sacrifice periyayañña that must be performed with nine periyaññas, with the earth and with the men, with the wealth mentioned in the assamedha as dakṣiṇa.

Candappabhāti: By the radiance of the moon. Tāragaṇāva sabbeti: Just as all the constellations of stars are not worth a sixteenth part of the splendor of the moon, so too, those assamedha sacrifices do not experience, do not attain, are not worth a sixteenth part of the well-cultivated mind of loving-kindness with the characteristics mentioned, is the meaning.

‘‘yo na hantī’’tiādi: Was said beginning with, "Whoever does not kill." There, yoti: A person devoted to the cultivation of mettā-brahmavihāra. Na hantīti: By the power of that cultivation of metta, due to thoroughly inhibiting ill-will, he does not harm any being, nor does he harass them with clods, sticks, etc. Na ghātetīti: He does not cause beings to be killed, nor does he cause them to be harassed by inciting others. Na jinātīti: He does not conquer anyone by way of quarrelsome, hostile talk, etc., due to the very absence of hostility, or he does not conquer anyone with a half-karṣa, etc., by way of causing victory. Na jāpayeti: Even employing others, he should not cause others to make a loss of wealth. Mettaṃsoti: A mind-portion consisting of metta, or a portion of metta, being a part by way of non-abandonment, is a mettaṃsa. Sabbabhūtesūti: In all beings. Therefore, veraṃ tassa na kenacīti: There is no unwholesome animosity for him from anyone, there is no hostility counted as personal animosity with anyone for that one abiding in metta.

Thus, in this Ekakanipāta, out of the thirteen suttas in order, and in the two Sikkhā Suttas, it is said openly in fifteen suttas, and in these four suttas—the Nīvaraṇa Sutta, Saṃyojana Sutta, Appamāda Sutta, and Aṭṭhisañcaya Sutta—it is said in a revolving and open way. But in the others, it is said only in a revolving way.

The Commentary on the Seventh Sutta is finished.

In the Paramatthadīpanī,

The Commentary on the Khuddakanikāya,

The Ekanipāta Commentary on the Itivuttaka is finished.

2. Dukanipāto

1. Paṭhamavaggo

1. Dukkhavihārasuttavaṇṇanā

28.In the first of the Dukanipāta, dvīhīti: A numerical distinction. Dhammehīti: A showing of distinct dhammas. Dvīhi dhammehīti: With two unwholesome dhammas. Samannāgatoti: Endowed. Diṭṭheva dhammeti: In this very existence. Dukkhaṃ viharatīti: He lives unhappily with the suffering of defilements and with bodily and mental suffering in all four postures. Savighātanti: With agitation of mind and with agitation of body, agitatedly. Saupāyāsanti: With the distress of defilements and with bodily fatigue, distressfully with great effort. Sapariḷāhanti: With the burning of defilements and with bodily burning, inflamed. Kāyassa bhedāti: From the abandoning of the appropriated aggregates. Paraṃ maraṇāti: Immediately after that, in the taking up of the newly arisen aggregates. Or, kāyassa bhedāti: From the cutting off of the life faculty. Paraṃ maraṇāti: After deceasing. Duggati pāṭikaṅkhāti: A destination, of the four woeful courses that are designated as bad destinations, is to be wished for, meaning it is certainly to be.

Aguttadvāroti: With unguarded doors. But where is one with unguarded doors? He says, ‘‘indriyesū’’ti: Thus, he speaks of non-restraint of the six senses, with mind as the sixth. He does not know moderation in eating, by way of acceptance and consumption, therefore bhojane amattaññū. Some read, "Due to being unguarded in the senses, and due to not knowing moderation in eating."

How is there unguardedness in the senses, and how is there guardedness? Although there is neither restraint nor non-restraint in the eye-sense. For neither mindfulness nor unmindfulness arises dependent on the eye-sensitivity. Moreover, when a form-object comes into the range of the eye, then, when the bhavanga has arisen and ceased twice, the kriya-manodhātu, accomplishing the function of adverting, arises and ceases, then the eye-consciousness performs the function of seeing, then the resultant mano-element performs the function of receiving, then the resultant ahetuka-mano-consciousness-element performs the function of investigating, then the kriya-hetuka-mano-consciousness-element, accomplishing the function of determining, arises and ceases, immediately after that, the javana rushes forth. Even so, there is neither restraint nor non-restraint in the bhavanga state, nor in any of the adverting, etc., states, but at the moment of javana, if immorality or unmindfulness or ignorance or impatience or laziness arises, there is non-restraint. Even being so, it is called "non-restraint at the eye-door." Why? Because when that is present, even the door is unguarded, even the bhavanga and the vīthicittas beginning with adverting. Like what? Just as, when the four doors of a city are unguarded, although the inner house doors, chambers, and inner rooms are well guarded, even so, all the goods in the inner city are unprotected and unguarded. Thieves, having entered through the city gates, would carry away whatever they wish. Just so, when immorality, etc., arise in the javana, when that non-restraint is present, even the door is unguarded, even the bhavanga and the vīthicittas beginning with adverting. But when that is not present, when morality, etc., arise in the javana, even the door is guarded, even the bhavanga and the vīthicittas beginning with adverting. Like what? Just as, when the city gates are guarded, although the inner house doors, etc., are unguarded, even so, all the goods in the inner city are well-protected and well-guarded. For when the city gates are closed, there is no entry for thieves. Just so, when morality, etc., arise in the javana, even the door is guarded, even the bhavanga, and the vīthicittas beginning with adverting. Therefore, even when it arises at the javana moment, it is called "restraint at the eye-door." This same method applies to the remaining doors. Thus, unguardedness and guardedness in the senses should be understood.

How, indeed, is one immoderate in eating, and how is one moderate? Here, a person, being very greedy, does not know moderation in receiving. A greedy person, like a trader of trinkets who, having taken ornaments in his hand, throws them even into his lap, thinking it fit to be thrown, shouts with his mouth, even as the crowd looks on, "Take such and such, take such and such!" Just so, even a little of his own virtue, or scripture, or quality of dhutaṅga, or even just living in the forest, he exaggerates even as the crowd knows of it. And having exaggerated, he receives requisites brought even by carts, not saying "enough." For three cannot be filled: fire with fuel, the ocean with water, a greedy person with requisites—

"A mass of fire, and the ocean, and also a greedy person;
Though many requisites are given, these three do not fill."

A greedy person cannot even please the mind of his own mother. Such a one does not generate unarisen gain and falls away from arisen gain. Thus, one is immoderate in receiving. But one who, even having received food obtained lawfully and fairly, is attached, infatuated, engrossed, not seeing the danger, without the wisdom of escape, like one of those outcastes—āharahatthaka, alaṃsāṭaka, tatthavaṭṭaka, kākamāsaka, bhuttavamitaka—consumes it unwisely, immoderately filling the belly, and dwells addicted to the pleasure of lying down, the pleasure of reclining, the pleasure of drowsiness. This is called immoderation in consumption.

But one who, understanding that "even if the gift is plentiful, the giver wishes to give little, he takes little according to the giver's wish. If the gift is little, the giver wishes to give much, he takes little according to the gift. If the gift is plentiful, and the giver also wishes to give much, knowing his own strength, he takes only what is appropriate," thus knowing the measure in receiving what has been said, and also, "reflecting wisely, he takes food, neither for amusement, nor for intoxication," etc. (dha. sa. 1355), and "having received almsfood, he consumes it unattached, uninfatuated, unengrossed, seeing the danger, with the wisdom of escape," etc., according to the method stated, reflecting and knowing with the wisdom of reflection, the measure in consumption consisting of consuming food, is moderate in eating; this is called moderation in eating. Thus, immoderation and moderation in eating should be understood.

In cakkhu etc., cakkhati (sees), therefore it is cakkhu (eye); it enjoys form, as if declaring what is even and uneven, is the meaning. Suṇāti (hears), therefore it is sotaṃ (ear). Ghāyati (smells), therefore it is ghānaṃ (nose). The taste of food is the cause of life; it savors that, therefore it is jivhā (tongue). An abode of the repugnant is kāyo (body). Manate (understands), knows, therefore it is mano (mind). But the ancients say, munāti (thinks), therefore it is mano, meaning, it knows an object as if measuring with a measuring stick, or holding it on a great scale. Thus, here, the meaning of the words should be understood.

paññācakkhu (eye of wisdom). Therein, "I saw, monks, while looking at the world with the eye of a Buddha" (ma. ni. 1.283), this is called the eye of a Buddha. "The All-seeing Eye is called Omniscience-Knowledge" (cūḷava. dhotakamāṇavapucchāniddesa 32), this is called the All-seeing Eye. "Vision arose" (saṃ. ni. 5.1081; mahāva. 15), this is called the Eye of Knowledge. "I saw, monks, with the divine eye, purified" (ma. ni. 1.284), this is called the Divine Eye. "The stainless, the immaculate Dhamma-eye arose" (ma. ni. 2.395; mahāva. 16), this is called the Dhamma-eye, referring to the three lower paths.

Maṃsacakkhu (fleshly eye) is also of two kinds—the eye with its components, and the sensitive eye. Therein, this mass of flesh established in the socket of the eye, bounded below by the bone of the eye socket, above by the bone of the eyebrow, on both sides by the outer corners of the eye, inside by the brain, and outside by the eyelashes, in brief, has fourteen components: the four elements, color, odor, taste, nutriment, shape, life, faculty, body-sensitivity, and eye-sensitivity. In detail, there are forty-four components based on the four elements and their derivatives—color, odor, taste, nutriment, and shape—because they arise from four sources; and life, faculty, body-sensitivity, and eye-sensitivity are four exclusively karma-produced. According to these forty-four kinds of form, there are forty-four components. The one in the world who knows "the white, round, broad, distinct, large eye" does not know the eye but knows the object as separate from the eye, the mass of flesh established in the socket of the eye, connected to the brain by tendons, in which there is white, black, and red, and earth, water, fire, and air. What is white is due to the predominance of phlegm, what is black is due to the predominance of bile, what is red is due to the predominance of blood, what is solid is due to the predominance of earth, what flows is due to the predominance of water, what burns is due to the predominance of fire, what vibrates is due to the predominance of air; this is called the eye with its components. But here, the sensitive part that is dependent on the four great elements is called the sensitive eye. For this operates as the base and the gateway, respectively, for eye-consciousness and so on.

In the case of the ear and so on, the ear is of two kinds: the divine ear and the fleshy ear. Here, "with the divine ear-element, purified, surpassing the human, he hears both kinds of sounds" this is called the divine ear. But the fleshy ear is of two kinds: the ear with its components, and the sensitive ear, and everything else should be understood in the same way as said about the eye, and so also with the nose and tongue. But the body is of many kinds, such as the repulsive body, the body made of bone, the aggregate body, the sensitive body, and so on. Therein—

"The wise are restrained in body, and also restrained in speech." (dha. pa. 234)—

This is called the repulsive body. "He creates another body from this body" (dī. ni. 1.236; paṭi. ma. 3.14), this is called the body made of bone. The aggregate body, however, is of many kinds according to the aggregates of consciousness and so on. Thus, in "these are the six aggregates of consciousness, friend" (ma. ni. 1.101), the aggregate of consciousness is mentioned. In "six aggregates of contact" (dī. ni. 3.323; ma. ni. 1.98), the aggregate of contact and so on. Similarly, in "tranquility of body, lightness of body" (dha. sa. 114), the aggregates of feeling and so on. "Here, someone sees the earth-element as impermanent, the water-element, the fire-element, the air-element, the hair-element, the body hair-element" (paṭi. ma. 3.35), the aggregate of earth and so on. "Having touched what can be touched with the body" (a. ni. 3.16), this is the sensitive body. Here too, the sensitive body should be understood. For this operates as the base and the gateway, respectively, for body-consciousness and so on. But although all consciousness is called mind, nevertheless, since the state of being a gateway is intended here, the bhavaṅga that is the gateway to the initial awareness should be understood.

Etāni yassa dvārāni aguttāni ca bhikkhuno (These doors, if unguarded, for the monk) means that for which monk these doors, with the mind as the sixth, are not guarded because of succumbing to negligence through lack of mindfulness and giving up, not closed with the bolt of mindfulness. Bhojanamhi…pe… adhigacchati (In food…pe…attains) means that the monk, immoderate in eating in the manner described, without restraint in the senses, attains only suffering in every way, both suffering visible in this very life, due to diseases and so on, and suffering pertaining to the next life, involved in a bad destination due to heat of affliction such as passion, and mental suffering due to frustration of desires. Because it is thus, such a person always dwells in suffering, whether by day or by night, being burned by the body and mind burned by the fire of twofold suffering in this world and the next; there is no possibility of dwelling in happiness for him, not to mention transcending the suffering of the cycle.

The Commentary on the First Sutta is finished.

2. Commentary on the Sukhavihārasutta

29.In the second, the meaning should be understood by the opposite of what was said.

The Commentary on the Second Sutta is finished.

3. Commentary on the Tapanīyasutta

30.In the third, tapanīyā means what burns, afflicts, torments in this life and the next. Or tapanaṃ is suffering that is beneficial by way of its arising and providing support for it, both in this very life and in future lives. Alternatively, what burns is tapanaṃ, meaning remorse, regret; since it is the cause of that, it is tapanīyā. Akatakalyāṇo means one by whom kalyāṇa (goodness) and puñña (merit), which is auspicious, has not been done. The other two terms are synonyms for that. For merit is called kalyāṇa because of the sense of being auspicious, due to its being beneficial in its course and conducive to happiness in the future; it is called kusala because of the sense of eradicating the bad; and it is called bhīruttāṇa because of the sense of protecting those who fear suffering and those who fear the cycle of existence. Katapāpo means one by whom pāpa (evil) has been done and accumulated. The other two terms are synonyms for that. For unwholesome action is called pāpa because of the sense of being base; it is called ludda because of the sense of being terrible both at the moment of its occurrence and at the moment of its result; and it is called kibbisa because of being corrupted by defilements. Thus, the Blessed One, having designated "two things are burning" with reference to the Dhamma, pointed out the unperformed wholesome Dhamma and the performed unwholesome Dhamma with reference to the person. Now, showing their burning nature, he said, "So akataṃ me kalyāṇantipi tappati, kataṃ me pāpantipi tappatī" (he regrets, "I have not done good," and he regrets, "I have done evil.") The meaning is that he burns, is remorseful, laments with mental distress.

duccaritaṃ (misconduct). Misconduct by body, or misconduct that proceeds from the body, is kāyaduccaritaṃ (bodily misconduct). Similarly, vacīmanoduccaritāni (verbal and mental misconducts) should be seen. And here, these bodily misconducts and so on are intended to be those that have attained the path of action; but referring to whatever unwholesome things that have not attained the path of action, he said, "yañcaññaṃ dosasañhita" (and whatever else is associated with hate). Its meaning is: and also whatever other unwholesome action, since it has not attained the state of being a path of action, does not obtain the name bodily action and so on in a definitive sense, [but] is associated with hate because it is mixed with defilements such as passion, that also he has done. Niraya (hell) means all bad destinations which get the name niraya because of the sense of being without delight or without pleasure, or niraya suffering in all good and bad destinations by rejecting the happiness called aya. So (he), such a person, upagacchati (goes to); thus, the meaning here should be seen.

And here, in the case of the burning nature of bodily misconduct, the stories of Nanda the yakkha, Nanda the brahmin student, Nanda the cattle-slaughterer, and the two brothers should be told. It seems that having killed a cow, they made two portions of the meat. Then the younger brother said to the elder brother, "I have many children; give me these intestines." Then the elder brother, "all the meat is divided in two; why are you asking again?" and struck him, causing him to die. And turning back and looking at him, seeing that he was dead, he generated the thought, "what a heavy deed I have done; I killed him for no reason." Then strong regret arose in him. Even in the place where he stood, even in the place where he sat, he reflected on that same action, he did not obtain satisfaction of mind, and even what he ate, drank, chewed, and tasted did not nourish his body; he became only skin and bones. Then an elder monk asked him, "layman, you have become exceedingly thin, just skin and bones; what kind of disease do you have, or have you done any burning action?" He said, "yes, venerable sir," and announced everything. Then he said to him, "layman, you have done a heavy deed; you have wronged in a place where there was no offense." He, having died because of that very action, was reborn in hell. In the case of verbal misconduct, however, the stories of Suppabuddha Sakka, Kokālika, Ciñcamāṇavikā and so on should be told, and in the case of mental misconduct, those of Ukkala, Jayabhañña, and so on.

The Commentary on the Third Sutta is finished.

4. Commentary on the Atapanīyasutta

31.In the fourth, the meaning should be understood by the opposite of what was said in the third.

The Commentary on the Fourth Sutta is finished.

5. Commentary on the First Sīlasutta

32. In the fifth, pāpakena ca sīlenā means a bad sīla. They say that pāpaka is sīla, which is a destroyer of virtue (sīla) and a lack of restraint (asaṃvara). Here, if asaṃvara is indeed asīla due to its state of wickedness (dussīlya), how is it called sīla? Here, this intention might be: just as in the world, what is unseen is called "seen," and one without virtue is called "virtuous," so too here, even the absence of virtue (asīla) and the lack of restraint (asaṃvara) are referred to as "sīla." Alternatively, from the statement, "And what, householder, are unwholesome sīlas? Unwholesome bodily action, unwholesome verbal action, evil livelihood" (ma. ni. 2.264), even in unwholesome states, there is indeed the designation "sīla." Therefore, through familiarity, like the establishment of its own nature, all conduct that is natural is called "sīla." Therein, that which is unwholesome and base due to its origin in unskillfulness is what is meant by "with bad virtue (pāpakena ca sīlenā)." Pāpikāya ca diṭṭhiyā means all wrong views are indeed bad. However, in particular, the ahetukadiṭṭhi (doctrine of no cause), akiriyadiṭṭhi (doctrine of ineffective action), and natthikadiṭṭhi (nihilistic doctrine)—these three types of views are even worse. Therein, a person endowed with bad virtue is ruined in effort (payogavipanno), and a person endowed with a bad view is ruined in disposition (āsayavipanno). Thus, a person ruined in both effort and disposition is certainly destined for hell. Therefore, it was said, "Monks, a person endowed with these two qualities is cast into hell as if brought there." Here, "endowed with these two qualities" should be seen as a characteristic description (lakkhaṇavacanaṃ), not a textual specification (tantiniddeso), just as in the world, "If these ones are sick, this medicine should be given to them." In other such instances, this same method applies. Duppañño means lacking wisdom (nippañño).

The commentary on the Fifth Sutta is finished.

6. Commentary on the Second Sīla Sutta

33. In the sixth, bhaddakena ca sīlenā means with virtue that is good, such as the fourfold purity of conduct (catupārisuddhisīla) beginning with bodily good conduct. That indeed, due to its nature of being unbroken (akhaṇḍādi) virtue, is itself good and brings about good qualities such as serenity (samatha) and insight (vipassanā); thus, it is called "good" (bhaddaka). Bhaddikāya ca diṭṭhiyā means with the knowledge of the ownership of karma (kammassakatāñāṇa) and with the right view of the path of action (kammapathasammādiṭṭhi). Therein, with good virtue, one is accomplished in effort (payogasampanno), and with a good view, one is accomplished in disposition (āsayasampanno). Thus, a person accomplished in both effort and disposition is destined for heaven. Therefore, it was said, "Monks, a person endowed with these two qualities is cast into heaven as if brought there." Sappañño means wise (paññavā). The rest is easily understood.

The commentary on the Sixth Sutta is finished.

7. Commentary on the Ātāpī Sutta

34. In the seventh, anātāpī means ātāpa is energy (vīriya) because of its burning up (ātāpanaṭṭhena) of defilements; one who has that is ātāpī, one who is not ātāpī is anātāpī, which means lazy and devoid of right effort (sammappadhānavirahito kusīto). Ottāpa means fear of wrongdoing; one who has that is ottāpī, one who is not ottāpī is anottāpī, devoid of fear of wrongdoing. Alternatively, anātāpa is the opposite of ātāpa, laziness (kosajjaṃ); one who has that is anātāpī. That which was said, "does not fear what should be feared, does not fear the occurrence of evil, unwholesome states," that anottappa is anottāpa. One who has that is anottāpī; thus, the meaning here should be understood.

Abhabbo means incapable. Sambodhāyā means for the sake of the Noble Path (ariyamagga). Nibbānāyā means for the complete cessation of defilements, for the great deathless Nibbāna. Anuttarassa yogakkhemassā means of Arahantship. That indeed is anuttaraṃ because there is nothing higher, and it is called yogakkhemaṃ, meaning safe and free from danger, because it is undisturbed by the four yogas. Adhigamāyā means for attainment. Ātāpī means energetic (vīriyavā). For he, "lives with aroused energy for the abandoning of unwholesome states and the attainment of wholesome states, firm, with strong effort, not shirking his duty in wholesome states" (dī. ni. 3.345); thus, endowed with the exertion of energy as stated, he is by nature one who completely burns up defilements, thus ātāpī. Ottāpī means, "fears what should be feared, fears the occurrence of evil, unwholesome states" (dha. sa. 31); thus, due to being endowed with the fear of wrongdoing as stated, he is by nature one who fears wrongdoing, thus ottappī. This one is said to be ottāpī. Because it is inseparable from it, he is indeed endowed with shame (hiri); thus, one who is accomplished in shame and fear of wrongdoing, seeing danger in even the smallest fault, is a fulfiller of virtue (sīlesu paripūrakārī). Thus, his accomplishment in virtue (sīlasampadā) is shown. By ātāpī, his engagement in the cultivation of serenity (samatha) and insight (vipassanā) through the burning up of defilements is shown in this way. And as the aforementioned energy does not exist without faith (saddhā), mindfulness (sati), concentration (samādhi), and wisdom (paññā), the five faculties, headed by faith, which ripen liberation, are in effect already stated. And with those perfected, the six perceptions conducive to penetration—the perception of impermanence in what is impermanent, the perception of suffering in what is impermanent, the perception of no-self in suffering, the perception of abandonment, the perception of dispassion, the perception of cessation—are indeed perfected. Thus, showing the capability for the attainment of the path, fruit, and Nibbāna due to the perfection of mundane virtue (sīla), concentration (samādhi), and wisdom (paññā) of one endowed with these two qualities, he said, "ātāpī ca kho…pe… adhigamāyā".

Kusīto means associated with and connected to base, evil states, namely thoughts of sensual desire, ill-will, and violence, due to the abundance of wrong thoughts (micchāvitakkabahulatāya). Or kusīto means one who sinks down (avasīdatīti) from right practice (sammāpaṭipattito), with the da- changed to ta- . Hīnavīriyo means without energy (nibbīriyo), incapable of exerting effort in any of the four postures. Thinamiddhabahulo means abundant in sloth (thina) and torpor (middha), due to the frequent occurrence of mental sluggishness, which has the nature of inhibiting enthusiasm and exertion, and bodily sluggishness, which has the nature of disrupting engagement. Ahiriko means without shame (hiri), due to being endowed with shamelessness (ahirika), which is the opposite of shame, which has the characteristic of abhorring evil. Due to the absence of shame, fear of wrongdoing, and energy, there is no respect for right practice in him, thus anādaro. In both ways, there is disrespect due to the performance of twofold actions by such a person. Phuṭṭhunti means to touch. Sambodhimuttamanti means incapable of attaining the highest Arahantship (arahattaṃ), which is called enlightenment (sambodhi).

Satimā means mindful, due to the presence of mindfulness and skillfulness in remembering what was done and spoken long ago, through the practice of the four foundations of mindfulness (catusatipaṭṭhānayoga). Nipako means prudent, due to being endowed with both the prudence consisting of the seven suitable places and the wisdom consisting of the skillful management of the meditation subject. Jhāyī means meditative, meditating with two kinds of meditation: absorption on an object (ārammaṇūpanijjhānena) and contemplation on characteristics (lakkhaṇūpanijjhānena). Appamatto means diligent, diligent in the cultivation of the meditation subject, in the manner of "during the day, he purifies his mind from obstructive states by walking and sitting." Saṃyojanaṃ jātijarāya chetvā means having cut off at the root, through the destruction of latent tendencies, the entire collection of defilements (kilesajātaṃ), all ten kinds of defilements beginning with sensual desire, which are called fetters (saṃyojana) because they bind beings to birth and aging. Alternatively, saṃyojanaṃ jātijarāya chetvā means having cut off the fetters to birth and aging. For if the fetters are not cut off, there is no cutting off or eradication of birth and aging. But when those are cut off, birth and aging are also cut off because the cause has been eradicated. Therefore, in cutting off the fetters, one also cuts off birth and aging. Therefore, it was said, "saṃyojanaṃ jātijarāya chetvā". Idheva sambodhimanuttaraṃ phuse means in this very existence, one might touch, attain, or reach the supreme path or Arahantship.

The commentary on the Seventh Sutta is finished.

8. Commentary on the First Nakuhana Sutta

35. In the eighth, nayidanti, here na is a particle of negation; its connection is with "vussatī." The letter ya is a connector of words. The word idaṃ is merely a particle, as in "Here, monks, at one time I was dwelling at Ukkaṭṭhā in the Subhaga forest at the foot of a sālarāja tree" (ma. ni. 1.501). In statements such as "This, monks, is that slight, trivial, mere virtue," (dī. ni. 1.27) it is used for what is present and directly perceived as stated.

"This indeed is that Jetavana, frequented by the community of seers;
Inhabited by the King of Dhamma, generating joy for me." –

As in the above (saṃ. ni. 1.48), it is to be seen as referring to what is about to be stated and directly perceived.

The word Brahmacariya –

"What is your vow, what your holy life (brahmacariyaṃ)?
What is the result of this well-practiced deed?
Power, splendor, strength, and energetic attainment,
And this great mansion of yours, O Nāga?"

"Both I and my wife, in the world of humans,
Were faithful and generous patrons;
My home was a place for giving water to drink;
And ascetics and Brahmins were satisfied."

"That is my vow, that my holy life (brahmacariyaṃ),
This is the result of that well-practiced deed;
Power, splendor, strength, and energetic attainment,
And this great mansion of mine, O wise one." (jā. 2.22.1592-1593, 1595) –

In this Puṇṇaka Jātaka, it appears in the context of giving (dāna).

"By what hand is desire granted, by what hand sweetness flows?
By what holy life (brahmacariyena) does merit succeed in your hand?"

"By this hand is desire granted, by this hand sweetness flows;
By this holy life (brahmacariyena) does merit succeed in my hand." (pe. va. 275, 277) –

In this Aṅkurapetavatthu, it refers to service (veyyāvacca). "This, monks, was called the Tittiriya holy life (brahmacariyaṃ)" (cūḷava. 311), in this Tittirajātake, it refers to the five precepts (pañcasikkhāpadasīla). "That holy life (brahmacariyaṃ), Pañcasikha, leads neither to revulsion nor to dispassion...but only to rebirth in the Brahma world" (dī. ni. 2.329), in this Mahāgovinda Sutta, it refers to the Brahma-vihāras. "Others will be unchaste (abrahmacārī), we shall be chaste (brahmacārino) here" (ma. ni. 1.83), in the Sallekha Sutta, it refers to abstinence from sexual intercourse.

"We do not transgress against our wives,
And our wives do not transgress against us;
Apart from them, we practice the holy life (brahmacariyaṃ),
Therefore, our young ones do not die." (jā. 1.10.97) –

In the Mahādhammapāla Jātaka, it refers to contentment with one's own spouse (sadārasantosa). "I recall, Sāriputta, having practiced the holy life (brahmacariyaṃ) endowed with four qualities—I was an ascetic" (ma. ni. 1.155), in the Lomahaṃsa Sutta, it refers to energy (vīriya).

"By a base holy life (brahmacariyena), one is reborn among the khattiyas;
By a middling one, among the gods; by a supreme one, one is purified." (jā. 1.8.75) –

In the Nimija Jātaka, it refers to the eight-factored uposatha observed through self-control. "This holy life (brahmacariyaṃ), Pañcasikha, leads entirely to revulsion, to dispassion...this very Noble Eightfold Path" (dī. ni. 2.329), in the same Mahāgovinda Sutta, it refers to the Noble Path. "This holy life (brahmacariyaṃ) is both prosperous and flourishing, widespread, well-attended, extensive, and well-proclaimed even by gods and humans" (dī. ni. 3.174), in the Pāsādika Sutta, it refers to the threefold training (sikkhattaya) and the entire Teaching. Here too, it refers to the Noble Path and the Teaching.

Vussatīti means is lived, is practiced. Janakuhanatthanti means for the sake of astonishing the world of beings, the people, by thinking, "Oh, the venerable one is virtuous, accomplished in observances, of few desires, content, powerful, and influential." Janalapanatthanti means for the sake of making people say, with pleased minds, "What is needed? What should be brought?" thinking, "What is given to such a venerable one will be of great fruit." Lābhasakkārasilokānisaṃsatthanti this refers to the four requisites (catupaccayalābho) mentioned as a benefit of virtue (sīlānisaṃsa)—"If, monks, a monk should wish, 'May I gain robes, alms food, lodging, and medicine and requisites for the sick,' he should be a fulfiller of virtue" (ma. ni. 1.65)—and the respect (sakkāra) consisting of giving the four requisites respectfully, and the honor (ādarabahumānagarukaraṇa) and the fame (siloka) consisting of the sound of praise arising in the manner of "accomplished in virtue, learned, a bearer of the teaching, with aroused energy," all of which are visible benefits in this life for those practicing the holy life (brahmacariyaṃ); it is for the sake of that. Iti maṃ jano jānātūti the connection is that this holy life (brahmacariyaṃ) is not lived even for the sake of esteeming oneself, thinking, "When the holy life is lived in this way, may people know and esteem me, thinking, 'This one is virtuous and of good qualities,' due to one's own peaceful qualities."

"Janakuhanattha" means for the purpose of deceiving people with the three kinds of deceitful things (kuhanavatthu), namely, desiring something evil, having a mind corrupted by desire, and the deceitful state consisting of making insinuating remarks, depending on demeanor, and enjoying requisites (sāmantajappanairiyāpathanissitapaccayapaṭisevanasaṅkhāta), in order to astonish people."Janalapanattha" means for the purpose of misleading people with the state of coaxing (lapanabhāva) or alluring (upalāpanabhāva) through talks and flattery, etc., for the sake of requisites, by one who has an evil desire."Lābhasakkārasilokānisaṃsattha" means for the purpose of producing gain, honor, and fame, which are considered advantages (ānisaṃsa), due to the importance of gain, etc., by one who has an evil desire."Iti maṃ jano jānātū" means for the purpose that people may know me in this way (iti evaṃ maṃ jano jānātū) with the intention of self-flattery about unfactual qualities; thus, this is not living the holy life (brahmacariya). They state the meaning in this way. However, the earlier meaning is more essential.

Here, in "Atha kho," "atha" is an indeclinable used in the sense of "different," and "kho" is for emphasis. Therefore, it shows that, "But indeed, this holy life, O monks, is lived for a purpose different from deceit (kuhanā) etc." Now, showing that purpose, he said "saṃvaratthañceva pahānatthañcā." Herein, restraint (saṃvara) is fivefold: restraint by the Pātimokkha, restraint by mindfulness (sati), restraint by knowledge (ñāṇa), restraint by forbearance (khanti), and restraint by effort (vīriya).

Pātimokkhasaṃvaro is what is also called sīlasaṃvara. This satisaṃvaro is what comes as "He guards the eye-faculty, he undertakes restraint with regard to the eye-faculty" (Rakkhati cakkhundriyaṃ, cakkhundriye saṃvaraṃ āpajjatī) (dī. ni. 1.213; ma. ni. 1.295; saṃ. ni. 4.239; a. ni. 3.16).

"Whatever streams there are in the world (Ajita, so said the Blessed One),
Mindfulness is their obstruction;
I call mindfulness a dam on the streams,
They are shut off by wisdom." (su. ni. 1041) –

This is ñāṇasaṃvaro (restraint by knowledge). This khantisaṃvaro (restraint by forbearance) is what comes in the manner beginning with "He is patient with cold and heat" (Khamo hoti sītassa uṇhassā) etc. (ma. ni. 1.24; a. ni. 4.114; 6.58). This vīriyasaṃvaro (restraint by effort) is what comes in the manner beginning with "He does not tolerate a thought of sensual desire that has arisen" (Uppannaṃ kāmavitakkaṃ nādhivāsetī) etc. (ma. ni. 1.26; a. ni. 4.114; 6.58). In meaning, however, the intentions and abstinences that occur through abandoning things like killing living beings, and through doing what should be done and avoiding what should be avoided. In brief, all restraint of body and speech, and in detail, non-transgression of the seven groups of offenses is sīlasaṃvaro (restraint in virtue). Mindfulness itself is satisaṃvaro, or the wholesome aggregates where mindfulness is predominant. Knowledge itself is ñāṇasaṃvaro. Absence of aversion (adosa) in terms of endurance, or the wholesome aggregates occurring in that way where non-aversion is predominant, is khantisaṃvaro; some say it is wisdom (paññā). Effort (vīriya) itself, occurring in terms of not tolerating thoughts of sensual desire etc., is vīriyasaṃvaro. Among these, the first is understood as restraint because of restraining evil conduct of body, etc., and immorality; the second, because of restraining forgetfulness; the third, because of restraining ignorance; the fourth, because of restraining impatience; and the fifth, because of restraining laziness. Thus, for the purpose of this restraint (saṃvara), saṃvaratthaṃ means for the purpose of producing restraint.

Abandoning (pahāna) is also fivefold: temporary abandoning (tadaṅgappahāna), abandoning by suppression (vikkhambhanappahāna), abandoning by eradication (samucchedappahāna), abandoning by tranquilization (paṭippassaddhippahāna), and abandoning by escape (nissaraṇappahāna). What should be said about that has already been said below in the commentary on the first sutta in the Ekanipāta. However, for the purpose of that fivefold abandonment, in the sense of rejecting or overcoming the defilements such as lust in each case, pahānatthaṃ means for the purpose of abandoning, for the purpose of the means of abandoning. Here, restraint prevents the entry of defilements into the continuum of consciousness, while abandoning prevents entry as well as complete eradication, so they say. However, it should be seen that both are accomplished by both as appropriate. Indeed, the qualities such as virtue are restraint in terms of restraining, and abandoning in terms of giving up.

Anītiha means ītī are said to be misfortunes – those pertaining to this life and those pertaining to the next life. Ītihaṃ means that which strikes, destroys, or abandons misfortunes, anu ītihanti anītihaṃ means the Teaching-holy life (sāsana brahmacariya) and the path-holy life (magga brahmacariya). Or alternatively, ītihā means those which strike, go along with, or occur along with misfortunes, the defilements beginning with craving. Natthi ettha ītihāti anītihaṃ means there is no misfortune here. Or ītihā, in the meaning stated above, are the doctrines of the sectarians; this is anītihaṃ because it is opposed to that. "Anitiha" is also a reading. Its meaning is: because of the absence of grasping at uncertainty (anekaṃsaggāhabhāva) in things, "itihā" is called doubt (vicikicchā); because it leads to a state of being free from doubt for those who practice according to the instructions, since it is well-proclaimed by the Sammāsambuddha, natthi ettha itihanti anitihaṃ means not dependent on another (aparappaccaya). This was said: "To be known by the wise, each for himself," and "Beyond the sphere of reasoning." However, for ease of recitation in the verse, they recite it as "anītiha" by lengthening the vowel.

Nibbānogadhagāmī means leading directly to the attainment of Nibbāna, being attached to liberation (vimutti), without any deviation. That brahmacariya is nibbānogadhagāminaṃ. So means that Blessed One, who, having fulfilled the thirty perfections (pāramiyo), having broken all defilements, and having awakened to the unsurpassed perfect enlightenment, adesayi (declared) – taught. Alternatively, nibbānogadha means the Noble Path. Because without that, entry into Nibbāna is impossible, and because that does not occur without relying on Nibbāna, and that goes to that directly, nibbānogadhagāmī. Alternatively, nibbānogadhagāminaṃ means the path-brahmacariya that goes into Nibbāna, because it exists and occurs only within Nibbāna, having made Nibbāna its object. Mahattehī means by the great selves (mahāātumehi), with noble intentions (uḷārajjhāsayehi). Mahesino means the Buddhas and other noble ones who seek or desire the great Nibbāna or the great aggregates of virtue, etc. Anuyāto means followed or practiced by them. Yathā buddhena desitaṃ means just as I, the Sammāsambuddha, have taught the knowable things as knowable, etc., so those who practice this path-brahmacariya and the Teaching-brahmacariya for that purpose, being obedient to the teaching of me, the Teacher, who appropriately instructs them regarding benefits in this life and the next, will make an end, a limit, a non-occurrence, to all the suffering of the cycle of existence, or they will realize Nibbāna, the end of suffering.

The Commentary on the Eighth Sutta is finished.

9. Commentary on the Second Nakuhana Sutta

36. In the ninth, abhiññatthaṃ means for the purpose of thoroughly knowing (abhijānanatthaṃ) all things (dhammas) without deviation, with distinguished knowledge (abhivisiṭṭhena ñāṇena), through the division of wholesome qualities, etc., and through the division of the aggregates (khandhā), etc. Pariññatthaṃ means for the purpose of completely understanding (parijānanatthaṃ) the things of the three realms (tebhūmakadhamma) as "This is suffering," etc., and for the purpose of overcoming. Herein, knowing what should be known (abhiññeyyaabhijānanā) has the four truths as its object. However, it should be understood that completely understanding what should be completely understood (pariññeyyaparijānanā), even though it has the truth of suffering as its object, does not occur without abandoning, realizing, cultivating, and understanding, so abandoning, etc., are also included here. The rest is the same in meaning as stated in the immediately preceding sutta.

The Commentary on the Ninth Sutta is finished.

10. Somanassa Sutta

37. In the tenth, sukhasomanassabahulo means, herein, sukhaṃ (pleasure) means bodily pleasure, somanassaṃ (happiness) means mental pleasure. Therefore, he who frequently experiences both bodily and mental pleasure is said to be sukhasomanassabahulo. Yonī means in the passages such as "These, Sāriputta, are the four yonis" (catasso kho imā, sāriputta, yoniyo) etc. (ma. ni. 1.152), the section of aggregates is said to be yoni. In the passages such as "This is the womb, Bhūmija, for the attainment of the fruit" (Yoni hesā, bhūmija, phalassa adhigamāyā) etc. (ma. ni. 3.226), it is the cause.

"I do not call him a brahmin because of his birth or from a mother." (Na cāhaṃ brāhmaṇaṃ brūmi, yonijaṃ mattisambhava) (ma. ni. 2.457; dha. pa. 396; su. ni. 625);

Assā means by this. Āraddhā means begun, started, completed, or accomplished.

Āsavānaṃ khayāyā means, herein, āsavā means those that flow out (āsavantīti āsavā), it is said that they flow out from the eye, etc., … from the mind too. Or āsavā are those that flow from dhamma up to the state of change-of-lineage (gotrabhū), and from the perspective of space, up to the peak of existence (bhavagga). This means that they flow including those dhammas and that space. For this syllable "ā" has the meaning of "making inside." Āsavā are also like intoxicants such as liquor in the sense of being long associated. For in the world, intoxicants such as liquor that have been long associated are called āsavā. And if āsavā are in the sense of being long associated, these alone deserve to be. For it was said, "The earliest beginning point of ignorance is not evident, before this, there was no ignorance" (purimā, bhikkhave, koṭi na paññāyati avijjāya, ito pubbe avijjā nāhosī) etc. (a. ni. 10.61). Āsavā also means those that flow or seep out the long-lasting suffering of saṃsāra. Here, the earlier explanations are suitable where the defilements are stated to be āsavā; the latter is suitable for kamma as well. And not only kamma and defilements are āsavā, but also various kinds of misfortunes. For in the Abhidhamma, "There are four āsavā: the āsava of sensual desire, the āsava of becoming, the āsava of views, and the āsava of ignorance" (cattāro āsavā – kāmāsavo, bhavāsavo, diṭṭhāsavo, avijjāsavo) (dha. sa. 1102), the defilements such as sensual lust are stated to be āsavā. And in the Sutta, "I do not teach the Dhamma, Cunda, only for the restraint of āsavā pertaining to this life" (nāhaṃ, cunda, diṭṭhadhammikānaṃyeva āsavānaṃ saṃvarāya dhammaṃ desemī) (dī. ni. 3.182), here, the defilements that are the basis of dispute are stated to be āsavā.

"By which he might go to the state of a deva,
A gandhabba or a bird;
By which he might go to the state of a yakkha,
Or the state of a human, Abbaja;
Those āsavā of mine are destroyed,
Demolished, eradicated." (a. ni. 4.36) –

Here, kamma pertaining to the three realms and the remaining unwholesome qualities are āsavā. "For the sake of restraint of āsavā pertaining to this life, for the sake of aversion to āsavā pertaining to the next life" (Diṭṭhadhammikānaṃ āsavānaṃ saṃvarāya samparāyikānaṃ āsavānaṃ paṭighātāyā) (pārā. 39), here, various kinds of misfortunes consisting of harm to others, remorse, killing, bondage, and the suffering of the lower realms.

However, these āsavā, in the Vinaya, are stated in two ways as "for the sake of restraint of āsavā pertaining to this life, for the sake of aversion to āsavā pertaining to the next life." In the Saḷāyatana, they are stated in three ways as "There are three āsavā, friend: the āsava of sensual desire, the āsava of becoming, and the āsava of ignorance" (tayome, āvuso, āsavā – kāmāsavo, bhavāsavo, avijjāsavo) (saṃ. ni. 4.321). Likewise, in other suttantas. In the Abhidhamma, those same are stated in four ways along with the āsava of views. However, in the Nibbedhikapariyāya, they are stated in five ways as "There are, monks, āsavā 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 deva world" (atthi, bhikkhave, āsavā nirayagamanīyā, atthi āsavā tiracchānayonigamanīyā, atthi āsavā pettivisayagamanīyā, atthi āsavā manussalokagamanīyā, atthi āsavā devalokagamanīyā) (a. ni. 6.63). Here, kamma itself is intended to be āsavā. In the Chakkanipāta, they are stated in six ways in the manner beginning with "There are, monks, āsavā that should be abandoned by restraint" (atthi, bhikkhave, āsavā saṃvarā pahātabbā) etc. (a. ni. 6.58). In the Sabbāsavapariyāya, those same are stated in seven ways along with the things that should be abandoned by seeing. Here, however, it should be understood that the four āsavā according to the Abhidhamma method are intended.

Here, khayāyā means, herein, "The destruction, wasting away, breaking up, complete breaking up, impermanence, disappearance of the āsavā," the sharp break-up of the āsavā, is said to be the destruction of the āsavā. "Knowing, monks, seeing, I declare the destruction of the āsavā" (Jānato ahaṃ, bhikkhave, passato āsavānaṃ khayaṃ vadāmī) (ma. ni. 1.15), here, the state of being destroyed, the non-existence, the complete non-arising of the āsavā is stated to be the destruction of the āsavā.

"For one in training, learning,
Following the straight path;
Knowledge of destruction comes first,
Then immediately afterwards, realization." (itivu. 62) –

Here, the Noble Path is stated to be the destruction of the āsavā. "He is a renunciate through the destruction of the āsavā" (Āsavānaṃ khayā samaṇo hotī) (ma. ni. 1.438), here it refers to the fruit.

"For one who looks at the faults of others,
Who is always critical;
His āsavā increase,
He is far from the destruction of the āsavā." (dha. pa. 253) –

Here, it means Nibbāna. Here, however, "āsavānaṃ khayāyā" is said with reference to the fruit, meaning for the sake of the fruit of Arahatship.

Saṃvejanīyesu ṭhānesū means in places that generate agitation (saṃvega), in the objects of agitation such as birth etc. For these – birth, aging, illness, death, suffering of the lower realms, suffering rooted in the round of existence in the past, suffering rooted in the round of existence in the future, suffering rooted in the search for food in the present – are the objects of agitation, places that cause agitation. Moreover, these should be understood as places that cause agitation: "The world-assembly is ablaze, agitated, set to depart, following a wrong path; the world is being led away, it is impermanent, the world is without protection, without sovereignty, the world is without ownership, everything must be left behind, the world is deficient, insatiable, a slave to craving" etc. (paṭi. ma. 1.117). Saṃvejanenā means by the agitation (saṃvega) that has arisen dependent on the objects of agitation such as birth, etc., which is of the nature of fear. In meaning, however, agitation (saṃvega) is called knowledge together with dread (sahottappañāṇaṃ).

Saṃviggassāti: "Of one who is agitated," meaning one who has become agitated by the various kinds of suffering related to birth, etc., such as entering the womb. Some recite it as "Saṃvejitvā" (having agitated). Yoniso padhānenāti: "By wise effort," meaning by effort with proper means, right effort. For it is called "padhāna" (effort) because by making effort in such a way that unwholesome states are abandoned and wholesome states reach fulfillment in development, and by achieving the supreme state. Therein, being agitated and not seeing any refuge, shelter, or recourse in existence, etc., not clinging there, with a mind not attached, and with the mind diverted from the opposite, he inclines toward Nibbāna, is directed toward Nibbāna, is bent on Nibbāna. He, with reliance on a good friend, frequently applying wise attention, with purified intention and application, engaged and applied in serenity and insight, becomes disenchanted and dispassionate with all conditioned things, and intensifies insight. Therein, this frequent application of wise attention, purified intention, engagement, and application in serenity and insight—by this, his abundance of happiness and joy in this very life should be understood. However, when he, established in serenity, is engaged and applied in insight, becomes disenchanted and dispassionate with all conditioned things, and intensifies insight, by this, his source has been started for the destruction of the āsavas should be understood.

saṃvijjethevāti: "One should be agitated indeed," meaning one should indeed be agitated, should indeed cause agitation. Some recite it as "Saṃvijjitvānā" (having been agitated). The meaning is, having been agitated in the manner stated. Paṇḍitoti: "Wise," meaning possessing wisdom; this refers to a three-root rebirth. Paññāya samavekkhiyāti: "By examining with wisdom," meaning by properly examining the objects of agitation with wisdom in terms of agitation. Or, alternatively, "having properly examined with wisdom." The rest is straightforward in meaning everywhere.

The commentary on the Tenth Sutta is finished.

Thus ends the commentary on the Itivuttaka in the Paramatthadīpanī,

The commentary on the First Vagga in the Duka Nipāta is finished.

2. The Second Vagga

1. Commentary on the Vitakka Sutta

38.In the first sutta of the second Vagga, tathāgataṃ, bhikkhaveti, the word tathāgata is seen in reference to beings, conventional truths, perfectly enlightened ones, and so on. Thus, it is in the context of beings in statements such as "The Tathāgata exists after death," etc. (dī. ni. 1.65).

‘‘Tathāgataṃ devamanussapūjitaṃ,
Buddhaṃ namassāma suvatthi hotū’’ti. (khu. pā. 6.16) –

And so on, in reference to the Sammāsambuddha.

‘‘Tathāgataṃ devamanussapūjitaṃ,
Dhammaṃ namassāma suvatthi hotū’’ti. (khu. pā. 6.17) –

And so on, in reference to the Dhamma.

‘‘Tathāgataṃ devamanussapūjitaṃ,
Saṅghaṃ namassāma suvatthi hotū’’ti. (khu. pā. 6.18) –

And so on, in reference to the Saṅgha. Here, however, it refers to the Sammāsambuddha. Therefore, here, the Blessed One is called Tathāgata for eight reasons. Which eight? "Tathā āgato ti tathāgato (Thus come, thus gone is the Tathagata)," "tathā gato ti tathāgato (Thus gone is the Tathagata)," "tathalakkhaṇaṃ āgato ti tathāgato (Having come to the characteristics of thusness is the Tathagata)," "tathadhamme yāthāvato abhisambuddhoti tathāgato (Having awakened to the real nature of the Tathā-dhamma is the Tathāgata)," "tathadassitāya tathāgato (For showing thusness is the Tathāgata)," "tathavāditāya tathāgato (For speaking thusness is the Tathāgata)," "tathākāritāya tathāgato (For doing thusness is the Tathāgata)," "abhibhavanaṭṭhena tathāgatoti (By the characteristic of overcoming, he is the Tathāgata)."

tathā āgatoti tathāgato? How so? Just as Vipassī and the other Sammāsambuddhas came, having fulfilled the ten pāramīs, namely, the pāramī of giving, having fulfilled the pāramī of morality, renunciation, wisdom, energy, patience, truthfulness, determination, loving-kindness, and equanimity, having relinquished the five great relinquishments, namely, the relinquishment of limbs, the relinquishment of self, the relinquishment of wealth, the relinquishment of spouse, and the relinquishment of kingdom, just so, our Blessed One also came; therefore, he is the Tathāgata. As it was said:

‘‘Yatheva lokamhi vipassiādayo,
Sabbaññubhāvaṃ munayo idhāgatā;
Tathā ayaṃ sakyamunīpi āgato,
Tathāgato vuccati tena cakkhumā’’ti. –

Thus, "tathā āgatoti tathāgato (Thus come, thus gone is the Tathagata)."

tathā gatoti tathāgato? Just as Vipassī and the others, immediately after birth, stood on the earth with even feet, facing north, having gone by traversing seven paces, so too, our Blessed One went; therefore, he is the Tathāgata. As they said:

‘‘Muhuttajātova gavaṃpatī yathā,
Samehi pādehi phusī vasundharaṃ;
So vikkamī satta padāni gotamo,
Setañca chattaṃ anudhārayuṃ marū.

‘‘Gantvāna so satta padāni gotamo,
Disā vilokesi samā samantato;
Aṭṭhaṅgupetaṃ giramabbhudīrayi,
Sīho yathā pabbatamuddhaniṭṭhito’’ti. –

Thus, "tathā gatoti tathāgato (Thus gone is the Tathagata)."

tathalakkhaṇaṃ āgatoti tathāgato? Having come to the specific characteristic of all rūpa and arūpa phenomena, the general characteristic, the thusness, the non-false, by means of the path of knowledge, having attained without deviation, having fully awakened, he is the Tathāgata. As it was said:

‘‘Sabbesaṃ pana dhammānaṃ, sakasāmaññalakkhaṇaṃ;
Tathamevāgato yasmā, tasmā nātho tathāgato’’ti. –

Thus, "tathalakkhaṇaṃ āgatoti tathāgato (Having come to the characteristics of thusness is the Tathāgata)."

tathadhamme yāthāvato abhisambuddhoti tathāgato? "Tathadhammā" means the four Noble Truths. As it was said, "These four, monks, are true, not false, not otherwise. Which four? 'This is suffering, the Noble Truth,' monks, this is true, this is not false, this is not otherwise" (saṃ. ni. 5.1090), and so on. And the Blessed One awakened to them; therefore, by awakening to the thusness, he is the Tathāgata. For here, the meaning of "gone" (gata) is "awakened." Thus, "tathadhamme yāthāvato abhisambuddhoti tathāgato (Having awakened to the real nature of the Tathā-dhamma is the Tathāgata)."

tathadassitāya tathāgato? Whatever object of sight comes into the range of the eye-door of beings in the world with its devas… in immeasurable world-systems to immeasurable beings… for the population of humans and devas, the Blessed One knows and sees it in every way. And knowing and seeing in this way, whether by its desirability or by the term obtained in what is seen, heard, sensed, and cognized, "Which is that rūpa, the rūpa-āyatana, that rūpa that is the upādāya of the four great elements, with color and appearance, visible, tangible, blue, yellow," and so on (dha. sa. 616), by this method, being distinguished by many names in thirteen instances, in fifty-two ways, it is just thus, there is no falsehood. This method applies to sounds, etc., that come into range at the ear-door and other sense-doors. This was said by the Blessed One:

‘‘Yaṃ, bhikkhave, sadevakassa lokassa…pe… sadevamanussāya diṭṭhaṃ sutaṃ mutaṃ viññātaṃ pattaṃ pariyesitaṃ anuvicaritaṃ manasā, tamahaṃ jānāmi…pe… tamahaṃ abbhaññāsiṃ, taṃ tathāgatassa viditaṃ, taṃ tathāgato na upaṭṭhāsī’’ti (a. ni. 4.24).

Thus, "tathadassitāya tathāgato (For showing thusness is the Tathāgata)." Here, the occurrence of the word Tathāgata should be understood in the sense of showing thusness.

tathavāditāya tathāgato? On the night when the Blessed One awakened to unsurpassed complete enlightenment, and on the night when he attained parinibbāna in the Nibbāna-element without remainder, in this intervening period of forty-five years, whatever was spoken by the Blessed One—the suttas, geyyas, etc.—all of that is pure, complete, dispelling intoxication with passion, etc., uniform, true, not false. Therefore, he said:

‘‘Yañca, cunda, rattiṃ tathāgato anuttaraṃ sammāsambodhiṃ abhisambujjhati, yañca rattiṃ anupādisesāya nibbānadhātuyā parinibbāyati, yaṃ etasmiṃ antare bhāsati lapati niddisati, sabbaṃ taṃ tatheva hoti, no aññathā. Tasmā ‘tathāgato’ti vuccatī’’ti (dī. ni. 3.188; a. ni. 4.23).

Here, the meaning of "gone" (gata) is the meaning of "spoken." Thus, "tathavāditāya tathāgato (For speaking thusness is the Tathāgata)." Moreover, āgadanaṃ is āgado, meaning speech. Because his speech is "tatho aviparīto," not reversed, by changing the "da" to "ta," it becomes tathāgato; thus, the derivation of the word should be understood here.

tathākāritāya tathāgato? For the Blessed One's body conforms to his speech, and his speech conforms to his body. Therefore, he is a speaker according to what he does, and a doer according to what he speaks. For such a being, as is his speech, so too is his body gone forth and established. And as is his body, so too is his speech gone forth; therefore, he is the Tathāgata. Therefore, he said, "The Tathāgata, monks, is a doer according to his speech, and a speaker according to his actions. Thus, he is a speaker according to what he does, and a doer according to what he speaks. Therefore, he is called 'Tathāgata.'" Thus, "tathākāritāya tathāgato (For doing thusness is the Tathāgata)."

abhibhavanaṭṭhena tathāgato? Because the Blessed One, making the upper limit the peak of existence and the lower limit Avīci hell, overcomes all beings in immeasurable world-systems in every direction by morality, by samādhi, by wisdom, by liberation, and by the knowledge and vision of liberation; there is no scale or measure for him; rather, he is incomparable, immeasurable, unsurpassed, the over-deva of devas, the over-Sakka of Sakkas, the over-Brahmā of Brahmās, the supreme among all beings; therefore, he is the Tathāgata. Therefore, he said:

‘‘Sadevake, bhikkhave, loke…pe… manussāya tathāgato abhibhū anabhibhūto aññadatthu daso vasavattī, tasmā ‘tathāgato’ti vuccatī’’ti (dī. ni. 3.188; a. ni. 4.23).

Here is the derivation of the word: agado viya agado, like medicine, and also the charm of the teaching, and the accumulation of merit. Therefore, he, with great power, like a physician with divine medicine, overcomes serpents and all the proponents of opposing views, and the world with its devas. Thus, in overcoming the entire world, "tatho aviparīto," the "agado," the spoken thusness, is his; by changing the "da" to "ta," it should be understood as Tathāgata. Thus, "abhibhavanaṭṭhena tathāgato (By the characteristic of overcoming, he is the Tathāgata)."

Moreover, tathāya gatoti tathāgato, having gone to thusness; tathaṃ gatoti tathāgato, having gone to thusness. Therein, having gone to thusness by the knowledge of scrutinizing the entire world, he understands; therefore, he is the Tathāgata. Having gone to thusness by the knowledge of abandoning the origin of the world, he has transcended; therefore, he is the Tathāgata. Having gone to thusness by the realization of the cessation of the world, he has attained; therefore, he is the Tathāgata. Having gone to the path leading to the cessation of the world, he has practiced thusness; therefore, he is the Tathāgata. This was said by the Blessed One:

‘‘Loko, bhikkhave, tathāgatena abhisambuddho. Lokasmā tathāgato visaṃyutto. Lokasamudayo, bhikkhave, tathāgatena abhisambuddho, lokasamudayo tathāgatassa pahīno. Lokanirodho, bhikkhave, tathāgatena abhisambuddho, lokanirodho tathāgatassa sacchikato. Lokanirodhagāminī paṭipadā, bhikkhave, tathāgatena abhisambuddhā, lokanirodhagāminī paṭipadā tathāgatassa bhāvitā. Yaṃ, bhikkhave, sadevakassa…pe… sabbaṃ taṃ tathāgatena abhisambuddhaṃ. Tasmā ‘tathāgato’ti vuccatī’’ti (a. ni. 4.23).

By eight other reasons also, the Blessed One is the Tathāgata. Tathāya āgatoti tathāgato, having come to thusness; tathāya gatoti tathāgato, having gone to thusness; tathāni āgatoti tathāgato, having come to thusness; tathā gatoti tathāgato, having gone to thusness; tathāvidhoti tathāgato, knowing thusness; tathāpavattikoti tathāgato, one who behaves thus; tathehi āgatoti tathāgato, having come with thusness; tathā gatabhāvena tathāgatoti, by the state of having gone thus.

tathāya āgatoti tathāgato? That which was spoken by the Blessed One, who was the ascetic Sumedha, at the foot of Dīpaṅkara, the possessor of the ten powers:

‘‘Manussattaṃ liṅgasampatti, hetu satthāradassanaṃ;
Pabbajjā guṇasampatti, adhikāro ca chandatā;
Aṭṭhadhammasamodhānā, abhinīhāro samijjhatī’’ti. (bu. vaṃ. 2.59) –

Thus, by accomplishing the aspiration endowed with eight factors, the great declaration was made: "Having crossed over, I will help others to cross; having been freed, I will free others; having been tamed, I will tame others; having been comforted, I will comfort others; having attained Nibbāna, I will help others attain Nibbāna; having been purified, I will purify others; having awakened, I will awaken others." This was said:

‘‘Kiṃ me ekena tiṇṇena, purisena thāmadassinā;
Sabbaññutaṃ pāpuṇitvā, santāressaṃ sadevakaṃ.

‘‘Iminā me adhikārena, katena purisuttame;
Sabbaññutaṃ pāpuṇitvā, tāremi janataṃ bahuṃ.

‘‘Saṃsārasotaṃ chinditvā, viddhaṃsetvā tayo bhave;
Dhammanāvaṃ samāruyha, santāressaṃ sadevakaṃ.

‘‘Kiṃ me aññātavesena, dhammaṃ sacchikatenidha;
Sabbaññutaṃ pāpuṇitvā, buddho hessaṃ sadevake’’ti. (bu. vaṃ. 55-58);

That Great Declaration (mahāpaṭiñña), which is the cause for the discriminations, investigations, acceptances and holdings (samādānānaṃ) of the entire collection of qualities leading to Buddhahood (buddhakaradhammasamudāyassa), the Lord of the World, not deceiving (avisaṃvādento), since for more than a hundred thousand great eons (mahākappānaṃ satasahassādhikāni), four incalculable periods (cattāri asaṅkhyeyyāni), with respect, continuously, completely, having fulfilled the thirty perfections (samatiṃsapāramiyo), beginning with the perfection of giving (dānapāramiādayo), having relinquished the five great relinquishments (pañca mahāpariccāge), such as the sacrifice of limbs (aṅgapariccāgādayo), having cultivated the four resolutions (cattāri adhiṭṭhānāni), such as truthfulness (saccādhiṭṭhānādīni), having accumulated the stores of merit and wisdom (puññañāṇasambhāre), having enhanced the practices of former endeavors and conduct (pubbayogapubbacariyadhammakkhānañātatthacariyādayo), having brought the Buddha-conduct (buddhicariyaṃ) to the highest point, awakened to the unsurpassed perfect enlightenment (anuttaraṃ sammāsambodhiṃ abhisambujjhi); therefore, that Great Declaration of his is thus not false (avitathā), not otherwise (anaññathā); not even a hair's breadth of it is untrue. Thus, Dīpaṅkara, the possessor of ten powers (dasabalo), Koṇḍañña, Maṅgala…pe… Kassapa, the Blessed One, these twenty-four perfectly enlightened Buddhas, arisen in succession, predicted of him, "He will become a Buddha." Having received the prediction in the presence of twenty-four Buddhas, and having obtained those benefits (ānisaṃsā) that should be obtained by Bodhisattas who have made resolutions (katābhinīhārehi), he has come having obtained them; therefore, by that Great Declaration, as stated, by that truth (tathāya), he has come to the state of being perfectly enlightened (abhisambuddhabhāvaṃ), he has attained (adhigatoti) that state; thus, the Tathāgata (Tathāgato) is one who has come in that way (evaṃ tathāya āgatoti tathāgato).

Tathāgata, because he went in that way (tathāya gatoti tathāgato)? That great compassion (mahākaruṇā) of the Lord of the World, seeing the multitude of beings (sattanikāyaṃ) who have entered the great mass of suffering (mahādukkhasambādhappaṭipannaṃ), he made a great resolution (mahābhinīhāraṃ), with mind roused, thinking, "For them there is no other refuge (natthañño koci paṭisaraṇaṃ); I myself will free them, freed from the suffering of saṃsāra (saṃsāradukkhato)." Having made it, being intent on accomplishing the welfare of the entire world (sakalalokahitasampādanāya), without regard for his own body and life (attano kāyajīvitanirapekkho), performing extremely difficult practices (atidukkarā dukkaracariyā samācaranto) that cause agitation of mind (cittutrāsasamuppādikā) even by merely being heard, just as the conduct of Great Bodhisattas is not liable to decline (hānabhāgiyā), not liable to defilement (saṃkilesabhāgiyā), or liable to remain the same (ṭhitibhāgiyā), but rather is only liable to further distinction (uttari visesabhāgiyāva hoti), thus conducting himself, gradually, having brought together the entire collection of qualities leading to enlightenment (bodhisambhāre samānetvā), he attained perfect enlightenment (abhisambodhiṃ pāpuṇi). And thereafter, with his mind stirred by that very great compassion (mahākaruṇāya sañcoditamānaso), abandoning the delight of solitude (pavivekaratiṃ), and the supreme and peaceful happiness of liberation (paramañca santaṃ vimokkhasukhaṃ pahāya), in a world crowded with foolish people (bālajanabahule loke), not counting the various forms of disrespect and honor produced by them (tehi samuppāditaṃ sammānāvamānavippakāraṃ agaṇetvā), by training those who are to be trained (veneyyajanavinayanena), he completed the Buddha-task (buddhakiiccaṃ) entirely (niravasesaṃ). Therein, the way in which the Blessed One's great compassion turns towards beings (sattesu mahākaruṇāya samokkamanākāro), that will become apparent later (parato āvi bhavissati). Just as the Lord of the World, being a Buddha, has great compassion for beings (sattesu mahākaruṇā), so too, being a Bodhisatta, from the time of the Great Resolution onwards (mahābhinīhārakālādīsu), in all places and at all times, it is always the same (ekasadisatāya), thus it is not false (avitathā), not otherwise (anaññathā). Therefore, in all three states (tīsupi avatthāsu), with the same essence for all beings (sabbasattesu samānarasāya), by that truth (tathāya), having gone (gato), having set forth for the welfare of the entire world (sakalalokahitāya), the Tathāgata (tathāgato) is one who is committed to it (paṭipanno). Thus, the Tathāgata is one who has gone in that way (evaṃ tathāya gatoti tathāgato).

Tathāgata, because he came to the tathāni (tathāni āgatoti tathāgato)? Tathāni means the four paths of noble knowledge (cattāri ariyamaggañāṇāni). These are because of the non-deception of the essential characteristic (sabhāvasarasalakkhaṇassa avisaṃvādanato) of the ways of the phenomena with an undistorted manner of occurrence (aviparītākārappavattiyā), in that absence of delusion (asammohābhisamayasaṅkhātāya) that is regained by utterly destroying the group of defilements (saṃkilesapakkhassa samucchindanena) that hinders the true understanding of the nature of things (yathābhūtasabhāvāvabodhavibandhakassa), of the four noble truths (catunnaṃ ariyasaccānaṃ) that encompass all that should be known (sabbañeyyasaṅgāhakānaṃ), that are the cause of both the arising and ceasing (pravattinivattitadubhayahetubhūtānaṃ), namely: "This is suffering, this is the arising of suffering, this is the cessation of suffering, this is the path leading to the cessation of suffering," of suffering—the characteristic of oppression (pīḷanaṭṭho), the characteristic of being conditioned (saṅkhataṭṭho), the characteristic of burning (santāpaṭṭho), the characteristic of change (vipariṇāmaṭṭho); of arising—the characteristic of accumulation (āyūhanaṭṭho), the characteristic of cause (nidānaṭṭho), the characteristic of connection (saṃyogaṭṭho), the characteristic of obstruction (palibodhaṭṭho); of cessation—the characteristic of escape (nissaraṇaṭṭho), the characteristic of seclusion (vivekaṭṭho), the characteristic of being unconditioned (asaṅkhataṭṭho), the characteristic of deathlessness (amataṭṭho); of the path—the characteristic of leading out (niyyānaṭṭho), the characteristic of cause (hetvaṭṭho), the characteristic of seeing (dassanaṭṭho), the characteristic of dominance (adhipateyyaṭṭho), etc., and also of their divisions; therefore, the tathāni (tathāni) are not false (avitathāni), not otherwise (anaññathāni), because they do not deceive (avisaṃvādanato); those the Blessed One (bhagavā), without another's guidance (anaññaneyyo), himself ( sayameva) came to (āgato), attained (adhigato); therefore, the Tathāgata (tathāgato) is one who has come to the tathāni (tathāni āgatoti tathāgato).

Just as with the paths of knowledge (maggañāṇāni), so too the Blessed One's unobstructed knowledges (appaṭihatañāṇāni) in the three times (tīsu kālesu), the knowledges of the four analytical knowledges (catupaṭisambhidāñāṇāni), the knowledges of the four confidences (catuvesārajjañāṇāni), the knowledges of discerning the five destinies (pañcagatiparicchedañāṇāni), the six uncommon knowledges (chaasādhāraṇañāṇāni), the knowledges of distinguishing the seven factors of enlightenment (sattabojjhaṅgavibhāvanañāṇāni), the knowledges of distinguishing the eight factors of the path (aṭṭhamaggaṅgavibhāvanañāṇāni), the knowledges of the nine successive abiding attainments (navānupubbavihārasamāpattiñāṇāni), and the ten powers of knowledge (dasabalañāṇāni) should be distinguished.

Herein is the distinction: whatever must be known of the immeasurable aggregates of beings (aparimāṇānaṃ sattānaṃ), in immeasurable world-systems (aparimāṇāsu lokadhātūsu), different due to differences in inferiority and so on (hīnādibhedabhinnānaṃ), in past aggregates, sense bases, and elements (atītāsu khandhāyatanadhātūsu), which are different due to differences in inferiority and so on (hīnādibhedabhinnāsu), such as their essential characteristic (sabhāvakiccādi), their specific state (avatthāvisesādi), and their name and lineage connected to the aggregate (khandhapaṭibaddhanāmagottādi). And in the form-phenomena (rūpadhammesu) that are imperceptible, hidden, and far away, and connected to the faculties (anindriyabaddhesu), whatever the specific color, shape, smell, taste, and tactile sensation (vaṇṇasaṇṭhānagandharasaphassādiviseso) of those things that arise due to conditions (paccayuppannānaṃ) together with their specific conditions (taṃtaṃpaccayavisesehi saddhiṃ), in all of these things the Blessed One's knowledge (bhagavato ñāṇaṃ) operates unobstructed and unimpeded, directly, like an amalaka fruit placed on the palm of the hand (hatthatale ṭhapitaāmalako viya paccakkhato asaṅgamappaṭihataṃ); similarly, in the future and in the present (anāgatāsu paccuppannāsu cāti); these are called unobstructed knowledges in the three times (imāni tīsu kālesu appaṭihatañāṇāni nāma). As it was said:

"For the Buddha, the Blessed One, knowledge is unobstructed regarding the past; for the Buddha, the Blessed One, knowledge is unobstructed regarding the future; for the Buddha, the Blessed One, knowledge is unobstructed regarding the present" (paṭi. ma. 3.5).

These, then, because of the non-deception of the essential characteristic of phenomena in each of those places (tattha tattha dhammānaṃ sabhāvasarasalakkhaṇassa avisaṃvādanato), are tathāni, not false (avitathāni), not otherwise (anaññathāni), those which the Blessed One attained by his own wisdom (sayambhuñāṇena adhigañchi). Thus, the Tathāgata (tathāgato) is one who has come to the tathāni (evaṃ tathāni āgatoti tathāgato).

Similarly, the analytical knowledge of meaning (atthapaṭisambhidā), the analytical knowledge of the Dhamma (dhammapaṭisambhidā), the analytical knowledge of language (niruttipaṭisambhidā), the analytical knowledge of intuition (paṭibhānapaṭisambhidāti) are the four analytical knowledges (catasso paṭisambhidā). Therein, the knowledge pertaining to distinctions in meaning (atthe pabhedagataṃ ñāṇaṃ), which is capable of discerning the characteristics (sallakkhaṇavibhāvanavavatthānakaraṇasamatthaṃ) is the analytical knowledge of meaning (atthapaṭisambhidā). The knowledge pertaining to distinctions in the Dhamma (dhamme pabhedagataṃ ñāṇaṃ), which is capable of discerning the characteristics (sallakkhaṇavibhāvanavavatthānakaraṇasamatthaṃ) is the analytical knowledge of the Dhamma (dhammapaṭisambhidā). The knowledge pertaining to distinctions in language and expression (niruttābhilāpe pabhedagataṃ ñāṇaṃ), which is capable of discerning the characteristics (sallakkhaṇavibhāvanavavatthānakaraṇasamatthaṃ) is the analytical knowledge of language (niruttipaṭisambhidā). The knowledge pertaining to distinctions in intuition (paṭibhāne pabhedagataṃ ñāṇaṃ), which is capable of discerning the characteristics (sallakkhaṇavibhāvanavavatthānakaraṇasamatthaṃ) is the analytical knowledge of intuition (paṭibhānapaṭisambhidā). This was said:

"Knowledge regarding meaning is the analytical knowledge of meaning; knowledge regarding the Dhamma is the analytical knowledge of the Dhamma; knowledge regarding language and expression in that Dhamma is the analytical knowledge of language; knowledge among knowledges is the analytical knowledge of intuition" (vibha. 718).

Here, according to the underlying reason, and because it is to be attained, meaning (attha) is, in brief, cause and result. But in detail, whatever is conditionally arisen (paccayuppannaṃ), Nibbāna, what is spoken, result, and action (kiriyāti), these five phenomena are meaning. The knowledge pertaining to distinctions in that meaning (tasmiṃ atthe pabhedagataṃ ñāṇaṃ) for one who contemplates that meaning is the analytical knowledge of meaning. Dhamma (dhammo) is, in brief, condition (paccayo). Since it establishes, brings about, and leads to that particular meaning, therefore it is called Dhamma. But in detail, whatever cause produces a result (phalanibbattako hetu), the Noble Path (ariyamaggo), what is spoken, wholesome, and unwholesome (akusalanti), these five phenomena are the Dhamma (dhammo); the knowledge pertaining to distinctions in that Dhamma (tasmiṃ dhamme pabhedagataṃ ñāṇaṃ) for one who contemplates that Dhamma is the analytical knowledge of the Dhamma. And this was said:

"Knowledge regarding suffering is the analytical knowledge of meaning; knowledge regarding the arising of suffering is the analytical knowledge of the Dhamma; knowledge regarding the cessation of suffering is the analytical knowledge of meaning; knowledge regarding the path leading to the cessation of suffering is the analytical knowledge of the Dhamma" (vibha. 719).

Or alternatively, knowledge regarding the cause is the analytical knowledge of the Dhamma; knowledge regarding the cause and its result is the analytical knowledge of meaning. Knowledge regarding these phenomena that are born, have come into being, have originated, have arisen, have newly arisen, have appeared is the analytical knowledge of meaning. Knowledge regarding the phenomena from which those phenomena are born, have come into being, have originated, have arisen, have newly arisen, have appeared is the analytical knowledge of the Dhamma. Knowledge regarding old age and death is the analytical knowledge of meaning; knowledge regarding the arising of old age and death is the analytical knowledge of the Dhamma; knowledge regarding the cessation of old age and death is the analytical knowledge of meaning; knowledge regarding the path leading to the cessation of old age and death is the analytical knowledge of the Dhamma. Knowledge regarding birth, existence, clinging, craving, feeling, contact, the six sense bases, name and form, consciousness, formations is the analytical knowledge of meaning; knowledge regarding the arising of formations is the analytical knowledge of the Dhamma; knowledge regarding the cessation of formations is the analytical knowledge of meaning; knowledge regarding the path leading to the cessation of formations is the analytical knowledge of the Dhamma.

"Here, a bhikkhu knows the Dhamma—sutta, geyya…pe… vedalla. This is called the analytical knowledge of the Dhamma. He knows the meaning of that very same utterance—'This is the meaning of this utterance, this is the meaning of this utterance,' this is called the analytical knowledge of meaning" (vibha. 724).

"Which phenomena are wholesome? At the time when a wholesome citta belonging to the sense sphere arises, accompanied by joy, associated with knowledge, with a form as its object…pe… or with a phenomenon as its object, or whatever it may be based on, at that time there is contact…pe… non-distraction. These phenomena are wholesome. Knowledge regarding these phenomena is the analytical knowledge of the Dhamma; knowledge regarding their result is the analytical knowledge of meaning," etc. (vibha. 725).

In that meaning and in that Dhamma, the term, the invariable expression, the designation is language (abhilāpo); in that term, the knowledge pertaining to distinctions (pabhedagataṃ ñāṇaṃ), that "this is a term, this is not a term," in Māgadhī, the root language of all beings (sabbasattānaṃ mūlabhāsāya), is the analytical knowledge of language (niruttipaṭisambhidā). Having made all that knowledge (sabbampi ñāṇamārammaṇaṃ katvā) that occurs extensively in the ways of objects and functions, etc., in those knowledges described above as its object, the knowledge pertaining to distinctions in that knowledge (tasmiṃ ñāṇe pabhedagataṃ ñāṇaṃ) for one who contemplates is the analytical knowledge of intuition (paṭibhānapaṭisambhidā). Thus, these four analytical knowledges (paṭisambhidāñāṇāni) are themselves attained by the Blessed One, in that meaning and Dhamma, etc., in that particular sphere of their own, because of the non-deception of the ways of their undistorted occurrence (avisaṃvādanavasena aviparītākārappavattiyā), are tathāni, not false (avitathāni), not otherwise (anaññathāni). Even in this way, the Tathāgata (tathāgato) is one who has come to the tathāni (evampi bhagavā tathāni āgatoti tathāgato).

Thus, whatever is knowable (ñeyyaṃ nāma), all of that is known, seen, attained, and fully awakened to by the Blessed One in every way (sabbākārena). Thus, for him, the phenomena to be fully known (abhiññeyyā dhammā) are fully known by the Buddha, the phenomena to be completely understood (pariññeyyā dhammā) are completely understood by the Buddha, the phenomena to be abandoned (pahātabbā dhammā) are abandoned by the Buddha, the phenomena to be realized (sacchikātabbā dhammā) are realized by the Buddha, the phenomena to be developed (bhāvetabbā dhammā) are developed by the Buddha; therefore, no samaṇa or brāhmaṇa, deva, Māra, or Brahmā is able to challenge him with the Dhamma, saying, "These phenomena are not fully awakened to."

Whatever is to be abandoned (pahātabbaṃ nāma), all of that is abandoned by the Blessed One without remainder at the foot of the Bodhi tree itself (bodhimūleyeva pahīnaṃ anuppattidhammaṃ), there is nothing further to be done by him for abandoning. Thus, for him, greed, hatred, delusion, wrong attention, lack of shame, lack of fear of wrongdoing, sloth and torpor, anger, hostility, detraction, domineeringness, envy, stinginess, deceit, trickery, stubbornness, impetuosity, conceit, arrogance, intoxication, negligence, the various unwholesome roots, misconduct, distorted perception, defiled thought, proliferation, searching, craving, the four types of perversions, the āsavas, the bonds, the floods, the yokes, wrong paths, clinging to craving, the five hindrances of delight, mental barrenness, mental fetters, the seven underlying tendencies to quarrel, the eight wrongnesses, the nine bases for resentment, the ten unwholesome paths of action rooted in craving, the one and a half thousand varieties of defilements, together with their tendencies, are abandoned, cut off, uprooted; therefore, no samaṇa…pe… or Brahmā is able to challenge him with the Dhamma, saying, "These defilements are not abandoned."

And these obstructive phenomena (antarāyikā dhammā) that are said by the Blessed One to be of the nature of the consequences of actions, defilements, reproach, authority, and transgression, are certainly and absolutely obstructive (alameva te ekantena antarāyāya); therefore, no samaṇa…pe… or Brahmā is able to challenge him with the Dhamma, saying, "These are not obstructive if one engages in them."

And the unsurpassed liberating Dhamma, taught by the Blessed One for the complete release from the round of suffering, comprising morality, concentration, and wisdom, consisting of seven aggregates and seventy-three aspects, and preceding the Noble Path, certainly leads one who practices it away from the round of suffering. No ascetic, brahmin, or anyone else is capable of challenging Him, saying, "The liberating Dhamma taught by you does not lead to liberation," along with valid reasons. As it was said: "These qualities are not fully realized by you, though you claim to be a Fully Enlightened One" (Majjhima Nikāya 1.150) and so on. Thus, these four kinds of knowledge of self-assurance of the Blessed One, being consistently and unfailingly accurate in their function due to their comprehension of the undeceiving nature of His knowledge, abandonment, and teaching, are therefore factual, not false, and not otherwise. In this way, the Blessed One has come with what is factual; therefore, He is the Thus-Gone (Tathāgata).

Destination of hell (nirayagati): The hells of intense darkness and freezing cold are included in these. Worms, insects, moths, reptiles, birds, jackals, and other animals, being horizontal in posture, are called animals (tiracchānā). That very destination is animal destination (tiracchānagati). Those who live on others' offerings, tormented by hunger, thirst, and scorching craving, are called ghosts (petā) because happiness has receded far from them; that very destination is ghost destination (petagati). Asuras like Kālakañcikas are also included in these. Beings dwelling on the four great continents, beginning with Jambudīpa, along with those on the minor islands, are called humans (manussā) due to the elevation of their minds; that very destination is human destination (manussagati). From the realm of the Four Great Kings up to the Peak of Existence (Nevasaññānāsaññāyatana), these twenty-six celestial realms are called gods (devā) because they play, shine, and are radiant with their power; that very destination is deva destination (devagati).

Since these destinations are particular states of existence resulting from specific actions, they are, in essence, results of aggregates and, being produced, are form. Here, the Blessed One's knowledge functions according to the place and cause, distinguishing the division of cause and effect, discerning, "This particular destination arises from this particular action, and these various groups of beings are distinct in this way due to the specific conditions of that action." Therefore, the Blessed One said:

"There are these five destinations, Sāriputta. What five? Hell, animal realm, ghost realm, humans, and gods. I understand hell, Sāriputta, and the path leading to hell, and the practice that leads to hell; and how, by following that practice, at the dissolution of the body, after death, one is reborn in a state of deprivation, a bad destination, the abyss, hell—I understand that" (Majjhima Nikāya 1.153).

These knowledges of the Blessed One, being factual, not false, and not otherwise, are unfailingly accurate in their function in each particular sphere. In this way, the Blessed One has come with what is factual; therefore, He is the Thus-Gone (Tathāgata).

Similarly, the Blessed One's knowledge of the faculty of others, which discerns the varying degrees of impurity in beings based on their possession of faith and other qualities, distinguishing those with little defilement from those with much, functions in terms of wisdom. As it was said: "A person with faith has little defilement; a person without faith has much defilement" (Paṭisambhidāmagga 1.111) and so on.

And the Blessed One's knowledge of inclinations and underlying tendencies, which functions by discerning beings' inclinations and so on as they really are, such as, "This person has little defilement; this person holds to the eternalist view; this person holds to the annihilationist view; this person is established in agreeable patience; this person is established in knowledge as it really is; this person is inclined towards sensual pleasures, not dispassion, etc.," or "This person's sensual desire is very strong, not aversion; this person's aversion is very strong, not sensual desire, etc.," or "This person's merit-related formation is dominant, not demerit-related or imperturbable formation; this person's demerit-related formation is dominant, not merit-related or imperturbable formation; this person's imperturbable formation is dominant, not merit-related or demerit-related formation. This person's bodily good conduct is greater, this person's verbal good conduct, this person's mental good conduct. This person is inclined towards the inferior; this person is inclined towards the superior; this person is endowed with the obstruction of kamma; this person is endowed with the obstruction of defilements; this person is endowed with the obstruction of results; this person is not endowed with the obstruction of kamma, not with the obstruction of defilements, not with the obstruction of results," and so on. Regarding this, it was said:

"Here, the Tathāgata knows the inclinations of beings, knows their underlying tendencies, knows their characters, knows their dispositions, knows beings who are capable and incapable" (Paṭisambhidāmagga 1.113).

And the Blessed One's knowledge of the Twin Miracle, which is unique, involving the emission of flames and streams of water from the upper, lower, eastern, and western parts of the body, from the right and left eyes, ears, nostrils, ear-holes, shoulders, hip, sides, hands, and feet, from every space between the hairs, creating various miraculous transformations and creations. Regarding this, it was said:

"Here, the Tathāgata performs the Twin Miracle, unmatched by disciples. A stream of fire emanates from the upper part of His body, a stream of water from the lower part. A stream of fire emanates from the lower part of His body, a stream of water from the upper part" (Paṭisambhidāmagga 1.116).

And the Blessed One's Great Compassion Attainment Knowledge (mahākaruṇāsamāpattiñāṇa), which is the cause of the arising of great compassion in the Blessed One's heart, prompting Him to lead the multitude of beings afflicted by suffering caused by craving, birth, and other ills, out of their plight through various means. As it was said:

"What is the Tathāgata's Great Compassion Attainment Knowledge? Great compassion arises in the Buddhas, the Blessed Ones, as they see beings in many ways; great compassion arises in the Buddhas, the Blessed Ones, as they see the world system ablaze."

Beginning thus (Paṭisambhidāmagga 1.117), a division is made into eighty-nine aspects.

Furthermore, the Blessed One's knowledge, which extends as far as the element of Dhamma reaches, as much as there is to be known—the conditioned and the unconditioned, and which is capable of affirming everything in every way without instruction from another, having its function dependent solely on intention, is the Omniscience Knowledge (sabbaññutaññāṇa), unique to the Buddha. Because of the absence of obstructions there, it is also called Unobstructed Knowledge (anāvaraṇañāṇa), taking into account its unhindered functioning. This is a summary here; the detailed explanation will become clear later.

Thus, these six unique knowledges of the Blessed One, being factual, not false, and not otherwise, are unfailingly accurate in their function in their respective spheres. In this way, the Blessed One has come with what is factual; therefore, He is the Thus-Gone (Tathāgata).

In terms of general characteristics: Mindfulness as a factor of enlightenment (satisambojjhaṅga) has the characteristic of attentiveness; investigation of phenomena (dhammavicayasambojjhaṅga) has the characteristic of discrimination; energy (vīriyasambojjhaṅga) has the characteristic of exertion; rapture (pītisambojjhaṅga) has the characteristic of pervading; tranquility (passaddhisambojjhaṅga) has the characteristic of subduing; concentration (samādhisambojjhaṅga) has the characteristic of non-distraction; equanimity (upekkhāsambojjhaṅga) has the characteristic of reflecting; thus, in terms of specific characteristics.

Due to the discernment of simultaneous arising in one moment (ekakkhaṇe pavattidদর্শনato). "What is mindfulness as a factor of enlightenment? There is mindfulness regarding phenomena internally, there is mindfulness regarding phenomena externally" and so on (Vibha. 469), due to the discernment of the manifestation of the field of objects (visayavibhāvanāpavattid दर्शनato). "What is mindfulness as a factor of enlightenment? Here, bhikkhus, a bhikkhu cultivates mindfulness as a factor of enlightenment, based on seclusion, based on dispassion, based on cessation, culminating in relinquishment," and so on (Vibha. 471), due to the discernment of the method of cultivation (bhāvanāvidhid दर्शनato). "What are the seven factors of enlightenment? Here, a bhikkhu, at the time when he cultivates supramundane jhāna...at that time, there are seven factors of enlightenment: mindfulness as a factor of enlightenment...equanimity as a factor of enlightenment. What is mindfulness as a factor of enlightenment? That which is mindfulness, recollection," and so on (Vibha. 478), through ninety-six thousand methods (chanavutiyā nayasahassavibhāgehī). Thus, the Blessed One's knowledge of elucidating the factors of enlightenment, which functions in various ways, is factual, not false, and not otherwise, due to its unfailing accuracy regarding each particular meaning. In this way, the Blessed One has come with what is factual; therefore, He is the Thus-Gone (Tathāgata).

In essence (sarūpato): Noble (ariya) because it is far from all defilements, because it makes one noble, and because it brings about the attainment of noble fruits. Eightfold (aṭṭhaṅgika) because it is of eight kinds and is the sole cause for attaining Nibbāna. Path (magga) because it goes, destroying defilements; because it is sought by those who desire; or because it itself seeks Nibbāna; thus, in terms of general characteristics (sāmaññalakkhaṇato). "Right view has the characteristic of correct seeing; right thought has the characteristic of correct directing; right speech has the characteristic of correct grasping; right action has the characteristic of correct initiating; right livelihood has the characteristic of correct purifying; right effort has the characteristic of correct exertion; right mindfulness has the characteristic of correct attentiveness; right concentration has the characteristic of correct non-distraction"; thus, in terms of specific characteristics (visesalakkhaṇato). Right view, together with the other qualities that are opposed to it, abandons wrong view, takes Nibbāna as its object, sees the associated qualities without confusion by eliminating the delusion that conceals it. Similarly, right thought and the others abandon wrong thought and so on, take cessation as their object, and correctly direct, grasp, initiate, purify, exert, attend, and concentrate the co-arisen qualities; thus, in terms of the division of functions (kiccavibhāgato). Right view, in the preliminary stage, has various moments and different objects such as suffering, etc., but at the time of the path, it has one moment, taking only Nibbāna as its object, and obtains four names in terms of its function: "knowledge of suffering," and so on. Right thought and the others, in the preliminary stage, have various moments and various objects, but at the time of the path, they have one moment and one object; among them, right thought obtains three names in terms of its function: "thought of renunciation," and so on. The three, right speech and so on, in the preliminary stage, being both abstinences and volitions, divided as "abstinence from false speech," etc., are only abstinences at the moment of the path. Right effort and right mindfulness obtain four names each in terms of their function: right effort as the four right exertions, and right mindfulness as the four foundations of mindfulness. Right concentration, however, is various even at the moment of the path, such as the first jhāna and so on; thus, in terms of the division of arising in the preliminary and subsequent stages (pavattivibhāgato). "Here, bhikkhus, a bhikkhu cultivates right view, based on seclusion," and so on (Vibha. 489), in terms of the method of cultivation (bhāvanāvidhito). "What is the eightfold path? Here, bhikkhus, at the time when a bhikkhu cultivates supramundane jhāna...slow in comprehension, painful practice, at that time, there is the eightfold path: right view, right thought," and so on (Vibha. 499), through eighty-four thousand methods (caturāsītiyā nayasahassavibhāgehī). Thus, the Blessed One's knowledge of elucidating the Noble Path, which functions in various ways, is factual, not false, and not otherwise, due to its unfailing accuracy regarding its meaning. In this way, the Blessed One has come with what is factual; therefore, He is the Thus-Gone (Tathāgata).

Similarly, the Blessed One's knowledge, which functions appropriately in terms of accomplishment, reflection, and association in the progressive abidings and attainments, such as the attainment of the first jhāna and the attainment of cessation, due to their being abided in and attained in sequence, is factual, not false, and not otherwise, for the attainment of its purpose. In this way, the Blessed One has come with what is factual; therefore, He is the Thus-Gone (Tathāgata). Similarly, the accurate knowledge of what is a cause and what is not a cause for each result, discerning "This is the cause for this, this is not the cause"; the complete knowledge, as it really is, of the maturation of the accumulation of kamma of those beings that are different in terms of past, etc.; the accurate knowledge of the division of wholesome and unwholesome kamma, whether associated with defilements or not, knowing of each being at the moment of conception, "This is the practice leading to hell...this is the practice leading to Nibbāna"; the knowledge of the diversity of elements as they really are, the aggregates and sense bases being of various natures, conditioned and unconditioned, and of that world, "Because of the excess of this element, this particular feature arises in this stream of phenomena"; the knowledge of the sharpness or gentleness of the faculties such as faith, etc., the knowledge of the jhānas and liberations along with defilements, etc.; the complete knowledge of the past succession of aggregates in the immeasurable births of beings along with their connections; the knowledge of passing away and rebirth along with the distinction of inferior and superior; and the knowledge of the Four Noble Truths in the way described earlier, "This is suffering," etc.—these ten powers of knowledge of the Blessed One, being factual, not false, and not otherwise, are consistent in accessing their respective spheres and in accomplishing their intended purposes through their accurate functioning. As it was said:

"Here, the Tathāgata understands as they really are the possible as possible, and the impossible as impossible" etc. (vibha. 809; a. ni. 10.21).

In this way too, the Blessed One has come thus (tathāni āgato), therefore, [he is] the Tathāgata.

Just as with these types of knowledge, so too, by way of the unique, immeasurable, and endless distinctions of wisdom—such as the knowledge that distinguishes the establishing of mindfulness, right effort, and so on, as previously stated—the Blessed One has come to, has attained to such knowledge; therefore, [he is] the Tathāgata. In this way too, having come thus (tathāni āgato), [he is] the Tathāgata.

Tathā gatoti tathāgato? Those abhijāti, abhisambodhi, Dhamma, Vinaya, paññāpana, anupādisesanibbānadhātu of the Blessed One, are thus (tathā). What is said is this? That purpose which was desired and initiated by the Leader of the World, through the unfailing and non-deviating realization of that purpose, is thus, not false, not otherwise. For this Blessed One, having been a bodhisatta, having accomplished the cause for all Buddhahood, as previously described, such as the completion of thirty perfections, standing in the Tusita heaven, hearing the uproar of the Buddhas, approached by ten thousand world-system deities, who had gathered together, [was entreated]:

"The time has come for you, Great Hero, to arise in a mother's womb;
Liberating the world with its devas, awaken to the deathless state." (bu. vaṃ. 1.67) –

Having been requested, [and] with preliminary signs having arisen, having considered the five great observations, taking rebirth in the womb of Queen Mahāmāyā of the Sakyan royal family on the Āsāḷhi full moon, thinking "Now, having arisen in the human realm, I will become fully enlightened," being nurtured for ten months by gods and humans with great care, at dawn on the Visākha full moon, [he] attained abhijāti.

Thirty-two preliminary signs appeared; this ten-thousandfold world-system trembled, greatly trembled, shook; immeasurable light spread through the ten thousand world-systems; as if desiring to see that glory, the blind regained their sight, the deaf heard sounds, the mute spoke, the hunchbacked became straight, the lame regained the ability to walk, all beings in bondage were freed from bonds such as fetters and ropes, fire was extinguished in all the hells, hunger and thirst ceased in the realm of ghosts, there was no fear for animals, disease ceased for all beings, all beings were sweet-spoken, asses neighed with a sweet sound, elephants trumpeted, all musical instruments emitted their own sounds, ornaments that had not been struck, which humans held in their hands, emitted sounds in a sweet manner, all directions became clear, a soft, cool wind blew, producing happiness in beings, unseasonal rain fell, water welled up and flowed from the earth, birds abandoned their flight in the sky, rivers stood still without flowing, the ocean became sweet, when the sun, free from defilements, was shining, all the lights in the sky shone, except for the deities in the immaterial realm, all the remaining deities and all the hell beings became visible, trees, walls, doors, rocks, etc., became uncovered, the passing away and rebirth of beings ceased, divine fragrance wafted, overcoming all unpleasant odors, all fruit-bearing trees became laden with fruit, the ocean everywhere had a surface covered with five-colored lotuses, all flowers on land and in water bloomed, on the trunks of trees bloomed trunk-lotuses, on the branches bloomed branch-lotuses, on the vines bloomed vine-lotuses, breaking through the surface of the earth and the stone slabs, seven upon seven, lotus-stalks called daṇḍapadumāni emerged, in the sky appeared hanging lotuses called olambakapadumāni, a rain of flowers fell from all sides, divine musical instruments played in the sky, the entire ten-thousandfold world-system, like a garland-ball that had been rounded and released, like a collection of garlands that had been squeezed and set in motion, like a garland-seat adorned and prepared, was exceedingly beautiful, adorned with garlands, fanning with whisks, perfumed with flower-incense, and those preliminary signs were only the causes for the attainment of numerous superior attainments that were achieved later. Thus, with the appearance of many wonders, this abhijāti, for whatever purpose it was desired by him, was thus, not false, not otherwise, for the complete success of that enlightenment.

Likewise, all those who are to be trained by the Buddhas, those who are bound to be enlightened, all of them, without exception, were trained by the Blessed One himself. And those who are to be trained by disciples and those who are to be trained by the Dhamma, they too, having been trained by disciples and so on, attain discipline, and will attain discipline. Therefore, the enlightenment which was desired by the Blessed One, for the complete success of that purpose, that enlightenment is thus, not false, not otherwise.

Moreover, whatever is the nature of whatever knowable Dhamma is to be understood, that was fully awakened to by the Blessed One with his own knowledge, which is bound to the mere directing [of the mind], like an amalaka fruit placed on the palm of the hand, without any deviation and without any remainder. Thus too, enlightenment is thus, not false, not otherwise.

Likewise, the Blessed One, properly seeing in which way those various things should be taught, and the inclinations, underlying tendencies, conduct, and dispositions of those various beings, without abandoning the nature of the Dhamma, and without overstepping the conventional mode of expression, while revealing the nature of the Dhamma, instructed the trainees according to their offense, according to their inclination, and according to the Dhamma, [and] brought them to the Noble Path. Therefore, his teaching of the Dhamma and the Vinaya is thus, not false, not otherwise, due to its true expression and for the success of that purpose.

Likewise, that deathless great Nibbāna element, which was attained by the Blessed One, is free from the nature of earth and the feeling of contact etc., is beyond the nature of the world due to its perishing and destruction, is not to be illuminated by anyone due to its non-association with darkness, is without foundation and without object, being devoid of states such as destiny, is called "with no fuel remaining" (anupādisesa) because of the absence of even the slightest trace of appropriation in the aggregates.

Referring to this, it was said:

"There is, monks, that dimension where there is neither earth, nor water, nor fire, nor air, nor the dimension of the infinity of space, nor the dimension of the infinity of consciousness, nor the dimension of nothingness, nor the dimension of neither perception nor non-perception, nor this world, nor the next world, nor sun, nor moon. There, monks, I say there is no coming, no going, no staying, no passing away, no arising; without foundation, without support, without object is it. This itself is the end of suffering." (udā. 71).

That is the cessation of all aggregates of clinging, the stilling of all formations, the relinquishing of all acquisitions, the destruction of all suffering, the uprooting of all attachments, the cutting off of all rounds [of rebirth], [and has] the characteristic of ultimate peace. Because of the unfailing nature of the nature that has been described, it is thus, not false, not otherwise. Thus, having gone to, approached, attained, practiced, reached these abhijāti etc., [he is] the Tathāgata. Thus, the Blessed One has gone thus (tathā gato); therefore, [he is] the Tathāgata.

Tathāvidhoti tathāgato? Just as the previous Fully Enlightened Ones were, so too is this Blessed One. What is said is this? Just as those Blessed Ones were with the morality of the path, with the morality of the fruit, with all morality mundane and supramundane, with the concentration of the path, with the concentration of the fruit, with all concentration mundane and supramundane, with the wisdom of the path, with the wisdom of the fruit, with all wisdom mundane and supramundane, with the twenty-four billion daily dwelling in attainments, in brief, with escape by temporary suppression, escape by overcoming, escape by eradication, escape by tranquility, escape by deliverance; but in detail, with innumerable and immeasurable distinctions and inconceivable power, with all the qualities of omniscience, so too is our Blessed One. For all Fully Enlightened Ones may differ by these five differences: difference in lifespan, difference in body size, difference in family, difference in difficult practices, difference in rays [of light]; but there is no difference in purities such as purity of morality, and in the qualities realized by oneself in the practice of serenity and insight. But rather, like distinct gold in the middle, those Buddhas, the Blessed Ones, are in no way different from one another. Therefore, just as the previous Fully Enlightened Ones were, so too is this Blessed One. Thus, tathāvidhoti tathāgato. Here, the word "gata" (gone) implies "vidha" (kind). For those skilled in the world use the word "gata" connected with "vidha" in the sense of manner or kind.

Tathāpavattikoti tathāgato? Because the Blessed One is endowed with unique power of psychic ability, has reached the pinnacle of excellence in the discriminations of meaning etc., and has gained unobstructed knowledge, and because there is no obstruction anywhere in the Blessed One's physical activity etc., the going, the movement, the physical, verbal, and mental activity is thus, according to [his] wish. Therefore, tathāpavattikoti tathāgato.

Tathehi agatoti tathāgato? In the accumulation of the requisites for enlightenment, there is no going of that which is counted as the arising of opposition to it. But that state of non-going of his is with knowledges that arise in the mode of contemplating the drawbacks and benefits without deviation in the generosity perfection etc. Therefore, agatoti tathehi ñāṇehi tathāgato.

Or rather, there is no going, no movement for him in the five destinations, which are counted as the arising of defilements and formations or which are counted as the arising of the aggregates. But that state of non-going of his is with knowledges of the Noble Path that [lead to] the attainment of Nibbāna with fuel remaining and without fuel remaining. Thus too, the Blessed One has come thus (tathehi āgato); therefore, [he is] the Tathāgata.

Tathāgatabhāvena tathāgato? Tathāgatabhāvena means by the very being of the Tathāgata, that is, by the existence [of the Tathāgata]. But what is this Tathāgata, by whose existence the Blessed One is called Tathāgata? It is the Good Dhamma. For the Good Dhamma, namely, the Noble Path, having eliminated the entire faction of defilements by the power of yuganaddha-samathavipassanā (serenity and insight in tandem) by way of eradication and abandonment, goes thus (tathā gato) as it should be gone. The Fruit-Dhamma, having arisen and gone according to its corresponding path by way of tranquilization and abandonment, goes thus (tathā gato). The Nibbāna-Dhamma, having been realized by wisdom, brings about the cessation of all suffering of the round [of rebirths], is thus gone, realized thus (tathā gato) by the Buddhas and so on. The Dhamma of learning, having been taught by the previous Buddhas in the manner of discourses, songs, etc., and by way of revealing the arising, etc., in accordance with the inclinations etc. of those to be trained, and having been thus gone, spoken, initiated by our Blessed One, is the Tathāgata. Just as it was taught by the Blessed One, so too it has been gone to, understood by the Blessed One’s disciples. Therefore, the entire Good Dhamma is the Tathāgata. Therefore, Sakka, the King of the Gods, said, "The Tathāgata, revered by gods and humans, the Dhamma, we revere, may there be well-being!" (khu. pā. 6.17; su. ni. 240). He has that, therefore, the Blessed One is the Tathāgata.

Just as the Dhamma [is the Tathāgata], so too is the Noble Saṅgha; having placed foremost the pure preliminary practice of serenity and insight for one's own welfare and for the welfare of others, and having gone to that by that path, that is thus gone (tathā gato); therefore, [he is] the Tathāgata. Or just as the Blessed One has taught the method of dependent origination, so too, because of being a Buddha and because of speaking thus, [he is] the Tathāgata. Therefore, Sakka, the King of the Gods, said, "The Tathāgata, revered by gods and humans, the Saṅgha, we revere, may there be well-being!" (khu. pā. 6.18; su. ni. 241); he has that as his disciples, therefore, the Blessed One is the Tathāgata. Thus, tathāgatabhāvena tathāgato.

This indication of the Tathāgata's state of being a Tathāgata is only a mere glimpse. But in every way, only the Tathāgata could describe the Tathāgata's state of being a Tathāgata. For this word "Tathāgata" has great meaning, great scope, great range. Therefore, even bringing the Tipiṭaka, the word of the Buddha, into [this discussion] with reasoning and in terms of meaning, like the word "appamāda," one should not be told, "He is flooding [us] with unsatisfying Dhamma talks."

Therefore, this is said:

"Just as in the world, the ancient great sages,
The wise ones have come here with omniscience,
So too has this Sakyamuni come,
Therefore, the one with vision is called Tathāgata.

"Having abandoned all defilements such as desire,
Just as the Conquerors have gone by means of concentration and wisdom,
The ancient Sakyamuni, the radiant one,
Has gone thus; therefore, he is considered Tathāgata.

"And thus, the characteristic of elements, spheres, etc.,
Through the commonality and distinction of nature,
This Conqueror has come with self-awakened knowledge,
Therefore, the Sakyan bull is called Tathāgata.

"The truths are thus with all-around vision,
And thus, conditionality in every way;
Not to be led by others, explained by the guide,
The Conqueror has gone thus; therefore, [he is] Tathāgata.

"Even in the diverse world-systems,
The Conqueror's perception of forms, spheres, etc.,
The vision is thus, in diverse distinctions,
Therefore, the all-seeing one is Tathāgata.

"Because he speaks the Dhamma thus,
He acts in accordance with his own words,
He surpasses the world with his qualities and conducts himself,
Therefore, the leader of the world is Tathāgata.

"Thus, with truth, having fully pledged,
For the welfare of the world, He came forth;
With truth, the protector, with compassion always,
Has gone, thus the Jina is the Tathāgata.

"Thus are the knowledges, as He came forth,
According to reality, from the awakening of objects;
Thus, beginning with noble birth, is the Tathāgata,
From the accomplishment of that purpose, the Tathāgata.

"As were those former great sages,
So too is this one, thus, as He wishes;
From the establishment of speech, from the nature of a tamed mind,
The foremost individual is called the Tathāgata.

"Before the ripening of the accumulation of enlightenment,
The going that is saṃsāra's going did not belong to Him;
Nor is there for the protector, the seer of becoming,
Therefore, because of suchness, the Tathāgata is the Ungone.

"The Tathāgata is the excellent Dhamma, by the great sage,
As the impurity to be abandoned is abandoned;
The Tathāgata is the noble assembly, the guide,
The Tathāgata, because of being endowed with that,"

Here, in Arahantaṃ Sammāsambuddhaṃ: the meaning of the word arahā has already been stated below. Because of being a Buddha who is rightly, completely, and equally awakened to all dhammas, sammāsambuddhaṃ. It is said that He Himself has fully awakened to whatever is knowable, in all ways, without any deviation. By this, the attainment of the all-knowing knowledge (sabbaññutañāṇa), which is without the instruction of another, capable of awakening to all dhammas in every way, whose mode of expression is bound by aspiration, and which is known as unobstructed knowledge (anāvaraṇañāṇa), is shown.

But isn't unobstructed knowledge (anāvaraṇaṃ) different from all-knowing knowledge (sabbaññutañāṇa), otherwise wouldn't the statement that the six extraordinary knowledges are Buddha-knowledges be contradicted? It is not contradicted, because the single knowledge is stated in two ways to show the distinctiveness of its extraordinary nature due to the difference in its mode of operation regarding objects. For that one knowledge itself, being the all-knowing knowledge because its scope encompasses all conditioned (saṅkhata), unconditioned (asaṅkhata), and conventional (sammuti) phenomena without residue, is called unobstructed knowledge, based on its unattached wandering due to the absence of obstruction there. As it is said in the Paṭisambhidāmagga:

"Because He knows all conditioned and unconditioned things without remainder, it is all-knowing knowledge. Because there is no obstruction there, it is unobstructed knowledge" (paṭi. ma. 1.119) etc.

Therefore, there is no difference in their meaning; this must be understood as entirely the same. Otherwise, the all-knowing and unobstructed knowledges would be ordinary and not have all phenomena as their object. For there is not even the slightest obstruction to the knowledge of the Blessed One, and if unobstructed knowledge did not have all phenomena as its object, then where it does not operate, due to the existence of obstruction there, there would be no unobstructedness at all. Or else, let unobstructed knowledge be different from all-knowing knowledge; here, however, all-knowing knowledge itself is intended as unobstructed knowledge, due to its unimpeded operation everywhere. With the attainment of that, the Blessed One is called all-knowing (sabbaññū), all-seeing (sabbavidū), and fully enlightened (sammāsambuddha), not just from the awakening to all dhammas at once. Thus, it is said in the Paṭisambhidāmagga:

"This is the true designation of the Buddhas, the Blessed Ones, at the foot of the Bodhi tree, with the attainment of all-knowing knowledge, namely, 'Buddha.'"

For, with the acquisition of the knowledge capable of awakening to all dhammas, the Blessed One had the capacity to penetrate all the remaining dhammas in His being.

Here someone says: When this knowledge is operating, does it operate on all objects at once, or gradually? What is the point here? If it operates on all objects at once, then with the simultaneous appearance of conditioned dhammas, unconditioned dhammas, and conventional dhammas, which are different due to distinctions such as past, future, present, internal, and external, the distinct awareness would not occur, just as when looking at a painted picture from afar. And if that is the case, then it would follow that all dhammas are objects of the Blessed One's knowledge in an unexamined form, just as all dhammas appear as not-self to those contemplating "all dhammas are not-self." And even those who say, "The knowledge of the Buddhas operates at all times on all knowable dhammas as its object, which is the static characteristic, free from conceptual proliferation; therefore, they are called all-knowing." And having done so:

"The Nāga walks mindfully, stands mindfully too" -

"This statement would be well-said," even for them, the stated flaws are not overcome. And because the static characteristic is the object, and because of the absence of past, future, and conventional dhammas, the Blessed One's knowledge would only have a partial scope. Therefore, it is not appropriate that knowledge operates all at once.

Then, does knowledge operate gradually on all objects? This too is not appropriate. For if the knowable is grasped gradually, being varied in many ways due to differences in birth, place, nature, etc., and differences in direction, location, time, etc., the complete penetration of that is not possible, because the knowable is limitless. But those who say, "The Blessed One is all-knowing by making a part of the knowable directly known through the unfalsity of its meaning, and then deciding that the rest is the same, and that knowledge is not inferential because there is no doubt. For in the world, inferential knowledge is always accompanied by doubt," for them too, it is not appropriate. For if all is not directly known, it is impossible to decide that the rest is the same by making a part of the knowable directly known through the unfalsity of its meaning. For that which is the rest is not directly known. But if that too is directly known, then there would be no remainder. Therefore, all of this is without reason. Why? Because of the unsuitability of deliberation. For this was said by the Blessed One:

"The range of the Buddhas, monks, is unthinkable; it should not be thought about. Whoever should think about it would share in madness and vexation" (a. ni. 4.77).

Here, however, is the conclusion: Whatever the Blessed One wishes to know, whether all or a part, knowledge operates directly with unimpeded operation. And constant mindfulness exists due to the absence of distraction, but if all that is desired to be known is not an object, that mode of expression bound by aspiration would not exist; it must definitely be desired, because "all dhammas of the Buddha, the Blessed One, are bound by adverting, bound by aspiration, bound by attention, bound by the arising of consciousness" (mahāni. 69; cūḷani. mogharājamāṇavapucchāniddesa 85). Even the past and future objects of the Blessed One's knowledge are directly known, being devoid of inference, tradition, reasoning, and grasping.

But even in this position, when all is desired to be known, wouldn't the flaws stated above not be overcome, since the Blessed One's knowledge would operate with all as its object at once in an unexamined form? No, because that has been purified. For that Buddha-range has been purified as unthinkable. Otherwise, the unthinkable nature of the knowledge of the Buddhas, the Blessed Ones, would not exist because of its equivalence with the knowledge of ordinary people. Therefore, even though that knowledge has all dhammas as its object, it operates by establishing those dhammas as well-defined, as if it had one dhamma as its object; this is what is unthinkable here. As much as there is knowable, so much is knowledge; as much as there is knowledge, so much is knowable. Knowledge is bounded by the knowable, and the knowable is bounded by knowledge. Thus, the Blessed One is a Sammāsambuddha because of being rightly, completely, and equally awakened to all dhammas, according to His wish, all at once, separately, gradually, and in combination. That Sammāsambuddha.

Dve vitakkā: two right thoughts. There, vitakka: by this, one thinks or it thinks by itself; it is merely thinking. That is, it has the characteristic of directing the mind onto the object, has the function of striking and pervading, and has the manifestation of bringing the mind to the object. However, having divided that into two based on the difference in object, it is said, "two thoughts." Samudācaranti: they move together rightly and upwards in a limited manner. For this "ā" has the meaning of limit (mariyāda), and by that connection, "Tathāgataṃ Arahantaṃ Sammāsambuddha" is a word used in the sense of ownership. This is what is said: The thoughts of the Tathāgata, the Arahant, the Sammāsambuddha move, proceed, frequently and repeatedly, upwards together rightly, not transgressing each other's limits, in His own sphere.

Khemavitakko: the thought of security, is especially associated with the Blessed One's compassion, and it can certainly be obtained associated with loving-kindness and sympathetic joy as well; therefore, it should be understood as preceding and associated with the attainment of great compassion, and the attainments of loving-kindness etc. Pavivekavitakko: the thought of seclusion, precedes and is associated with the attainment of fruition, and it can certainly be obtained in terms of divine abodes etc. Thus, these thoughts have their own distinct objects. Therefore, even when they occur frequently in one being, there is no transgression of limits due to their movement in their own sphere at different times, and there is no occurrence through mixture.

There, the thought of security (khemavitakko) should be understood by way of the Blessed One's descent of compassion etc., and the thought of seclusion (pavivekavitakko) by way of the attainments. Here is the explanation: In the preliminary stage of the attainment of great compassion, with the modes of showing the world-community as being ablaze with the fire of passion etc., by way of "This world is born in suffering, overcome by suffering" etc., and it should be stated even in the attainment by way of the first jhāna. This was said (paṭi. ma. 1.117-118):

"To the Buddhas, the Blessed Ones, seeing beings in many ways, great compassion descends; to the Buddhas, the Blessed Ones, seeing the world-community ablaze, great compassion descends. The world is agitated, going forth, following a wrong path, being led, impermanent, the world is without protection, without refuge, the world is masterless, everything must be left behind.

The world-community is incomplete, insatiable, a slave to craving, without shelter, without refuge, without a place of safety, the world is elevated, unappeased, the world-community has arrows, pierced with various arrows, covered with the darkness of ignorance, surrounded by the cage of defilements, the world-community is gone to ignorance, become an egg, completely enclosed, born of a tangled thread, born of a nest-ball, become muñja grass and rushes, it does not transcend the states of loss, bad destinations, the downfall, saṃsāra; to those seeing this, defiled with the stain of ignorance, become a mass of defilements, matted with the tangle of passion, aversion, and delusion.

Covered with the mass of craving, covered with the net of craving, swept away by the stream of craving, bound by the fetter of craving, tainted by the underlying tendency of craving, tormented by the torment of craving, consumed by the burning of craving.

Covered with the mass of views, covered with the net of views, swept away by the stream of views, bound by the fetter of views, tainted by the underlying tendency of views, tormented by the torment of views, consumed by the burning of views.

Accompanied by birth, tainted by old age, overcome by disease, struck down by death, established in suffering.

Lifted up by craving, surrounded by the wall of old age, enclosed by the snare of death, bound by great bonds, the world-community is bound by the bond of passion, the bond of aversion, the bond of delusion, the bond of pride, views, defilements, and misconduct, gone to great distress, obstructed by great hindrances, fallen into a great precipice, following a great wilderness, following a great saṃsāra, revolving in a great difficult passage, adhering to a great mire.

The world-community is struck down, the world-community is ablaze with the fire of passion, the fire of aversion, the fire of delusion, with birth…pe… with distresses, the world-community is always killed, helpless, like a discarded stick, contemptible, bound with the bond of punishment, subject to striking, the world-community is without protection, having attained the highest compassion, afflicted by suffering, tormented for a long time, always thirsty, always parched.

Blind, without eyes, with destroyed eyes, without a guide, wandering on a wrong path, truly corrupted, wandering in a great flood.

Covered by two kinds of views, acting wrongly in three kinds of misconduct, bound by four yokes, tied by four ties, clinging with four kinds of clinging, mounted on five destinies, attached to five sense pleasures, covered by five hindrances, disputing with six roots of dispute, attached to six bodies of craving, covered by six kinds of views, tainted by seven underlying tendencies, bound by seven fetters, elevated by seven kinds of conceit, revolving with eight worldly conditions, determined by eight wrongnesses, corrupted by eight personal flaws, struck down by nine objects of hatred, elevated by nine kinds of conceit, attached to nine craving-rooted dhammas, defiled by ten objects of defilement, struck down by ten objects of hatred, endowed with ten unwholesome courses of action, bound by ten fetters, determined by ten wrongnesses, endowed with the view based on ten things, endowed with the view that grasps at extremes based on ten things, the world-community is proliferated by one hundred and eight craving-proliferations, covered by sixty-two kinds of views; to the Buddhas, the Blessed Ones, seeing this, great compassion descends on beings."

"‘I am one who has crossed over, but the world has not crossed over. I am one who is freed, but the world is not freed. I am one who is tamed, but the world is not tamed. I am one who is calmed, but the world is not calmed. I am one who is comforted, but the world is not comforted. I am one who is fully extinguished, but the world is not fully extinguished. I am capable, having crossed over, to help others cross over; having freed myself, to free others; having tamed myself, to tame others; having calmed myself, to calm others; having comforted myself, to comfort others; having fully extinguished myself, to help others be fully extinguished.’ Great compassion towards beings descends upon the Buddhas, the Blessed Ones, who see thus" (paṭi. ma. 1.117-118).

In the same way, the descent of loving-kindness of the Blessed One towards beings should also be understood. For loving-kindness also arises, bringing to beings happiness that is the opposite of the suffering that is the object of compassion; here, abyāpāda (non-ill will) and avihiṃsāvitakkā (non-harming thoughts) are khemavitakko (thoughts of welfare). Pavivekavitakko (thoughts of solitude), however, is simply nekkhammavitakko (thoughts of renunciation); its occurrence should be understood in terms of its being a preliminary to the divine abodes and the noble abodes, and in terms of the retrospection of the first jhāna. There, the Blessed One's attainment-abidings, which are twenty-four hundred thousand crores in number, by way of daily refreshment, and the knowledge that proceeds with them as its forerunner, the knowledge that accords with the practice of concentration, the knowledge that accords with the practice of wisdom, is called the Great Vajira Knowledge that traverses twenty-four hundred thousand crores of attainments; in terms of these, the frequent occurrence of the Blessed One's thought of solitude should be understood. And this meaning should also be understood from the Mahāsaccaka Sutta. For it was said there by the Blessed One –

"So I, Aggivessana, established and settled my mind within myself on that same preliminary sign of concentration, with which I usually abide constantly" (ma. ni. 1.387).

Here, when Saccaka, the Nigaṇṭha's son, thought, "The ascetic Gotama is handsome, pleasing, with well-arranged teeth, a slender tongue, sweet speech; I think he wanders about delighting the assembly, but there is no one-pointedness in his mind; he behaves with so much craftiness," the Blessed One, as if catching a thief red-handed, brought forth, "No, Aggivessana, the Tathāgata does not wander about delighting the assembly with craftiness; he teaches the Dhamma even to an assembly that fills a cakkavāḷa; he is unattached, unpolluted, devoted to solitude, solitary living, and the fruit of attainment of emptiness," to show this.

For at the moment when the assembly gives approval or reflects on the Dhamma, the Blessed One, having determined the time beforehand as a preliminary, attains the fruition attainment during the in-breath or the out-breath; at the end of the Dhamma reflection, while the sound of approval is still unbroken, he rises from the attainment and teaches the Dhamma starting from the place where he stood. For the bhavaṅga transition of Buddhas is quick; they attain the attainments during the in-breath or the out-breath. Thus, the frequent occurrence of the Blessed One's thought of welfare and thought of solitude should be understood in terms of the aforementioned attainments together with their preliminaries.

Thought of Welfare: But by the power of the thought of renunciation, which is the abandonment of defilements such as thoughts of sensual pleasure, the threefold solitude—solitude of body, solitude of mind, and solitude of basis—and the fivefold solitude—momentary solitude, suppressional solitude, eradicational solitude, tranquillization solitude, and deliverance solitude—go to fulfillment. That thought which, as appropriate, is accompanied by solitude in terms of object and association is Thought of Solitude. These two thoughts, although having distinct objects in this way, are possible for mutual assistance to those who are beginners. Just as the thought of solitude is for the arising of the thought of welfare that has not arisen and for the increase and abundance of the thought of welfare that has arisen, so too is the thought of welfare for the thought of solitude. For without those whose bodies and minds are secluded, loving-kindness abodes and the like are not possible; and without the abandonment of ill will and the like, solitude of mind and the like are simply impossible; therefore, these things should be seen as being of great assistance to one another. But for the Blessed One, whose defilements are completely abandoned, the thought of welfare and the thought of solitude bring about benefit and happiness even in the space of an in-breath for the sake of the welfare of the world. "Welfare and thought, and solitude and thought" should be connected.

He said, "Delighting in non-ill will," etc. There, non-ill will is abyāpajjhanaṃ, not causing suffering to anyone; that which should be delighted in is an object of delight, therefore ārāmo etassāti abyāpajjhārāmo (delighting in non-ill will). One who delights, is pleased in terms of resorting to non-ill will is abyāpajjharato. This very means this indeed. By the activity means by the action, by the application of body and speech. I do not harm anyone means I do not injure or cause suffering to any being, whether inferior or otherwise, whether moving due to the thirst of craving, or unmoving due to the absence of it, because all agitation of defilements is abandoned; the Blessed One, whose mind is full of compassion, who is abundant in the attainment of great compassion, speaks thus in accordance with his own most cherished compassionate disposition. With that, he shows the thought of non-harming and the thought of non-ill will. This is what is said: 'By this activity, by this practice, thus rightly practicing, thus abiding in attainment-abidings, thus tolerating the homage, respect, reverence, veneration, and offerings made by those who desire merit, I do not harm anyone among beings; but rather, I proclaim to them only benefit and happiness, which are distinguished as visible-matter, future life, and ultimate reality.'

"What is unwholesome is abandoned" means all that is unwholesome, which is divided into one and a half thousand defilements and other innumerable kinds associated with it, is abandoned and uprooted by me at the foot of the Bodhi tree itself. With this, he shows eradicational solitude and tranquillization solitude together with solitude that is the chief of solitudes. Some, however, also extract momentary solitude and suppressional solitude here. For here, the Blessed One's destruction of defilements is mentioned together with the practice that leads to it.

He said, "Therefore, here, monks," etc. The Blessed One began this discourse to establish the monks in that very thing, by way of showing his own frequent practice of this pair of thoughts.

Therefore means because the thoughts of welfare and solitude alone frequently occur to me, who delight in non-ill will and solitude, therefore. Here is merely a particle. Abide delighting in non-ill will means abide delighting in the abode of loving-kindness and the abode of compassion towards all beings. With that, he speaks of the removal of ill will and its associated defilements. For you here, for is merely a particle. Abide delighting in solitude means abide making all solitude—solitude of body and the like, and solitude of moment and the like—a place to be delighted in. How we etc. is how he shows the way in which the thought of welfare occurs to them; similarly, "What is unwholesome?" etc. is how he shows the way in which the thought of solitude occurs. There, just as one who wishes to fulfill blameless qualities must search for wholesome qualities, so too, one who wishes to abandon blameworthy qualities must also search for unwholesome qualities, he says, "What is unwholesome?" etc. For direct knowledge, preliminary to complete understanding, abandonment, realization, and development. There, "What is unwholesome?" means what is unwholesome, what is its nature, what is its characteristic, what are its function, manifestation, and proximate cause—thus he shows the method of reflecting on the unwholesome from the standpoint of its nature, function, etc. And this thought has come in terms of a beginner; "What is not abandoned? What do we abandon?" This pair of words is in terms of one in higher training. Therefore, "What is not abandoned?" means among unwholesome things such as the fetter of sensual lust, what unwholesome thing has not been eradicated by our path? "What do we abandon?" means what unwholesome thing do we uproot? Or, "What do we abandon?" means what specific unwholesome thing are we now abandoning among the transgressions, obsessions, and tendencies? Some, however, read "What is not abandoned?" In their view, it is said, "Among the various kinds of unwholesome things such as the fetter of views, what particular unwholesome thing has not been abandoned by us, by what particular means, or by what particular path?" The rest is as previously stated.

Buddha because of having understood, through self-originated knowledge, without perversion, the four Noble Truths; because of having penetrated to Buddhahood; because of the absence of anything knowable beyond the Truths.

For it was said –
"The knowable is known, and the developable is developed;
The abandonable is abandoned by me, therefore I am a Buddha, O Brahmin." (su. ni. 563; ma. ni. 2.399);

Unconquerable conqueror. They do not practice here, not is merely a particle, or it means "they do not the Tathāgata."

Dispeller of darkness. One who has gone to the further shore, Nibbāna is one gone to the further shore. Or, one who has gone to the further shore, to the limit of the great aspiration that has been set in motion in the manner of "one who is freed should free," or of all the suffering of saṃsāra and the qualities of omniscience is one gone to the further shore; that dispeller of darkness is one gone to the further shore. Therefore, one who has attained attainment, the Buddha, means one who has attained everything that should be attained by perfectly enlightened Buddhas, such as virtue, the ten powers of knowledge, etc. Possessing mastery means one who has the supreme state of mastery dependent on desire in jhāna and the like, and who has the unique mastery of mind known as noble psychic power; that possessor of mastery, means possessing mastery. Without taints because of the absence of all taints of sensual desire and the like. Or, having crossed over all the defilement-stains known as poison because the poison of bodily unevenness and the like has been vomited out, or having crossed over the poison, having crossed over the entire round of suffering oneself and causing others to cross over, is one who has crossed over poison; that one who has crossed over poison. Freed in the destruction of craving, in the fruition of Arahatship, or in Nibbāna; sage because of being exceedingly endowed with knowledge known as silence or with bodily silence etc. in both. For there are many kinds of sages: householder sage, homeless sage, trainee sage, non-trainee sage, individual sage, sage of sages. There, a householder who has attained the fruit and has understood the teaching is a householder sage; one who is of that form and has gone forth is a homeless sage; the seven trainees are trainee sages; one whose taints are destroyed is a non-trainee sage; an individual Buddha is an individual sage; a perfectly enlightened Buddha is a sage of sages. This one alone is intended here. Because there is no renewed existence in the future, one who bears the final, last body is one who bears the last body; that one who bears the last body. One who has abandoned Māra because of having rightly renounced the Māras of defilement and the like. Therefore, one who has crossed over all decay in terms of having attained the state of Nibbāna without remainder of clinging, due to the destruction of the cause of aging, that one who has crossed over decay. Here, it should be seen that the crossing over of birth, death, sorrow, etc., is mentioned by way of the head of decay. The connection is "I say that these two thoughts occur to such a Tathāgata."

He spoke the third verse, "As on a rock," etc. There, "As one standing on the summit of a rock," means as one standing on the summit of a single, solid mountain made of rock. For one standing there has no need to stretch the neck upwards or to extend it. "Just so comparable" means comparable to that, comparable to a mountain of rock. Here, this is the condensed meaning: Just as a man with sight, standing on the summit of a mountain of rock, might see the people all around, even so, the Blessed One, wise, of beautiful wisdom, all-seeing with the knowledge of omniscience, having ascended the palace made of Dhamma, made of wisdom, himself free from sorrow, beholds, considers, and examines the multitude, the aggregate of beings, overcome by birth and death, sunk in sorrow. Here, this is the intention: Just as one might make a large field all around the foot of a mountain and, having made huts in the embankments of the rice fields, might light a fire at night, and there might be darkness endowed with four factors, but for a man with sight standing on the top of that mountain, when looking down on the ground, neither the field, nor the embankments of the rice fields, nor the huts, nor the people lying there would be visible, but only the flame of the fire in the huts would be visible, even so, for the Tathāgata looking down on the aggregate of beings having ascended the palace made of Dhamma, those beings who have not done good, even if sitting on the right side in a single dwelling, do not come into the range of Buddha-knowledge; they are like arrows shot at night. But those individuals who have done good, who are capable of being guided, even if standing far away, come into range; therefore, this was said, like a fire, like the Himalayan mountain –

"The good shine from afar, like the Himalayan mountain;
The wicked are not seen here, like arrows shot at night." (dha. pa. 304; netti. 11);

Thus, in this sutta and in the verses, the Blessed One showed himself as if he were another.

The Commentary on the First Sutta is Finished.

2. Commentary on the Desanā Sutta

39. In "dutiye pariyāyena," the word pariyāya appears in teachings such as "you should remember it as the madhupiṇḍika-pariyāya" (M.i, 205), and in the sense of reason in contexts like "Indeed, brahmin, there is a reason by which one, speaking rightly, might say of me: ‘The ascetic Gotama is a non-activist’" (Para. 5; A. viii, 11), and in the sense of turn in instances like "Whose turn is it today, Ānanda, to advise the nuns?" (M.iii, 398). Here, however, it applies to both turn and reason. Therefore, the meaning here is: "Monks, the Tathāgata's two ways of teaching the Dhamma occur as appropriate, either by reason or by turn." For the Blessed One, in accordance with the inclinations of those to be trained, sometimes teaches the Dhamma, distinguishing between skillful and unskillful states, harmless and harmful states, suitable and unsuitable actions, thereby clarifying and preventing the confusion of unskillful states with skillful states, declaring "see the evil done by evil-doers." Sometimes, revealing the danger in things and directing beings away from evil through aversion and detachment, the Blessed One teaches the Dhamma with "be disgusted, be detached," as in, "Monks, indulging in, developing, and frequently practicing the taking of life leads to rebirth in hell, rebirth in the animal realm, rebirth in the realm of ghosts; the slightest consequence of taking life leads to a short life span" (A. viii, 40).

Bhavantīti: they exist, they occur, they continue. Pāpaṃ pāpakato passathā: see all evil phenomena in this very life and in the future as base things bringing harm and suffering. Tattha nibbindathā: in that evil state, seeing with right understanding the various dangers in many ways, and the benefits in its abandonment, with the thought that "due to its utterly low nature, it is evil with the characteristic of baseness; due to being born of unskillfulness, it is unskillful; due to destroying the radiant nature of the naturally pure and clear mind, it is defiling; due to repeatedly producing the suffering of existence, it is leading to renewed existence; due to occurring together with anguish and torment, it is full of anguish; due to ripening as suffering itself, it is with painful result; due to producing birth, aging, and death in the immeasurable future, it leads to birth, aging, and death in the future; it is capable of destroying all benefits and happiness," and so on, become disgusted, attain disgust. While becoming disgusted, by developing insight, through the attainment of the Noble Path, become detached from evil and become liberated. Either become detached through detachment by way of eradication with the Path, and then become liberated with the fruition in the way of tranquility and release. Or, pāpaṃ means evil due to its baseness. What is said to be? That which is despised by the Noble Ones due to its impermanence, suffering, and so on, that which is loathsome and leads to the suffering of the cycle of existence is called evil. What is that? The three planes of existence. Having seen that evil in the manner described, cultivate disgust while developing insight by seeing it as impermanent, as suffering, as a disease, as a tumor, as a dart, as a calamity, as an affliction, and so on. Ayaṃ dutiyā: this second Dhamma teaching is the accurate explanation of harm and disadvantage, beginning with the first, followed by discernment.

Buddhassā: of the All-Knowing Buddha. Sabbabhūtānukampino: whose nature is to have compassion for all beings with great compassion. Pariyāyavacanaṃ: speaking in a manner, a teaching. Passā: he addresses the assembly, or it is said in reference to the head of the assembly. But some say, "The Blessed One spoke 'passā' referring to himself." Tatthā: in that evil, virajjatha: abandon lust, is the meaning. The rest is as said before.

The commentary on the Second Sutta is finished.

3. Vijjāsuttavaṇṇanā

40. In the third [sutta], pubbaṅgamā: foremost in two ways, namely, by way of being co-arisen and by way of being a strong support, is the primary cause. For without ignorance, there is no arising of unwholesomeness. Samāpattiyā: for the sake of entering, for the sake of obtaining the nature, for the sake of occurrence, is the meaning. Therein, the fact that unwise attention acts as a condition for covering up the dangers in the arising of unwholesomeness, and by being not abandoned, is seen as the supportive condition for unwholesome states.

duggatiyo: or the courses of existence, the occurrences of actions of body, speech, and mind, are corrupted by defilements such as greed, etc., therefore they are duggatiyo, the evil courses of bodily, verbal, and mental conduct. Asmiṃ loke: in this world, in the human realm. Paramhi cā: and in other realms different from that. Avijjāmūlikā sabbā: all those misfortunes of misconduct, in the manner stated, are rooted in ignorance, having ignorance as their cause. Icchālobhasamussayā: increased, accumulated by desire having the characteristic of seeking objects not yet attained and by greed having the characteristic of clinging to objects already attained, therefore, they are icchālobhasamussayā.

Yato: since, because of ignorance, having been covered by ignorance. Pāpiccho: because he is covered by ignorance, not seeing the danger in having evil desires, and making such things as anger on the assumption of non-existent qualities, he is one with evil desires; it should be seen that excessive desire is also included by greed. Anādaro: without respect due to the absence of conscience and fear of blame, he is without respect for his fellow ব্রহ্মচারী. Tato: therefore, because of ignorance, evil desires, shamelessness, and lack of conscience. Pasavatī: accumulates evil, divided into bodily misconduct, etc. Apāyaṃ tena gacchatī: by that evil so accumulated, he goes to the lower realms, such as hell, etc., he is reborn.

Tasmā: because these are the roots of all misconduct and the causes of all the defilements of bad destinations, such as ignorance, therefore, abandoning desire, greed, ignorance, and also shamelessness and recklessness with the word "ca" by way of eradication. How does he abandon them? Vijjaṃ uppādayaṃ: generating knowledge, by rousing effort, by the progression of insight, and by the progression of the Path, generating the knowledge of the path to Arahatship in one's mind. Sabbā duggatiyo: all the evil courses of existence, known as misconduct, or because they are the basis of the suffering of the cycle of existence, are called suffering, all five courses of existence jahe abandon, should transcend. For by abandoning the round of defilements, the round of kamma and the round of result are abandoned.

The commentary on the Third Sutta is finished.

The commentary on the First Bhāṇavāra is finished.

4. Paññāparihīnasuttavaṇṇanā

41. In the fourth [sutta], suparihīnā: very diminished. Ye ariyāya paññāya parihīnā: those beings who are remote from the defilements by penetrating the arising and passing away of the five aggregates and penetrating the Four Noble Truths, and therefore diminished in Noble, pure insight and diminished in Path-knowledge, they are very diminished in worldly and supramundane attainments, they are great losers. But who are they? Those who are endowed with the obstruction of kamma. Because they are fixed on wrong views, they are completely diminished, incomplete, great losers. Therefore, he said ‘‘duggati pāṭikaṅkhā’’: bad destination is to be expected. Those who are attached to result-obstruction are also diminished. Or, those who are not diminished on the bright side are those who are without the three kinds of obstructions, who have right view and are endowed with the knowledge of kamma as one’s own. The rest should be understood according to the manner stated above.

paññāyā: the word is used without possessive affix, it means diminished in insight knowledge and diminished in path knowledge. Or this is a possessive form, by the diminution of the knowledge mentioned above, the non-generation of what should be generated is the diminution here. Niviṭṭhaṃ nāmarūpasmiṃ: deeply attached and settled in name and form, the five aggregates of clinging, with craving and wrong view in the manner of "this is mine," and therefore idaṃ saccanti maññatī: he thinks "this alone is true, others are vain." The case ending in "sadevake loke" should be transformed.

‘‘paññā hi seṭṭhā lokasmi’’: he spoke this verse.

lokasmiṃ: in the world of formations. Just as the Sammāsambuddha is supreme among beings, there is no Dhamma equal to wisdom among formations. For skillful states are led by wisdom, and with wisdom accomplished, all blameless states are accomplished. Thus, it was said, "For one with right view, right thought arises" (M.iii, 141; S.v, 1). The wisdom intended here is praised as the best. To show how it occurs, ‘‘yāyaṃ nibbedhagāminī’’ etc. was said. Its meaning is: this wisdom that goes forth breaking through, rending apart the aggregate of greed, etc., which had not been previously broken through or split apart, that is nibbedhagāminī; and by which one rightly knows and realizes without distortion the destruction and end of birth, which is the first arising of the aggregates in the various realms of existence, courses of rebirth, abodes of consciousness, and communities of beings, and the end of kamma-bhava, which is the cause of that, nibbāna and Arahatship, this wisdom together with insight is the best in the world.

‘‘tesaṃ devā manussā cā’’: he spoke the concluding verse. Its meaning is: to those sambuddhānaṃ, perfectly enlightened ones, due to the completion of the sixteen duties of full understanding etc. in the four Noble Truths, to those satimataṃ, mindful ones, due to the attainment of fullness of mindfulness, to those hāsapaññānaṃ, wise ones, due to the attainment of fullness of wisdom by uprooting delusion in the manner stated above, or to those hāsapaññānaṃ, who have joy and gladness abundantly from the beginning, from the fulfillment of morality etc., up to the realization of nibbāna, to those antimasarīradhārīnaṃ, khīṇāsavas, those who have exhausted all bonds of existence, the devas and humans pihayanti, are dear, they desire that state, thinking "Oh, the power of wisdom, oh, may we also be like them, having crossed over all suffering."

The commentary on the Fourth Sutta is finished.

5. Sukkadhammasuttavaṇṇanā

42. In the fifth [sutta], sukkā: not white due to color-whiteness, but white due to the perfection of purity, therefore white due to the perfection of production. Indeed, all skillful states are white, due to being the opposite of blackness. For by their arising, the mind becomes radiant and pure. Dhammā: skillful states. Lokaṃ: the world of beings. Pālentī: protecting by maintaining the limit with the supporting basis. Hirī ca ottappañcā: here, hirī means being ashamed of what should be ashamed of, or one is ashamed by this, therefore it is hirī. This was also said: "That which is being ashamed of what should be ashamed of, one is ashamed of the occurrence of evil, unskillful states, this is called hirī" (Dhs. 30). Ottappati means one fears to do what one should fear, or one fears by this, therefore it is ottappaṃ. This also was said: "That which is fearing to do what one should fear, one fears the occurrence of evil, unskillful states, this is called ottappaṃ" (Dhs. 31).

Therein, hirī arises from within, ottappaṃ arises from outside. Hirī is having self as authority, ottappaṃ is having the world as authority. Hirī is established in the nature of shame, ottappaṃ is established in the nature of fear. Hirī has the characteristic of modesty, ottappaṃ has the characteristic of seeing danger, being fearful of blame.

Therein, one generates hirī, which arises from within, with four reasons: by reflecting on birth, by reflecting on age, by reflecting on heroism, by reflecting on great learning. How? By reflecting that "doing evil is not the work of those accomplished in birth, it is the work of low-born people like fishermen, it is not fitting for one like me who is accomplished in birth to do this work," one generates hirī while not doing evil kammas such as killing living beings, etc. Similarly, by reflecting that "doing evil is not the work to be done by young people, it is not fitting for one like me who is established in age to do this work," one generates hirī while not doing evil kammas such as killing living beings, etc. Similarly, by reflecting that "doing evil is not the work of those who are weak, it is not fitting for one like me who is accomplished in heroism to do this work," one generates hirī while not doing evil kammas such as killing living beings, etc. Similarly, by reflecting that "doing evil is not the work of the blind and foolish, not of the wise, it is not fitting for one like me who is wise and greatly learned to do this work," one generates hirī while not doing evil kammas such as killing living beings, etc. Thus, one generates hirī, which arises from within, with four reasons. And after generating, having established hirī in one's mind, one does not do evil kamma. Thus, hirī is said to arise from within.

How is ottappaṃ said to arise from outside? "If you do evil kamma, you will be subjected to blame in the four assemblies.

"The wise will despise him, like a leper in a village; deprived of association with the virtuous, what kind of bhikkhu will you be?" –

Reflecting, he does not commit evil actions out of consideration (ottappa) arising externally. Thus, ottappa is said to arise externally.

How is hirī (shame) related to self-respect? Here, a certain clansman, making himself the chief or elder, thinks, "It is not proper for one like me, who has gone forth in faith, is learned, and practices dhuta practices, to commit evil actions," and thus does not commit evil. Thus, hirī is said to be related to self-respect. Therefore, the Blessed One said:

"Making himself his own master, he abandons the unwholesome, cultivates the wholesome, abandons the blameworthy, cultivates the blameless, and maintains a pure self" (A. Ni. 3.40).

How is ottappa related to regard for the world? Here, a certain clansman, making the world his chief or elder, does not commit evil actions. As it is said:

"Indeed, this assembly of beings is vast. And in this vast assembly of beings, there are ascetics and brahmins who possess psychic power, the divine eye, and knowledge of others' minds. They see from afar, and even when near, they are not unseen; they know the mind with their minds. They will know me thus: 'Behold this clansman, who, having gone forth in faith from the household life into homelessness, lives entangled in evil, unwholesome states.' There are deities, powerful ones, possessing the divine eye and knowledge of others' minds. They see from afar, and even when near, they are not unseen; they know the mind with their minds. They will know me thus: 'Behold this clansman, who, having gone forth in faith from the household life into homelessness, lives entangled in evil, unwholesome states.' So, making the world his master, he abandons the unwholesome" (A. Ni. 3.40).

Thus, ottappa is related to regard for the world.

Lajjāsabhāvasaṇṭhitāti: here, lajjā means the state of being ashamed; hirī is established in that nature. Bhayaṃ means fear of the lower realms; ottappa is established in that nature. Both are evident in avoiding evil. Herein, just as of two iron balls, one might be cold and smeared with filth, and the other hot and blazing. Among them, just as a wise person, disgusted by the cold one because it is smeared with filth, does not pick it up, and the other due to fear of burning, so too, the wise person, disgusted by shame, does not commit evil; fearing the lower realms due to ottappa, he does not commit evil. Thus, hirī is established in the nature of shame, and ottappa is established in the nature of fear.

How is hirī characterized by respect and deference, and ottappa characterized by fear of blame and seeing danger? Here, one person, through reflection on the greatness of birth, reflection on the greatness of the Teacher, reflection on the greatness of inheritance, and reflection on the greatness of fellow brahmacārīs, in these four ways, with reverence, generates hirī characterized by respect and deference, and does not commit evil. Another person, fearing self-reproach, fearing the reproach of others, fearing punishment, and fearing the দুর্গতি (Duggati), in these four ways, fearing blame, generates ottappa characterized by fear of blame and seeing danger, and does not commit evil. Here, the arising of hirī and ottappa from within, and so on, is stated as being evident in each case, but there is never any separation between them. For there is no shame without fear, nor is there fear of evil without shame.

Ime ce, bhikkhave, dve sukkā dhammā lokaṃ na pāleyyuṃ means, monks, if these two blameless qualities did not protect the world, if they were not the guardians of the world, nayidha paññāyetha mātā means, in this world, the mother who gives birth would not be recognized in terms of respect and consideration as "this is my mother," she would not be obtainable as "this is my mother." The same method applies to the remaining terms. Mātucchā means maternal aunt. Mātulānī means the wife of the maternal uncle. Garūnaṃ means those who are worthy of respect, such as the paternal grandfather, younger paternal uncle, elder brother, and others. Sambhedaṃ means mixture or violation of boundaries. He shows the comparison with yathā ajeḷakā and so on. For these beings do not recognize, in terms of respect and consideration, "this is my mother" or "this is my maternal aunt"; they even oppose the very thing upon which they arise. Therefore, bringing the comparison, he brought the examples of goats and sheep and so on. Here, in brief, is the meaning: just as goats and sheep and other animals, lacking hirī and ottappa, do not make the designation "this is my mother" and so on, and conduct themselves everywhere in a mixture, violating boundaries, so too, this human world, if there were no qualities that protect the world, would conduct itself everywhere in a mixture. But because these qualities that protect the world protect the world, therefore there is no mixture.

Yesaṃ ce hiriottappantice is merely a particle. Yesaṃ means those beings for whom hirī and ottappa are not found or obtained at any time, at any moment. Vokkantā sukkamūlā te means those beings, having abandoned virtue, or because of the absence of hirī and ottappa, which are the basis for meritorious deeds, due to doing deeds that lead to the destruction of the roots of merit, having turned away from merit, having departed, stand as those who have abandoned the roots of virtue, and because of the nature of repeatedly being born and dying, they do not transcend saṃsāra, which is the path to birth and death; this is the meaning.

Yesañca hiriottappanti means, however, those beings of purified minds for whom these qualities, hirī and ottappa, are always present, at all times, day and night, in youth, middle age, and old age, rightly approached and established, disgusted by evil, fearing, abandoning evil by way of its parts and so on. Virūḷhabrahmacariyā means those who have grown in the sāsana brahmacariya and the path of brahmacariya, or having attained the supreme path, because of the complete calming of defilements, or because of virtuous qualities, santo, being peaceful, khīṇapunabbhavā because they have exhausted future existence.

The Commentary on the Fifth Sutta is Finished.

6. Commentary on the Ajāta Sutta

43. In the sixth, atthi, bhikkhave, what is the origin? It seems that one day, after the Blessed One had revealed the dangers in saṃsāra in many ways, and had given a Dhamma talk connected with nibbāna, in terms of the calming of that, the bhikkhus had this thought: "This saṃsāra has been said by the Blessed One to have a cause, with ignorance and so on as the causes, but no cause has been stated for the calming of that, for nibbāna. How can this, being without a cause, be apprehended in the ultimate sense of truth?" Then, the Blessed One, both to dispel the doubt and uncertainty of those bhikkhus, and to refute the false views of those outside who held wrong views, like the Lokāyatika and others who were in disagreement, saying, "For ascetics and brahmins, 'nibbāna, nibbāna' is merely a matter of words; in reality, there is no such thing as nibbāna, because its nature is not perceived," and to reveal the existence in the ultimate sense of the great deathless nibbāna, and to show its power of being a means of escape and so on, he spoke this sutta with the joy of elation. Thus, indeed, this sutta is recited in the Udāna (Udā. 72-74).

Atthi means it exists, it is apprehended in the ultimate sense. Ajātaṃ abhūtaṃ akataṃ asaṅkhataṃ all the terms are synonyms for each other. Alternatively, like feeling and so on, it is not born from the combination of causes and conditions, namely the aggregation of causes; ajātaṃ means not born. Without a cause, it does not itself come into being, does not appear, is not produced; abhūtaṃ means not come to be. Thus, because it is unborn and has not come to be, it is not made by any cause; akataṃ means unmade. And the nature of being born, come to be, and made belongs to conditioned things, such as name and form and so on, not to nibbāna, which has an unconditioned nature; to show this, asaṅkhataṃ is stated. Or, in reverse order, that which is made by assembling and combining with conditions is conditioned (saṅkhataṃ); thus, that which is not conditioned, which is devoid of the characteristics of the conditioned, is asaṅkhataṃ. Thus, when the state of being produced by many causes has been denied, in order to remove the doubt that "might it have been made by a single cause?", akataṃ "unmade" is stated. Thus, even though it is without a condition, in order to remove the doubt that "did it itself come into being, did it appear?", abhūtaṃ "unbecome" is stated. And to show that this state of being unconditioned, unmade, and unbecome is entirely a matter of being unborn, ajātaṃ "unborn" is stated. Thus, the meaningfulness of all four terms should be understood.

‘‘No cetaṃ, bhikkhave’’tiādiṃ āha. The summary of that is this: monks, if there were not a dhātu (element) that is unconditioned, with the nature of being unborn and so on, a means of escape, the complete cessation of the round of rebirths, would not be known, would not be apprehended, would not be possible from the conditioned realm, described as the five aggregates of form and so on, which has the nature of being born and so on. For the ariyamagga (noble path) factors, beginning with right view, which proceed with nibbāna as their object, completely cut off the defilements, therefore, the non-occurrence and cessation of all suffering in the round is known here as the means of escape.

‘‘Yasmā ca kho’’tiādiṃ vuttaṃ, that has the same meaning as what has been said. Here, because the Blessed One, out of compassion for the entire world, taught the existence in the ultimate sense of the nibbāna dhātu (element of Nibbana) with many sutta passages such as "conditioned things, unconditioned things" (Dha. Sa. Dukamātikā 7, 8), "there is, monks, that sphere where there is neither earth" (Udā. 71), "this state is difficult to see, namely the stilling of all conditioned things, the renunciation of all acquisitions" (Mahāva. 7; Ma. Ni. 1.281), "I will teach you, monks, the unconditioned and the path leading to the unconditioned" (Saṃ. Ni. 4.366), and also with this sutta, "there is, monks, the unborn," therefore it should not be rejected. Herein, even for the wise who do not directly experience it, there is no doubt or uncertainty. But for those who are foolish individuals, here is a reasoned consideration by way of determining the intention in order to dispel their uncertainty: just as a means of escape is known as having a nature that is contrary to and devoid of those things that are conditioned (sauttarānaṃ) and sensuous pleasures and forms that are to be fully understood (pariññeyyatāya), so too, there must be a means of escape with a nature that is contrary to and devoid of all those conditioned things that have that nature. And that means of escape is the unconditioned element. Moreover, the vipassanā ñāṇa (insight knowledges) that has conditioned things as its object, even the anuloma ñāṇa (adaptation knowledge), is not able to abandon the defilements by way of cutting them off, similarly, the knowledge in the first jhāna and so on that has conventional truth as its object abandons the defilements only by way of suppression, not by way of cutting them off. Thus, because of the inability of the knowledge that has conditioned things as its object and the knowledge that has conventional truth as its object to abandon the defilements by way of cutting them off, the ariyamagga ñāṇa (knowledge of the noble path) that causes the cutting off of those things must have an object with a nature that is the opposite of both of those, that is the unconditioned element. Furthermore, "there is, monks, the unborn, unbecome, unmade, unconditioned" is a statement indicating the existence of nibbāna in the ultimate sense, spoken by the Blessed One with an undistorted meaning. For what has been spoken by the Blessed One has an undistorted meaning and is ultimate truth, just as "all conditioned things are impermanent, all conditioned things are suffering, all things are not-self" (Dha. Pa. 277-279; Cūḷani. Hemakamāṇavapucchāniddesa 56). Similarly, the word nibbāna in some context is related to ultimate truth, just like the word lion because of the nature of conventional usage. Alternatively, there is indeed an unconditioned element in the ultimate sense because of its nature of being free from that which is opposite and different, just like the earth element and feeling. Thus, from these and other ways, the existence in the ultimate sense of the unconditioned element should be understood by way of reasoning as well.

Jātaṃ means born in the sense of being born, having attained the characteristic of birth. Bhūtaṃ means become in the sense of becoming, having come into being without having been. Samuppannaṃ means arisen in a combined state, arisen with combined things. Kataṃ means made by causal conditions. Saṅkhataṃ means made by those same factors assembling and combining; all of this is a designation for that which is produced by conditions. Because it is devoid of permanence and essence, it is addhuvaṃ impermanent. And because it is entirely associated and connected with decay and death, it is jarāmaraṇasaṅghātaṃ. Some read "jarāmaraṇasaṅghaṭṭaṃ", which means afflicted and oppressed by decay and death. It is a nest, a dwelling place, for many diseases, such as diseases of the eyes; roganīḷaṃ. And because of its nature of breaking up and ceasing due to wear and tear and exertion, it is pabhaṅguraṃ perishable.

āhāranettippabhavaṃ. All factors are, in a way, food (āhāra). However, here, because it is grasped by taking 'netti' as craving, it should be understood as excluding craving. Therefore, āhāranettippabhavaṃ means that which has food and 'netti' as its origin. Alternatively, food itself, in the sense of leading or causing to proceed, is 'netti'; thus, it is also āhāranettippabhavaṃ. Nālaṃ tadabhinandituṃ means that the five aggregates of clinging, which exist dependent on conditions in this way and are therefore impermanent and suffering, are not fit to be delighted in or savored with craving and wrong view.

Tassa nissaraṇaṃ means that the escape or departure from that sakkāya, which has been described as "born, become," is santaṃ (peaceful) due to the absence and subsiding of defilements such as passion and all saṅkhāras, atakkāvacaraṃ (beyond the sphere of logic) because it is not within the scope of speculative knowledge, dhuvaṃ (stable) in the sense of being permanent, ajātaṃ asamuppannaṃ (unborn, unarisen) because of that, asokaṃ (sorrowless) due to the absence of causes for sorrow, virajaṃ (stainless) because of the absence of defilements such as passion, padaṃ (the state) because it is to be attained by those afflicted by the sufferings of saṃsāra, nirodho dukkhadhammānaṃ (the cessation of suffering) because it is the cause of the cessation of suffering-bearing states, saṅkhārūpasamo (the stilling of all activities) because it is the cause of the subsiding of all saṅkhāras, and sukho (blissful) because of being the ultimate happiness. Thus, with all these terms, he praises the great deathless Nibbāna. In this way, the Blessed One revealed Nibbāna in the first verse by way of contrast, and in the second verse by way of consequence.

The commentary on the Sixth Sutta is finished.

7. Nibbānadhātusuttavaṇṇanā

44.In the seventh [sutta], dvemā means these two. Vānaṃ is said to be craving; nibbānaṃ is that which is free from craving, or where there is no craving, or where craving is absent upon its attainment; that same [state], in the sense of being without essence or life and in the sense of maintaining its intrinsic nature, is a dhātu, thus nibbānadhātu. Although there is no ultimate difference in it, it is discerned by way of expression; therefore, referring to that difference in expression, having said "Bhikkhus, there are these two elements of Nibbāna," to show the distinction as intended, saupādisesā etc. was said. There, upādi is the five aggregates, which are clung to by means of craving etc., in the sense of being a result. Upādiyeva sesoti upādiseso, that is, with the aggregates remaining; saha upādisesenāti saupādisesā, that is, with aggregates remaining; anupādisesā, that is, without the aggregates.

Arahaṃ means one who is far from defilements, that is, defilements are remote. This was said by the Blessed One:

"And how, bhikkhus, is a bhikkhu an arahat? Evil, unwholesome states, which are defiling, leading to renewed existence, fraught with anxiety, resulting in suffering, leading in the future to birth, aging, and death, are far from him. Thus, bhikkhus, a bhikkhu is an arahat" (ma. ni. 1.434).

Khīṇāsavo means that the four āsavas, namely the sensuality-āsava and so on, of the arahat are destroyed, cut off, abandoned, relinquished, no longer subject to arising, and burnt by the fire of knowledge; thus, khīṇāsavo. Vusitavā means that he has lived, dwelt, stayed, completed the living, practiced the conduct in the heavy dwelling-places, in the Noble Path, and in the ten Noble Abodes; thus, vusitavā. Katakaraṇīyo means that, starting from an ordinary virtuous person, the seven trainees do what needs to be done by means of the four paths; as for the khīṇāsava, all that needs to be done is done, completed; there is nothing further to be done for the attainment of the cessation of suffering; thus katakaraṇīyo. And this was said:

"For him who is rightly freed, the bhikkhu with a peaceful mind,
There is no accumulation of what has been done; nothing remains to be done." (a. ni. 6.55; mahāva. 244);

Ohitabhāro means that there are three burdens: the burden of the aggregates, the burden of defilements, and the burden of volitional activities. All three of these burdens of his are let down, put down, cast off, dropped; thus, ohitabhāro. Anuppattasadattho means one who has attained his own goal, that is, his own purpose; the ka has been changed to da. Anuppatto sadattho etenāti anuppattasadattho, and sadattho should be understood as arahantship. For that, in the sense of binding to oneself, in the sense of not abandoning oneself, and in the sense of being the ultimate of oneself, is one’s own goal because it is the purpose of oneself. Parikkhīṇabhavasaṃyojano means the fetter of sensual lust, the fetter of aversion, the fetter of conceit, views, doubt, adherence to rites and rituals, lust for existence, envy, stinginess, and ignorance—these [are the] seven fetters pertaining to existence. Or, what fetter or bind to existence is called bhavasaṃyojanāni. These are completely destroyed, abandoned, burnt by the fire of knowledge in the arahat; thus, parikkhīṇabhavasaṃyojano. Sammadaññā vimutto: here, sammadaññā means by rightly knowing. This is what is said: by rightly knowing, understanding, discerning, weighing, analyzing, making distinct the characteristic of aggregates as aggregates, the characteristic of sense bases as sense bases, the characteristic of elements as emptiness, the characteristic of suffering as oppression, the characteristic of arising as origin, the characteristic of cessation as peace, the characteristic of the path as vision, or rightly knowing the distinction that "all saṅkhāras are impermanent" and so on, according to reality; vimutto means the two kinds of liberation, liberation of mind and Nibbāna. For the arahat is liberated by liberation of mind because he is liberated from all defilements, and is liberated in Nibbāna as well. Therefore, it was said, "sammadaññā vimutto."

Tassa tiṭṭhanteva pañcindriyānī means that the five sense faculties, beginning with the eye, of that arahat continue to exist as long as the karma that caused his final existence is not exhausted. Avighātattā means because they are not obstructed in the sense of not ceasing with arising. Manāpāmanāpaṃ means agreeable and disagreeable sense objects such as forms. Paccanubhotī means experiences, receives. Sukhadukkhaṃ paṭisaṃvedetī means experiences and receives the happiness and suffering that are the result of karma, through those doors.

‘‘tassa yo’’ etc. was said. There, tassā means of that arahat who exists with the aggregates remaining. Yo rāgakkhayo means the destruction of passion, the state of destruction, the absence, the complete non-arising. This is the method for the remaining [defilements] as well. So far, it has been shown that the destruction of passion etc. is the Nibbāna-element with aggregates remaining.

Idheva means in this very existence. Sabbavedayitānī means all neutral feelings such as happiness etc.; however, wholesome and unwholesome feelings were already abandoned. Anabhinanditānī means not delighted in by craving etc. Sītibhavissanti means will become cool with the complete stilling, the subsiding of the chariot of activities, will cease with the cessation of non-rebirth, this is the meaning. Not only feelings, but also all five aggregates in the continuum of the khīṇāsava will cease; the teaching was given with feelings as the head.

cakkhumatā means by one with vision, with the five eyes: Buddha-eye, Dhamma-eye, divine-eye, wisdom-eye, all-around-eye. Anissitenā means without relying on any dhamma by way of dependence on craving or wrong view, or without being bound by bonds of passion and so on. Tādinā means by the one who has such a nature, characterized by equanimity in all things, agreeable and disagreeable, by way of six-factored equanimity. Diṭṭhadhammikā means existing in this very existence, the present. Bhavanettisaṅkhayā means by the destruction of craving, the guide to existence. Samparāyikā means existing in the next world, in the future, after the dissolution of the aggregates. Yamhī means in which Nibbāna without aggregates remaining. Bhavānī is said by means of a gender shift; all future existences completely and without remainder cease, do not continue.

Te means those whose minds are thus liberated. Dhammasārādhigamā means because this Doctrine and Discipline is essential due to liberation, because of the attainment of arahatship, which is the essence in the dhammas. Khaye ratā means delighted in the destruction, in Nibbāna which is the destruction of passion etc. Or else, because of being permanent and excellent, the essence in the dhammas is dhammasāra, Nibbāna. This was said: "Cessation is the best of dhammas (dha. pa. 273), cessation is said to be the foremost among them" (itivu. 90; a. ni. 4.34). Because of the attainment of that dhammasāra, they are delighted in destruction, in the complete destruction of all activities, in Nibbāna without aggregates remaining. Pahaṃsū means they abandoned. Te is merely a particle. The rest is as said before.

The commentary on the Seventh Sutta is finished.

8. Paṭisallānasuttavaṇṇanā

45.In the eighth [sutta], paṭisallānarāmā means turning away from those various seven-fold aggregates, seclusion is paṭisallānaṃ, solitary dwelling, solitary devotion, is the meaning of bodily withdrawal. Those who delight in and enjoy that seclusion are paṭisallānarāmā. "Paṭisallānārāmā" is also a reading. As the seclusion that has been spoken of is to be enjoyed, it is an ārāma (garden, place of enjoyment) for them; thus, they are paṭisallānārāmā. Viharathā means having become such, live, is the meaning. Those who delight and are immersed in seclusion are paṭisallānaratā. So far, devotion to wakefulness and the corresponding secluded state of body have been shown. Devotion to wakefulness, restraint in morality, guarding the doors of the senses, moderation in eating, mindfulness and clear comprehension—it does not occur without these things, so these too, in essence, are to be understood as having been spoken of here.

Ajjhattaṃ cetosamathamanuyuttā means devoted to the calming of one's own mind. Ajjhattaṃ and attano are the same in meaning, only the expression is different. This is used in the sense of location, and "samathaṃ" is a word of application by means of association with "anu." Anirākatajjhānā means whose jhāna is not rejected externally, or whose jhāna is not ruined. Nīharaṇaṃ or vināso is what is called nirākataṃ, as in "having removed the pillar, [he lives] sheltered from the wind" (su. ni. 328). Vipassanāya samannāgatā means endowed with the seven kinds of contemplation. The seven kinds of contemplation are contemplation of impermanence, contemplation of suffering, contemplation of not-self, contemplation of disillusionment, contemplation of detachment, contemplation of cessation, and contemplation of relinquishment; these have already been explained in detail in the Visuddhimagga.

Brūhetāro suññāgārānaṃ means those who increase empty dwellings. Here, "suññāgārānaṃ" refers to any secluded place suitable for devotion to meditation. Those bhikkhus who, having taken up a meditation subject in terms of serenity and insight, enter an empty dwelling day and night and sit down in devotion to meditation are to be understood as "brūhetāro suññāgārānaṃ." However, even those meditators who dwell in single-storied or multi-storied mansions are to be understood as developers of empty dwellings.

Here, the secluded state of body that is enjoined by "paṭisallānarāmā, bhikkhave, viharatha paṭisallānaratā" is for one with pure morality, not for one without morality or with impure morality, because there is no turning away of the mind from objects such as forms for such a person; therefore, purity of morality has been shown in essence, and this meaning has been spoken of. By the two phrases "ajjhattaṃ cetosamathamanuyuttā anirākatajjhānā," concentration-cultivation is enjoined, and by "vipassanāya samannāgatā," wisdom-cultivation is enjoined; thus, the three mundane trainings have been shown.

‘‘paṭisallānarāmāna’’ etc. was said. There, brūhetānaṃ means those who cultivate. Dvinnaṃ phalānaṃ means the third and fourth fruits. Pāṭikaṅkhaṃ means to be wished for, inevitably. Aññā means arahatship. For it is called "aññā" because it knows without exceeding the boundaries known by the lower path knowledges, because of perfect knowing, and because there is no further task of knowing above it. Sati vā upādisese means even with aggregates of defilements remaining, if one is unable to abandon them. For, if knowledge is not mature, the defilements that should be abandoned by that mature knowledge are not abandoned. Referring to that, he says, "sati vā upādisese." And when there are defilements, the aggregates and volitional activities remain. Thus, in this sutta, the anāgāmiphala and arahatship are shown as two dhammas. As here, so in the two suttas that follow.

ye santacittā means those yogis whose minds are peaceful because their defilements are calmed by means of temporary suppression or by means of destruction. Nepakkaṃ is said to be wisdom; because they are endowed with that, they are nipakā. By this, he shows their knowledge of managing the meditation subject. Satimanto ca jhāyino means those who are mindful due to the mindfulness that causes them not to abandon the meditation subject in standing, sitting, etc., those who meditate by means of jhāna characterized by focusing on the object. Sammā dhammaṃ vipassanti, kāmesu anapekkhino means that having already seen the danger in sensual pleasures and defilements by means of contemplating the dangers in them, as in "sensual pleasures are like a skeleton" (ma. ni. 1.234; pāci. 417), they are unconcerned and indifferent to them; having abandoned them, having made the attained neighborhood concentration or attainment concentration the basis, having grasped name and form and its causes, they rightly contemplate the five-aggregate-dhamma, without distortion, in terms of impermanence, etc., by way of the sequence beginning with aggregate-compression.

Appamādaratāti: "Delighting in diligence," meaning those who delight and are devoted to not being negligent in the practice of samatha and vipassanā meditation of the kind already described, spending their days and nights with diligence alone. Santāti: "Tranquil," meaning peaceful. "Sattā" is also a reading, meaning individuals. Pamāde bhayadassinoti: "Seeing danger in negligence," meaning seeing danger in negligence, such as falling into the niraya realms. Abhabbā parihānāyāti: "Incapable of decline," meaning they, being of such a nature, are incapable of declining from samatha and vipassanā dhammas or from the paths and fruits. For they do not decline from samatha and vipassanā once attained, and they attain the others that have not yet been attained. Nibbānasseva santiketi: "Near to Nibbāna itself," meaning they are near to Nibbāna, that is, anupādāparinibbāna, and will attain it before long.

The commentary on the Eighth Sutta is finished.

9. Sikkhānisaṃsasuttavaṇṇanā

46. In the Ninth, sikkhānisaṃsāti, sikkhā means what should be learned, and it is threefold: adhisīlasikkhā, adhicittasikkhā, and adhipaññāsikkhā. This threefold sikkhā is ānisaṃsa for them, not gain, honor, and fame, hence sikkhānisaṃsā. Viharathāti: "Dwell," meaning dwell having made the sikkhānisaṃsa, the benefit of training, your dwelling, dwelling seeing the benefit in the three trainings, contemplating only the benefit to be gained by those trainings. Paññuttarāti: "Superior in wisdom," meaning among those trainings, the wisdom known as adhipaññāsikkhā, is superior, pre-eminent, excellent for them, hence paññuttarā. For those who dwell in the benefit of training become superior in wisdom. Vimuttisārāti: "Essential in liberation," meaning liberation, which is the fruit of Arahatship, is the essence for them, hence vimuttisārā, meaning they stand having taken liberation itself as the essence, as stated. For those who are sikkhānisaṃsā and superior in wisdom do not crave special existence, but desiring non-existence, they ripen liberation itself as the essence. Satādhipateyyāti: "With mindfulness as their lord," meaning mindfulness is their lord in the sense of being the chief, hence satādhipateyyā, making the lord itself the lordship, meaning their minds are well-established in the four foundations of mindfulness, engaged in the practice of samatha and vipassanā through the gateway of contemplation of the body and so on.

sikkhānisaṃsāti: "The benefits of training," monks, in such a rare moment of gaining opportunity, dwell making the training in the threefold training itself the benefit, and dwelling thus, paññuttarā, dwell being superior in wisdom, endowed with transcendental wisdom; and being thus, vimuttisārā, dwell with Nibbāna as the essence, with no other essence. And this is the means to that state, that you dwell satādhipateyyā, devoted and engaged in the practice of the foundations of mindfulness, or dwell with the mind guarded by mindfulness in all ways. Thus, the meaning here should be understood. Thus, the Blessed One, enjoining the monks in the three trainings, having shown briefly how they should be trained and how they reach fulfillment, now, showing the unfailing nature of that practice by showing the special fruit for those who practice according to the instruction, said beginning with ‘‘sikkhānisaṃsāna’’. That is the same as what was said.

paripuṇṇasikkhanti: "Perfected in training," meaning training purified by the attainment of the highest fruit, the state of one beyond training. Apahānadhammanti: Here, pahānadhammā means the revocable liberations. For pahānadhammo means a declining dhamma, a revocable dhamma. Na pahānadhammoti means apahānadhammo, an irrevocable dhamma. "Appahānadhammo" is also a reading, and the meaning is the same. Khayo eva antoti khayanto, "cessation is the end," meaning cessation of birth, jātikhayanto, Nibbāna. Or cessation is death, jātikhayanto is Nibbāna itself; seeing that, jātikhayantadassī, "one who sees the end of birth."

Tasmāti: "Therefore," since this is the benefit ending in going beyond old age by the completion of training, therefore. Sadāti: "Always," at all times. Jhānaratāti: "Delighting in jhāna," delighting in jhāna, which is of two kinds: lakkhaṇūpanijjhāna (contemplation of characteristics) and ārammaṇūpanijjhāna (contemplation of the object). From that itself samāhitā, "concentrated." Māraṃ sasenaṃ abhibhuyyāti: "Having overcome Māra with his army," meaning having overcome Māra in all four forms, without remainder, with his army of defilements and his army of misfortune. For, because of taking the side of harming qualities, defilements are called "army" of the Māra, the son of the gods. Similarly, diseases and so on are misfortunes of Death, the Māra. As it was said:

"Your first army is sensual desire, the second is called aversion,
The third is hunger and thirst, the fourth is called craving.

"The fifth is sloth and torpor, the sixth is called fear,
The seventh is doubt, and hypocrisy and obstinacy are the eighth.

"Gain, fame, honor, and the wrongly acquired renown that is there,
And whoever exalts himself and disparages others.

"This is the army of Namuci, the dark one who strikes;
The unheroic does not conquer it, but having conquered, one obtains happiness." (su. ni. 438-441; mahāni. 28);

As it was also said:

"Today, the task must be done with zeal, who knows if death will come tomorrow;
For we have no agreement with him, death with his great army." (ma. ni. 3.280; jā. 2.22.121);

Bhavatha jātimaraṇassa pāragāti: "Become those who have gone beyond birth and death," meaning become those who have gone beyond birth and death, those who have gone to Nibbāna.

The commentary on the Ninth Sutta is finished.

10. Jāgariyasuttavaṇṇanā

47. In the Tenth, jāgaroti: "Jāgaro" means one who is wakeful, free from sleep, devoted to wakefulness, meaning engaged and devoted to attending to the meditation subject day and night. This was said:

"And how, monks, is a monk devoted to wakefulness in the first and last watches of the night? Here, a monk purifies his mind during the day by walking and sitting from obstructive dhammas, he purifies his mind during the first watch of the night by walking and sitting from obstructive dhammas, in the middle watch of the night he arranges the lion's posture on his right side, overlapping foot on foot, mindful and fully aware, applying the thought of rising, in the last watch of the night he gets up and purifies his mind by walking and sitting from obstructive dhammas. Thus, a monk is devoted to wakefulness in the first and last watches of the night" (vibha. 519).

Assāti: "May be," meaning it may be. "Jāgaro ca bhikkhu vihareyyā" is also read. Everywhere and always, not abandoning the meditation subject, with unremitting mindfulness, sato sampajānoti: "Mindful and fully aware," meaning fully aware by way of the seven-placed and fourfold sampajañña. Samāhitoti: "Concentrated," meaning concentrated with upacārasamādhi (access concentration) and appanāsamādhi (absorption concentration), with a one-pointed mind. Pamuditoti: "Joyful," meaning joyful by seeing the benefit of practice and by the further attainment of special qualities and by seeing the unfailing nature of the undertaking of effort, abundant with joy. Vippasannoti: "Serene," meaning from that itself, being very serene due to the abundance of faith in the three trainings that are the basis of practice and in the Teacher who teaches the practice. Everywhere, "assā" is connected to "vihareyyā," or "may be."

Tattha kālavipassī ca kusalesu dhammesūti: "And therein, one who sees at the right time in wholesome qualities," meaning one who sees at the right time, a vipassaka at the right time in that meditation practice. What is said? Having established vipassanā, contemplating in accordance with the touching of groups and so on, avoiding the seven unsuitable things such as dwellings, frequenting suitable things, not falling into cessation in between, directing his thought, noticing the state of concentration of the mind, carefully and continuously initiating the contemplation of impermanence and so on, at whatever time the mind of vipassanā is sluggish, at that time, in the wholesome qualities known as investigation of dhamma, energy, and joy; but at whatever time the mind is excited, at that time, in the wholesome qualities known as tranquility, concentration, and equanimity, the bojjhaṅga dhammas; thus, at that time, at that time, or in that meditation practice, he may be a vipassaka at the right time. But the mindfulness sambojjhaṅga should be desired everywhere. This was said, "And mindfulness, monks, I say is useful in every way" (saṃ. ni. 5.234; mi. pa. 2.1.13). Thus, having shown wakefulness by way of a discourse based on individuals, he reveals the qualities by which devotion to wakefulness is accomplished.

‘‘jāgarassa, bhikkhave, bhikkhuno’’ti: He said beginning with "For a monk who is wakeful, monks." Therein, for devotion to wakefulness, the undertaking of mindfulness, full awareness, and concentration are useful in every way, bringing pleasure and serenity; therein, seeing at the right time is the taking up and ripening of vipassanā. For in the path-attained vipassanā knowledge that is free from defilements, that is sharp, heroic, and flowing, there is abundant joy and serenity for the yogi, and by those, the attainment of special qualities is very near. This was said:

"Whenever he contemplates the rise and fall of the aggregates,
He obtains joy and gladness; that is the deathless for those who understand.

"A monk abounding in gladness, serene in the Buddha's Dispensation,
Would attain the peaceful state, the bliss of the subsiding of formations." (dha. pa. 374, 381);

jāgarantā suṇāthetanti: "Listen, being wakeful," meaning listen to this word of mine with unwavering purpose, for the sake of awakening from the sleep of negligence and the sleep of ignorance, being wakeful, devoted to wakefulness by the combination of qualities such as mindfulness and full awareness. Ye suttā te pabujjhathāti: "Those who are asleep, awaken," meaning those who are asleep in the sleep described, who have gone to sound sleep, you awaken from that by stirring up the powers of the faculties and the bojjhaṅgas by way of devotion to wakefulness, urging on vipassanā and by the practice of diligence, or jāgarantāti means wakeful signs. In "Suṇātheta," "eta" was said, what is that word? He says, "Ye suttā te pabujjhathā" and so on. Therein, ye suttāti means those who are asleep in the sleep of defilements, you awaken from that by the awakening of the Noble Path. Suttā jāgaritaṃ seyyoti: "For one asleep, wakefulness is better," this is the statement of the reason for awakening. Since for one who desires benefit, the wakefulness of the kind described is better and more praiseworthy, bringing benefit and happiness, than sleeping as described, therefore awaken. Natthi jāgarato bhayanti: "For one who is wakeful, there is no fear," this is the showing of the benefit therein. For he who is wakeful by the association with the qualities of wakefulness such as faith, and is vigilant, does not go to the sleep of negligence, there is no fear of self-reproach, fear of others' reproach, fear of punishment, fear of bad destinations, all fear of the round of existence caused by birth and so on.

Kālenāti: "In due time," meaning in due time of having obtained suitable dwellings and so on. Soti: "He," a mere particle. Sammā dhammaṃ parivīmaṃsamānoti: "Rightly investigating the dhamma," meaning rightly investigating the dhamma of the three realms, which is the object of vipassanā, by way of justice, so that disgust, dispassion, and so on may arise, thus contemplating all around, meaning contemplating in every way. Ekodibhūtoti: "Becoming unified," meaning ekodi, concentration, arises becoming one, the best. He has become ekodi, has arisen, has originated, hence ekodibhūto. Here, the word bhūta should be seen as a synonym, like in the words aggiāhita and so on. Or ekodiṃ means having become, having attained bhūto. And here, ekodi means the concentration of the path is intended, but in "samāhito," there is vipassanāsamādhi together with the concentration of the foundation jhānas. Alternatively, kālenāti means at the time of penetration of the path. Sammā dhammaṃ parivīmaṃsamānoti: "Rightly investigating the dhamma," meaning rightly investigating the dhamma of the four noble truths by way of comprehension, realization, and so on, realizing with a single realization. Ekodibhūtoti: "Becoming unified," meaning ekodi, right effort, which accomplishes the four tasks, arises becoming one, the best, or without a second. He has become ekodi, has arisen, and everything is just like before. Vihane tamaṃ soti: "He dispels the darkness," meaning he, such a noble disciple, would dispel the darkness of ignorance completely by the path of Arahatship.

‘‘tasmā have’’ti: "Therefore, indeed," he said the concluding verse. Therein, tasmāti, "therefore," since by one who is wakeful, the practice of samatha and vipassanā reaches fulfillment with unremitting mindfulness and so on, and gradually the Noble Path arises, and therefore there is no fear of the round of existence for him, therefore. Haveti: "Indeed," certainly or firmly. Bhajethāti: "Should cultivate," should cultivate. And a monk possessing qualities such as being ardent while cultivating wakefulness in this way, breaking the fetters, would touch, anuttaraṃ, attain, the sambodhiṃ unsurpassable knowledge of the highest fruit. The rest is as was said.

The commentary on the Tenth Sutta is finished.

11. Āpāyikasuttavaṇṇanā

48. In the eleventh, āpāyikā means those who will be reborn in the apāya. Even there, nerayikā means those who will be reborn in niraya. Idamappahāyā means without abandoning this twofold evil conduct, which will be spoken of now; it means without rejecting the speech, mind, and view that proceed according to adherence to such a practice and such grasping. Abrahmacārī means one who practices the best practice, brahma; or one who has the best conduct, brahma; abrahmacārī means not a brahmacārī, a bad person who resembles a brahmacārī. Brahmacāripaṭiñño means one who professes, "I am a brahmacārī." Paripuṇṇaṃ means complete, without deficiency or defect. Parisuddhaṃ means pure, without defilement. Amūlakena means without a root such as seeing, etc., devoid of grounds for accusation such as seeing, hearing, suspecting. Abrahmacariyena means with non-excellent conduct. Anuddhaṃsetī means knowing that "this person is pure," he ruins him, utterly ruins him, accuses him, or reviles him with a matter entailing defeat.

Abhūtavādī means one who, not seeing a fault in another, accuses another by making a false statement that is untrue and empty. Katvā means whoever, having done an evil deed, says, "I did not do this." Ubhopi te pecca samā bhavantī means both those people, having gone from here to the next world, become equal in destiny because they go to niraya. There, only their destiny is defined, not their lifespan. For having done much evil, one suffers long in niraya; having done little, one suffers only a short time. But because the actions of both of them are base, therefore it was said, "nihīnakammā manujā paratthā." The word "parattha" is related to the word "pecca" before it – having gone from here to the next world, those base-acting ones become equal.

Kāsāvakaṇṭhā means those whose necks are wrapped with a cloth that is kasāva-colored, due to the taste of kasāva. Pāpadhammā means those of base character. Asaññatā means those who lack restraint in body, etc. Pāpā means such evil individuals who, having arisen due to evil actions, experience great suffering in the manner stated in the Lakkhaṇasaṃyutta (S. ii. 218-219; Pārā. 230), beginning with "his body is ablaze, utterly burning, radiant, his outer robe is ablaze."

Yañce bhuñjeyya dussīlo means if an immoral person, unrestrained in body etc., professing to be a "samaṇa", were to take and eat the alms given with faith by the residents of the kingdom, better, more beautiful than that would be to eat a ball of iron that is ablaze, the color of fire. Why? Because due to that, only one existence of his would burn; but having become immoral, having eaten what was given with faith, he would arise in niraya for many hundreds of births.

The commentary on the Eleventh Sutta is finished.

12. Diṭṭhigatasuttavaṇṇanā

49. In the twelfth, dvīhi diṭṭhigatehī means here diṭṭhigata is just diṭṭhi, like in "gūthagataṃ muttagataṃ" (A. ix. 11). Or, because they are empty of the manner of being grasped, diṭṭhigatas means the extent to which diṭṭhis have gone; by those diṭṭhigatas. Pariyuṭṭhitā means overwhelmed or obstructed. For the word pariyuṭṭhāna has the meaning of obstruction, like in "corā magge pariyuṭṭhiṃsū" (Cūḷava. 430). Devā means devas by rebirth. For they play (dibbanti) with outstanding sense pleasures and with jhānas, and due to their power of iddhi, they go (gacchanti) to what they wish and attain (adhigacchantīti) it; therefore they are called devas. Manussā (humans) are so called because of the elevation (ussannattā) of their minds; this is said by way of an emphatic designation, as in "satthā devamanussāna." Olīyanti eke means some devas and humans cling (avalīyanti), adhere (allīyanti), and shrink because of the eternalist view (sassatabhāvena), which is characterized by clinging to and being attached to existences (bhavesu olīyana abhinivesabhūtena); they do not escape from that. Atidhāvantī means without grasping that this relationship of cause and effect is the nature of conditioned phenomena, even though they are of different natures in the ultimate sense, they run here and there due to grasping the multiplicity of views; therefore, they rush over (atidhāvanti), transgress, to annihilation (ucchede) or to the state of rejection of the doctrine (paṭikkhepadhammataṃ) through the practice of cessation of becoming (bhavanirodhapaṭipattiyā), thinking "the self and the world are annihilated, there is nothing beyond death." Cakkhumanto ca passantī the word "ca" is used in the sense of contrast. But devas and humans who have the eye of wisdom (paññācakkhumanto), due to the accumulation of past merit (pubbayogasampattiyā) and the maturation of knowledge, directly perceive (paccakkhaṃ karonti) the two extremes of eternalism and annihilation (sassataṃ ucchedañca) with that same eye of wisdom, by seeing the middle way (majjhimapaṭipattidassanena). For they see without distortion (aviparītato) that "this is merely name-and-form (nāmarūpamattaṃ), arisen dependently (paṭiccasamuppannaṃ); therefore, it is not eternal, nor is it annihilated."

"Kathañca, bhikkhave," etc. was said. There, bhavā means the sensuous existence (kāmabhavo), the form existence (rūpabhavo), the formless existence (arūpabhavo). There are also three other existences: the existence of perception (saññībhavo), the existence of non-perception (asaññībhavo), the existence of neither-perception-nor-non-perception (nevasaññīnāsaññībhavo). There are also three other existences: the one-constituent existence (ekavokārabhavo), the four-constituent existence (catuvokārabhavo), the five-constituent existence (pañcavokārabhavoti). Bhavārāmā means they delight in and rejoice in these existences (bhavehi āramanti abhinandantīti). Bhavaratā means delighting in and being fond of existences. Bhavasammuditā means greatly rejoicing in existences. Bhavanirodhāyā means for the complete cessation of those existences, for the sake of non-arising. Dhamme desiyamāne means when the liberating Dhamma declared by the Tathāgata is being taught. Na pakkhandatī means because of being attached to eternalism and because of having a constricted mind, one does not enter, does not plunge in. Na pasīdatī means one does not attain serenity, does not believe in that. Na santiṭṭhatī means one does not stand in that teaching, does not become convinced. Thus, by clinging to eternalism, they cling to existences.

Aṭṭīyamānā means seeing old age, sickness, death, etc., and being terrified by those sufferings due to being affected by existence, being oppressed and tormented. Harāyamānā means being ashamed. Jigucchamānā means recoiling in disgust. Vibhavaṃ means annihilation. Abhinandantī means they rejoice, clinging with craving and clinging to views. Yatokirabho etc. shows the manner of their rejoicing. There, yato means when. Bho is a term of address. Ayaṃ attā means referring to what is conceived by oneself as a self in terms of agent etc. Ucchijjatī means it is cut off. Vinassatī means it is not seen, it goes to destruction, non-existence. Na hoti paraṃ maraṇā means it does not exist beyond death. Etaṃ santaṃ means this, namely the annihilation etc. of the self, is peaceful because it is the calming of all existences and the calming of all suffering; and it is excellent because it is tranquil. Paṇītaṃ means yāthāvaṃ because it is the true and undistorted state. There, they say "santaṃ paṇītaṃ" for the sake of rejoicing in craving, and "yāthāvaṃ" for the sake of rejoicing in views. Evaṃ means thus, by rejoicing in annihilation as stated above.

Bhūtaṃ means the five aggregates. For it is called bhūtaṃ because it has arisen from conditions and because it truly exists in the ultimate sense. Therefore he said, "bhūtamidaṃ, bhikkhave, samanupassathā" (M. i. 401). Bhūtato means he sees it from the point of view of its undistorted nature, from the point of view of its specific characteristic and its general characteristic. For this aggregate of five is merely name and form. There, he sees, "these phenomena of earth etc. are form; these phenomena of contact etc. are name; these are their characteristics etc.; these are their conditions, such as ignorance," thus, by way of seeing name-and-form together with its conditions, and also, "all these phenomena, not having been, come into being; having been, they vanish; therefore they are impermanent; because of impermanence, they are suffering; because of suffering, they are not-self," thus, by way of seeing impermanence etc. This much shows the realm of insight culminating in immature insight. Nibbidāya means for the sake of being disenchanted with the three-world phenomena, which are called bhūta; this shows powerful insight. Virāgāya means for the sake of dispassion, for the sake of detachment; this shows the path. Nirodhāya means for the sake of cessation; this also shows the path itself. Or, Nirodhāya shows nibbāna with the cessation of suppression together with the remainder of conditions. Evaṃ kho, bhikkhave, cakkhumanto passantī means thus, those with the eye of wisdom see the four noble truths with the eye of wisdom of the path, together with the prior portion.

Ye bhūtaṃ bhūtato disvā means those noble disciples who, having seen the five aggregates called bhūtaṃ as bhūtaṃ, from the point of view of its undistorted nature, with the wisdom of the path together with the wisdom of insight. This shows the abhisamaya of comprehension by full knowledge. Bhūtassa ca atikkamaṃ means the abhisamaya of development. For the noble path transcends bhūtaṃ; therefore it is called "bhūtassa atikkamo." Yathābhūte means in nibbāna, which is the true and undistorted nature. Vimuccanti means they are liberated, which shows the abhisamaya of realization. Bhavataṇhāparikkhayā means by the complete destruction and eradication of craving for existence; this shows the abandonment of arising.

Save bhūtapariñño so here, "save" is merely an expletive. That bhūtapariñño, having fully known the aggregates, is liberated in yathābhūte nibbāna itself by means of the path, which is the means of transcending bhūtaṃ, due to the destruction of craving for existence. Bhavābhave means in the small and the great, or in the view of annihilation etc., he is vītataṇho, free from defilements. Bhikkhu bhūtassa, the bhikkhu, due to the vibhavā of the existence called the aggregates of clinging, anuppādā in the future, does nāgacchati punabbhavaṃ, does not come to renewed existence, apaññattikabhāvameva gacchatīti, he goes to the state of non-manifestation itself; thus, he concluded the teaching with the nibbāna-element with the remainder of conditions.

Thus, in this vagga, the round (vaṭṭaṃ) was spoken of in the eleventh sutta; in the third, fourth, and fifth, and in the concluding sutta, the round and the turning away from the round (vaṭṭavivaṭṭaṃ) were spoken of; in the remaining ones, only the turning away from the round (vivaṭṭameva) is to be understood.

The commentary on the Twelfth Sutta is finished.

In the Paramatthadīpanī, the commentary on the Khuddakanikāya,

the commentary on the Dukanipāta of the Itivuttaka is finished.

3. Tikanipāto

1. Paṭhamavaggo

1. Mūlasuttavaṇṇanā

50. In the first of the Tikanipāta, tīṇī means a defining of number. Imānī means a bringing forward. Akusalamūlānī means a showing of defined phenomena. There, akusalamūlāni means both akusalāni and those which are mūlāni. Or else, akusalamūlāni means mūlāni in the sense of being the root, cause, condition, origin, generator, producer, and maintainer of akusala, akusala dhamma's causes, meaning. For a cause is called hetu because a result proceeds from it; it is called paccayo because it comes into being dependent on it; it is called pabhavo because it originates from it; it is called janakaṃ because it generates its result; it is called samuṭṭhāpakaṃ because it establishes; and it is called nibbattakaṃ because it produces. Thus, it is called mūla in the sense of being a foundation; therefore, akusalamūlānī means the means of establishing the well-founded nature of akusala, it means causes.

Some, however, say, "the root meaning of greed etc. is what establishes the nature of akusala of akusala, just as rice seeds etc. are for rice, or the colors of jewels etc. are for the brilliance of jewels." If this were the case, they would not be a cause or condition for the forms produced by akusala cittas. For they do not establish their akusala nature, nor are they not conditions. This was said –

"Hetu is a condition by way of the hetu-condition for dhammas associated with hetu and for the forms produced by them" (Paṭṭhā. 1. Paccayaniddesa. 1).

And there would be no akusala nature for moha that is ahetuka, because there is no other mūla that establishes its akusala nature. But even if there were, the akusala nature of greed etc. is established by its own nature, but for those associated with it, it is connected with greed etc. Even so, just as for greed etc., the nature of kusala etc. is established by its own nature for non-greed etc.; therefore, non-greed etc. would only be kusala, not indeterminate (abyākatā), but they are not. Therefore, just as in the case of associated factors, the nature of kusala etc. should also be sought in the mūlas. For yonisomanasikāra etc. is the cause of the kusala nature, just as ayonisomanasikāra etc. is the cause of the akusala nature; thus, it should be understood. Thus, when the mūla meaning of greed etc. is grasped as the means of establishing the well-founded nature rather than as the means of establishing the akusala nature, there is no fault. For dhammas that have obtained a cause and condition are stable and well-established like trees with deep roots; but those without a cause are not well-established like algae or sesame seeds; therefore, akusalamūlāni means mūlas because they are helpful to akusala in the sense of being a cause etc. But because there is no arising of an akusala citta that is free from a mūla, therefore, it should be seen that the entire mass of akusala is shown by encompassing it with the three mūlas.

"Lobho akusalamūla" etc. was said. There, what should be said about greed etc. has already been said below. There, however, the greed etc. that are to be abandoned by the third path have come, but here, there are no exceptions; this is the difference.

Pāpacetasā means a base mind (lāmaka-citta) associated with unwholesome mental states (akusala-dhamma). Hiṃsantī means they afflict (vibādhenti) at their moment of arising (pavattikkhaṇe) and in the future, at the moment of their result (vipākakkhaṇe). Attasambhūtā means born of oneself (attani jātā). Tacasāra means knotted, it means bamboo (veḷu). Samphalaṃ means its own fruit (attano phalaṃ). This is what is said: Just as a bamboo, which is named "tacasāra" because its core is on the outside rather than having an inner core like khadira or sisapa trees, harms and destroys its own fruit, so too, base thoughts, devoid of the essence of virtue (sīlādi), destroy the individual through greed and other defilements that arise from within themselves.

The commentary on the First Sutta is complete.

2. Dhātusutta Commentary

51. In the second [sutta], dhātuyo means elements (dhātu) in the sense of bearing (dhāraṇaṭṭhena) their own nature (sabhāvassa) and result (phalassa). And here, that which produces the result bears its own nature and result, while the other bears only the nature in the sense of bearing. Rūpadhātū means the realm of form (rūpabhavo). When the term "dhātu" occurs, it should be distinguished by "bhava" (existence); when "bhava" occurs, it should be distinguished by "dhātu." Here, distinction is made by existence. Therefore:

"What states are in the realm of form (rūpāvacarā)? Those aggregates, elements and sense-fields which, with the lower Brahma world as its limit and with the highest Akaniṭṭha gods as its boundary, are included within it, these states are in the realm of form" (Dhs. 1289).

Arūpadhātū means the realm of the formless (arūpabhavo). Here too, distinction is made by existence, thus:

"What states are in the formless realm (arūpāvacarā)? Those aggregates, elements and sense-fields which, with the Ākāsānañcāyatana gods as its lower limit and with the Nevasaññānāsaññāyatana gods as its upper boundary, are included within it, these states are in the formless realm" (Dhs. 1291).

Nirodhadhātū should be understood as Nibbāna.

rūpadhātu, [includes] existence consisting of five aggregates (pañcavokārabhavo), and existence consisting of one aggregate (ekavokārabhavo); thus, all of the sense-sphere existence (kāmabhavo) and the form existence are included. The arising of phenomena devoid of form is arūpadhātu, existence consisting of four aggregates (catuvokārabhavo); thus, the formless existence is included. Thus, by two terms, the three existences, all the process of saṃsāra, are shown. By the third term, however, only the unconditioned element (asaṅkhatadhātu) is included; thus, the paths (magga) and fruits (phala) here are called states that are free from the triad (tikavinimuttadhammā). Some, however, say, "rūpadhātū means states having the nature of form; arūpadhātū means states having the nature of the formless," thus, by the two terms, the five aggregates are included without remainder. "The states that are the object of form-craving (rūpataṇhā) are rūpadhātu; the formless states that are the object of formless-craving (arūpataṇhā) are arūpadhātu," they say; all of that is not intended here. Therefore, the meaning should be understood only in the way stated.

rūpadhātuṃ pariññāya means having fully understood the process of states pertaining to form (rūpapaṭibaddhadhammapavattiṃ) with the three kinds of full understanding (pariññā): understanding as known (ñāta-pariññā), understanding as investigation (tīraṇa-pariññā), and understanding as abandonment (pahāna-pariññā). Āruppesu asaṇṭhitā means not established or clinging to the formless states (arūpāvacaradhammesu) through attachment to existence (bhavarāgavasena) or through the view of existence (bhavadiṭṭhivasena). Some read "Arūpesu asaṇṭhitā," and the meaning is the same. So far, the full understanding of the states of the three realms has been stated. Nirodhe ye vimuccantī means those who are liberated from the remaining defilements through cessation (samuccheda) and tranquilization (paṭippassaddhi) by way of the supreme path and fruit (aggamaggaphalavasena), with Nibbāna as the object. Te janā maccuhāyino means those arahants (khīṇāsavajanā) have transcended death (maraṇaṃ samatītā).

kāyenā means with the group of mental factors (nāmakāyena) by means of the paths and fruits. Phusayitvā means having attained (patvā). Nirūpadhiṃ means devoid of all conditions (sabbūpadhi) such as the aggregates. Upadhippaṭinissaggaṃ means the cause for the relinquishment of those very conditions. For indeed, by the realization of Nibbāna through the knowledge of the path (maggañāṇena), all conditions are relinquished; thus, it is the cause for their relinquishment. Sacchikatvā means having made it directly experienced (attapaccakkhaṃ katvā) by entering into the fruition attainment (phalasamāpatti) from time to time, anāsavo sammāsambuddho teaches that very asokaṃ virajaṃ Nibbāna state. Therefore, effort should be made for its attainment.

The commentary on the Second Sutta is complete.

3. Paṭhamavedanāsutta Commentary

52. In the third [sutta], vedanā means feeling (vedanā), in the sense that it experiences (vediyanti) the taste of the object (ārammaṇarasaṃ anubhavantīti). To show them in detail, "sukhā vedanā" etc. was said. There, the word sukha (pleasant) has already been stated below in terms of the extraction of meaning. The word dukkha (painful), however, appears in contexts such as "birth is painful" (jātipi dukkhā) (D.ii, 387; Vibh. 190) in connection with painful things; "Because, Mahāli, form is painful, subject to pain, liable to pain" (Yaṃ ca kho, mahāli, rūpaṃ dukkhaṃ dukkhānupatitaṃ dukkhāvakkantaṃ) (S.iii, 60) in connection with painful objects; "The accumulation of evil is painful" (Dukkho pāpassa uccayo) (Dhp. 117) in connection with the cause of pain; "For as long as this, monks, is not easy to attain by explanation, for so long are the hells painful" (Yāvañcidaṃ, bhikkhave, na sukarā akkhānena pāpuṇituṃ, yāva dukkhā nirayā) (M.iii, 250) in connection with the condition of pain; and "By abandoning pleasure and abandoning pain" (Sukhassa ca pahānā dukkhassa ca pahānā) (D.i, 232; Dhs. 165) in connection with painful feeling. Here too, it is in connection with painful feeling.

sukhā (pleasant). dukkha + āyatīti dukkhā (painful). Na dukkhā na sukhāti adukkhamasukhā (neither-painful-nor-pleasant), the "ma" is stated for the sake of euphony. Among them, pleasant [feeling] is characterized by experiencing what is desirable (iṭṭhānubhavanalakkhaṇā), painful [feeling] is characterized by experiencing what is undesirable (aniṭṭhānubhavanalakkhaṇā), and neither-painful-nor-pleasant [feeling] is characterized by experiencing the opposite of both (ubhayaviparītānubhavanalakkhaṇā). Therefore, the arising of pleasant and painful feelings is evident, not so with neither-painful-nor-pleasant. For when pleasant [feeling] arises, it arises agitating, crushing, and permeating the entire body, as if one were being made to eat ghee mixed with a hundred washes, being smeared with oil cooked a hundred times, and extinguishing heat with a thousand pots, exclaiming "Aho sukhaṃ, aho sukhaṃ" (Oh, pleasure! Oh, pleasure!). When painful [feeling] arises, it arises disturbing, crushing, and permeating the entire body, as if a hot ploughshare were being inserted and molten copper were being poured, lamenting "Aho dukkhaṃ, aho dukkhaṃ" (Oh, pain! Oh, pain!). Thus, the arising of pleasant and painful feelings is evident.

Neither-painful-nor-pleasant, however, is difficult to understand, difficult to perceive, obscure, and indistinct. It becomes apparent only to one who grasps it systematically as being of a neutral nature, in contrast to what is agreeable and disagreeable, when pleasant and painful [feelings] have ceased. How is it like? It is like the path taken by a deer on a rocky mountain in a place that has been swept both before and after. Similarly, [neutral feeling] is discernible through the experience of a neutral object (majjhattārammaṇānubhavanabhāvena), in the absence of the experience of agreeable and disagreeable objects (iṭṭhāniṭṭhārammaṇaggahaṇābhāvato). Grasping a neutral object is like going on a rocky mountain, due to the absence of grasping agreeable and disagreeable objects. And that which is experienced there is neither-painful-nor-pleasant.

Thus, although it is stated here in three ways as pleasant, painful, and neither-painful-nor-pleasant, in some places it is stated in two ways as pleasant and painful. As it was said, "I have stated two feelings, Ānanda, in a way: pleasant feeling and painful feeling" (Dvepi mayā, ānanda, vedanā vuttā, pariyāyena sukhā vedanā, dukkhā vedanā) (M.ii, 89). In some places, all three are distinguished separately as pleasant, painful, and neither-painful-nor-pleasant: "Pleasant feeling is pleasant in its persistence, painful in its change; painful feeling is painful in its persistence, pleasant in its change; neither-painful-nor-pleasant feeling is pleasant with knowledge, painful without knowledge" (Sukhā vedanā ṭhitisukhā vipariṇāmadukkhā, dukkhā vedanā ṭhitidukkhā vipariṇāmasukhā, adukkhamasukhā vedanā ñāṇasukhā aññāṇadukkhā) (M.i, 465). In some places, all are in terms of pain. For it was said, "Whatever is felt, all that I say is pain" (Yaṃ kiñci vedayitaṃ, sabbaṃ taṃ dukkhasminti vadāmī) (S.iv, 259).

Here, there might be [a question]: If there are three feelings as stated here, and similarly in other suttas and in the Abhidhamma, why, instead of speaking in this way, was it said, "Whatever is felt, all that I say is pain," and "I have stated two feelings, Ānanda"? This is spoken with reference [to a particular meaning] (sandhāyabhāsitametaṃ); therefore, that is a teaching by way of implication (pariyāyadesanā). For it was said by the Blessed One:

"Impermanence of conditioned things (saṅkhārāniccataṃ), Ānanda, was spoken by me with reference to the changing nature of conditioned things: 'Whatever is felt, all that is pain'" (Saṅkhārāniccataṃ, ānanda, mayā sandhāya bhāsitaṃ saṅkhāravipariṇāmataṃ, ‘yaṃ kiñci vedayitaṃ, sabbaṃ taṃ dukkhasmi’’) (S.iv, 259).

"Two feelings, Ānanda, were spoken by me in a way" (Dvepi mayā, ānanda, vedanā vuttā pariyāyenā) (S.iv, 259).

Here, there is no suffering in these two feelings—pleasant and neither-painful-nor-pleasant—in a non-implicative sense (nippariyāyena dukkhabhāvo natthi); however, for the purpose of showing lack of desire there, the state of suffering is spoken of by implication (pariyāyena dukkhabhāvo vutto), according to the inclination of those to be trained (veneyyajjhāsayena). This teaching of the triad of feeling, however, is a description of nature (sabhāvakathā); therefore, it is a non-implicative teaching (nippariyāyadesanāti): this is the consistent explanation of the teachers here.

A sophist (vitaṇḍavādī), however, says, "The teaching of the triad of feeling is indeed a teaching by way of implication, because of the statement of the duality of suffering (dukkhatādvayavacanato pariyāyadesanāva vedanattayadesanā)." He should be told "mā hevaṃ" (not so!), because the Blessed One spoke of the state of suffering of all feelings in terms of intention, [saying], "Impermanence of conditioned things, Ānanda, was spoken by me with reference to the changing nature of conditioned things: 'Whatever is felt, all that is pain.'" If, moreover, the teaching of the triad of feeling were a teaching by way of implication, it should be said, "This was spoken by me with reference to the three feelings" (idaṃ mayā sandhāya bhāsitaṃ tisso vedanā), but this was not said.

Moreover, he should be asked, "What, friend, is the intention in the teaching of the triad of feeling?" If he should say, "Mild painful feeling is pleasant; excessive painful feeling is painful; moderate is neither-painful-nor-pleasant—[this] was spoken according to the inclination of those to be trained. For there is no increase of pleasure and so on for beings in them," he should be told: "What, friend, is the nature of painful feeling, by which 'all feeling is painful' would be said? If beings desire only separation from that which has arisen, that is the nature of painful feeling. But how could that, upon the arising of which beings desire only non-separation, and that which they do not desire either way, be painful feeling? Moreover, that which is harmful to its own support is painful. How could that which is beneficial be painful? Moreover, that which the noble ones see as suffering is the nature of painful feeling; the noble ones see feeling as suffering due to the suffering of conditioned things, and that is a frequent nature (abhiṇhasabhāvāti): how could there be mild, moderate, and excessive suffering in those feelings? And if the state of suffering of the feelings is only due to the suffering of conditioned things, then this division in the suffering—suffering as pain (dukkhadukkhatā), suffering due to change (vipariṇāmadukkhatā), suffering of conditioned things (saṅkhāradukkhatā) (D.iii, 305)—this teaching of division of suffering would be pointless. And thus, the sutta itself would be refuted, and in the first three form jhānas, mild painful feeling would result, due to pleasant feeling being present. In the fourth jhāna and in the formless jhānas, moderate painful feeling would result, due to neither-painful-nor-pleasant feeling being present. Thus being the case, the first three form attainments would be inferior to the fourth jhāna attainment and the formless attainments. How, indeed, is it reasonable that there would be a greater amount of painful feeling in attainments that are more peaceful and sublime? Therefore, the non-existence of a teaching by way of implication in the teaching of the triad of feeling is not justified."

What, however, was said, "In pain [there is] the perception of pleasure" (Dukkhe sukhanti saññāvipallāso) (A.iv, 49; Paṭis.i, 236), what is that? That was said with reference to the complete perception of pleasure due to the non-understanding of reality because of the suffering of change and the suffering of conditioned things, and also with reference to the perception of the sign of pleasure in the sign of pain. Even so, "A pleasant feeling, monks, should be seen as painful" (Sukhā, bhikkhave, vedanā dukkhato daṭṭhabbā) (Itiv. 53), what is this? This, however, was said for the purpose of directing [the mind] in seeing change, because it is a means for the arising of dispassion there and because of the great amount of suffering involved in pleasant feeling. For indeed, because it is a cause of suffering and because it is connected with many painful states, the wise have understood even pleasure as suffering.

Even so, there is no such thing as pleasant feeling, due to the lack of definiteness of the causes of pleasure. For those things considered to be causes of pleasant feeling, such as food and clothing, become causes of painful feeling when indulged in excessively or at the wrong time. And it is not right to say that pleasure and pain [arise] from the same cause. Therefore, they are not causes of pleasure; however, to the unwise, there is the perception of pleasure in the cessation of other sufferings, as when one has been steadily maintaining a posture such as standing for a very long time and then, upon changing to another posture, such as laying down, there is a great sense of relief and peace. Therefore, there is no such thing as pleasure? This is indeed a misapprehension of the cause of pleasure and an assumption of its lack of definiteness. For only the object alone is considered as the cause of pleasure, and thus it is said. But the particular state of the internal body should be known as the combined cause of both pleasure and so on. And such that is the cause of pleasant feeling, never becomes the cause of painful feeling; thus, the causes of pleasure and so on are indeed definite. Just as the element of heat, having attained a certain condition, becomes the cause of the agreeable and sweet taste of sāli rice and barley etc., and never, having attained that same condition, becomes the cause of a disagreeable and unsweet taste, so this should be seen.

Even the cessation of suffering is sometimes experienced as a subsequent feeling of pleasure. In that case, pleasure is perceived as pleasure itself, not merely as the cessation of suffering, just as when someone exhausted from walking a long distance finds pleasure in massage and changing postures; otherwise, a similar feeling of pleasure would occur even at a later time when the exhaustion subsides. But the notion that there is pleasure merely in the cessation of suffering is just a concept, since no specific feeling is actually experienced. This must be accepted as absolutely true, because beings desire finer and finer objects with great effort, and they cannot counteract this with just any readily available condition due to the arising of craving. Craving arises dependent on feeling, and in such a state, as specific feelings of pleasure arise from pleasant, sweet, agreeable objects of contact, etc., in what particular cessation of suffering do they occur at the nose, tongue, and body doors, and at the ear door in the appreciation of fivefold music similar to divine song? Therefore, the perception of pleasure is not merely in the cessation of suffering, nor is it merely the cessation of suffering alone. Thus, the Buddha's teaching of the three kinds of feeling is definitive in meaning (nītattha) from both scriptural and logical perspectives, not requiring interpretation (neyyattha); this should be understood. Approaching it thus, it is skillful; otherwise, after making [him do] work, he should be dismissed, "Go as you please."

Thus, these three feelings, each having characteristics distinctly established as mutually opposed in nature, were taught by the Blessed One. This was specifically for the yogis engaged in insight meditation (vipassanākammikānaṃ yogāvacarānaṃ) to illustrate formless meditation subjects (arūpakammaṭṭhāna) through the gateway of feeling (vedanāmukhena). There are two kinds of meditation subjects: form meditation subjects (rūpakammaṭṭhāna) and formless meditation subjects. When the Blessed One describes form meditation subjects, he does so either by way of concise attention (saṅkhepamanasikāravasena) or detailed attention (vitthāramanasikāravasena), or by way of analyzing the four elements (catudhātuvavatthānādivasena). But when he describes formless meditation subjects, he does so by way of contact (phassavasena), or by way of feeling, or by way of consciousness (cittavasena). For some, when attending to an object that has come into the range [of perception], the initial impact of the mental factors, which is contact, becomes evident as it arises touching that object; for some, the feeling that arises experiencing that object becomes evident; for some, the consciousness that arises cognizing that object becomes evident. Thus, according to the inclination of each individual, he teaches the formless meditation subject in three ways, by way of contact, etc., as it becomes apparent.

There, for one to whom contact is evident, he also comprehends that "not only does contact arise, but along with it, feeling also arises experiencing that same object, perception also arises perceiving, volition also arises intending, and consciousness also arises cognizing," thus grasping only the group of five with contact as the chief. For one to whom feeling is evident, he also comprehends that "not only does feeling arise, but along with it, contact also arises contacting, perception also arises perceiving, volition also arises intending, and consciousness also arises cognizing," thus grasping only the group of five with contact as the chief. For one to whom consciousness is evident, he also comprehends that "not only does consciousness arise, but along with it, contact also arises contacting that same object, feeling also arises experiencing, perception also arises perceiving, and volition also arises intending," thus grasping only the group of five with contact as the chief.

As he investigates, "Upon what are these groups of five phenomena dependent?" he understands that "they are dependent on a base (vatthunissitā)." A base means the physical body (karajakāyo). With reference to which it was said, "And this consciousness of mine is based there, bound there" (idañca pana me viññāṇaṃ etthasitaṃ etthapaṭibaddhaṃ) (dī. ni. 1.235; ma. ni. 2.252). Thus, in meaning, he sees only matter (rūpa) and name (nāma) there, that is, material phenomena (bhūtā) and derived material phenomena (upādārūpa). Here, matter is the material form aggregate (rūpakkhandho), and name is the four immaterial aggregates, thus there is only the five aggregates. For the five aggregates are not without name and form, nor is name and form found without the five aggregates. As he investigates, "What is the cause of these five aggregates?" he [understands] that "they are caused by ignorance (avijjādihetukā)," and then "this is only a condition and what is dependently arisen, there is no being or person other than this, [it is] merely a heap of conditioned phenomena," thus arousing the three characteristics (tilakkhaṇaṃ) in terms of conditioned name and form, he dwells contemplating "impermanent, suffering, not-self (aniccaṃ dukkhamanattā)" in the order of insight (vipassanāpaṭipāṭiyā). Desiring immediate realization ("ajja ajjā"ti paṭivedhaṃ ākaṅkhamāno), at such a time, having obtained suitable climate, suitable individuals, suitable food, or suitable hearing of the Dhamma, seated in one cross-legged posture, he brings insight to its culmination and becomes established in arahantship. Thus, for these three types of people, the meditation subject should be known up to arahantship. Here, however, the Blessed One, considering the inclination of those who awaken through feeling, spoke of the formless meditation subject by way of feeling. Therein:

"Characteristic and foundation,
Origin, underlying tendency as well;
Location, time of occurrence also,
And sense faculty, twofold initial state."

Characteristic (lakkhaṇaṃ): The characteristic is the same as stated earlier. Foundation (adhiṭṭhānaṃ): Contact is the foundation. Because it is said, "Feeling is conditioned by contact (Phassapaccayā vedanā)," contact is the foundation of feeling. Just as it is likened to a cow whose hide has been removed (niccammagāvīupamāya) due to its being the foundation of feeling. There, contact that leads to pleasant feeling is the foundation for pleasant feeling, contact that leads to painful feeling is the foundation for painful feeling, contact that leads to neither-painful-nor-pleasant feeling is the foundation for neither-painful-nor-pleasant feeling, meaning the proximate cause (āsannakāraṇanti attho). What is the support (padaṭṭhānaṃ) of feeling? Because it is said, "Craving is conditioned by feeling (Vedanāpaccayā taṇhā)," craving is the support because of its desirability. Let pleasant feeling be the support of craving, but how about the others? It is said that even one endowed with pleasure desires similar or even greater pleasure, what to say of one endowed with pain? And neither-painful-nor-pleasant [feeling], being peaceful, is indeed called pleasure, thus all three feelings are the support of craving.

Origin (uppattī): Origin means the cause of arising. Agreeable objects are the cause of the arising of pleasant feeling; the same disagreeable objects are the cause of the arising of painful feeling; neutral objects are the cause of the arising of neither-painful-nor-pleasant feeling. Here, agreeableness and disagreeableness should be understood in terms of result (vipākato) and in terms of grasping its appearance (tadākāraggahaṇato).

Underlying tendency (anusayo): Among these three feelings, the underlying tendency of lust (rāgānusayo) lies latent in pleasant feeling, the underlying tendency of aversion (paṭighānusayo) in painful feeling, and the underlying tendency of ignorance (avijjānusayo) in neither-painful-nor-pleasant feeling. This was said:

"For pleasant feeling, friend Visākha, the underlying tendency to lust lies latent" (Sukhāya kho, āvuso visākha, vedanāya rāgānusayo anusetī) (ma. ni. 1.465).

Here, the underlying tendencies to views (diṭṭhi) and conceit (māna) should be categorized as belonging to the side of lust. For, delighting in pleasure, those with a propensity for views become attached to individuality (sakkāye abhinivisanti) with "eternal" etc., and those with a propensity for conceit generate conceit with "I am better" etc. However, the underlying tendency to doubt (vicikicchānusayo) should be categorized as belonging to the side of ignorance. Thus, it was said in the Analysis of Dependent Origination (paṭiccasamuppādavibhaṅge) (vibha. 288-289) "Doubt is conditioned by feeling (vedanāpaccayā vicikicchā)." And the persistence of the underlying tendencies in the continuum is due to their unabandoned nature. Therefore, "the underlying tendency to lust lies latent in pleasant feeling" means that lust, being unabandoned by the path and being liable to arise upon obtaining a suitable cause, is as if lying dormant there. This method applies to the remaining [feelings] as well.

Location (ṭhānaṃ): The body and mind are the location of feeling. This was said: "Whatever physical pleasure, satisfaction, pleasure, feeling born of bodily contact there is at that time (yaṃ tasmiṃ samaye kāyikaṃ sukhaṃ kāyasamphassajaṃ sātaṃ sukhaṃ vedayitaṃ) (dha. sa. 449). Whatever mental pleasure, satisfaction, pleasure, feeling born of mental contact there is at that time (yaṃ tasmiṃ samaye cetasikaṃ sukhaṃ cetosamphassajaṃ sātaṃ sukhaṃ vedayitaṃ) (dha. sa. 471)."

Time of occurrence (pavattikālo): The moment of occurrence (pavattikkhaṇo), and the assessment of occurrence (pavattanākalanañca). For, by the moment of occurrence, the state of pleasure and pain of pleasant and painful feelings is determined. As it was said:

"Pleasant feeling, friend Visākha, has happiness in its duration and suffering in its change; painful feeling, friend Visākha, has suffering in its duration and happiness in its change" (Sukhā kho, āvuso visākha, vedanā ṭhitisukhā vipariṇāmadukkhā, dukkhā kho, āvuso visākha, vedanā ṭhitidukkhā vipariṇāmasukhā) (ma. ni. 1.465).

The existence of pleasant feeling is happiness, and its non-existence is suffering. The existence of painful feeling is suffering, and its non-existence is happiness. The assessment of occurrence of neither-painful-nor-pleasant feeling, knowing and not knowing the assessment and non-assessment of its occurrence is the determination of the state of happiness and suffering. This also was said:

"Neither-painful-nor-pleasant feeling, friend Visākha, has happiness in knowledge and suffering in ignorance (Adukkhamasukhā kho, āvuso visākha, vedanā ñāṇasukhā aññāṇadukkhā)."

Sense faculty (indriya): These three feelings, pleasure, etc., are divided fivefold as the faculties of pleasure (sukhindriyaṃ), pain (dukkhindriyaṃ), happiness (somanassindriyaṃ), sadness (domanassindriyaṃ), and equanimity (upekkhindriyaṃ) in the sense of predominance (adhipateyyaṭṭhena). For physical satisfaction is called the faculty of pleasure, and dissatisfaction is called the faculty of pain. Mental satisfaction, however, is called the faculty of happiness, and dissatisfaction is called the faculty of sadness. Both types, neither satisfaction nor dissatisfaction, are called the faculty of equanimity. What is the reason here that, although physical and mental pleasant and painful feelings are distinguished and stated as "the faculty of pleasure, the faculty of happiness, the faculty of pain, the faculty of sadness," neither-painful-nor-pleasant feeling is not [distinguished]? Because of the absence of distinction (bhedābhāvato). Just as pleasant and painful feelings, having the nature of favoring and harming respectively, affect the body differently, and the mind differently, neither-painful-nor-pleasant feeling does not do so; therefore, due to the absence of distinction, it is not distinguished and stated.

Twofold initial state (dvidhāditā): All feelings, although being of one kind in the sense of feeling, are twofold due to the difference in dependence - physical and mental; threefold as pleasant, painful, and neither-painful-nor-pleasant; fourfold in terms of the four modes of generation; fivefold in terms of the sense faculties and the realms of existence; sixfold in terms of the sense doors and the objects; sevenfold in conjunction with the seven consciousness elements; eightfold due to the eight worldly conditions; ninefold with the division of each of the pleasant feelings, etc., into past, future, and present; and those same [nine] are eighteenfold by the distinction of internal and external; likewise, in each of the six objects, form etc., making three each in terms of pleasant feelings etc. For in the object of form, pleasant [feeling] arises, painful [feeling] arises, and neither-painful-nor-pleasant [feeling] arises; thus in the others as well. Or [they are] eighteenfold in terms of the eighteen mental examinations. For it was said:

"Having seen a form with the eye, he examines a form that is a basis for happiness, he examines a form that is a basis for sadness, he examines a form that is a basis for equanimity; having heard a sound with the ear...pe...having cognized a phenomenon with the mind, he examines a phenomenon that is a basis for happiness, he examines a phenomenon that is a basis for sadness, he examines a phenomenon that is a basis for equanimity" (Cakkhunā rūpaṃ disvā somanassaṭṭhāniyaṃ rūpaṃ upavicarati, domanassaṭṭhāniyaṃ, upekkhāṭṭhāniyaṃ rūpaṃ upavicarati, sotena saddaṃ…pe… manasā dhammaṃ viññāya somanassaṭṭhāniyaṃ dhammaṃ upavicarati, domanassaṭṭhāniyaṃ, upekkhāṭṭhāniyaṃ dhammaṃ upavicaratī) (a. ni. 3.62).

Thus they are eighteenfold. Likewise, there are six kinds of happiness dependent on the household life, six kinds of sadness dependent on the household life, six kinds of equanimity dependent on the household life; and likewise, there are happiness etc., dependent on renunciation, thus [they are] thirty-sixfold. Thirty-six in the past, thirty-six in the future, and thirty-six in the present, thus they become one hundred and eight. Thus here, the twofold initial state should be understood.

Miscellaneous Talk is Concluded.

Concentrated (samāhito): Concentrated with concentration (samādhinā) in terms of access concentration (upacāra) and absorption concentration (appanā). By that, he shows engagement in the development of tranquility (samathabhāvanānuyogaṃ). Fully knowing (sampajāno): Fully knowing with the four kinds of full understanding, such as full understanding of purpose (sātthakasampajaññādinā). By that, he shows engagement in insight (vipassanānuyogaṃ). Mindful (sato): One who is a doer of mindfulness (satokārī). By that, the fulfillment of the practice of the Dhamma is reached by way of tranquility and insight. By that, he shows the state of being endowed [with these qualities]. Understands feeling (vedanā ca pajānāti): "These are feelings, so many are the feelings," thus understanding in terms of their nature (sabhāvato) and in terms of their distinction (vibhāgato), and "impermanent, suffering, subject to change (aniccā dukkhā vipariṇāmadhammā)," thus understanding in terms of the characteristics of impermanence etc., having developed insight by understanding with the three kinds of knowledge in the preliminary stage (pubbabhāge tīhi pariññāhi), he understands with the realization of knowledge (pariññāpaṭivedhena) by the noble path. And the origin of feelings (vedanānañca sambhavaṃ): The truth of origin (samudayasaccaṃ). Where they cease (yattha cetā nirujjhanti): To the extent that where feelings cease, that is the truth of cessation (nirodhasaccaṃ). Leading to their cessation (khayagāminaṃ): The connection is that he also understands the noble path leading to the cessation of feelings (vedanānaṃ khayagāminaṃ ariyamaggañca pajānātīti sambandho). From the cessation of feelings (vedanānaṃ khayā): From the non-arising and cessation of feelings by the noble path that penetrates the four truths (evaṃ cattāri saccāni paṭivijjhantena ariyamaggena vedanānaṃ anuppādanirodhā). Cool, fully extinguished (nicchāto parinibbuto): Without craving, craving abandoned, fully extinguished by the extinction of defilements (kilesaparinibbānena) and by the extinction of the aggregates (khandhaparinibbānena) he is.

The Commentary on the Third Sutta is Concluded.

4. Commentary on the Second Discourse on Feeling

53. In the fourth, to be seen as suffering means that pleasant feeling should be seen as suffering with the eye of wisdom due to the suffering of change (vipariṇāma-dukkha). To be seen as a dart means that painful feeling should be seen as a dart (salla), because it is difficult to remove, because it pierces internally, because it is oppressive, and because it is suffering as suffering (dukkha-dukkha). To be seen as impermanent means that feeling that is neither-painful-nor-pleasant should be seen as impermanent because it exists and then is no more, because it is subject to arising and passing away, because it is temporary, and because it is the opposite of permanence. Although all feelings should be seen as impermanent, the Teacher said, "Monks, pleasant feeling should be seen as suffering, painful feeling should be seen as a dart," showing that seeing impermanence is especially a cause for dispassion and seeing suffering. Or rather, it was said thus to generate revulsion where ordinary people are attached to pleasure. Therefore, its nature as suffering due to conditioned phenomena (saṅkhāra-dukkha) was shown. Since what is impermanent is suffering due to the suffering of change, after saying, "Monks, pleasant feeling should be seen as suffering," the Teacher said, "Painful feeling should be seen as a dart," so that those contemplating "even pleasant feeling is like this, what then is painful feeling like?" might see suffering as suffering. However, showing that the other is suffering only due to the suffering of conditioned phenomena, he said, "Neither-painful-nor-pleasant feeling should be seen as impermanent."

Here, "pleasant feeling should be seen as suffering" shows the means to eradicate lust (rāga). For the underlying tendency to lust (rāgānusaya) lies dormant in pleasant feeling. "Painful feeling should be seen as a dart" shows the means to eradicate aversion (dosa). For the underlying tendency to aversion (paṭighānusaya) lies dormant in painful feeling. "Neither-painful-nor-pleasant feeling should be seen as impermanent" shows the means to eradicate delusion (moha). For the underlying tendency to ignorance (avijjānusaya) lies dormant in neither-painful-nor-pleasant feeling.

Thus, the first shows the abandonment of defilement of craving (taṇhā-saṃkilesa) because it is the cause of pleasure, and the second shows the abandonment of defilement of misconduct (duccarita-saṃkilesa). For not truly understanding suffering, beings engage in misconduct to avoid it. The third shows the abandonment of defilement of views (diṭṭhi-saṃkilesa), since one who sees impermanence is free from defilement of views, because defilement of views is caused by ignorance, and neither-painful-nor-pleasant feeling is the cause of ignorance. Or, the first is the complete understanding of the suffering of change, the second is the complete understanding of suffering as suffering, and the third is the complete understanding of the suffering of conditioned phenomena. Or, the first is the complete understanding of desirable objects, the second is the complete understanding of undesirable objects, and the third is the complete understanding of neutral objects. For when the phenomena related to those objects are dispassionate, the objects themselves are also dispassionate. Or, the first, by describing the abandonment of lust through contemplation of suffering (dukkhānupassanā), reveals the signless liberation (appaṇihita-vimokkha); the second, by describing the abandonment of aversion through contemplation of impermanence (aniccānupassanā), reveals the desireless liberation (animitta-vimokkha); and the third, by describing the abandonment of delusion through contemplation of non-self (anattānupassanā), reveals the emptiness liberation (suññata-vimokkha), it should be understood.

Because means when or since. Noble (ariya) means one who stands far from defilements, one who is pure. Who sees rightly (sammaddaso) means one who sees all feelings, or the four noble truths, without distortion. Cut off craving (acchecchi taṇhaṃ) means he cut off craving rooted in feeling with the path of the summit, completely eradicated it without remainder. Destroyed the fetters (vivattayi saṃyojanaṃ) means he overturned the ten kinds of fetters, made them without root. Rightly (sammā) means by reason, by cause. Through the understanding of conceit (mānābhisamayā) means through seeing the understanding of conceit or through the understanding of abandoning it. For the path of Arahatship sees conceit according to its function, this is his seeing understanding. But seen by him, it is abandoned immediately, like the life of beings seen by deadly poison, this is his abandoning understanding. Made an end of suffering (antamakāsi dukkhassā) means thus, because conceit is seen and abandoned by the path of Arahatship, he made the limit, the boundary, the end counted as the end of all suffering of the round of existence, he made suffering remaining only the final accumulation, so it is said.

He who (yo) means that noble disciple. Saw (addā) means he saw, he saw pleasant feeling as suffering, is the meaning. For pleasant feeling, like food mixed with poison, gives pleasure at the time of consumption but is only suffering at the time of change. Saw suffering as a dart (dukkhamaddakkhi sallato) means just as a dart generates pain whether it is entering the body, has entered, or is being removed, so painful feeling is troubling even when it is arising, has attained a state, or is breaking up, thus he sees it as a dart. Saw it as impermanent (addakkhi naṃ aniccato) means he saw that neither-painful-nor-pleasant, which is constantly arising because its nature is to be fearful from pleasure and pain, as impermanent because of its impermanent nature.

He is one who sees rightly (sa ve sammaddaso) means he is indeed one who sees the three feelings rightly as suffering etc. Because (yato) means since. There (tattha) means in feeling. Is liberated (vimuccati) means he is liberated by way of eradication liberation (samuccheda-vimutti). This is what is said: because he saw pleasant feeling etc. as suffering etc., therefore he is liberated by way of eradication in that feeling by abandoning desire and lust attached to it. When the word "yaṃ" (which) is said, the word "taṃ" (that) should be brought in and spoken. Or, because (yato) means one who is restrained in body, speech, and mind, one who is self-controlled, or because he strives, makes effort, so he is restrained, meaning he exerts himself. Perfected in direct knowledge (abhiññāvosito) means having cultivated the four noble truths as his meditation subject through the door of feeling, he is perfected in the sixth direct knowledge, his task is done. Peaceful (santo) means peaceful through the subsiding of lust and other defilements. Gone beyond ties (yogātigo) means he has gone beyond the four kinds of ties, such as the tie of sensual pleasure. Sage (munī) means one who understands both benefits (ubhayahita-munanato).

The commentary on the Fourth Sutta is finished.

5. Commentary on the First Esanā Sutta

54. In the fifth, search (esanā) means investigation, seeking, pursuit. To show them in detail, "search for sensual pleasures" (kāmesanā) etc. was said. Therein, search for sensual pleasures (kāmesanā) means search for sensual pleasures, or search called sensual pleasures is search for sensual pleasures. This was said:

"What is the search for sensual pleasures? That which is desire for sensual pleasures, lust for sensual pleasures, delight in sensual pleasures, affection for sensual pleasures, thirst for sensual pleasures, infatuation with sensual pleasures, obsession with sensual pleasures in sensual pleasures, this is called the search for sensual pleasures" (vibha. 919).

The same method applies to the search for existence (bhavesanā). This also was said:

"What is the search for existence? That which is desire for existence...pe...obsession with existence in existences, this is called the search for existence" (vibha. 919).

Search for the holy life (brahmacariyesanā). As he said:

"What is the search for the holy life? 'The world is eternal,' or 'the world is not eternal,' or 'the world is finite,' or 'the world is infinite,' or 'the life-principle is identical with the body,' or 'the life-principle is different from the body,' or 'the Tathāgata exists after death,' or 'the Tathāgata does not exist after death,' or 'the Tathāgata both exists and does not exist after death,' or 'the Tathāgata neither exists nor does not exist after death,' any such view, a thicket of views, a wilderness of views, a writhing of views, a trembling of views, a bond of views, a grasping, a foundation, an obsession, a prejudice, a wrong path, a false path, wrongness, a sectarian refuge, a distortion, this is called the search for the holy life" (vibha. 919).

Therefore, the search for a holy life accepted as a fixed view should be understood as the search for a holy life based on views. Thus, lust and views are shown to be search. And not only lust and views are search, but also the karma that is of the same nature. This also was said:

"What is the search for sensual pleasures? Lust for sensual pleasures, and the unwholesome bodily action, verbal action, mental action that is of the same nature, this is called the search for sensual pleasures. What is the search for existence? Lust for existence, and the unwholesome bodily action, verbal action, mental action that is of the same nature, this is called the search for existence. What is the search for the holy life? A view that grasps at extremes, and the unwholesome bodily action, verbal action, mental action that is of the same nature, this is called the search for the holy life" (vibha. 919).

Thus, these three searches should be understood.

Origin (sambhavo) means cause, arising. Where these cease (yattha cetā nirujjhanti) means the search for the holy life ceases with the first path, the search for sensual pleasures ceases with the path of the non-returner (anāgāmi), and the search for existence ceases with the path of Arahatship, it should be understood. The rest is as said before.

The commentary on the Fifth Sutta is finished.

6. Commentary on the Second Esanā Sutta