Namo tassa bhagavato arahato sammāsambuddhassa

Saṃyutta Nikāya

Khandhavagga-aṭṭhakathā

1. Khandha Saṃyutta

1. Nakulapitu Vagga

1. Nakulapitu Sutta Vaṇṇanā

1.In the first [sutta] of the Khandhiyavagga, Bhaggesū means in a country named thus. Susumāragire means in the city of Susumāragiri. It is said that when that [city] was being measured, a susumāra (crocodile) made a sound; therefore, they gave it the name "Susumāragiri." Bhesakaḷāvane means in a forest that received this name because it was inhabited by a yakkhini named Bhesakaḷā. Because that itself was given for the safety of the herds of deer, it is called Migadāya. The Blessed One dwelt in that country, relying on that city, in that forest grove. Nakulapitā means the father of a boy named Nakula.

Jiṇṇo means aged with decay. Vuḍḍho means old in years. Mahallako means old by birth. Addhagato means gone the path. Vayoanuppatto means attained the final stage among those three stages. Āturakāyo means a sick body. For indeed, this body, even if it is the color of gold, is truly called sick because of its constant decaying nature. However, in particular, it has three sicknesses: sickness due to old age, sickness due to illness, and sickness due to death. Among these, although this [person] is sick due to old age because he is elderly, here, sickness due to illness is intended because of frequent diseases. Abhikkhaṇātaṅko means frequent disease, continuous disease. Aniccadassāvī means seeing impermanence, [thinking] that due to that sickness, being unable to come at any moment one wishes, [I] can only get to see [the Blessed One] sometimes, not always. Manobhāvanīyānanti means increasing the mind. For indeed, those who, when seen, increase the mind through wholesome [qualities], those elders such as Sāriputta and Moggallāna are called manobhāvanīyā. Anusāsatū means repeatedly instruct. For the former utterance is called advice, the subsequent one is called instruction. Or, a statement on a matter that has been understood is called advice, a statement made based on the texts or traditions on a matter that has not been understood is called instruction. Moreover, whether it is advice or instruction, the meaning is the same, only the expression is different.

Āturo hāyanti means indeed, this [body] is sick; although it appears to be the color of gold or the color of a piyaṅgu fruit, it is truly sick because of its constant decaying nature. Aṇḍabhūto means become like an egg, weak. Just as a hen's egg or a peacock's egg cannot be played with by someone who picks it up and throws it or hits it, as it breaks immediately, similarly, this body breaks even if it slips on a thorn or a stump; thus, being like an egg, it is aṇḍabhūto. Pariyonaddho means completely wrapped with a subtle skin. For indeed, an egg is completely wrapped with a firm skin, so that even if gnats and mosquitoes settle on it, they cannot break the skin and cause fluid to flow out. But in this case, they break the skin and do whatever they want. Thus, [the body is] completely wrapped with a subtle skin. Kimaññatra bālyāti means what else is there other than foolishness? It is indeed foolish, is the meaning. Tasmā means therefore, since this body is of such a nature, therefore.

Tenupasaṅkamīti means, like a royal official who, after going to attend upon a Wheel-turning king, then goes to attend upon the Jewel of the Counselor, [Nakulapitā] having gone to attend upon the Blessed One, the Wheel-turning king of the Dhamma, then desiring to honor the general of the Dhamma, approached Venerable Sāriputta. Vippasannānīti means very serene. Indriyānīti means the senses with mind as the sixth. Parisuddhoti means without fault. Pariyodātoti is a synonym for that itself. For indeed, this is said to be pariyodāta because of the absence of defilements, not because of being white. And having seen this purity, he knew the serenity of the senses. It is said that this was the Elder's wisdom of grasping the meaning.

Kathañhi no siyāti means by what reason would it not be obtained? It has indeed been obtained, is the meaning. What does he reveal with this? The state of being trusted by the Teacher. It is said that from the time of seeing the Teacher, this [Nakulapitā] obtained fatherly love, and his female lay follower obtained motherly love. Both call the Teacher "my son." For indeed, their affection is from a past existence. It is said that that female lay follower was the mother of the Tathāgata for five hundred births, and this householder was the father. Again, for five hundred births, the female lay follower was the great-mother, and the male lay follower was the great-father, similarly, the lesser-mother and the lesser-father. Thus, the Teacher was raised in their hands for one and a half thousand existences. Therefore, they say what cannot be said even to a son or a father, sitting near the Teacher. And for this very reason, the Blessed One placed them at the forefront, saying, "This is the foremost, monks, of my male lay followers who are trusting, namely, Nakulapitā the householder; this is the foremost of the female lay followers, namely, Nakulamātā the female householder" (a. ni. 1.257). Thus, revealing this state of trust, he said kathañhi no siyā. Amatena abhisittoti means here, nothing else should be seen as "anointing with the Deathless," whether it be jhāna, or insight, or the path, or the fruit; rather, the sweet Dhamma teaching itself should be understood as "anointing with the Deathless." Dūratopīti means even from distant countries, even from distant lands.

Assutavā puthujjanoti this has already been said. In ariyānaṃ adassāvīti and so on, ariyā means Buddhas, Paccekabuddhas, and disciples of the Buddha, because they are distant from defilements, because they do not move in wrong ways, because they move in right ways, and because they are worthy of veneration by the world with its devas. Or, only the Buddhas are ariyā here. As it was said: "In the world with its devas, monks… the Tathāgata is called ariyo" (saṃ. ni. 5.1098). Sappurisānanti but here, Paccekabuddhas and disciples of the Tathāgata should be understood as sappurisā. For indeed, they are noble persons because of their association with supramundane qualities, thus sappurisā. Or, all of these are said in two ways. For indeed, Buddhas are both ariyā and sappurisā, as are Paccekabuddhas and disciples of the Buddha. As it was said –

‘‘He who is grateful, who knows what is done,
Wise, a good friend, and with firm devotion,
Diligently does what needs to be done for the afflicted,
Such a one they call a noble person.’’ (jā. 2.17.78);

For indeed, with just "a good friend, and with firm devotion," the disciple of the Buddha is mentioned, with gratitude and so on, the Paccekabuddha and Buddha. Now, one who is in the habit of not seeing those ariyas, and does not rejoice in seeing them, should be understood as "ariyānaṃ adassāvī." And he is twofold: one who does not see with the eye, and one who does not see with knowledge. Among these, one who does not see with knowledge is intended here. For indeed, ariyas seen with the fleshly eye or with the divine eye are unseen because [those eyes] only grasp the appearance and do not reach the state of being ariyas. Jackals such as Soṇa also see ariyas with their eyes, but these are not called seers of ariyas.

Here, this is the story – It is said that a certain elderly monk who attended upon a Khīṇāsava Elder dwelling on Cittala Mountain, one day, having gone for alms with the Elder, taking the Elder's bowl and robe, coming behind, asked the Elder – "What are ariyas like, venerable sir?" The Elder said – "Here, a certain elder, taking the bowl and robe of ariyas, doing his duties, accompanying [them], does not know the ariyas; thus, ariyas are difficult to know, friend." Even when this was said, he did not understand. Therefore, seeing with the eye is not seeing; seeing with knowledge is truly seeing. As it was said – "What is the use to you, Vakkali, of seeing this foul body? He who sees the Dhamma, Vakkali, sees me. He who sees me sees the Dhamma" (saṃ. ni. 3.87). Therefore, even seeing with the eye, not seeing the characteristic of impermanence and so on seen by the ariyas with knowledge, and not attaining the Dhamma attained by the ariyas, because of not seeing the ariya-making qualities and the state of being ariyas, he should be understood as "ariyānaṃ adassāvī."

Ariyadhammassa akovidoti, unskilled in the ariyadhamma with its divisions such as the Satipaṭṭhānas. Ariyadhamme avinītoti but here –

‘‘There are two kinds of discipline, each fivefold here;
Due to the absence of that, this one
Is called undisciplined.’’

For indeed, Saṃvaravinaya is fivefold: sīlasaṃvara (restraint by virtue), satisaṃvara (restraint by mindfulness), ñāṇasaṃvara (restraint by knowledge), khantisaṃvara (restraint by patience), and vīriyasaṃvara (restraint by effort). Pahānavinaya is also fivefold: tadaṅgappahāna (abandonment by parts), vikkhambhanappahāna (abandonment by suppression), samucchedappahāna (abandonment by cutting off), paṭippassaddhippahāna (abandonment by tranquillization), and nissaraṇappahāna (abandonment by escape).

sīlasaṃvaro. "He protects the eye faculty, he undertakes restraint of the eye faculty" this (dī. ni. 1.213; ma. ni. 1.295; saṃ. ni. 4.239; a. ni. 3.16) is satisaṃvaro.

‘‘Whatever currents are in the world,
Mindfulness is their obstruction;
I call restraint of the currents,
They are closed off by wisdom’’ (su. ni. 1041; cūḷani. ajitamāṇavapucchāniddesa.4) – is ñāṇasaṃvaro. "He is patient with cold and heat" (ma. ni. 1.24; a. ni. 4.114; 6.58) this is khantisaṃvaro. "He does not dwell on an arisen thought of sensual desire" (ma. ni. 1.26; a. ni. 4.114; 6.58) this is vīriyasaṃvaro. And all this saṃvara is called "saṃvara" because of restraining, "vinaya" because of disciplining the evil deeds of body and so on that should be restrained and disciplined, each according to its own case. Thus, it should be understood that saṃvaravinaya is divided into five.

tadaṅgappahānaṃnamely.

vikkhambhanappahānaṃnamely. The abandonment due to the complete non-occurrence of the multitude of defilements belonging to the side of arising, which is stated in the manner of "for the abandonment of wrong views" (dha. sa. 277; vibha. 628) for one possessing that particular path, due to the cultivation of the four noble paths, in one's own being, this is called samucchedappahāna. The stilling of the defilements at the moment of fruition, this is called paṭippassaddhippahāna.

nissaraṇappahānaṃnamely. And since all this abandonment is abandonment in the sense of relinquishment, discipline in the sense of vinaya, therefore it is called "pahānavinaya." Or, because of the possibility of that particular vinaya for one possessing that particular abandonment, this is called "pahānavinaya." Thus, it should be understood that pahānavinaya is also divided into five.

sappurisānaṃ adassāvī sappurisadhammassa akovido sappurisadhamme avinītoti here also. For indeed, this is not making different in meaning. As it was said –

‘‘Whatever are ariyas, those are sappurisas. Whatever are sappurisas, those are ariyas. Whatever is the dhamma of ariyas, that is the dhamma of sappurisas. Whatever is the dhamma of sappurisas, that is the dhamma of ariyas. Whatever are the vinayas of ariyas, those are the vinayas of sappurisas. Whatever are the vinayas of sappurisas, those are the vinayas of ariyas. Whether it is ariya or sappurisa, whether it is ariyadhamma or sappurisadhamma, whether it is ariyavinaya or sappurisavinaya, all of this is one, of one meaning, the same, of equal parts, of that nature, that very thing.’’

Rūpaṃ attato samanupassatīti here, someone regards rūpa as self, he regards rūpa and self as non-dual, [thinking] "what is rūpa is what I am, what I am is rūpa." Just as the flame of a burning oil lamp, that is the color; what is the color is the flame, and he regards the flame and the color as non-dual, just so here, someone regards rūpa as self… he regards [them] as non-dual, thus he sees rūpa with the view-seeing of "self." Rūpavantaṃ vā attānanti having taken the formless as "self," he regards that possessing form as self, like a tree possessing shadow. Attani vā rūpanti having taken the formless as "self," he regards rūpa in self, like a scent in a flower. Rūpasmiṃ vā attānanti having taken the formless as "self," he regards that self in rūpa, like a jewel in a casket. Pariyuṭṭhaṭṭhāyīti means standing in the manner of enveloping, in the manner of overwhelming, he is one who grasps, swallowing and completely determining with craving and views, thinking "I am rūpa, rūpa is mine," this is the meaning. Tassa taṃ rūpanti that rūpa of his, thus grasped. The same method applies to vedanā and so on.

Here, "regarding form as self" means only pure form is said to be self. In the statements "regarding the self as possessed of form, or form as being in the self, or the self as being in form; regarding feeling as self…pe… perception… mental formations… consciousness as self," in these seven instances, the immaterial is said to be the self. In "regarding the self as possessed of feeling, or feeling as being in the self, or the self as being in feeling," thus, in the twelve instances with three aspects for each of the four aggregates, a mixture of material and immaterial is said to be the self. Here, in these five instances: "regarding form as self, feeling… perception… mental formations… consciousness as self," the annihilation view is stated, and in the remaining instances, the eternalism view. Thus, there are fifteen views of existence and five views of non-existence, all of which are obstacles to the path, not obstacles to heaven, and are to be understood as overcome by the first path.

"Thus, householder, he is one with a diseased body and a diseased mind": here, even for Buddhas, the body is indeed subject to illness. But a mind overcome by lust, hatred, and delusion is what is called diseased; this is what is shown here. "And not with a diseased mind": here, the state of the mind being not diseased due to being without defilements is shown. Thus, in this sutta, the ordinary worldling is shown as having a diseased body and a diseased mind, while the arahants have a diseased body but a mind that is not diseased, and the seven trainees are to be understood as neither having a diseased mind nor a mind that is not diseased, but cultivating only the state of a mind that is not diseased. The first.

2. Devadaha Sutta Commentary

2. In the second, "Devadaha": Deva means kings, and daha means auspicious pond or self-born pond. Therefore, it is called "Devadaha." Not far from it, a town went by the name Devadaha, in the neuter gender. "Intending to travel to the hinterlands": intending to go to a region situated in the hinterlands, in another direction. "Residence": the three-month rains residence. "Informed": having taken leave. "Inform": take leave. Why did he have the elder take leave? Because he wanted to act with responsibility. Indeed, one who lives in the same monastery but does not go to see [the other monks], and leaves without taking leave when departing, is called irresponsible. One who lives in the same monastery, but comes to see [the other monks] and takes leave when departing, is called responsible. These monks, too, the Blessed One wanted to make responsible, thinking, "Thus will these ones grow in virtue and so on," so he had them take leave.

"Wise": endowed with wisdom of four kinds, beginning with skill in the elements. "Supportive": supportive with both material support and the support of the Dhamma. It is said that the elder, unlike other monks, would not go for alms early in the morning, but after all the monks had left, he would wander around the entire monastery, sweeping places that were not swept, discarding rubbish that was not discarded, and restoring furniture, wooden items, and earthenware items that were not properly placed in the monastery. Why? "Lest other sectarians enter the monastery and find fault." Then, going to the sick ward, he would comfort the sick, asking, "What do you need?" and, taking young novices, he would seek medicine for them by means of the alms round or from a suitable place, and giving it to them, he would send them away, saying, "Attendance on the sick is praised by Buddhas and Paccekabuddhas; go, good sirs, be diligent." Then, he himself would go for alms, or having performed his meal duties at the house of a caretaker, he would go to the monastery. This, indeed, was his habitual practice in a fixed dwelling.

When the Blessed One was wandering on tour, he would not go ahead of him, thinking, "I am the foremost disciple," wearing sandals and carrying an umbrella. But those who were elderly or sick or very young, he would have their chafed spots rubbed with oil, and having young novices take their robes and bowls, he would take them along, either that day or the next. Once, indeed, because that venerable one arrived too late and could not find lodging, he was seen sitting in the robe storage, and the Teacher, having convened the Sangha of monks the next day, told the story of the elephant, monkey, and partridge, and established the training rule that "lodgings should be given according to seniority." Thus, indeed, he supports with material support. When he is exhorting, he exhorts a hundred times or a thousand times until that person is established in the fruition of stream-entry, then releasing him, he exhorts another. In this way, those who attained arahantship by standing in his exhortation were beyond reckoning. Thus, he supports with the support of the Dhamma.

"Agreed": those monks, not adopting silence, received the Teacher's word, saying, "Yes, venerable sir. "Why would we do anything near him who is neither our preceptor, nor our teacher, nor our companion?" "In the Eḷagalā clump": in a pavilion of branches. It is said that the Eḷagalā clump grew in a place where the water was constant. Then, having made a pavilion with four posts, they placed that clump on top of it, and it covered the pavilion. Then, having enclosed it with bricks below and spread sand, they prepared a seat. It was a cool daytime spot where the water breeze blew. The elder sat there. With reference to that, it was said, "In the Eḷagalā clump."

"Belonging to various realms": belonging to various realms from the kingdom of one king. "A different realm": another kingdom. Just as a foreign country is different from one's own country, so a kingdom different from the inhabited kingdom is called a different realm, that is what is meant by verajja. "Khattiya scholars": learned kings such as Bimbisāra and King Kosala. "Brāhmaṇa scholars": learned Brahmins such as Caṅkī and Tārukkha. "Householder scholars": learned householders such as Citta and Sudatta. "Ascetic scholars": learned wanderers such as Sabiya and Pilotika. "Investigators": seekers of meaning. "What does he proclaim?": what does he proclaim as his doctrine, what is his view? "What does he declare?": what instruction and advice does he declare to his disciples? "And in accordance with the Dhamma": an explanation in accordance with the explanation given by the Blessed One. "In accordance with the Dhamma": with reason. "Repeating the statement": repeating the statement made by the Blessed One. "Following the statement" is also a reading, following the Teacher's statement, adherence, concurrence is the meaning. By this also, one who follows the statement, the statement itself is indicated.

In "For one who has not abandoned lust" and so on, the meaning should be understood only in terms of craving. For craving is called lust because of clinging, desire because of wishing, affection because of endearing, thirst because of desiring to drink, burning because of consuming. "And, friend, in unwholesome qualities" etc., why was this begun? To show the danger for one who has not abandoned lust in the five aggregates, and the benefit for one who has abandoned lust. Here, "without distress" means without suffering. "Without anguish" means without torment. "Without burning" means without inflammation. Thus, the meaning should be understood everywhere. The second.

3. Hāliddikāni Sutta Commentary

3. In the third, "Among the Avantis": in the Avanti country, known as Avanti-Dakshinapatha. "In Kuraraghara": in a city of that name. "On a precipice": on a precipice on one side. It is said that one side of that mountain was as if it had been cut off and dropped. "Pavatte" is also a reading, meaning a place where the doctrines of various sectarians prevail. Thus, the elder resided in that country, relying on that city, on that mountain. "Hāliddikāni": one of that name. "In the Māgaṇḍiya question in the Aṭṭhaka Vagga": there is a Māgaṇḍiya question in the Aṭṭhaka Vagga, in that question. "Form element": the form aggregate is intended. "Bound by lust for the form element": bound by lust in the form element. "Consciousness": volitional consciousness. "Home-faring": home-faring, attachment-faring.

Why, in this case, was it not said, "Consciousness element, householder"? To dispel confusion. For "home" is, in meaning, called a condition; and volitional consciousness that arises beforehand is a condition for the volitional consciousness that arises afterwards, and also for resultant consciousness, and resultant consciousness is a condition for resultant consciousness and also for volitional consciousness. Therefore, confusion might arise: "Which consciousness is meant here?" To dispel that confusion, without taking that up, a discourse was given that was not mixed up. Moreover, it was in order to show that four bases of consciousness-volition were stated in terms of object, that consciousness was not taken up here.

"Clingings, attachments": two clingings in the sense of craving-clinging and view-clinging, and four attachments, beginning with sense-pleasure attachment. "Fixed intentions, biases, and latent tendencies of the mind": intentions that are fixed, biases, and latent tendencies of the unwholesome mind. "Of the Tathāgata": of the Perfectly Enlightened One. For these are abandoned by all arahants as well, but since the arahantship of the Teacher is very manifest in the world, it is said thus at the highest level. "Of the consciousness element": why is consciousness taken up here? To show the abandonment of defilements. For defilements are not only abandoned in the four aggregates alone, they are indeed abandoned in the five aggregates as well; therefore, it is taken up to show the abandonment of defilements. "Thus, householder, one is non-home-faring": thus, by not resorting to a home with volitional consciousness, one is called non-home-faring.

"Attached to the sign and abode-source of form": form itself is a sign in the sense of being a condition for defilements, an abode in the sense of being a location that performs the function of an object, and the visāra and vinibandha are the diffusion and binding. For both the diffused state and the bound state of the defilements are stated, rūpanimittanikete visāravinibandhāti attached to the sign and abode-source of form; therefore, the meaning is: by the diffusion of defilements and the binding of defilements arisen in the sign and abode-source of form. "Is called home-faring": one is called abode-faring by being a location that performs the function of an object. "Are abandoned": those diffusion and binding of defilements of the sign and abode-source of form are abandoned.

"Home" is said to be only a dwelling place of constant residence, "abode" means a dwelling place, such as a park, where an agreement has been made, "Today we will play in such and such a place." There, just as there is strong desire and lust in a home full of children, spouses, wealth, grain, so too in the internal aggregates. But just as it is weaker in park locations and so on, so too in the six external objects; it should be understood that this discourse was given due to the strength and weakness of desire and lust.

"Rejoicing with those who are happy": rejoicing with the householders who are happy with gains of wealth, grain, etc., thinking, "Now I will get pleasant food," he is happy with happiness based on the household, he behaves as if experiencing their attained success. "Suffering with those who are suffering": when suffering arises for them for some reason or other, he is himself afflicted with twice as much suffering. "In matters to be done": in matters called duties. "He engages in their affairs": he engages himself in the obligation to perform those duties. "In sense pleasures": in sense pleasures that are objects. "Thus, householder, one is detached from sense pleasures": thus, he is detached from sense pleasures that are defilements, not empty due to the presence of internal sense pleasures. The bright side is to be understood as empty, devoid due to their absence.

"Desiring": wishing to make the round ahead. In the case of "May I be of such a form" and so on, in forms such as long, short, black, white, etc., he wishes, "May I be of such a form." In feelings such as pleasure, he wishes, "May I be of such a feeling;" in perceptions such as blue perception, he wishes, "May I be of such a perception;" in mental formations such as meritorious volitions, he wishes, "May I be of such a mental formation;" in consciousnesses such as eye-consciousness, he wishes, "May I be of such a consciousness."

Apurakkharāno means not putting the bowl in front. Sahitaṃ me, asahitaṃ te means your words are incoherent and disjointed, while mine are coherent, connected, and like sweet drink. Adhiciṇṇaṃ te viparāvatta means what is familiar and of good quality to you over a long time, all that is overturned and reversed in a moment when confronted with my argument. Āropito te vādo means your fault has been pointed out by me. Cara vādappamokkhāyā means, approach that teacher and wander around seeking further escape from this argument. Nibbeṭhehi vā sace pahosī means, but if you are able to refute it yourself, refute it right here. The third.

4. Commentary on the Second Hāliddikāni Sutta

4. In the fourth, sakkapañhe refers to the Cūḷasakkapañha, this was already stated in the Mahāsakkapañha. Taṇhāsaṅkhayavimuttā means liberated by the fruition liberation that takes as its object Nibbāna, the destruction of craving. Accantaniṭṭhā means having ultimate completion, continuous completion. The same method applies to the remaining terms as well. The fourth.

5. Commentary on the Samādhi Sutta

5. In the fifth, samādhi—the Blessed One spoke this, having seen those monks declining in one-pointedness of mind, knowing, "The meditation subject of these monks who are attaining one-pointedness of mind will come to fruition." Abhinandatī means desires, longs for. Abhivadatī means he speaks with that delight, "How dear, pleasant, lovely, agreeable." And even while rejoicing in the speech, generating greed dependent on that object, he is said to be praising. Ajjhosāya tiṭṭhatī means swallows, finishes, and grasps. Yā rūpe nandī means that delight, known as strong longing, in form. Tadupādāna means that grasping in the sense of taking. Nābhinandatī means does not desire. Nābhivadatī means he does not say "pleasant, lovely" in the manner of longing. Even while making a distinction with the speech, "impermanent, suffering" with a mind of insight, he is not said to be praising. The fifth.

6. Commentary on the Paṭisallāṇa Sutta

6. In the sixth, paṭisallāṇe—the Blessed One spoke this, having seen those monks declining in bodily seclusion, knowing, "The meditation subject of these monks who are attaining bodily seclusion will come to fruition." The sixth.

7. Commentary on the Upādāparitassanā Sutta

7. In the seventh, upādāparitassana means agitation born of grasping. Anupādāaparitassana means non-agitation by non-grasping. Rūpavipariṇāmānuparivattiviññāṇaṃ hotī means, the consciousness based on kamma follows the breaking up of the form with the thought, "My form has changed," or "Indeed, this was mine, now it is not mine," and so on. Vipariṇāmānuparivattijā means born from a consciousness that takes change as its object, following after change. Paritassanā dhammasamuppādā means both craving-agitation and the arising of unwholesome states. Citta means wholesome consciousness. Pariyādāya tiṭṭhantī means they stand having consumed. Uttāsavā means with agitation. Vighātavā means with affliction, with suffering. Apekkhavā means with longing. Upādāya ca paritassatī means, and by grasping, he is called one who is agitated. Na rūpavipariṇāmānuparivattī means, the consciousness based on kamma does not exist for the one with extinguished āsavas, therefore it is appropriate to say that he does not follow the breaking up of form. The seventh.

8. Commentary on the Second Upādāparitassanā Sutta

8. In the eighth, the teaching was given in terms of craving, conceit, and views. Thus, in these four suttas in sequence, only the cycle and cessation are discussed. The eighth.

9. Commentary on the Kālattayaanicca Sutta

9. In the ninth, ko pana vādo paccuppannassā means, what need is there to speak of the present, it is simply impermanent. It seems that those monks, having discerned the past and future as impermanent, were becoming weary of the present. Then, knowing their inclination, that they would understand if the present, including the past and future, was said to be impermanent, the Teacher gave this teaching according to the inclination of individuals. The ninth.

10-11. Commentary on the Kālattayadukkha Sutta, etc.

10-11. The tenth and eleventh are spoken with such a person's inclination, distinguishing by the terms dukkhaṃ anattā. The tenth and eleventh.

Nakulapitu Vagga the first.

2. Anicca Vagga

1-10. Commentary on the Anicca Sutta, etc.

12-21. In the Anicca Vagga, the final sutta is based on questioning, the rest are taught based on the ways of understanding accordingly. The first, and so on.

Anicca Vagga the second.

3. Bhāra Vagga

1. Commentary on the Bhāra Sutta

22. In the first of the Bhāra Vagga, pañcupādānakkhandhātissa vacanīyanti means the five aggregates subject to clinging—this should be said of him, it should be stated in this way. Ayaṃ vuccati, bhikkhave, bhāro means, these five aggregates subject to clinging are called a burden. In what sense? In the sense of being heavy to carry. Because the carrying, attending to, seating, laying down, bathing, adorning, feeding, causing to eat, and so on, of these is heavy. Therefore, it is called a burden in the sense of being heavy to carry. Evaṃnāmo means, having such a name as Tissa, Datta, and so on. Evaṃgotto means, having such a clan as Kaṇhāyana, Vacchāyana, and so on. Thus, he shows a person who is established merely by convention, calling him "the bearer of the burden." For a person, at the very moment of rebirth, having taken up the burden of the aggregates, spends ten years, twenty years, or even a hundred years—that is, as long as he lives—carrying this burden of aggregates, bathing it, feeding it, seating it on soft-touch couches and chairs, laying it down, looking after it; and, at the moment of death, having discarded it, again at the moment of rebirth, he takes up another burden of aggregates. Therefore, he is born as the bearer of the burden.

Ponobhavikā means productive of renewed existence. Nandīrāgasahagatā means accompanied by delight and lust, gone to oneness with delight and lust. For here, being accompanied by its state is intended. Tatra tatrābhinandinī means habitually delighting in that same place of rebirth or in objects such as forms, and so on. Among kāmataṇhā, etc., the lust consisting of the five strands of sense pleasure is called sense-craving; the lust for existence in the realms of form and formlessness, inclination towards jhāna, and lust associated with eternalism is called existence-craving; the lust associated with annihilationism is called non-existence-craving. Bhārādāna means taking up the burden. For it is through craving that he takes up the burden. Asesavirāganirodho, etc., are all synonyms for Nibbāna. For depending on that, craving is utterly extinguished, ceases, is relinquished, is abandoned, is liberated; there is no attachment to sensual pleasures or attachment to views here. Thus, Nibbāna obtains these names. Samūlaṃ taṇhanti means, for craving, ignorance is the root. Abbuyhā means, having uprooted it with its root by means of the Arahatship-path. Nicchāto parinibbuto means, it is appropriate to say that he is without craving, completely extinguished. The first.

2. Commentary on the Pariññā Sutta

23. In the second, pariññeyye means that which should be fully known, that which should be transcended. Pariñña means ultimate full knowledge, transcending is the meaning. Rāgakkhayo, etc., is a name for Nibbāna. For it is called ultimate full knowledge. The second.

3. Commentary on the Abhijāna Sutta

24. In the third, abhijāna means knowing well. With this, knowledge-full understanding is stated; with the second term, decisive understanding; with the third and fourth, abandoning-understanding. Thus, in this sutta, the three kinds of full understanding are stated. The third.

4-9. Commentary on the Chandarāga Sutta, etc.

25-30. The fourth, and so on, should be understood in the same way as stated in the Dhātusaṃyutta. Here, in the fifth, sixth, and seventh in sequence, the four noble truths are stated; in the eighth and ninth, the cycle and cessation. The fourth, and so on.

10. Commentary on the Aghamūla Sutta

31. In the tenth, agha means suffering. Thus, here, only the characteristic of suffering is stated. The tenth.

11. Commentary on the Pabhaṅgu Sutta

32. In the eleventh, pabhaṅgu means having a nature of breaking up. Thus, here, only the characteristic of impermanence is stated. The eleventh.

Bhāra Vagga the third.

4. Natumhāka Vagga

1. Commentary on the Natumhāka Sutta

33. In the first of the Natumhāka Vagga, pajahathāti means abandon by abandoning lust. Among grass, etc., tiṇaṃ means having a hollow inside and heartwood outside, such as palm or coconut trees. Kaṭṭhaṃ means having heartwood inside and a hollow outside, such as acacia, sal, teak, or jackfruit trees. Sākhā means branches that have grown out like the arms of a tree. Palāsaṃ means leaves such as palm or coconut leaves. The first.

2. Commentary on the Second Natumhāka Sutta

34. The second is spoken without simile, according to the inclination of those who are to understand. The second.

3. Commentary on the Aññatarabhikkhu Sutta

35. In the third, rūpañce, bhante, anusetī means, if indeed he lies attached to form. Tena saṅkhaṃ gacchatī means, by whatever attachment he lies attached to that form, by that same attachment he goes to the designation "passionate, hateful, deluded." Na tena saṅkhaṃ gacchatī means, he does not go to the designation "passionate, hateful, deluded" by that unreal attachment. The third.

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

37-38. In the fifth, ṭhitassa aññathattaṃ paññāyatī means, aging is discerned in one who is continuing, living. Ṭhitī is a name for the sustenance known as the life faculty. Aññathattanti means old age. Therefore, the ancients said:

"Arising is called birth, dissolution is said to be decay;
Alteration is said to be aging, and sustenance is continuing."

Thus, each aggregate has three characteristics—arising, aging, and dissolution—with reference to which it was said, "These are the three characteristics of the conditioned." (A. N. 3.47).

There, the conditioned is any phenomenon produced by conditions. And a phenomenon is not a characteristic, a characteristic is not a phenomenon, nor can a characteristic be discerned without a phenomenon, nor a phenomenon without a characteristic; however, a phenomenon becomes evident by means of a characteristic. Just as a cow is not a characteristic, a characteristic alone is not a cow, nor can a characteristic be discerned without a cow, nor a cow without a characteristic; however, a cow becomes evident by means of a characteristic; this should be understood in this way.

662. In the first of the Jhānasaṃyutta, samādhikusalo means skilled in the arrangement of factors, understanding that the first jhāna has five factors and the second has three factors. Na samādhismiṃ samāpattikusalo means he is unable to enter into jhāna after weakening and preparing his mind. The remaining terms should be understood in this way as well.

2-55. Commentary on the Samādhimūlakaṭhiti Sutta, etc.

663-716. Na samādhismiṃ ṭhitikusalo in the second and subsequent instances means unskilled in maintaining concentration, unskilled in establishing jhāna; he cannot maintain jhāna for even seven or eight syllables. Na samādhismiṃ vuṭṭhānakusalo means unskilled in emerging from jhāna; he cannot emerge according to the determined period. Na samādhismiṃ kallitakusalo means unskilled in making it pliable by reducing the mind. Na samādhismiṃ ārammaṇakusalo means unskilled in kasiṇa objects. Na samādhismiṃ gocarakusalo means unskilled in the sphere of the meditation subject and the alms-round sphere. Na samādhismiṃ abhinīhārakusalo means unskilled in directing the meditation subject. Na samādhismiṃ sakkaccakārī means he is not earnest in inducing jhāna. Na samādhismiṃ sātaccakārī means he is not continuous in the application of jhāna; he does it only occasionally. Na samādhismiṃ sappāyakārī means he is unable to fulfill the helpful qualities conducive to samādhi. Thereafter, the tetrads are stated, connecting with terms such as samāpatti. Their meaning should be understood in the same way as stated above. Herein, all that is connected with jhāna is spoken of only in terms of mundane jhāna.

The Commentary on the Jhāna-saṃyutta is finished.

Thus ends the Khandhavagga Commentary in the Sāratthappakāsinī, Commentary on the Saṃyutta Nikāya.

The Khandhavagga Commentary is finished.

The second volume of the Saṃyutta Nikāya Commentary.