Namo tassa bhagavato arahato sammāsambuddhassa

Khuddakanikāya

Khuddakapāṭha-aṭṭhakathā

Introduction to the Composition

I go to the Buddha for refuge;
I go to the Dhamma for refuge;
I go to the Saṅgha for refuge.

This declaration of going for refuge is the beginning of the Khuddaka.

Now, to elucidate, explain, and clarify its meaning in the Paramatthajotikā commentary on the Khuddaka, this is said:

Having venerated the Triple Gem,
The highest of those worthy of reverence,
I shall make an explanation of the meaning
Of some of the Khuddaka’s texts.

Although the explanation of the Khuddaka,
Is exceedingly difficult due to its profundity,
It should not be attempted by someone like me,
Who does not understand the Teaching.

Yet even today the tradition
Of the ancient teachers is unbroken,
And the Teacher’s ninefold Teaching
Remains just as it was.

Therefore, I wish to compose
This explanation of the meaning,
Relying on the Teaching itself
And the ancient judgments.

Out of great respect for the Good Dhamma,
Not from a desire to exalt myself,
Nor to disparage others; listen to it
With a focused mind.

Definition of Khuddaka

Since it was said, "I shall make an explanation of the meaning of some of the Khuddaka’s texts," I will first define the Khuddaka and then make an explanation of the meaning. Khuddaka means a portion of the Khuddakanikāya; Khuddakanikāya means a portion of the five Nikāyas. The five Nikāyas are –

Dīgha, Majjhima, Saṃyutta,
Aṅguttara, and Khuddaka;
These five Nikāyas are profound,
In both their Dhamma and meaning.

Dīghanikāya: The Mūlapariyāyasutta and other suttas, one hundred and fifty-two suttas; Majjhimanikāya: The Oghataraṇasutta and other suttas, seven thousand seven hundred and sixty-two suttas; Saṃyuttanikāya: The Cittapariyādānasutta and other suttas, nine thousand five hundred and fifty-seven suttas; Aṅguttaranikāya: The Khuddakapāṭha, Dhammapada, Udāna, Itivuttaka, Suttanipāta, Vimānavatthu, Petavatthu, Theragāthā, Therīgāthā, Jātaka, Niddesa, Paṭisambhidāmagga, Apadāna, Buddhavamsa, Cariyāpiṭaka, and excluding the Vinaya and Abhidhamma Piṭakas, the remaining words of the Buddha in the four Nikāyas is the Khuddakanikāya.

But why is it called the Khuddakanikāya? Because it is a collection and abode of many small Dhammakkhandhas. Collections and abodes are called "Nikāya." "Monks, I do not perceive even one other group so diverse as these animals." (saṃ. ni. 3.100). "A group of sweepers, a group of scavengers" and so on, are examples here from both the Teaching and the world. This is a part of the Khuddakanikāya. These Khuddaka texts, included in the Suttanta Piṭaka, are intended to be elucidated, explained, and clarified in meaning, and of these Khuddaka texts, the Khuddakapāṭha with its nine divisions—Saraṇas, Sikkhāpadas, Dvattiṃsākāra, Kumārapañha, Maṅgalasutta, Ratanasutta, Tirokuṭṭa, Nidhikaṇḍa, and Mettasutta—is the beginning, according to the tradition of teachers who established the method of recitation, not according to what was spoken by the Blessed One. According to what was spoken by the Blessed One –

“Through many a birth in saṃsāra wandered I,
Seeking, but not finding, the builder of this house.
Sorrowful is it to be born again and again.

“O house-builder! You are seen; you shall build no house again!
All your rafters are broken, your ridgepole shattered.
My mind has reached the Unconditioned; the end of craving has been attained.” (dha. pa. 153-154)

This pair of verses is the beginning of all the words of the Buddha. And that was spoken only in mind, not spoken making a distinction of speech. But according to what was spoken making a distinction of speech –

“When the dhammas become manifest
To the ardent, meditative brāhmaṇa,
Then all his doubts vanish,
Since he understands the dhamma with its cause." (udā. 1; mahāva. 1)

This verse is the beginning. Therefore, since this ninefold Khuddakapāṭha is the beginning of these Khuddaka texts, I shall begin the explanation of the meaning from its beginning.

Investigation of Origins

"I go to the Buddha for refuge, I go to the Dhamma for refuge, I go to the Saṅgha for refuge." This is the framework for the explanation of its meaning –

"By whom, where, when, and why
Was the Triple Refuge spoken?
Why is it mentioned here at the beginning,
And why, though unmentioned, at the beginning?

Having made an investigation of origins,
Then, after that, here,
One should explain the going to the Buddha for refuge,
And what causes one to go.

One should also illuminate the distinction, non-distinction, and result,
And what is to be gone to.
The same method is understood
For 'I go to the Dhamma for refuge,' etc.

In the sequential arrangement,
One should specify the reason,
And this Triple Refuge
Should be revealed with similes."

Of these, in the first verse, five questions are asked: By whom was this Triple Refuge spoken, where was it spoken, when was it spoken, why was it spoken, and why, though unmentioned at the beginning by the Tathāgata, is it mentioned here at the beginning?

By whom was it spoken? It was spoken by the Blessed One, not by disciples, not by seers, not by deities. Where? In Bārāṇasī, at Isipatana, in the Deer Park. When? When the venerable Yasa, together with his companions, had attained Arahatship and the sixty-one Arahants were teaching the Dhamma in the world for the welfare of many. Why? For the purpose of ordination and higher ordination. As it was said –

"And, monks, in this way should one give ordination and higher ordination. First, having had their hair and beard removed, having had them dress in saffron robes, having had them arrange the upper robe over one shoulder, having had them pay homage at the feet of the monks, having had them sit in the squatting position, having had them hold their hands together in reverence, one should say 'Tell them to say this: "I go to the Buddha for refuge, I go to the Dhamma for refuge, I go to the Saṅgha for refuge."'" (mahāva. 34)

Why is it mentioned here at the beginning? Because by this path, beings enter the Teaching, either as lay followers or as renunciants. Therefore, since it is the path for entering the Teaching, it should be known that it is mentioned here at the beginning in the Khuddakapāṭha by the ancient teachers who, having compiled the Teacher’s ninefold Teaching into the three Piṭakas, established the method of recitation.

The investigation of origins is done.

1. Explanation of the Triple Refuge

Exposition of the Buddha

"One should explain the going to the Buddha for refuge, and what causes one to go." There, regarding all phenomena, the Buddha is a special being in terms of conventional reality, based on the aggregate-continuum perfected by unsurpassed liberation, which is characterized by unobstructed knowledge, or based on the attainment of perfect self-awakening, which is the foundation for omniscient knowledge. As it was said –

"The Buddha is the Blessed One, the Self-Existent One, without a teacher, who himself awakened to the truths regarding phenomena previously unheard of, and who attained omniscience therein, and mastery in powers." (mahāni. 192; cūḷani. pārāyanatthutigāthāniddesa 97; paṭi. ma. 1.161)

This, indeed, is the exposition of the Buddha in terms of meaning.

In terms of the letter, however, it should be understood in this way: "Because he awakens, he is the Buddha; because he causes to awaken, he is the Buddha," and so forth. And this was said –

"In what sense is the Buddha 'Buddha'? Because he awakens to the truths, he is the Buddha; because he causes beings to awaken, he is the Buddha; by omniscience, he is the Buddha; by showing all, he is the Buddha; by not being led by another, he is the Buddha; by being fully developed, he is the Buddha; by being characterized by the destruction of the āsavas, he is the Buddha; by being characterized by being without defilements, he is the Buddha; by being utterly free from lust, he is the Buddha; by being utterly free from hate, he is the Buddha; by being utterly free from delusion, he is the Buddha; by being utterly without defilements, he is the Buddha; because he has gone on the one way, he is the Buddha; because alone he has awakened to the unsurpassed perfect self-awakening, he is the Buddha; because of the destruction of non-awakening, through the attainment of awakening, he is the Buddha. 'Buddha' is not a name given by the mother, nor given by the father, nor given by the brother, nor given by the sister, nor given by friends and associates, nor given by relatives, nor given by ascetics and brāhmaṇas, nor given by deities; this is the ultimate liberation, the true designation of the Buddhas, the Blessed Ones, at the foot of the Bodhi tree, along with the attainment of omniscient knowledge, that is, 'Buddha.'" (mahāni. 192; cūḷani. pārāyanatthutigāthāniddesa 97; paṭi. ma. 1.162)

Because he awakens to the truths, he is the Buddha. Just as fallen leaves are called paṇṇasusa by the winds, so too, because he causes beings to awaken, he is the Buddha. By omniscience, he is the Buddha, that is, he is called Buddha by the wisdom capable of awakening to all phenomena. By showing all, he is the Buddha, that is, he is called Buddha by the wisdom capable of causing all phenomena to be awakened. By not being led by another, he is the Buddha, that is, he is called Buddha because he is awakened by himself, not awakened by another. By being fully developed, he is the Buddha, that is, he is called Buddha by the characteristic of being fully developed like a lotus, due to the blossoming of various qualities. By being characterized by the destruction of the āsavas, he is the Buddha, that is, he is called Buddha because, like a man awakened from the sleep of destroying mental constrictions, he is awakened from the sleep of all defilements. Because he has gone on the one way, he is the Buddha this is said to show that from the perspective of the meaning of going, where wisdom is the destination, just as a man who has gone on the path is said to have gone, so too he is called Buddha because he has gone on the one way. Because alone he has awakened to the unsurpassed perfect self-awakening, he is the Buddha that is, he is not Buddha because others caused him to be Buddha, but because he himself has awakened to the unsurpassed perfect self-awakening. Because of the destruction of non-awakening, through the attainment of awakening, he is the Buddha this is a synonymous expression: wisdom is Buddha, Buddha is wisdom. There, just as it is said "the cloth is blue, the cloth is red" due to the association with blue and red qualities, so too it is said to make it known that it is Buddha due to the association with the qualities of wisdom. After that, 'Buddha' is not a name… etc. This designation follows the meaning, and is said to convey that meaning. In this way, the meaning capable of establishing the word Buddha for all terms should be understood.

This too is the exposition of the Buddha in terms of the letter.

Exposition of Going for Refuge and What Causes One to Go

Regarding going for refuge, saraṇa means that which injures. By that very going for refuge, it injures, destroys, removes, and ceases fear, dread, suffering, bad destinies, and defilements for those who have gone for refuge. Or rather, the Buddha injures the fear of beings by causing them to engage in what is beneficial and preventing them from what is unbeneficial; the Dhamma, by enabling them to cross over the wilderness of existence and by giving them assurance; and the Saṅgha, by making possible the attainment of great fruits from even small deeds. Therefore, in this way too, that Triple Gem is refuge. Saraṇagamana is the arising of consciousness characterized by devotion and respect for that, by the destruction of defilements, by inclination toward reliance on that, or by independence from others. A being possessing that goes for refuge, meaning "this is my refuge, this is my ultimate support," with the aforementioned arising of consciousness. And in going, one approaches in many ways with regard to object and function, like Tapussa and Bhallika, by taking up the refuges with the words, "Venerable sir, we go to the Blessed One for refuge, and to the Dhamma; may the Blessed One remember us as lay followers;" or like Mahākassapa, by accepting the state of discipleship with the words, "Venerable sir, the Blessed One is my teacher, I am a disciple;" (saṃ. ni. 2.154) or like Brahmāyu, by honoring with devotion with the words, "When this was said, the brāhmaṇa Brahmāyu rose from his seat, arranged his upper robe over one shoulder, prostrated with his hands clasped together in the direction of the Blessed One, and exclaimed three times: 'Homage to the Blessed One, the Worthy One, the Perfectly Self-Awakened One. Homage to him…';" (ma. ni. 2.388) or like those devoted to meditation subjects, by entrusting oneself; or like the noble individuals, by the destruction of the defilements associated with going for refuge.

This is the exposition of going for refuge and what causes one to go.

Exposition of Distinction, Non-Distinction, and Result

"And one should explain the distinction and non-distinction, the result, and what is meant by 'going'" This is the explanation of distinction, etc., mentioned above. Thus, for a person who has gone for refuge, there are two kinds of distinction in going for refuge: with offense (sāvajjo) and without offense (anavajjo). Without offense occurs at the time of death; with offense occurs through engaging in activities contrary to the teachings in another doctrine, as previously described, or through engaging in activities that are the opposite of those previously described. Both of these apply only to ordinary people (puthujjanā). Because of the arising of ignorance, doubt, or wrong knowledge regarding the qualities of the Buddha, and because of the arising of disrespect, etc., their refuge becomes defiled (saṃkiliṭṭhaṃ). Noble individuals (ariyapuggalā), however, have refuge that is both undivided (abhinnasaraṇā) and undefiled (asaṃkiliṭṭhasaraṇā). As it was said, "This is impossible, monks, it cannot happen that a person endowed with [right] view would choose another teacher" (A.N. 1.276; M.N. 3.128; Vibha. 809). Ordinary people, however, remain undivided in their refuge only as long as they do not fall into a distinction of refuge. For them, the distinction of refuge is only with offense, and the defilement yields undesirable results. Refuge without offense is fruitless because it is without result. Undivided refuge, however, gives a desirable result in terms of its fruit.

As it was said:

"Those who have gone to the Buddha for refuge will not go to the plane of misery;
Having abandoned the human body, they will fill the celestial body." (D.N. 2.332; S.N. 1.37);

And in that case, those who have gone for refuge by completely eliminating the defilements of going for refuge will not go to the plane of misery. But the intention of the verse should be understood as stating that others will not go for refuge because of going for refuge.

This is the explanation of distinction, non-distinction, and result.

Explanation of "Going"

Regarding the explanation of "going," the objector says: "In the statement 'I go to the Buddha for refuge,' does this person go to the Buddha or to the refuge? In either case, the statement is meaningless. Why? Because the act of going lacks two objects. Those who ponder over syllables do not accept a double object here, as in 'He leads the goat to the village,' etc."

If it is argued that it is meaningful, as in "He goes to the east, he goes to the west" (S.N. 1.159; 3.87), etc., the answer is no, because the state of having a common referent for 'Buddha' and 'refuge' is not intended. If this state of having a common referent were intended, then even someone approaching the Buddha with a hostile mind would have gone to the Buddha for refuge, since the refuge that is specified as 'Buddha' is the very thing he has gone to. If it is argued that, according to the statement, "This refuge is secure, this refuge is supreme" (Dhp. 192), it is indeed a state of having a common referent, the answer is no, because that is specifically within that context. Indeed, in that verse, this state of having a common referent, "the refuge is secure and supreme," is intended because the three jewels—Buddha, Dhamma, and Sangha—do not deviate from the state of refuge, which is defined as the removal of fear for those who have gone for refuge. However, in other contexts, when there is a connection to 'going,' the going to refuge is not intended because it is not established; therefore, this is not a valid argument. If it is argued that, in the statement "Having come to this refuge, one is released from all suffering," the state of having a common referent is indeed established because the going to refuge is established even with a connection to 'going,' the answer is no, because of the implication of the previously stated fault. Indeed, even in that case, if there were a state of having a common referent, then even someone with a hostile mind, having come to this refuge of Buddha, Dhamma, and Sangha, would be released from all suffering, and thus the previously stated fault would indeed occur; and since we do not have meaning with fault, this is not a valid argument. Just as in the statement "For indeed, Ānanda, beings subject to birth are released from birth by coming to me as a good friend" (S.N. 1.129), beings who are released by the power of the Blessed One's good friendship are said to be "released by coming to a good friend." Similarly, in this case, the intention should be understood as stating that someone being released by the power of the refuge of Buddha, Dhamma, and Sangha is said to be "released by coming to this refuge, [and thus released] from all suffering."

Thus, in every way, it is not appropriate for the Buddha to be the object of going, nor the refuge, nor both. And the object of going for the one specified as "I go" should be desirable. Therefore, what is the reason that should be stated here? It is said:

Here, only the Buddha is the object of going, but the word 'refuge' is [used] to show the manner of going: I go to the Buddha as a refuge. This is my refuge, this is my final support, the provider of good and welfare. With this intention, I go to, resort to, attend to, and serve this [Buddha]. Or [it means] I know and understand thus. Indeed, for those verbal roots, 'going' has the meaning of 'understanding.' If it is argued that this is inappropriate because the word "iti" (thus) is not used, that is not so. There, it would be [inappropriate] if there were such a meaning here. Then, the word "iti" would have been used, as in "He understands form as impermanent, 'form is impermanent' as it actually is" (S.N. 3.55, 85), etc. But it is not used. Therefore, this is inappropriate. But that is not so. Why? Because that meaning is possible. Just as in "He who has gone to the Buddha, the Dhamma, and the Sangha for refuge" (Dhp. 190), etc., here too, the meaning of the word "iti" is possible. And the word "iti" is not always used everywhere even when the meaning is possible. Even when it is not used, the meaning of the word "iti" should be understood, as if it were used, in this and other similar cases. Therefore, there is no fault here. If it is argued that, because of what was said in "I allow, monks, ordination by the three refuges" (Mahāva. 34), etc., the refuge itself is the object of going, [and therefore] what was said, "the word 'refuge' is [used] to show the manner of going," is not appropriate, that is not inappropriate. Why? Because that meaning is indeed possible. There too, that meaning is possible, since it should be understood in the same way as before, even when it is not used, as if it were used. Otherwise, the previously stated fault would indeed occur. Therefore, it should be taken just as it was instructed.

This is the explanation of "going."

Elucidation of Refuge in the Dhamma and Sangha

"In 'I go to the Dhamma for refuge,' etc., this method is understood in both cases." Here it is said: The way of explaining the meaning that was stated in "I go to the Buddha for refuge" should be understood in these two phrases as well: "I go to the Dhamma for refuge, I go to the Sangha for refuge." There too, only the elucidation in terms of meaning and wording of the Dhamma and Sangha is dissimilar; the rest is just like what was stated. Because whatever is dissimilar here, that is what is said: Some say that the Dhamma is the path, the fruit, and Nibbāna. Our preference (khanti) is that, in this context, the Dhamma refers to the paths of abandonment (virāgā) themselves, since they prevent falling into the lower realms for those who have cultivated the paths and realized Nibbāna, and because they provide the supreme comfort. And the Aggappasāda Sutta is evidence for this. And it was said there, "To whatever extent there are conditioned things, monks, the Noble Eightfold Path is declared the foremost among them" (A.N. 4.34; Itivuttaka. 90).

The Sangha is the community of individuals who possess the fourfold Noble Path and whose aggregates are pervaded by the four fruits of Stream-entry, Once-returning, Non-returning, and Arahantship, and who are united by the bond of view and ethics (diṭṭhisīlasaṅghātena saṃhatattā). And this was said by the Blessed One:

"What do you think, Ānanda, about the Dhammas that I have directly known and taught you, such as the four foundations of mindfulness, the four right exertions, the four bases of power, the five faculties, the five strengths, the seven factors of enlightenment, and the Noble Eightfold Path? Do you see, Ānanda, even two monks disagreeing about these Dhammas?" (M.N. 3.43).

This Sangha of ultimate reality (paramatthasaṅgho) is the one to which one goes for refuge. And in the Sutta, it is described as "worthy of gifts, worthy of hospitality, worthy of offerings, worthy of reverential salutation, the unsurpassed field of merit for the world" (Itivu. 90; A.N. 4.34, 181). However, for one who has gone to this refuge, the going for refuge is neither broken nor defiled by acts of veneration, etc., towards any other Sangha, whether it be a Sangha of monks or a Sangha of nuns, or a Sangha headed by the Buddha, or a conventional Sangha (sammutisaṅgha) with its divisions into groups of four, etc., or even a single individual ordained in dedication to the Blessed One; this is the distinction here. The remaining aspects of this second going for refuge, such as the distinction, non-distinction, etc., should be understood in the same way as previously stated. This is the explanation of "In 'I go to the Dhamma for refuge,' etc., this method is understood in both cases."

Showing the Reason for the Gradual Arrangement

"And one should specifically indicate the reason for the gradual arrangement." Here, in these three statements of refuge, the Buddha [is mentioned] first because he is the foremost of all beings; and because the Dhamma originates from him and is taught by him, it is [mentioned] immediately after; and the Sangha [is mentioned] last because it is the basis for that Dhamma and cultivates it. Or, [the Buddha is mentioned first] because he directs all beings to their welfare; and because the Dhamma originates from him and leads to the welfare of all beings, it is [mentioned] immediately after; and the Sangha [is mentioned] last because it is practicing for the attainment of welfare and has attained welfare. Thus, one should specifically indicate the reason for the gradual arrangement, having determined and proclaimed them as refuge.

Illustration by Similes

"And one should illustrate these three refuges with similes." That too is being said: Here, the Buddha is like the full moon; the Dhamma taught by him is like a multitude of moonbeams; the Sangha is like the world delighted by the full moon's rays. The Buddha is like the young sun; the Dhamma, described in the manner stated above, is like its network of rays; the Sangha is like the world with darkness dispelled by it. The Buddha is like a man setting fire to a forest; the Dhamma is like the fire burning the forest of defilements; the Sangha is like the ground that has become a field because the forest has been burned, a field of merit because the defilements have been burned. The Buddha is like a great cloud; the Dhamma is like the rain; the Sangha is like a country with dust calmed by the downpour, [it is like] those whose dust of defilements has been calmed. The Buddha is like a skilled charioteer; the Dhamma is like the means of training a thoroughbred horse; the Sangha is like a group of well-trained thoroughbred horses. The Buddha is like a surgeon because he extracts all the darts of wrong views; the Dhamma is like the means of extracting the darts; the Sangha is like a person whose dart has been extracted, whose dart of wrong view has been extracted. Or, the Buddha is like an eye-surgeon because he removes the cataract of delusion; the Dhamma is like the means of removing the cataract; the Sangha is like a person with clear eyes, whose cataract has been removed, whose eye of wisdom has been cleared of the cataract of delusion. Or, because he is capable of removing the disease of latent defilements, the Buddha is like a skilled physician; the Dhamma is like the medicine properly applied; the Sangha is like a multitude of people whose illness has been calmed by the application of medicine, whose disease of latent defilements has been calmed.

Or else, the Buddha is like a good guide; the Dhamma is like a good path and like a safe destination; the Sangha is like a person who has set out on the path and reached the safe destination. The Buddha is like a good ship captain; the Dhamma is like the ship; the Sangha is like a person who has reached the far shore, who has attained accomplishment. The Buddha is like the Himalayas; the Dhamma is like the medicinal herbs originating from them; the Sangha is like a person free from disease through the use of those herbs. The Buddha is like one who gives wealth; the Dhamma is like the wealth; the Sangha is like a person who has obtained wealth according to his wish, who has rightly obtained the noble wealth. The Buddha is like one who shows a treasure; the Dhamma is like the treasure; the Sangha is like a person who has attained the treasure.

Moreover, the Buddha, the heroic man, is like one who gives safety; the Dhamma is like safety itself; the Sangha is like a person who has attained safety, who has [overcome] all fear. The Buddha is like one who brings relief; the Dhamma is like relief; the Sangha is like a person who has found relief. The Buddha is like a good friend; the Dhamma is like beneficial advice; the Sangha is like a person who has attained his own benefit through the use of that beneficial advice. The Buddha is like a mine of wealth; the Dhamma is like the essence of wealth; the Sangha is like a person enjoying the essence of wealth. The Buddha is like one who bathes a prince; the Dhamma is like the water for bathing the head; the Sangha is like a group of princes well-bathed, bathed in the water of the good Dhamma. The Buddha is like one who makes ornaments; the Dhamma is like the ornament; the Sangha is like a group of princes adorned, adorned with the good Dhamma. The Buddha is like a sandalwood tree; the Dhamma is like the fragrance originating from it; the Sangha is like a person whose fever has been calmed by the use of sandalwood, whose fever has been calmed by the use of the good Dhamma. The Buddha is like a father who bestows an inheritance; the Dhamma is like the inheritance; the Sangha is like a group of sons inheriting the inheritance, inheriting the inheritance of the good Dhamma. The Buddha is like a blooming lotus; the Dhamma is like the honey originating from it; the Sangha is like a swarm of bees enjoying it. Thus, one should illustrate these three refuges with similes.

With the four verses beginning with "By whom, where, when, and why was the Triple Refuge spoken?", the framework for the explanation of the meaning has been laid down; that meaning is hereby explained.

The Commentary on the Khuddakapāṭha, called Paramatthajotikā,

The Explanation of the Triple Refuge is finished.

2. Explanation of the Precepts

Framework for the Recitation of the Precepts

Thus, having shown the entry into the Dispensation (sāsanotāraṃ) by means of taking the refuges, now, in order to explain the recitation of the precepts in which an adherent (upāsaka) or one gone forth (pabbajita) should first train, this framework is laid down:

"By whom, where, when, and why were these precepts spoken?
Having stated that principle, having done [what is to be done], and having determined [what is to be determined], [consider them] in terms of what is common and what is specific.

"And what is blameworthy by nature, and what is blameworthy by prescription?
Having determined that, having done that, [consider] the precepts in terms of wording and meaning."

‘‘Common to all, the defining of the common; Then, in the first five, from the revelation of specific meanings.

‘‘From the oneness and difference beginning with the taking of life; The difference in object and taking, and likewise, from great fault.

‘‘From the arising of effort and constituent parts, from feeling and root-action; And from abstaining and from result, the judgment should be understood.

‘‘It should be applied, what is fitting thereafter, in the last five as well; And what is unique should be stated, and the inferior and so on should be known.’’

Herein, these ten precepts beginning with abstaining from taking life were spoken by the Blessed One himself, not by disciples or others. And they were spoken in Sāvatthi, in Jeta's Grove, in Anāthapiṇḍika's monastery, after Venerable Rāhula was ordained and had arrived in Sāvatthi from Kapilavatthu, for the purpose of establishing precepts for the novices. For it was said:

"Then the Blessed One, having stayed in Kapilavatthu as long as he pleased, set out on tour for Sāvatthi. Wandering on tour by stages, he arrived at Sāvatthi. There the Blessed One stayed in Sāvatthi, in Jeta's Grove, in Anāthapiṇḍika's monastery. Now at that time…pe… Then the novices had this thought: ‘How many precepts do we have, and in what should we train ourselves?’ They reported this matter to the Blessed One: ‘I allow, monks, ten precepts for novices, and in them should novices train themselves: abstaining from taking life…pe… abstaining from receiving gold and silver’" (mahāva. 105).

These should be understood as having been brought into the path of expression, according to the suttas, "undertaking, he trains himself in the precepts" (dī. ni. 1.193; ma. ni. 2.24; vibha. 508) and according to the text shown in the going for refuge, as "I undertake the precept to abstain from taking life." Thus, that principle should be seen, "by whom, where, when, from what, these were spoken, stating that principle."

Definition of Common and Particular

Here, the first two, the fourth and fifth are common to lay followers and novices as a constant practice of virtue. However, as a practice of the uposatha observance, the seventh and eighth, making one factor, and all the last ones except all the last one are common with novices; however, the last is particular to novices alone. Thus, a definition should be made in terms of common and particular. Herein, the former five arise solely from unwholesome mind-states, therefore the abstinence from taking life etc., is a natural fault (pakativajja); the remaining ones are faults by designation (paṇṇattivajja). Thus, what is a fault by nature and what is a fault by designation, that should be defined.

Defining the Common

Since here these are all common terms, "I undertake the precept of abstaining," therefore, this defining of the common should be understood in terms of both the letter and the meaning of these terms:

In terms of the letter: "veramaṇī" means one who abstains from enmity (veraṃ maṇati), that is, one abandons, dispels, destroys enmity, and brings it to non-existence. Or, a person abstains from enmity by this means of abstaining, hence "veramaṇī", with the ve- being a modification of vi-. Therefore, here, they recite "veramaṇisikkhāpadaṃ viramaṇisikkhāpadaṃ" in two ways. "Sikkhā" means what should be trained in; "padaṃ" means that by which one attains. Sikkhāya padaṃ: sikkhāpadaṃ, meaning the means to the attainment of training. Or, it means the root, the support, the foundation. Veramaṇī eva sikkhāpadaṃ: veramaṇisikkhāpadaṃ, or viramaṇisikkhāpadaṃ in the second way. Sammā ādiyāmi: samādiyāmi, meaning I undertake with the intention of non-transgression, in order to maintain it unbroken, unperforated and unimpaired.

In terms of the meaning: "veramaṇī" means abstaining associated with wholesome consciousness in the desire realm, that is, for one who abstains from taking life, "that which at that time is distancing, abstaining, refraining, abstention, non-doing, non-action, non-offense, non-transgression of the boundary, destruction of the dam from taking life," and so on, as stated in the Vibhaṅga (vibha. 704). Although this abstaining (veramaṇī) also exists as the supramundane, here, since it is said, "I undertake," it is fit to occur by way of undertaking; therefore, that does not occur. Thus, it is said to be abstaining associated with wholesome consciousness in the desire realm.

Sikkhā means the three trainings: the training in higher virtue (adhisīlasikkhā), the training in higher mind (adhicittasikkhā), and the training in higher wisdom (adhipaññāsikkhā). However, in this context, virtue consisting of achieved abstention, mundane insight, the form and formless jhānas, and the noble path are meant by "training." As it was said:

"What qualities are training? At the time when wholesome consciousness in the desire realm has arisen, accompanied by joy, associated with knowledge…pe… at that time there is contact…pe… there is non-distraction; these qualities are training.

"What qualities are training? At the time when he develops the path to rebirth in the form realm, quite secluded from sensual pleasures, secluded from unwholesome qualities…pe… he attains and dwells in the first jhāna…pe… the fifth jhāna…pe… there is non-distraction; these qualities are training.

"What qualities are training? At the time when with regard to rebirth in the formless realm…pe… associated with the sphere of neither-perception-nor-non-perception…pe… there is non-distraction; these qualities are training.

"What qualities are training? At the time when he develops supramundane jhāna, leading to escape…pe… there is non-distraction; these qualities are training" (vibha. 712-713).

Among these trainings, a means to the attainment of any training whatsoever, or the root, support, foundation, is "sikkhāpadaṃ." For it was said: "Relying on virtue, established in virtue, developing and cultivating the seven factors of enlightenment," and so on (saṃ. ni. 5.182). Thus here, a common defining of the common terms should be done in terms of both letter and meaning.

Description of the First Five Precepts

"Then, in the first five, from the revelation of specific meanings…pe… the judgment should be understood," therein this is said: Pāṇātipāto: Here, pāṇo means the continuum of aggregates (khandhasantati) bound to the life faculty, or a being designated in dependence on that. In that life, the intention to kill that arises from the effort to sever the life faculty of a being who perceives it as a being, proceeding through one of the doors of body or speech, is taking life (pāṇātipāto). Adinnādānaṃ: Here, adinnaṃ means what is owned by another, where another, while acting as he pleases, is not liable to punishment and is blameless. In that which is owned by another, the intention to steal that arises from the effort to take what is perceived as owned by another, proceeding through one of the doors of body or speech, is theft (adinnādānaṃ). Abrahmacariyaṃ: Means non-excellent conduct; the intention to transgress the state of non-practicing improper sexual conduct, which proceeds through the door of the body and is the practice of sexual intercourse, is unchaste conduct (abrahmacariyaṃ). Musāvādo: Here, musā means speech or bodily action that destroys the meaning, with the intention of deceiving; the false intention that arises from bodily or verbal action that deceives others, proceeding through one of the doors of body or speech, is false speech (musāvādo). Surāmerayamajjapamādaṭṭhānaṃ: Here, surā means the five kinds of intoxicants: rice-flour beer, cake beer, rice beer, beer mixed with dregs, and beer mixed with spices. Meraya means the five kinds of intoxicants: flower liquor, fruit liquor, molasses liquor, honey liquor, and liquor mixed with spices. Majja means both of those, intoxicants in the sense of causing intoxication; or whatever else there is that causes intoxication, by which, when drunk, one becomes intoxicated and heedless, this is called majja. Pamādaṭṭhānaṃ means the intention by which one drinks and consumes that, that intention is called the basis for heedlessness because it is a cause of intoxication and heedlessness, since the intention to consume intoxicants that arises through the door of the body with the aim of consuming is to be understood as "surāmerayamajjapamādaṭṭhāna". Thus, here, the judgment should be understood from taking life and so forth.

Judgment of Oneness and Difference, and so on

Ekatānānatādito: Here it is asked, is there oneness of taking life or of another like theft (adinnādāna), by the oneness of the intention of victim, killer, effort, and so on; or is there difference by the difference, or is there not? Why is this said? If there is oneness by oneness, then when many killers kill one victim, or one killer kills many victims, or many victims are killed by one effort such as a weapon, or one intention arouses the effort to sever the life faculty of many victims, then there should be one instance of taking life. If there is difference by difference, then when one killer, making one effort for the sake of one, kills many victims, or many killers, making many efforts for the sake of many, such as Devadatta, Yaññadatta, and Somadatta, kill only one Devadatta, Yaññadatta, or Somadatta, or one victim is killed by many efforts such as weapons, or many intentions arouse the effort to sever the life faculty of one victim, then there should be many instances of taking life. Both of these are illogical. But if there is neither oneness by the oneness of these victims and so on, nor difference by the difference, but oneness and difference occur in another way, that should be stated with regard to taking life, and so also with the others.

It is said: There, for taking life, there is neither oneness by the individual oneness of victim, killer, and so on, nor difference by the difference, but there is oneness by the simultaneous oneness of victim, killer, and so on, and there is difference by the difference of both of those, or of one or the other. Thus, even when many victims are killed by many killers with many arrows and so on, or by one effort such as digging a pit, there are many instances of taking life. When one killer kills many victims with one or many efforts, and with one or many intentions arousing that effort, there are many instances of taking life; and when many killers kill one victim with many or one effort in the way described, there are many instances of taking life. This method applies to theft and so on. Thus here, the judgment should be understood from oneness and difference and so on.

Ārammaṇato: Here, taking life has the life faculty as its object. Theft, unchaste conduct, and intoxicants have as their object form, one of the form-sphere and other formations. False speech has a being as its object, since it occurs by aiming at the one to whom one speaks falsely. Some say that unchaste conduct also has a being as its object. And when a being is to be stolen, theft has a being as its object. However, here, the being as object is only in terms of designation, not in terms of concept. Thus here, the judgment should be understood from the object.

Ādānato: Here, these precepts beginning with the precept to abstain from taking life are undertaken only when undertaken in the presence of a monk by a novice; however, they are undertaken by a lay follower when undertaken by himself, and also when undertaken in the presence of another. They are undertaken when undertaken together, and they are undertaken when undertaken individually. But when undertaking many together, there is only one abstention, only one intention; however, the fivefold nature of these is known according to the function. When undertaking individually, there are five abstentions and five intentions. Thus here, the judgment should be understood from the undertaking.

Bhedato: Here, when one is broken for novices, all are broken. For those are in the state of a pārājika offense; by whatever they transgress, by that they are bound by action. However, when one is broken for lay people, only one is broken, since for them the fivefold nature of virtue is achieved again by the undertaking of that. But others say, "When they are undertaken separately, when one is broken, only one is broken; however, when ‘I undertake virtue endowed with five factors’ is undertaken together in this way, when one is broken, all the remaining ones are broken. Why? Because the undertaking is not separate; by whatever they transgress, by that they are bound by action." Thus here, the judgment should be understood from the breaking.

Mahāsāvajjatoti, regarding beings without virtues, such as animals, killing a small creature has little fault (appasāvajjo), while killing a large creature has great fault (mahāsāvajjo). Why? Because of the magnitude of the effort (payoga). Even with the same effort, due to the magnitude of the being. However, among virtuous beings such as humans, killing one with few virtues has little fault, while killing one with great virtues has great fault. When the qualities of the body are equal, then the mildness of the defilements (kilesa) and the commencement (upakkama) are known as having little fault (appasāvajjatā), while intensity (tibbatā) has great fault (mahāsāvajjatā). This method should be understood in the remaining cases as well. However, here, only the state of intoxication due to liquor, wine, and intoxicants is of great fault (mahāsāvajjaṃ), not so much actions like killing. Why? Because even a human being is transformed into a state of madness, obstructing the Noble Dhamma (ariyadhamma). Thus, here, the determination regarding great fault should be understood.

Payogatoti, regarding effort, there are six kinds of effort in killing: doing it oneself (sāhatthiko), ordering someone (āṇattiko), throwing a missile (nissaggiyo), setting a trap (thāvaro), using magic (vijjāmayo), and using psychic power (iddhimayo). Among these, striking with one's own hand or something connected to the body is self-initiated effort (sāhatthiko payogo), which is twofold: aimed (uddissaka) and unaimed (anuddissaka). In the aimed case, one is bound by the action (kammunā bajjhati) through the death of the one whom he aims at. In the unaimed case, "Let anyone die," one is bound by the action through the death of whomever dies due to the impact of the strike. In both cases, whether one dies immediately upon being struck or later from the same disease, one is bound by the action at the moment of striking. If, with the intention to kill, one strikes, and then, before that one dies, another strike is given with a different intention, and afterward, if he dies from the first strike, then one is bound by the action. But if he dies from the second strike, there is no killing. If he dies from both, one is bound by the action from the first strike. If he does not die from either strike, there is no killing at all. This method applies when many strike one person. Even there, one is bound by the action only by the strike that causes death.

Ordering (āṇāpanaṃ) after deciding is ordered effort (āṇattiko payogo). There also, the binding of action should be understood in the same way as stated in the case of self-initiated effort. Here, a sixfold rule should be understood:

"Object, time, place, weapon, posture,
Specific action – these six are determiners of command." (pāci. aṭṭha. 2.174);

vatthūti, object, is the being to be killed. Kāloti, time, is the time such as morning or evening, or the time such as youth or old age. Okāsoti, place, is such as a village, town, forest, street, or crossroads. Āvudhanti, weapon, is such as a sword, arrow, or spear. Iriyāpathoti, posture, is such as the standing or sitting of the one to be killed and the killer.

Kiriyāvisesoti, specific action, is such as piercing, cutting, splitting, or marking with a conch shell. If, having contradicted the object, one is ordered to "Kill someone," and he kills another, the one who ordered is not bound by the action. But if he kills without contradicting the object, both the one who ordered at the moment of ordering and the one who was ordered at the moment of killing are bound by the action. This method applies to time and the others as well.

Throwing a weapon with the intention to kill by means of the body or something connected to the body is missile effort (nissaggiyo payogo). That too is twofold, aimed and unaimed, and the binding of action here should be understood in the same way as stated earlier.

Digging a pit with the intention to kill, placing poison, or using medicine with the intention of causing harm is trap effort (thāvaro payogo). That too is twofold, aimed and unaimed, since there also the binding of action should be understood in the same way as stated earlier. But there is this difference: if someone dies due to the pit, etc., that were given freely or without cost by the one who originally dug it, only the one who dug it is bound by the action. Even if someone else destroys that pit and makes the ground level, if someone falls into the hole while washing away the soil or taking the soil, or while digging for roots, or if mud forms when the gods send rain, and someone falls in or gets stuck and dies, only the one who dug the original hole is bound by the action. But if someone else, or the one who obtained it, makes it wider or deeper, and someone dies because of that, both are bound by the action. Just as roots intertwine with roots, one is freed when the ground there is made level. Thus, in the case of poison, etc., as long as their effect continues, the binding of action should be understood as appropriate.

Reciting spells with the intention to kill is magic effort (vijjāmayo payogo). Causing a change in psychic power for the purpose of killing, like sharpening the fangs of animals with fangs, etc., is psychic power effort (iddhimayo payogo). Regarding taking what is not given (adinnādāna), there are efforts such as self-initiated, ordered, etc., which proceed by means of theft, seizing, concealing, scheming, seizing by force, and deception, and their distinctions should be understood according to what has been said. Regarding unchastity (abrahmacariyā) and the others, only self-initiated effort is possible. Thus, here, the determination regarding effort should be understood.

Aṅgatoti, regarding the factors, there are five factors in killing: there is a living being (pāṇo ca hoti), one is aware that it is a living being (pāṇasaññī ca), the intention to kill is present (vadhakacittañca paccupaṭṭhitaṃ hoti), one makes an effort (vāyamati), and it dies as a result (tena ca maratīti). There are also five factors in taking what is not given: it belongs to another (parapariggahitañca hoti), one is aware that it belongs to another (parapariggahitasaññī ca), the intention to steal is present (theyyacittañca paccupaṭṭhitaṃ hoti), one makes an effort (vāyamati), and the taking of what is to be taken goes to the act of taking (tena ca ādātabbaṃ ādānaṃ gacchatīti). However, there are four factors in unchastity: there is an object inappropriate for association (ajjhācariyavatthu ca hoti), the thought of engaging in sexual activity is present (tattha ca sevanacittaṃ paccupaṭṭhitaṃ hoti), due to the engaging there is accomplishment of effort (sevanapaccayā payogañca samāpajjati), and one enjoys it (sādiyati cāti), and similarly for the two others involved. In the case of false speech, there is a falsehood, the basis for it is there (musā ca hoti taṃ vatthu), the intention to deceive is present (visaṃvādanacittañca paccupaṭṭhitaṃ hoti), there is effort born of that (tajjo ca vāyāmo), and communication that makes the deception known to others occurs (paravisaṃvādanañca viññāpayamānā viññatti pavattatīti); these four factors should be understood. In the case of intoxication due to liquor, wine, and intoxicants, there is one of the intoxicants, the thought of desiring to drink is present (madanīyapātukamyatācittañca paccupaṭṭhitaṃ hoti), one engages in the effort born of that (tajjañca vāyāmaṃ āpajjati), and it enters upon being drunk (pīte ca pavisatīti); these are the four factors. Thus, here, the determination regarding the factors should be understood.

Samuṭṭhānatoti, regarding origin, killing, taking what is not given, and false speech here have three origins: from body and mind (kāyacittato), from speech and mind (vācācittato), and from body, speech, and mind (kāyavācācittato). Unchastity has only one origin, from body and mind (kāyacittavasena ekasamuṭṭhānameva). Intoxication due to liquor, wine, and intoxicants has two origins: from the body and from body and mind (kāyato ca, kāyacittato cāti dvisamuṭṭhānanti). Thus, here, the determination regarding origin should be understood.

Vedanātoti, regarding feeling, killing is connected only with painful feeling (dukkhavedanāsampayuttova). Taking what is not given is connected with one of the three feelings, and so is false speech. The other two are connected with pleasant feeling or neutral feeling (sukha or adukkhamasukhāya). Thus, here, the determination regarding feeling should be understood.

Mūlatoti, regarding root, killing here has the root of aversion and delusion (dosamohamūlo). Taking what is not given and false speech have the root of greed and delusion or the root of aversion and delusion (lobhamohamūlā vā dosamohamūlā vā). The other two have the root of greed and delusion (lobhamohamūlānīti). Thus, here, the determination regarding root should be understood.

Kammatoti, regarding action, killing, taking what is not given, and unchastity here are bodily actions (kāyakammameva) and are within the path of action (kammapathappattāneva ca), while false speech is only verbal action (vacīkammameva). But that which destroys meaning (atthabhañjako) is within the path of action. The other is only action (kammameva). Intoxication due to liquor, wine, and intoxicants is only bodily action (kāyakammamevāti). Thus, here, the determination regarding action should be understood.

Viramatoti, regarding abstaining, here he asks, "From what does one abstain when abstaining from killing, etc.?" It is said: abstaining by way of undertaking, one abstains from unwholesome actions such as killing, etc., by oneself or by others. Having taken what as the object? That from which one abstains itself. Even when abstaining by way of attainment, it is from the same kinds of unwholesome actions mentioned above. Having taken what as the object? The same objects mentioned for killing, etc. However, some say, "Having taken as the object the conditioned phenomena (saṅkhāre) consisting of liquor and intoxicants, one abstains from the state of intoxication due to liquor and intoxicants; having taken as the object the conditioned phenomena that are to be removed and destroyed, one abstains from taking what is not given and false speech; and having taken beings themselves as the object, one abstains from killing and unchastity." Others say, "If that is so, thinking of one thing, one would do another, and one would not know what one abandons," thus holding such a view and being unwilling, they say that one abstains by taking as the object one's own unwholesome actions such as killing, etc., that one abandons. That is not right. Why? Because it is not present and is external. Indeed, in the analysis of the precepts (sikkhāpada) in the Vibhaṅga text, after asking, "Of the five precepts, how many are wholesome...how many are peaceful?" and answering, "They are only wholesome; they may be connected with pleasant feeling," thus, in the ongoing explanation, present object and external object have been stated. That does not fit with one who abstains by taking his own unwholesome actions such as killing, etc., as the object. But what was said – "Thinking of one thing, one would do another, and one would not know what one abandons." There it is said – it is not said that one thinks of one thing and does another, or that one does not know what one abandons, when one proceeds by way of accomplishing a task.

"Having taken the deathless (amata) as the object and abandoning all evil,
There would be an example here: the Noble Person on the Path."

Thus, here, the determination regarding abstaining should be understood.

Phalatoti, regarding result, all these, such as killing, etc., are producers of results leading to the woeful realms (duggati), and in the fortunate realms (sugati), they are producers of undesirable, unpleasant, and disagreeable results, and in future lives and in this very life, they are producers of results such as aversion. Moreover, "The slightest result of killing for one who has become a human being is that it leads to a short life" (a. ni. 8.40), thus, in this way, here, the determination regarding result should be understood.

Moreover, here, the determination regarding the origin, feeling, root, action, and result of abstaining from killing, etc., should be understood. There is this explanation: all these abstentions originate from four sources: from the body, from body and mind, from speech and mind, and from body, speech, and mind. All are connected with pleasant feeling or neutral feeling, and they have the root of non-greed and non-aversion or the root of non-greed, non-aversion, and non-delusion. Four here are bodily actions, abstaining from false speech is verbal action, and at the moment of the path (maggakkhaṇe), they originate from the mind alone; all are mental action.

From abstaining from killing (Pāṇātipātā veramaṇiyā), there are results such as possessing complete factors and sub-factors, having complete height and breadth, having swiftness, having well-established feet, beauty, softness, cleanliness, courage, great strength, trustworthy speech, being loved by the world, blueness, unbreakable assembly, being unperturbed, being difficult to defeat through others' efforts, not dying through external attacks, having endless retinue, beautiful form, good structure, little illness, being without sorrow, not being separated from loved ones, and having a long life.

From abstaining from taking what is not given (Adinnādānā veramaṇiyā), there are results such as great wealth, abundance of wealth and grain, endless enjoyment, the arising of unarisen wealth, the stability of arisen wealth, quick attainment of desired wealth, wealth not shared with kings, thieves, water, fire, or unpleasant heirs, attainment of unsurpassed wealth, surpassing the world, not knowing the state of being without, and dwelling in happiness.

From abstaining from unchastity (Abrahmacariyā veramaṇiyā), there are results such as being without enemies, being loved by all people, obtaining food, drink, clothing, bedding, etc., sleeping comfortably, waking up comfortably, being freed from the fear of the woeful realms, not being destined to attain the state of a woman or the state of a eunuch, being without anger, being able to see directly, not falling from the aggregates, not being face down, men and women loving each other, having complete faculties, having complete characteristics, being without anxiety, being without longing, dwelling in happiness, being without fear from any direction, and the absence of separation from loved ones.

From abstaining from false speech (Musāvādā veramaṇiyā), there are results such as clear faculties, articulate and sweet speech, even and pure teeth, not being too fat, not being too thin, not being too short, not being too tall, having pleasant touch, a mouth with the fragrance of the lotus, having an attentive retinue, having trustworthy speech, a tongue that is soft, red, and thin like a lotus or water lily, being unexcited, and being unmoving.

From abstaining from the state of intoxication due to liquor, wine, and intoxicants (Surāmerayamajjapamādaṭṭhānā veramaṇiyā), there are results such as quickly recognizing all tasks to be done in the past, future, and present, always having mindfulness present, not being mad, being wise, not being lazy, not being dull, not being mute from hesitation, not being intoxicated, being heedful, not being confused, not being frightened, not being agitated, not being suspicious, speaking the truth, not speaking slanderously, harshly, or frivolously, being unwearied day and night, being grateful, being thankful, not being stingy, being generous, being virtuous, being upright, not being angry, having a sense of shame, having fear of wrongdoing, having right view, having great wisdom, being intelligent, being wise, and being skilled in what is beneficial and not beneficial. Thus, here, the determination regarding the origin, feeling, root, action, and result of abstaining from killing, etc., should be understood.

Explanation of the Last Five Precepts

Now, what was said –

"That which is fitting should be applied to the last five;
What is unique should be stated, and inferiority, etc., should be known."

Regarding object (ārammaṇato): The basis for intoxication and negligence due to spirits and intoxicants is any conditioned object (saṅkhārārammaṇa) such as the visual object (rūpāyatana), etc.; similarly, here, it is untimely food (vikālabhojana). In this manner, the difference in object for all (the precepts) should be understood. Regarding undertaking (ādānato): Just as the former precepts are undertaken by a novice (sāmaṇera) or a lay follower (upāsaka) when they undertake them, so too are these. Regarding factors (aṅgato): Just as there the factors of offenses like killing living beings (pāṇātipāta) have been described, so too here for untimely eating (vikālabhojana) there are four factors: wrong time (vikālo), permissible time (yāvakālikaṃ), act of swallowing (ajjhoharaṇaṃ), and non-insanity (anummattakatā). According to this analogy, the division of factors for the remaining (precepts) should be understood. And just as there, regarding origin (samuṭṭhānato): the basis for intoxication and negligence due to spirits and intoxicants arises from both the body and mind (kāyato ca kāyacittato ca)—that is, it has a dual origin—so too here is untimely eating (vikālabhojana). In this manner, the origin of all should be understood. Just as there, regarding feeling (vedanāto): taking what is not given (adinnādāna) is associated with any one of the three feelings, so too here is untimely eating (vikālabhojana). In this manner, the association of feeling for all should be understood. Just as there, unchastity (abrahmacariya) is rooted in greed and delusion (lobhamohamūlaṃ), so too here is untimely eating (vikālabhojana). And the other two: in this manner, the difference in roots for all should be understood. Just as there, actions like killing living beings (pāṇātipātādayo) are bodily actions (kāyakammaṃ), so too here are untimely eating (vikālabhojanādīni). However, accepting gold and silver (jātarūparajatappaṭiggahaṇaṃ) may be a bodily action or a verbal action, depending on the manner of its occurrence through the door of the body, etc., but not in terms of the path of action (kammapathavasena). Regarding abstaining (viramato): Just as there, one abstains from unwholesome actions like killing living beings (pāṇātipātādiakusalato), either oneself or restraining others, so too here (one abstains) from unwholesome actions like untimely eating (vikālabhojanādiakusalato), or even from wholesome actions in some cases. And just as the first five abstinences (veramaṇiyo) have four origins: from the body, from the body and mind, from speech and mind, and from the body, speech, and mind; all are associated with pleasant feeling (sukhavedanāsampayuttā) or neutral feeling (adukkhamasukhavedanāsampayuttā); and are rooted in non-greed and non-aversion or non-greed, non-aversion, and non-delusion; and all are producers of various desirable results, so too here.

"What is fitting should be applied to the latter five as well;
The unique aspects should be stated, and the inferior states should also be known."

Vikālabhojanaṃ (Untimely eating) means eating after the time when the sun has passed its zenith. Because this is eating after the allowed time has passed, it is called "vikālabhojana," hence (abstaining) from vikālabhojana. Naccagītavāditavisūkadassanaṃ (Dancing, singing, instrumental music, and frivolous shows): Here, naccaṃ (dancing) means any kind of dancing; gītaṃ (singing) means any kind of singing; vāditaṃ (instrumental music) means any kind of instrumental music. Visūkadassanaṃ (Frivolous shows) means seeing shows that are causes for the arising of defilements (kilesuppattipaccayato), and destructive of the wholesome side (kusalapakkhabhindanena), or shows that are inherently frivolous (visūkabhūtaṃ). Naccā ca gītā ca vāditā ca visūkadassanā ca = naccagītavāditavisūkadassanā. And here, frivolous shows (visūkadassana) should be understood in the same way as stated in the Brahmajāla Sutta. For it was said there:

"Whereas some ascetics and Brahmins, while living on food provided by the faithful, continue to devote themselves to such frivolous shows as these: dancing, singing, instrumental music, theatrical performances, narrative recitations, hand-clapping music, cymbals and drums, shadow-plays, acrobatic displays, boxing matches, wrestling matches, chariot races, archery contests, and military reviews—he abstains from such frivolous shows" (Dī. Ni. 1.12).

Or alternatively, dancing, singing, and instrumental music are themselves frivolous (visūkāni naccagītavāditavisūkāni) in the manner previously described, and seeing them is naccagītavāditavisūkadassanaṃ; therefore, (abstaining) from naccagītavāditavisūkadassana. Where it should have said "dassanasavanā (seeing and hearing)," just as in instances such as "he is one with wrong view and distorted vision (micchādiṭṭhiko viparītadassano)" (A. Ni. 1.308), etc., the apprehension of an object (visayaggahaṇaṃ) that occurs not through the eye-door is also called "dassana (seeing)"; similarly, hearing (savanaṃ) is also described as "dassana." Here, transgression (vītikkamo) occurs only for one who approaches with the intention of seeing. But if one sees something that comes into view while standing, sitting, or lying down, or while going along, there may be defilement (saṃkileso), but there is no transgression. It should be understood that here, even a song imbued with Dhamma is not permissible, but Dhamma imbued with song is permissible.

Mālā (Garland) means any kind of flower. Vilepana (Ointment) means anything ground and prepared for the purpose of anointing. All the remaining kinds of fragrance, such as scented powders and incense, are gandha (fragrance). All of that is not permissible for the purpose of adornment and embellishment, but it is permissible for medicinal purposes, and when offered for the purpose of veneration, it is not permissible in any way if one enjoys it. Uccāsayana (High seat) means one that exceeds the permitted height. Mahāsayana (Luxurious seat) means an unallowable seat (akappiyasayanaṃ) and an unallowable covering (akappiyattharaṇañca). Enjoying either of these is not permissible in any way. Jātarūpa (Gold) means gold. Rajata (Silver) means coins, metal coins, wooden coins, lacquer coins, etc., whatever is in use in various places; both of these are jātarūparajataṃ. Acceptance of it in any way is called paṭiggaho, and that is not permissible in any way. Thus, the unique aspects (āveṇikaṃ) should be stated.

These ten precepts, undertaken with inferior intention (chandena), effort (cittavīriyā), and investigation (vīmaṃsā), are inferior (hīnāni); (undertaken) with middling (qualities), they are middling (majjhimāni); (undertaken) with excellent (qualities), they are excellent (paṇītāni). Or, defiled by craving (taṇhā), views (diṭṭhi), and conceit (mānehi), they are inferior; undefiled, they are middling; supported by wisdom (paññāya) in each case, they are excellent. Or, undertaken with a consciousness (cittena) dissociated from knowledge (ñāṇa), they are inferior; with a prompted consciousness associated with knowledge (sasaṅkhārikañāṇasampayuttena), they are middling; with an unprompted (asaṅkhārikena), they are excellent. Thus, the inferior states should also be known.

With the six verses beginning with "yena yattha yadā yasmā," a framework (mātikā) has been laid down for explaining the text of the precepts, and that has been made clear in terms of its meaning.

End of the Sikkhāpadavaṇṇanā (Explanation of the Precepts) in the Paramatthajotikā, Commentary to the Khuddakapāṭha.

Sikkhāpadavaṇṇanā niṭṭhitā.

3. Dvattiṃsākāravaṇṇanā (Explanation of the Thirty-Two Parts of the Body)

Padasambandhavaṇṇanā (Explanation of the Connection of the Words)

Now, for the purification of the basis and for the cultivation of the mind of a clansman (kulaputtassa) established in morality (sīle patiṭṭhitassa) with pure conduct (parisuddhapayogassa) through these ten precepts, this (teaching), which has never been established before except during the arising of a Buddha, is beyond the scope of all sectarians, (and is taught) in the suttas such as these:

"A single thing, monks, when developed and cultivated, conduces to great urgency, conduces to great benefit, conduces to great security from bondage, conduces to great mindfulness and awareness, conduces to the attainment of knowledge and vision, conduces to a pleasant abiding in this very life, conduces to the realization of the fruit of knowledge and liberation. What is that single thing? Mindfulness directed to the body. Monks, those who do not partake of mindfulness directed to the body do not partake of the Deathless. Monks, those who partake of mindfulness directed to the body partake of the Deathless. For those, monks, who have aroused mindfulness directed to the body, the unpartaken-of is partaken of, the unwaned has waned, the unfocused is focused." (A. Ni. 1.564-570)

Thus, having praised it in various ways, the Blessed One said:

"How, monks, is mindfulness directed to the body developed and cultivated so that it is of great power and great benefit? Here, monks, a bhikkhu, gone to the wilderness…" (Ma. Ni. 3.154)

In this way, the practice of mindfulness directed to the body (kāyagatāsatikammaṭṭhānaṃ) is defined in terms of these fourteen sections: the section on breathing (ānāpānapabbaṃ), the section on postures (iriyāpathapabbaṃ), the section on the four kinds of clear comprehension (catusampajaññapabbaṃ), the section on reflection on repulsiveness (paṭikūlamanasikārapabbaṃ), the section on reflection on the elements (dhātumanasikārapabbaṃ), and the nine charnel ground contemplations (nava sivathikapabbāni). The instruction for its cultivation (bhāvanāniddeso) has now arrived. Here, since the sections on postures, the four kinds of clear comprehension, and reflection on the elements are described in terms of insight (vipassanāvasena), and the nine charnel ground sections are described in terms of insight knowledges based on contemplation of danger (ādīnavānupassanāvasena), if one wishes for the development of concentration in regard to the bloated corpse, etc., that has already been explained in detail in the Visuddhimagga in the section on the instruction on foulness meditation (asubhabhāvanāniddese). However, the sections on breathing and reflection on repulsiveness are described here in terms of concentration (samādhivasena). Among these, the section on breathing is a distinct meditation subject based on mindfulness of breathing. But this one:

"Again, monks, a bhikkhu reflects on this very body from the soles of the feet upwards, and from the tips of the hair downwards, enclosed by skin, as full of many kinds of impurities: ‘In this body there are hairs of the head, hairs of the body…pe… bile.’" (Ma. Ni. 3.154)

Thus, the mode of contemplating mindfulness directed to the body, described in various places by including the brain in the skull along with the bone marrow, is the thirty-two part meditation subject (dvattiṃsākārakammaṭṭhānaṃ), and this is the explanation of its meaning:

Atthi (There are) means they exist (saṃvijjanti). Imasmiṃ (In this) means in that which is called "full of many kinds of impurities, enclosed by skin, from the soles of the feet upwards, and from the tips of the hair downwards." Kāye (Body) means in the body (sarīre). For the body is called "kāya" because it is a collection of impurities (asucisañcayato), or because it is the source of bad things such as hairs, etc., as well as hundreds of diseases such as eye diseases, etc. Kesā…pe… muttaṃ (Hairs of the head…pe… urine): These are the thirty-two parts, and there, the connection should be understood as "in this body there are hairs of the head, there are hairs of the body," etc. What is said by that? Searching in every way in this physical frame (kaḷevare), which measures one fathom in height, from the soles of the feet upwards, from the tips of the hair downwards, and enclosed by skin, one does not see even a minute amount of purity, whether it be a pearl or a gem, or lapis lazuli, or aloe wood, or sandalwood, or saffron, or camphor, or scented powder, etc.; but rather, one sees only impurities of various kinds, such as hairs of the head, hairs of the body, etc., which are exceedingly foul-smelling, disgusting, and repulsive to behold.

This is the explanation in terms of the connection of the words.

Asubhabhāvanā (Foulness Meditation)

But in terms of foulness meditation, the explanation of it should be understood thus: A clansman who is at the beginning of the practice (ādikammikena kulaputtena), established in morality consisting of abstaining from killing living beings, etc. (pāṇātipātāveramaṇisikkhāpadādibhede sīle patiṭṭhitena), with purity of conduct (payogasuddhena), desiring to engage in the practice of the thirty-two part meditation subject for the purpose of purifying his disposition (āsayasuddhiyā adhigamanatthaṃ), first has ten hindrances (palibodhā): the hindrances of dwelling place, family, gain, group, work, journey, relatives, illness, psychic power, and fame. Then, by abandoning attachment (saṅgappahānena) to dwelling place, family, gain, group, relatives, and fame, by non-engagement in work, journey, and associations, and by treating illness, these ten hindrances should be cut off. Then, having cut off the hindrances, desiring renunciation, and embracing austerity that has reached its peak, not abandoning even the minor rules of discipline, and endowed with both learning and realization, or endowed with one of the qualities, one should approach a teacher who gives meditation subjects (kammaṭṭhānadāyako ācariyo) in accordance with the discipline, and after gladdening the heart of that teacher with proper conduct, one should make known one's intention. Knowing his individual characteristic, disposition, conduct, and inclination, if this meditation subject is suitable, then if he also wishes to live in the same monastery where one dwells, the meditation subject should be given in brief. But if he wishes to live elsewhere, it should be explained in detail with all the preliminaries and distinctions, by speaking in a way that is suitable for one of lustful character, and by describing what should be abandoned and what should be embraced. Having learned the meditation subject with its preliminaries and distinctions, and having taken leave of the teacher, those things which are—

"A large dwelling, a new dwelling, a dilapidated dwelling, and a roadside place;
A liquor shop, a leaf hut, flowers, and fruits that are desired.

"A city, dangerous places, a field that is not suitable,
A frontier area that is agreeable, where a friend is not found."

"Knowing these eighteen places, the wise one
Should avoid them from afar, like a dangerous road." (Visuddhi. 1.52)

These eighteen kinds of lodgings are called places to be avoided. Having avoided those, that which is—

"And how, monks, does a dwelling possess five qualities? Here, monks, a dwelling is not too far, not too near, accessible for coming and going, uncrowded by day, quiet at night, with little noise, free from disturbances, and without contact from gadflies, mosquitoes, wind, heat, and creeping things. Moreover, for one dwelling in that dwelling, the requisites of robes, alms-food, lodging, and medicine for the sick arise without difficulty. Furthermore, in that dwelling, there dwell elder monks who are learned, upholders of the Āgamas, upholders of the Dhamma, upholders of the Vinaya, upholders of the Mātikās; one approaches and questions them from time to time, asking, ‘Venerable Sir, what is the meaning of this? What is the explanation of this?’ Those venerable ones both clarify what is obscure and make plain what is unrevealed, and dispel doubt concerning the many kinds of doubtful things. Thus, monks, a dwelling possesses five qualities" (a. ni. 10.11).

Thus, a dwelling possessing five qualities has been described. Having approached such a dwelling, having completed all duties, and having reflected on the danger in sensual pleasures and the benefit in renunciation, and having gladdened the mind by recollecting the Buddha's perfect enlightenment, the Dhamma's perfect goodness, and the Saṅgha's perfect conduct, that which is—

"By speech and by mind, as well as appearance, shape, direction,
Location and delimitation—the sevenfold skillful grasp."

Thus, the sevenfold skill in grasping, and sequentially, not too quickly, not too slowly, rejecting distractions, without transgressing the designations, releasing sequentially, absorption, and the three Suttantas—thus, the tenfold skill in attention has been described. Without abandoning that, the thirty-two parts of the body meditation should be undertaken. For only when one undertakes it in this way is the thirty-two parts of the body meditation accomplished in every way, and not otherwise.

There, at the outset, having taken the five kinds of skin, first in the direct order with the passage from the Tipitaka beginning "hair of the head, hair of the body," when that has become familiar, then in the reverse order with the passage beginning "skin, teeth," when that too has become familiar, then in both direct and reverse order in that same way, for half a month, both to cut off externally scattered thoughts and to make the words of the text familiar, and to grasp the inherent nature of the parts by speech and by mind. For the practice with speech is a condition for cutting off externally scattered thoughts and for familiarity with the text by the practice with mind, and the practice with mind is for grasping by way of one or another of the characteristics of unattractiveness; then, in the same way, the five kinds of sinews for half a month, then both of those for half a month, then the five kinds of lungs for half a month, then all three of those groups of five for half a month; then, finally, even the brain not mentioned is here included for the purpose of meditating on it together with the earth element and space element, the five kinds of brain for half a month, then the five kinds of brain and four groups of four for half a month; then the six kinds of fat for half a month, then the six kinds of fat together with the five kinds of brain and four groups of four for half a month; then the six kinds of excrement for half a month, then all thirty-two parts for half a month—thus, one should meditate for six months, determining them by way of color, shape, direction, location, and delimitation. This is said with reference to a person of middling wisdom. But a person of dull wisdom should meditate for as long as life lasts, while for a person of sharp wisdom, the meditation is accomplished not long from now.

Hair of the head: one determines that it is black in color, just as it has been seen by perception. One determines that it is long and round in shape, like the beam of a balance. With regard to direction, since in this body what is above the navel is called the upper direction and what is below is the lower direction, therefore one determines that it arises in the upper direction of this body. With regard to location, it arises in the skin of the head enclosed by the forehead, the tip of the ear, and the throat. There, just as the kuṇṭhatiṇa grass growing on top of an anthill does not know, "We have grown on top of an anthill," and the top of the anthill does not know, "On me kuṇṭhatiṇa grass has grown," just so, the hairs of the head do not know, "We have grown in the skin of the head," and the skin of the head does not know, "In me hairs of the head have grown." For these things, devoid of reflective consideration, are non-conscious, unmanifest, empty, extremely foul-smelling, disgusting, repulsive, not a being, not a person—thus, one determines. With regard to delimitation, there are two kinds of delimitation: by way of shared characteristics and by way of dissimilar characteristics. There, the hairs of the head are delimited below by the underlying layer of skin, having penetrated there to the extent of a grain of rice and being established by their own base, and above by space, and sideways by each other—thus, by way of shared characteristic delimitation; the hairs of the head are not the remaining thirty-one parts, and the remaining thirty-one are not the hairs of the head—thus, one determines by way of dissimilar characteristic delimitation. Thus, one determines the hairs of the head by way of color and so forth.

Hair of the body: one determines that it is mostly blue in color, just as it has been seen by perception. With regard to shape, it is shaped like a bent bow, or like an upturned tāla leaf, or like a plough; with regard to direction, it arises in two directions; with regard to location, having placed the palm of the hand or the sole of the foot down, it arises mostly in the skin of the rest of the body.

There, just as the dabba grass growing in an old village site does not know, "We have grown in an old village site," and the old village site does not know, "On me dabba grass has grown," just so, the hairs of the body do not know, "We have grown in the skin of the body," and the skin of the body does not know, "In me hairs of the body have grown." For these things, devoid of reflective consideration, are non-conscious, unmanifest, empty, extremely foul-smelling, disgusting, repulsive, not a being, not a person—thus, one determines. With regard to delimitation, it is delimited below by the underlying layer of skin, having penetrated there to the extent of a nit and being established by its own root, and above by space, and sideways by each other—thus, one determines. This is their delimitation by way of shared characteristics; but delimitation by way of dissimilar characteristics is just like that of the hair of the head—thus, one determines the hairs of the body by way of color and so forth.

Nails: for one whose nails are complete, there are twenty. All of them, one determines, are white in color in the space free from flesh, and reddish in color where connected to flesh. With regard to shape, they are shaped like the space in which they are established, and mostly shaped like the pit of a madhuka fruit, or shaped like fish scales. With regard to direction, they arise in two directions; with regard to location, they are established at the tips of the fingers.

There, just as when madhuka fruit pits are placed by village boys at the tips of sticks, they do not know, "We have been placed at the tips of sticks," and the sticks do not know, "On us madhuka fruit pits have been placed"; just so, the nails do not know, "We are established at the tips of the fingers," and the fingers do not know, "At our tips nails are established." For these things, devoid of reflective consideration, are non-conscious… not a person—thus, one determines. With regard to delimitation, they are delimited below at the root by the flesh of the fingers, or by the layer established there, and above at the tip by space, and on both sides by the skin on both sides of the fingers—thus, one determines. This is their delimitation by way of shared characteristics; but delimitation by way of dissimilar characteristics is just like that of the hair of the head—thus, one determines the nails by way of color and so forth.

Teeth: for one whose teeth are complete, there are thirty-two. All of them, one determines, are white in color. For one whose teeth are evenly shaped, they appear like a neatly cut shell fragment, or like a garland of tightly woven white kunda blossoms. For one whose teeth are unevenly shaped, they are of various shapes, like a row of old seats and benches—thus, one determines with regard to shape. For at the ends of both rows of teeth, below and above, there are two each, making eight teeth with four corners and four roots, shaped like chairs; inside them, arranged in the same order, are eight teeth with three corners and three roots, shaped like crossroads. Inside them too, in the same order, below and above, one each, are four teeth with two corners and two roots, shaped like the supporting pillars of a cart shaft. Inside them too, arranged in the same order, are four canine teeth with one corner and one root, shaped like mallikā buds. Then, in the middle of both rows of teeth, below four and above four, are eight teeth with one corner and one root, shaped like tumba seeds. With regard to direction, they arise in the upper direction. With regard to location, the upper teeth are established in the upper jaw bone with their tips downward, and the lower teeth are established in the lower jaw bone with their tips upward.

There, just as pillars established by a construction worker on a lower stone base and inserted into an upper story do not know, "We have been established on a lower stone base and inserted into an upper story," and the lower stone base does not know, "On me pillars have been established," and the upper story does not know, "In me pillars have been inserted"; just so, the teeth do not know, "We have been established in the lower jaw bone and inserted into the upper jaw bone," nor does the lower jaw bone know, "In me teeth have been established," nor does the upper jaw bone know, "In me teeth have been inserted." For these things, devoid of reflective consideration… not a person. With regard to delimitation, they are delimited below by the socket of the jaw bone, having penetrated into the jaw bone and being established by their own base, and above by space, and sideways by each other—thus, one determines. This is their delimitation by way of shared characteristics; but delimitation by way of dissimilar characteristics is just like that of the hair of the head—thus, one determines the teeth by way of color and so forth.

Skin: one determines that it is white in color. Although it appears to be of various colors due to being colored by complexion, such as black, white, and so on, yet by its inherent color it is white. But its whiteness becomes evident in skin that has been destroyed by being struck by fire, or by blows or wounds. With regard to shape, in brief it is shaped like a tunic, and in detail it is of various shapes. Thus, the skin of the toes is shaped like the cocoon of a silkworm, the skin of the sole of the foot and the back of the foot is shaped like a wrapped sandal, the skin of the calf is shaped like a tāla leaf containing cooked rice, the skin of the thigh is shaped like a long bag filled with rice, the skin of the buttocks is shaped like a cloth filter filled with water, the skin of the back is shaped like a shield covered with hide, the skin of the belly is shaped like the sound box of a lute covered with hide, the skin of the chest is mostly square in shape, the skin of both arms is shaped like a quiver covered with hide, the skin of the back of the hand is shaped like a knife sheath or a grain bag, the skin of the fingers is shaped like a key case, the skin of the neck is shaped like a gorget, the skin of the face is shaped like a quail trap with holes and without holes, and the skin of the head is shaped like a leaf bag.

And the yogi who is grasping the skin, sending his mind between the skin and the flesh starting from the upper lip, should first determine the skin of the face, then the skin of the head, then the outer skin of the neck, then the skin of the right hand in direct and reverse order. Then, in the same order, the skin of the left hand, then the skin of the back, then the skin of the buttocks, then the skin of the right foot in direct and reverse order, then the skin of the left foot, then the skin inside the bladder, abdomen, heart, and neck, then the skin of the lower jaw, then the skin of the lower lip. Thus, as far as again the skin of the upper lip. With regard to direction, it arises in two directions. With regard to location, it stands enveloping the entire body.

There, just as when a bag is covered with fresh hide, the fresh hide does not know, "I have covered the bag," and the bag does not know, "I have been covered with fresh hide"; just so, the skin does not know, "I have covered this body made of the four great elements," and this body made of the four great elements does not know, "I have been covered with skin." For these things, devoid of reflective consideration… not a person. But only—

"Covered with fresh hide, a great wound with nine openings,
Constantly oozing, foul-smelling with impurities."

With respect to delimitation, it is delimited below by the flesh, or by the surface on which it is established, and above by the skin. This is its delimitation by shared characteristics. Its delimitation by unshared characteristics is just like hair. Thus, one should determine the skin from the aspects of color, etc.

Flesh: With respect to color, it is red, similar to a pālibhaddaka flower. With respect to shape, it has various shapes. Thus, the flesh of the calf is shaped like a container made of palm leaves for holding rice, or some say like the bud of an unopened ketakī flower. The flesh of the thigh is shaped like a trough for grinding lime, the flesh of the buttocks is shaped like the tip of a winnowing fan, the flesh of the back is shaped like a layer of palm sugar, the flesh on the pair of ribs is shaped like a thin coating of clay in the compartment of a bamboo container, the flesh of the breasts is shaped like a half-formed clay ball that has been rounded and set down, the flesh of the two arms is shaped like large skinned rats with their snouts and feet cut off and laid out, or some say like a piece of dried meat. The flesh of the cheek is shaped like a karañja seed placed on the cheek, or some say like a frog. The flesh of the tongue is shaped like a nuhī leaf, the flesh of the nose is shaped like a funnel-shaped leaf container turned upside down, the flesh of the eye socket is shaped like a half-ripe fig, the flesh of the head is shaped like a coating smeared on a cooking pot that has been struck. The yogi who is grasping at flesh should determine just these coarse fleshes with respect to shape. For when one determines in this way, the subtle fleshes come into the range of knowledge.

With respect to direction, it originates in two directions. With respect to location, it stands having smeared over the three hundred and some bones. Just as when coarse clay is smeared on a wall, neither does the coarse clay know, "I have smeared the wall," nor does the wall know, "I have been smeared by the coarse clay," even so, the flesh which is divided into nine hundred varieties does not know, "I have smeared the three hundred bones," nor do the three hundred bones know, "I have been smeared by the flesh which is divided into nine hundred varieties." For these phenomena are devoid of inspection by way of enjoyment…pe…not a person. However, only—

‘‘Nine hundred kinds of fleshAnoint this frame;
Infested with worms,Foul as a cesspool grim.’’

With respect to delimitation, it is delimited below by the framework of bones, or by the surface on which it is established, and above by the skin and flesh, and transversely by each other. This is its delimitation by shared characteristics. Its delimitation by unshared characteristics is just like hair. Thus, one should determine flesh from the aspects of color, etc.

Tendons: With respect to color, they are white, one should determine. Some say, "honey-colored". With respect to shape, they have various shapes. Thus, the large tendons are shaped like kandala buds, those finer than that are shaped like pig-snare ropes, those finer than that are shaped like pūtilatā creepers, those finer than that are shaped like the strings of a Sinhala mahāvīṇā, those finer than that are shaped like thick threads, the tendons on the back of the hands and feet are shaped like bird's feet, the tendons on the head are shaped like sparsely woven fine cloth placed on the heads of village children, the tendons on the back are shaped like a fishing net that has been soaked and spread out in the sun, the remaining tendons in this body that follow along the various major and minor parts of the body are shaped like a coat of mail that has been sewn onto the body. With respect to direction, they originate in two directions. And among them, five great tendons called kaṇḍara, starting from the right ear lobe, extending forward and backward, go to the left side; five starting from the left ear lobe, extending forward and backward, go to the right side; five starting from the right Adam's apple, extending forward and backward, go to the left side; five starting from the left Adam's apple, extending forward and backward, go to the right side; ten great tendons called kaṇḍara, five each extending forward and backward, have mounted the right hand. Likewise, the left hand, the right foot, and the left foot. Thus, these sixty great tendons are the supporters of the body, the regulators of the body, one should determine. With respect to location, they stand binding the bones in the entire body between the bones and skin and the bones and flesh.

Just as among rafters tied with vines, neither do the vines know, "We have tied the rafters," nor do the rafters know, "We have been tied by the vines"; even so, the tendons do not know, "We have tied the three hundred bones," nor do the three hundred bones know, "We have been tied by the tendons." For these phenomena are devoid of inspection by way of enjoyment…pe…not a person. However, only—

‘‘Nine hundred tendons are foundIn this fathom-long frame;
They bind the bony structure fast,As vines support a home.’’

With respect to delimitation, it is delimited below by the three hundred bones, or by the surfaces on which they are established, and above and transversely by the skin, flesh, and each other. This is their delimitation by shared characteristics. Their delimitation by unshared characteristics is just like hair. Thus, one should determine tendons from the aspects of color, etc.

Bones: All of them are white with respect to color, one should determine.

With respect to shape, they have various shapes. Thus, the bones of the tips of the toes are shaped like kataka seeds; the middle phalanges of the fingers immediately after that are shaped like unripe jackfruit seeds; the root phalanges are shaped like paṇava drums, or some say like peacock's necks. The bones of the back of the feet are shaped like heaps of pounded kandala tubers; the heel bones are shaped like single tāla fruit seeds; the ankle bones are shaped like balls used in a game tied together; among the bones of the calves, the small one is shaped like a bowstring, the large one is shaped like the back of a khuppipāsāmilātadhamani demon; the place where the bones of the calves are established on the ankle bones is shaped like the kernel of a date from which the skin has been removed; the place where the bones of the calves are established on the knee bones is shaped like the head of a drum; the knee bone is shaped like lather shaved off from one side; the thigh bones are shaped like well-carved axe handles; the place where the thigh bones are established on the hip bones is shaped like the bundle of rods for kindling fire used by goldsmiths, the place where it is established is shaped like the tip of a punnāga fruit that has been cut off; the two hip bones, joined together, are shaped like a hearth made by potters, or some say like a tāpasa's alms bowl. The buttock bones are shaped like a cobra's hood turned downwards; the eighteen spinal vertebrae, with holes and without holes in seven or eight places, are shaped internally like layers of headbands placed one on top of the other, and externally like rows of circular ridges. Between them are two or three thorns resembling the teeth of a saw. Among the twenty-four ribs, the complete ones are shaped like complete Sinhala tusks, the incomplete ones are shaped like incomplete Sinhala tusks, and all are shaped like a white rooster with its two wings spread out, or some say. The fourteen breastbones are shaped like a row of worn-out sandamānikā winnowing fans, the heart bone is shaped like a ladle handle, the collarbones are shaped like small iron bars, the bone beneath them is shaped like a half-moon, the shoulder blade bones are shaped like axe handles, or some say like half-cut Sinhala hoes. The arm bones are shaped like ivory rods, or some say like large axe handles. The bones of the forearms are shaped like pairs of tāla tubers, the wrist bones are shaped like headbands that have been rolled up and placed together, the bones on the back of the hands are shaped like heaps of pounded kandala tubers, the root phalanges of the fingers are shaped like paṇava drums, the middle phalanges are shaped like unripe jackfruit seeds, and the tip phalanges are shaped like kataka seeds. The seven neck bones are shaped like bamboo shoots pierced on a stick and placed in order, the lower jawbone is shaped like the anvil of a blacksmith, the upper jawbone is shaped like a scraper, the bones of the eye and nose sockets are shaped like young tāla shoots with the pith removed, the forehead bone is shaped like a broken conch shell placed face down, the bones of the earlobes are shaped like a barber's razor case, the place for fastening a headband above the forehead and earlobes is shaped like pieces of cloth stuffed firmly into a pot, the skull bone is shaped like a broken crooked coconut shell, the head bones are shaped like a stitched and placed broken gourd shell. With respect to direction, they originate in two directions.

With respect to location, they are situated generally throughout the entire body, but specifically, the head bones are established on the neck bones, the neck bones are established on the spinal vertebrae, the spinal vertebrae are established on the hip bones, the hip bones are established on the thigh bones, the thigh bones are established on the knee bones, the knee bones are established on the calf bones, the calf bones are established on the ankle bones, the ankle bones are established on the bones of the back of the feet, and the bones of the back of the feet and the ankle bones are raised up, the ankle bones, the calf bones…pe… the neck bones, the head bones are raised up. According to this pattern, the remaining bones should be understood.

There, just as in the case of heaps of bricks and slings for throwing stones, etc., the upper bricks do not know, "We are resting on the lower ones," nor do the lower ones know, "We are supporting the upper ones"; just so, the skull bones do not know, "We are resting on the neck bones"...pe... nor do the ankle bones know, "We are resting on the bones of the back of the foot," nor do the bones of the back of the foot know, "We are supporting the ankle bones." For these phenomena are devoid of reflective consideration…pe… not a person. But these three hundred and some bones, bound and smeared with nine hundred sinews and nine hundred muscle strips, covered with a single compact skin, saturated with grease pervading seventeen thousand ducts, oozing with ninety-nine thousand hair-pore trickles of sweat and serum, swarming with eighty kinds of worms, have merely come to be reckoned as a body. When the yogāvacara investigates this in terms of its inherent nature, he sees nothing worth grasping; he sees only a framework of bones interwoven with sinews, a mass of various corpses. Having seen this, he attains the status of a son of the Ten-Powered One. As it was said:

"Bones are set in order, held by pegs,
Joined here and there by many a joint;
Bound by sinews, urged on by decay,
Unconscious, like a puppet made of wood.

"A corpse born of a corpse, foul in what is impure;
Stinking also in what is stinking, and subject to dissolution and decay.

"In a bone-cage, a bone-cage is produced, born foul in a foul body;
Therein, dispel desire, you will be sons of the Ten-Powered One."

He determines that internally it is bounded by bone-marrow and externally by flesh, and at the ends and the base it is bounded by each other. This is their shared boundary; their distinct boundary is just like that of hair. Thus, he determines the bones from the standpoint of color, etc.

Bone-marrow: He determines that it is white in color. In shape, it takes the shape of its location. That is to say, the marrow inside large bones, when boiled, rolled, and placed in the internodes of large bamboo tubes, is like the shape of a large bamboo shoot; the marrow inside tiny bones, when boiled, rolled, and placed in the internodes of tiny bamboo tubes, is like the shape of a thin bamboo shoot. In terms of direction, it arises in two directions. In terms of location, it is situated inside the bones.

There, just as the curds and molasses inside bamboo tubes do not know, "We are inside the bamboo tubes," nor do the bamboo tubes know, "The curds and molasses are inside us"; just so, bone-marrow does not know, "I am inside the bones," nor do the bones know, "Bone-marrow is inside us." For these phenomena are devoid of reflective consideration…pe… not a person. He determines that it is bounded by the inner surfaces of the bones and by the marrow-portion of the bone-marrow. This is its shared boundary; its distinct boundary is just like that of hair. Thus, he determines the bone-marrow from the standpoint of color, etc.

Kidney: He determines that it is brownish-red in color, like the color of a pāḷibhaddaka gem. In shape, it is like the toy balls that village children make by wrapping with thread, or some say like a pair of sahakāra fruits on a single stalk. In terms of direction, it arises in the upward direction. In terms of location, it goes a little way from the opening of the throat with a single root, then divides in two and is bound by a thick sinew, standing enclosing the heart-flesh.

There, just as a pair of sahakāra fruits attached to a stalk do not know, "We are attached by a stalk," nor does the stalk know, "I have attached a pair of sahakāra fruits"; just so, the kidney does not know, "I am attached by a thick sinew," nor does the thick sinew know, "I have attached the kidney." For these phenomena are devoid of reflective consideration…pe… not a person. He determines that the kidney is bounded by the kidney-portion. This is its shared boundary; its distinct boundary is just like that of hair. Thus, he determines the kidney from the standpoint of color, etc.

Heart: He determines that it is red in color, like the back of a red lotus petal. In shape, it is like a lotus bud placed face down after removing the outer petals; and like a punnāga fruit with the tip cut off, with one side open, smooth on the outside and like the inside of a kosātakī fruit. For those with much wisdom, it is slightly open; for those with little wisdom, it is just a bud. The blood, about half a pasata in measure, which dwells inside the heart, which is called a lump of flesh and on which the mind-element and the mind-consciousness element depend, appears red for a person of lustful temperament, black for a person of hateful temperament, like water used for washing meat for a person of deluded temperament, the color of lentil soup for a person of speculative temperament, the color of kaṇikāra flowers for a person of faithful temperament, clear, bright, and untroubled, shining like a well-cleansed gem of good lineage for a person of wise temperament. In terms of direction, it arises in the upward direction. In terms of location, it is situated in the body between the two breasts.

There, just as a bolt standing between two window panels does not know, "I am standing between two window panels," nor do the window panels know, "A bolt is standing between us"; just so, the heart does not know, "I am standing between two breasts," nor do the breasts know, "The heart is standing between us." For these phenomena are devoid of reflective consideration…pe… not a person. He determines that the heart is bounded by the heart-portion. This is its shared boundary; its distinct boundary is just like that of hair. Thus, he determines the heart from the standpoint of color, etc.

The lump of twin flesh called liver: He determines that it is red in color, like the back of the outer petals of a red water lily. In shape, it is like a kovilāra leaf with a single root and twins at the tip; and for the dull-witted, there is only one large one, while for the wise, there are two or three small ones. In terms of direction, it arises in the upward direction. In terms of location, it is situated inside the two breasts, leaning against the right side.

There, just as a piece of flesh clinging to the side of a pot does not know, "I am clinging to the side of a pot," nor does the side of the pot know, "A piece of flesh is clinging to me"; just so, the liver does not know, "I am situated inside the two breasts, leaning against the right side," nor does the right side inside the breasts know, "The liver is situated leaning against me." For these phenomena are devoid of reflective consideration…pe… not a person. He determines that the liver is bounded by the liver-portion. This is its shared boundary; its distinct boundary is just like that of hair. Thus, he determines the liver from the standpoint of color, etc.

Pleura: He determines that it is white in color, like a piece of bleached cloth. In shape, it takes the shape of its location. In terms of direction, it arises in two directions. In terms of location, the covered pleura surrounds the heart and kidneys, and the uncovered pleura covers all the flesh under the skin in the entire body.

There, just as in the case of flesh wrapped in a rag, the rag does not know, "I have wrapped the flesh," nor does the flesh know, "I have been wrapped by the rag"; just so, the pleura does not know, "I have wrapped the heart and kidneys and all the flesh under the skin in the entire body." Nor do the heart, kidneys, and flesh in the entire body know, "We have been wrapped by the pleura." For these phenomena are devoid of reflective consideration…pe… not a person. He determines that it is bounded below by the flesh, above by the skin, and across by the pleura-portion. This is its shared boundary; its distinct boundary is just like that of hair. Thus, he determines the pleura from the standpoint of color, etc.

Spleen: He determines that it is blue in color, like the color of a withered nigguṇḍī flower. In shape, it is generally about seven finger-breadths in size, unbound, like the tongue of a black calf. In terms of direction, it arises in the upward direction. In terms of location, it is situated on the left side of the heart, leaning against the head-side of the abdominal membrane, where, when it is struck and comes out, there is loss of life for beings.

There, just as a lump of cow dung situated leaning against the head-side of a wall does not know, "I am situated leaning against the head-side of a wall," nor does the head-side of the wall know, "A lump of cow dung is situated leaning against me"; just so, the spleen does not know, "I am situated leaning against the head-side of the abdominal membrane," nor does the head-side of the abdominal membrane know, "The spleen is situated leaning against me." For these phenomena are devoid of reflective consideration…pe… not a person. He determines that the spleen is bounded by the spleen-portion. This is its shared boundary; its distinct boundary is just like that of hair. Thus, he determines the spleen from the standpoint of color, etc.

Lungs: He determines that it is red in color, like a not-fully-ripe fig. In shape, it is like an uneven piece of cut cake, or some say like a heap of broken roof tiles. Because there is no absence of blue, yellow, etc., inside, due to being struck by the mind-produced heat that has arisen, it is without flavor and without essence, like a chewed-up lump of straw. In terms of direction, it arises in the upward direction. In terms of location, it is situated inside the body, between the two breasts, covering the heart and liver from above and hanging down.

There, just as a bird's nest hanging inside an old storehouse does not know, "I am hanging inside an old storehouse," nor does the inside of the old storehouse know, "A bird's nest is hanging in me"; just so, the lungs do not know, "I am hanging inside the body, between the two breasts," nor does the space inside the body between the two breasts know, "The lungs are hanging in me." For these phenomena are devoid of reflective consideration…pe… not a person. He determines that the lungs are bounded by the lungs-portion. This is its shared boundary; its distinct boundary is just like that of hair. Thus, he determines the lungs from the standpoint of color, etc.

Intestines: He determines that it is white in color, like powdered lime. In shape, it is like a rolled-up dhamma-ni after cutting off the head and placing it in a blood-trough. In terms of direction, it arises in two directions. In terms of location, it is situated inside the body, with the opening of the throat above and the end of the rectum below.

There, just as a headless corpse of a dhamma-ni placed in a blood-trough does not know, "I am in a blood-trough," nor does the blood-trough know, "A headless corpse of a dhamma-ni is in me"; just so, the intestines do not know, "I am situated inside the body," nor does the inside of the body know, "The intestines are in me." For these phenomena are devoid of reflective consideration…pe… not a person. He determines that the intestines are bounded by the intestines-portion. This is its shared boundary; its distinct boundary is just like that of hair. Thus, he determines the intestines from the standpoint of color, etc.

Antaguṇaṃ (sinew): In terms of color, it is determined to be white, like the color of the root of dakasītalika. In terms of shape, it is just like the shape of the root of dakasītalika; some say it is like the shape of cow's urine. In terms of direction, it originates in two directions. In terms of location, it is like the thread of a machine during the time of pulling a machine when doing work with hoes and axes, etc.; the wooden parts of the machine are fastened together at the inner ends, and it is like a rope sewn within the round of a foot-wiping rope, standing between twenty-one inner ends.

There, just as the rope sewn within the round of a foot-wiping rope does not know, "I have sewn the foot-wiping rope," nor does the foot-wiping rope know, "The rope is sewn and stands within me," just so, the sinew does not know, "I am fastened and stand within the twenty-one inner ends," nor do the inner ends know, "The sinew is fastened to me." For these phenomena are devoid of reflective consideration…pe…not a person. In terms of delimitation, the sinew is determined to be delimited by its nature as sinew. This is its shared delimitation; its unshared delimitation is just like hair, and thus the sinew is determined from the standpoint of color, etc.

Udariyaṃ (undigested food): In terms of color, it is determined to be the color of ingested food. In terms of shape, it is like rice loosely tied in a straining cloth. In terms of direction, it originates in the upward direction. In terms of location, it is situated in the stomach. The stomach is an inner membrane like a bubble formed in the middle of a wet cloth being squeezed from both sides, smooth on the outside, surrounded by fleshy tissues on the inside, like a soiled pāvāra flower, and some say it is like the inside of a rotten jackfruit. There, worms of thirty-two kinds, such as takkolakā, gaṇḍuppādakā, ātālahīrakā, sūcimukhakā, paṭatantusuttakā, etc., dwell in a confused and disordered state, wandering in groups; when food and drink are not available, they rise up and cry out, piercing the heart flesh; and at the time of ingesting food and drink, they turn upward and quickly devour two or three mouthfuls of the first ingested food. This is the breeding ground, the toilet, the sick ward, and the cemetery for these worms. Just as at the gate of a caṇḍāla village, in the season of autumn, when thick raindrops are falling, various kinds of corpses, such as water-soaked feces, skin, bones, pieces of wood, phlegm, mucus, blood, etc., fall and are mixed with muddy water, becoming filled with swarms of worms, and after two or three days, heated by the intensity of the sun's heat, emitting foam and bubbles on the surface, becoming intensely blue and utterly foul-smelling and repulsive, unfit to approach or see, let alone smell or taste; just so, various kinds of food and drink, crushed by the mortar of the teeth, turned by the hand of the tongue, and mixed with saliva and mucus, having instantly lost their splendor of color, smell, and taste, like dog vomit mixed with pitta, semha, and vāta, heated by the intensity of the stomach fire, filled with swarms of worms, emitting foam and bubbles on the surface, taking on an utterly base, foul-smelling, and repulsive state. Hearing of which, even dislike arises for food and drink, let alone seeing it with the eye of wisdom. And the food and drink that falls there goes into five kinds of separation: one part is eaten by living beings, one part is burnt by the stomach fire, one part becomes urine, one part becomes feces, and one part becomes nourishment, sustaining blood, flesh, etc.

There, just as dog vomit lying in an utterly repulsive dog trough does not know, "I am lying in a dog trough," nor does the dog trough know, "Dog vomit is lying in me," just so, the undigested food does not know, "I am lying in this utterly foul-smelling and repulsive stomach," nor does the stomach know, "Undigested food is lying in me." For these phenomena are devoid of reflective consideration…pe…not a person. In terms of delimitation, the undigested food is determined to be delimited by its nature as undigested food. This is its shared delimitation; its unshared delimitation is just like hair, and thus the undigested food is determined from the standpoint of color, etc.

Karīsaṃ (feces): In terms of color, it is determined to be generally the color of ingested food. In terms of shape, it has the shape of its location; in terms of direction, it originates in the downward direction; in terms of location, it is situated in the lower abdomen. The lower abdomen is a region at the end of the intestines between the navel below and the base of the spinal column, about eight finger-breadths in length, like the inside of a bamboo tube, where, just as rainwater falling on the upper ground flows down and fills the lower ground, just so, whatever food and drink falls into the stomach, cooked and cooked with a frothy mass by the stomach fire, having attained a smooth state like flour on a smooth grinding stone, flows through the intestinal passage, pressed down, and stands accumulated like muddy soil placed in a bamboo tube.

There, just as muddy soil pressed and placed in a bamboo tube does not know, "I am standing in a bamboo tube," nor does the bamboo tube know, "Muddy soil is standing in me," just so, the feces do not know, "I am standing in the lower abdomen," nor does the lower abdomen know, "Feces are standing in me." For these phenomena are devoid of reflective consideration…pe…not a person. In terms of delimitation, the feces are determined to be delimited by their nature as feces. This is its shared delimitation; its unshared delimitation is just like hair, and thus the feces are determined from the standpoint of color, etc.

Matthaluṅgaṃ (brain): In terms of color, it is determined to be white, like the color of a mushroom mass. Some say it is like the color of rotten milk. In terms of shape, it has the shape of its location. In terms of direction, it originates in the upward direction. In terms of location, it is situated inside the skull, relying on four suture lines, pressed together, forming a mass of four brain pieces joined together, like four lumps of flour placed together.

There, just as a lump of flour or rotten milk placed in an old gourd shell does not know, "I am standing in an old gourd shell," nor does the old gourd shell know, "A lump of flour or rotten milk is standing in me," just so, the brain does not know, "I am standing inside the skull," nor does the inside of the skull know, "The brain is standing in me." For these phenomena are devoid of reflective consideration…pe…not a person. In terms of delimitation, the brain is determined to be delimited by its nature as brain. This is its shared delimitation; its unshared delimitation is just like hair, and thus the brain is determined from the standpoint of color, etc.

Pittaṃ (bile): In terms of color, it is determined to be like the color of thick honey oil. Some say unbound bile is like the color of a fading bakula flower. In terms of shape, it has the shape of its location. In terms of direction, it originates in two directions. In terms of location, unbound bile, apart from places devoid of flesh, such as hair, body hair, nails, and teeth, and stiff, dry skin, pervades the rest of the body like water or a drop of oil; when it is aggravated, the eyes become yellow and dizzy, the body trembles and itches. Bound bile is situated in the bile sac, which is like a large kosātaki fruit, located between the heart and lungs, relying on the yaka flesh; when it is aggravated, beings become mad, their minds are deranged, they discard shame and fear of wrongdoing, do what should not be done, say what should not be said, and think what should not be thought.

There, just as oil pervading water does not know, "I am pervading water," nor does the water know, "Oil is pervading me," just so, unbound bile does not know, "I am pervading the body," nor does the body know, "Unbound bile is pervading me." And just as rainwater standing in a kosātaki fruit does not know, "I am standing in a kosātaki fruit," nor does the kosātaki fruit know, "Rainwater is standing in me," just so, bound bile does not know, "I am standing in the bile sac," nor does the bile sac know, "Bound bile is standing in me." For these phenomena are devoid of reflective consideration…pe…not a person. In terms of delimitation, bile is determined to be delimited by its nature as bile. This is its shared delimitation; its unshared delimitation is just like hair, and thus bile is determined from the standpoint of color, etc.

Semhaṃ (phlegm): In terms of color, it is determined to be white, like the color of kacchakapaṇṇarasa. In terms of shape, it has the shape of its location. In terms of direction, it originates in the upward direction. In terms of location, it is situated in the membrane of the stomach. When food and drink are ingested, just as when a patch of moss falls into water or when a splinter falls onto wood, it is split in two and then floats again, just so, when food and drink fall, it is split in two and then floats again; and when it becomes weak, the membrane of the stomach becomes like a boil, a putrid sore, or a hen's egg, and the membrane of the stomach becomes intensely foul-smelling like a corpse. And from the odor that arises from it, even belching and the mouth become foul-smelling like a putrid corpse, and that person becomes fit to be told, "Go away, foul-smelling carrion eater!" And that which is overgrown, having attained thickness, stands like a plank of wood, enclosing the corpse-like smell within the membrane of the toilet-like stomach.

There, just as a layer of foam on the surface of sewage does not know, "I am standing on sewage," nor does the sewage know, "A layer of foam is standing on me," just so, phlegm does not know, "I am standing in the membrane of the stomach," nor does the membrane of the stomach know, "Phlegm is standing in me." For these phenomena are devoid of reflective consideration…pe…not a person. In terms of delimitation, phlegm is determined to be delimited by its nature as phlegm. This is its shared delimitation; its unshared delimitation is just like hair, and thus phlegm is determined from the standpoint of color, etc.

Pubbo (pus): In terms of color, it is determined to be the color of a pale yellow leaf. In terms of shape, it has the shape of its location. In terms of direction, it originates in two directions. In terms of location, there is no fixed location for pus. Wherever pus accumulates and stands, wherever the bodily area is struck by splinters, thorns, blows, fire, etc., or boils and sores arise, there it stands.

There, just as the sap flowing and standing in the area of a tree struck by axes, adzes, etc., does not know, "I am standing in the struck area of the tree," nor does the struck area of the tree know, "Sap is standing in me," just so, pus does not know, "I am standing in the bodily area struck by splinters, thorns, etc., or in the area where boils and sores have arisen," nor does the bodily area know, "Pus is standing in me." For these phenomena are devoid of reflective consideration…pe…not a person. In terms of delimitation, pus is determined to be delimited by its nature as pus. This is its shared delimitation; its unshared delimitation is just like hair, and thus pus is determined from the standpoint of color, etc.

Blood: Sannicita blood is determined to be the color of thick, crushed lac, while circulating blood is the color of clear lac. In shape, both take the shape of their location. In direction, sannicita blood originates from the upper direction, while circulating blood originates from both directions. In location, circulating blood, except for the locations free from flesh—hair, body hair, nails, and teeth—and also excluding stiff, dry skin, pervades the entire appropriated body along the network of veins. Sannicita blood, filling the lower part of the liver to the extent of one bowlful, drips little by little on the kidneys, heart, lungs, saturating the kidneys, heart, liver, and lungs, in which beings become thirsty when those organs are excessively saturated.

There, just as water in a cracked pot does not know, as it saturates the clods of dirt below, "I am in a cracked pot, saturating the clods of dirt below," nor do the cracked pot or the clods of dirt below know, "Water is in me, saturating us;" in the same way, blood does not know, "I am in the lower part of the liver, saturating the kidneys and heart," nor do the location in the lower part of the liver, the kidneys, or the heart know, "Blood is in me, saturating us." For these phenomena are devoid of attending and reflecting…pe… not a person. In terms of demarcation, blood is demarcated by its nature as blood. This is its demarcation by shared characteristic; its demarcation by dissimilar characteristic is like that of hair. Thus, blood is determined from the perspective of color, etc.

Sweat: Sweat is determined to be the color of clear sesame oil. In shape, it takes the shape of its location. In direction, it originates from both directions. In location, sweat does not have a fixed location, where it always remains like blood. Because when the body is heated by heat from fire, heat from the sun, seasonal changes, etc., it pours out from all the pores of hair and body hair, like water drawn from lotuses, severed stalks, or broken stems of water lilies and blue lotuses. Therefore, its shape is determined according to those pores of hair and body hair. The ancient teachers said, "The yogi who is examining sweat should attend to it as it remains filling the pores of hair and body hair."

There, just as water flowing from the pores of lotus stalks, severed stalks, and stems of water lilies and blue lotuses does not know, "I am flowing from the pores of lotus stalks, severed stalks, and stems of water lilies and blue lotuses," nor do the pores of lotus stalks, severed stalks, and stems of water lilies and blue lotuses know, "Water is flowing from us;" in the same way, sweat does not know, "I am flowing from the pores of hair and body hair," nor do the pores of hair and body hair know, "Sweat is flowing from us." For these phenomena are devoid of attending and reflecting…pe… not a person. In terms of demarcation, sweat is demarcated by its nature as sweat. This is its demarcation by shared characteristic; its demarcation by dissimilar characteristic is like that of hair. Thus, sweat is determined from the perspective of color, etc.

Fat: Fat is determined to be the color of ground turmeric. In shape, it takes the shape of its location. That is, in a healthy, stout body, it lies pervading between the skin and flesh in the shape of a roll of turmeric-dyed red cloth; in a lean body, it lies surrounding the flesh of the calves, the flesh of the thighs, the flesh of the back supporting the spine, the layers of flesh in the stomach, in the shape of pieces of turmeric-dyed red cloth. In direction, it originates from both directions. In location, it pervades the entire body of a stout person and lies surrounding the flesh of the calves, etc., of a lean person. Though it is of the nature of oiliness, it is not used for head oil, mouthwash, or lighting lamps due to its extreme repulsiveness.

There, just as a roll of turmeric-dyed red cloth lying near a mass of flesh does not know, "I am lying near a mass of flesh," nor does the mass of flesh know, "A roll of turmeric-dyed red cloth is lying near me;" in the same way, fat does not know, "I am lying surrounding all the flesh in the legs, etc.," nor does all the flesh or the flesh in the legs, etc., know, "Fat is lying surrounding me." For these phenomena are devoid of attending and reflecting…pe… not a person. In terms of demarcation, fat is demarcated by flesh below, by skin above, and by its nature as fat all around. This is its demarcation by shared characteristic; its demarcation by dissimilar characteristic is like that of hair. Thus, fat is determined from the perspective of color, etc.

Tears: Tears are determined to be the color of clear sesame oil. In shape, they take the shape of their location. In direction, they originate from the upper direction. In location, they are situated in the sockets of the eyes. They do not always remain accumulated in the eye sockets like bile in the bile bladder, but when beings experiencing joy laugh heartily, or when experiencing sorrow they weep and lament, or when they consume unsuitable food, and when their eyes are struck by smoke, dust, sand, etc., then, arising from these joy, sorrow, unsuitable food, etc., tears fill and flow from the eye sockets. The ancient teachers explain that the yogi who is examining tears should attend to them as they remain filling the eye sockets.

There, just as water in the hollows of a young palm shoot that has been cut off at the top does not know, "I am in the hollows of a young palm shoot that has been cut off at the top," nor do the hollows of a young palm shoot that has been cut off at the top know, "Water is in us;" in the same way, tears do not know, "I am in the eye sockets," nor do the eye sockets know, "Tears are in us." For these phenomena are devoid of attending and reflecting…pe… not a person. In terms of demarcation, tears are demarcated by their nature as tears. This is its demarcation by shared characteristic; its demarcation by dissimilar characteristic is like that of hair. Thus, tears are determined from the perspective of color, etc.

Grease: Grease is determined to be the color of sesame oil poured on gruel. In shape, they take the shape of their location. In direction, they originate from both directions. In location, they are situated in the palms, backs of the hands, soles, backs of the feet, nostrils, forehead, and shoulder blades. They do not always remain dissolved in these locations, but when those areas become warm due to heat from fire, heat from the sun, seasonal changes, or disharmony of the elements, they dissolve there and flow like dew in waterways filled with clear water.

There, just as dew lying covering waterways does not know, "I am lying covering waterways," nor do waterways know, "Dew is lying covering us;" in the same way, grease does not know, "I am lying covering the palms, etc.," nor do the palms, etc., know, "Grease is lying covering us." For these phenomena are devoid of attending and reflecting…pe… not a person. In terms of demarcation, grease is demarcated by its nature as grease. This is its demarcation by shared characteristic; its demarcation by dissimilar characteristic is like that of hair. Thus, grease is determined from the perspective of color, etc.

Saliva: Saliva is determined to be white, the color of foam. In shape, it takes the shape of its location; some say it is shaped like sea foam. In direction, it originates from the upper direction. In location, it flows down from both sides of the cheeks and is situated on the tongue. It does not always remain accumulated here, but when beings see or remember such food, or when they place something hot, bitter, pungent, salty, or sour in their mouths, and when their heart feels nauseous, or when disgust arises, then saliva arises, flows down from both sides of the cheeks, and collects on the tongue. This saliva is thin at the tip of the tongue, thick at the base of the tongue, and is always capable of moistening anything edible placed in the mouth, like water in a small well dug in a riverbank that is constantly diminishing.

There, just as water situated at the bottom of a small well dug in a riverbank does not know, "I am situated at the bottom of a well," nor does the bottom of the well know, "Water is situated in me;" in the same way, saliva does not know, "I am flowing down from both sides of the cheeks and situated on the tongue," nor does the surface of the tongue know, "Saliva flowing down from both sides of the cheeks is situated on me." For these phenomena are devoid of attending and reflecting…pe… not a person. In terms of demarcation, saliva is demarcated by its nature as saliva. This is its demarcation by shared characteristic; its demarcation by dissimilar characteristic is like that of hair. Thus, saliva is determined from the perspective of color, etc.

Nasal mucus: Nasal mucus is determined to be white, the color of young palm pith. In shape, it takes the shape of its location; some say it is shaped like a continuously inserted rattan shoot in the nostrils after each wiping. In direction, it originates from the upper direction. In location, it lies filling the nostrils. It does not always remain accumulated here, but just as if a man were to tie yogurt in a lotus leaf and pierce the bottom of the lotus leaf with a thorn, then the lump of yogurt would drip and fall out through that hole; in the same way, when beings weep or experience imbalance of elements due to unsuitable food or seasonal changes, then the phlegm in the brain, becoming putrid, drips down through the opening in the roof of the mouth and fills the nostrils.

There, just as putrid yogurt placed in a container does not know, "I am in a container," nor does the container know, "Putrid yogurt is in me;" in the same way, nasal mucus does not know, "I am in the nostrils," nor do the nostrils know, "Nasal mucus is in us." For these phenomena are devoid of attending and reflecting…pe… not a person. In terms of demarcation, nasal mucus is demarcated by its nature as nasal mucus. This is its demarcation by shared characteristic; its demarcation by dissimilar characteristic is like that of hair. Thus, nasal mucus is determined from the perspective of color, etc.

Synovial fluid: Lasikā is the foul-smelling, slimy substance inside the joints of the body. It is determined to be the color of the exudate of the kaṇikāra tree. In shape, it takes the shape of its location. In direction, it originates from both directions. In location, it is situated inside the one hundred and eighty joints, fulfilling the function of lubricating the joints of the bones. For one whose synovial fluid is weak, the bones creak when standing, sitting, moving forward, moving backward, contracting, and extending, as if making the sound of castanets; after going even one or two yojanas, the wind element is disturbed, and the limbs ache. But for one whose synovial fluid is plentiful, the bones do not creak when standing or sitting, and even after going a long distance, the wind element is not disturbed, and the limbs do not ache.

There, just as lubricating oil does not know, "I am lubricating the axle," nor does the axle know, "Oil is lubricating me;" in the same way, synovial fluid does not know, "I am lubricating the one hundred and eighty joints," nor do the one hundred and eighty joints know, "Synovial fluid is lubricating us." For these phenomena are devoid of attending and reflecting…pe… not a person. In terms of demarcation, synovial fluid is demarcated by its nature as synovial fluid. This is its demarcation by shared characteristic; its demarcation by dissimilar characteristic is like that of hair. Thus, synovial fluid is determined from the perspective of color, etc.

Muttaṃ (urine) is determined by its color, resembling the color of lentil soaking water mixed with ash. Its shape is like the shape of water contained within a water pot placed upside down. Its source (disato) is the lower part of the body. Its location (okāsato) is inside the bladder. Vatthi refers to the bladder sac, similar to how the juice of candanikā (a type of fragrant wood) enters a pot with a wide mouth when placed in a candanikā solution, without any visible entry point; similarly, urine enters the body without a visible entry point, but its exit point is clear, where beings intend to urinate when the bladder is full. There, just as the candanikā juice residing in a wide-mouthed pot immersed in candanikā solution does not know, "I am in a wide-mouthed pot," nor does the pot know, "The candanikā juice is in me," similarly, urine does not know, "I am in the bladder," nor does the bladder know, "Urine is in me." These phenomena lack reflection on aggregation…pe…they are not a person. Its delimitation (paricchedato) is defined by both the interior of the bladder and the portion of urine. This is its delimitation by shared characteristics (sabhāgaparicchedo), while the delimitation by dissimilar characteristics (visabhāgaparicchedo) is similar to that of hair. Thus, urine is determined from the perspective of color, etc. In this way, one determines these thirty-two parts in terms of color and so on.

While one is determining these thirty-two parts in terms of color, etc., having approached the appropriate meditative practice, the hairs and so on become proficient, appearing as a mass of components. From then on, just as when a person with sight looks at a garland strung together with thirty-two kinds of flowers, all the flowers are apparent as if there is no before or after; in the same way, when contemplating this body with mindfulness, thinking, "In this body, there are hairs," all those phenomena are apparent as if there is no before or after. When attention is directed to the hairs, mindfulness proceeds without stopping until it reaches the urine. From then on, beings such as wandering humans and animals appear, abandoning the notion of a being and appearing only as a heap of components, and the food and drink being consumed by them appears as if being thrown into a heap of components.

Here one might ask, "What should be done after that?" It is said: that very object (nimitta) should be cultivated, developed, and frequently practiced, and well determined and differentiated. How does one cultivate, develop, frequently practice, and well determine and differentiate that object? Indeed, one cultivates that object of the appearance of hairs, etc., as a mass of components, adhering to it with mindfulness, associating with it, approaching it, and impregnating it with mindfulness. There, while increasing the mindfulness that has been attained, it is called developing it. Frequently practicing (bahulīkaroti) means repeatedly engaging in attention connected with mindfulness, free from initial and sustained thought. Well determining and differentiating (suvavatthitaṃ vavatthapeti) means differentiating it with mindfulness in such a way that it is well determined and does not disappear again, fixing it and establishing it.

Alternatively, the ten kinds of skill in attention (manasikārakosalla) have been described as: in sequence, not too quickly, not too slowly, by abandoning distraction, by transcending concepts, by releasing sequentially, by characteristic, and the three suttantas. There, attending in sequence, one cultivates; attending not too quickly and not too slowly, one develops; attending by abandoning distraction, one frequently practices; attending from transcending concepts onwards, one should understand that one well determines and differentiates.

Here one might ask, "How does one attend to these phenomena in terms of sequence, etc.?" It is said: indeed, one attends to the hairs, and immediately thereafter attends to the body hairs, not the nails. Similarly, having attended to the body hairs, immediately thereafter one attends to the nails, not the teeth. This method applies everywhere. Why? Because when attending in sequence, just as an unskilled person ascending a thirty-two-step ladder in reverse order becomes exhausted and falls from that ladder, failing to accomplish the ascent; in the same way, failing to attain the pleasure that should be attained through the accomplishment of meditation, one's mind becomes exhausted and one falls from the meditation on the thirty-two parts, failing to accomplish the meditation.

One also attends not too quickly. For when attending too quickly, just as a person traveling along a road is unable to notice the road signs, such as the unevenness, smoothness, trees, terrain, pits, and bifurcations, and therefore is not skilled in the road and brings the journey to an end; in the same way, one is unable to notice the characteristics of the thirty-two parts, such as color and shape, and therefore is not skilled in the thirty-two parts and brings the meditation subject to an end.

One also attends not too slowly. For when attending too slowly, just as a person who has set out on a road, lingering among trees, mountains, lakes, etc., along the way, and not reaching the desired destination, encounters misfortune and disaster from lions and tigers along the way; in the same way, failing to reach the accomplishment of meditation on the thirty-two parts, due to interruption of the meditation, one encounters misfortune and disaster from sensual thoughts, etc., along the way.

One also attends by abandoning distraction. "By abandoning distraction" means one attends in such a way that the mind is not distracted by other tasks, such as new construction. For one whose mind is distracted externally, with thoughts not concentrated on the hairs, etc., fails to reach the accomplishment of meditation and encounters misfortune and disaster along the way, like the companions of the Bodhisatta on the way to Takkasilā. But one whose mind is not distracted, with thoughts concentrated on the hairs, etc., reaches the accomplishment of meditation, like the Bodhisatta who attained sovereignty in Takkasilā. For one attending in this way, by abandoning distraction, those phenomena appear as unattractive, or as color, or as empty, according to the inclination towards discipline or practice.

By transcending concepts (paṇṇattisamatikkamanato) means having transcended and abandoned conventional terms such as "hairs" and "body hairs," one attends only in terms of how the unattractiveness, etc., appear. How? Just as people living in the forest, because they are unfamiliar with the area, make a sign by breaking a branch, etc., to recognize the water source, and going according to that sign, they use the water; but when they become familiar with the area, they abandon that sign and, without attending to it, approach the water source and use the water; in the same way, one first attended to those phenomena by means of the respective terms such as "hairs" and "body hairs," but when those phenomena appear as one of the unattractive aspects, etc., one transcends and abandons that term, and attends only to the unattractive aspect, etc.

Here one might ask, "How do these phenomena appear as unattractive, etc., how as color, how as empty? And how does one attend to these as unattractive, how as color, how as empty?" Hairs, for example, appear as unattractive in five ways: in terms of color, shape, smell, location, and place; and in the same five ways, one attends to them as unattractive. Namely: hairs are unattractive in terms of color, being extremely repulsive and disgusting. For when people see a hair, a thread, or a fiber fallen into their food or drink during the day, they discard or detest even palatable food or drink due to the perception of hair. They are also unattractive in terms of shape. For when people touch a hair, a thread, or a fiber fallen into their food or drink at night, they discard or detest even palatable food or drink due to the perception of hair. They are also unattractive in terms of smell. For the smell of hairs that are devoid of applications of oil, flowers, smoke, etc., is extremely disgusting; and when beings smell the hair thrown into fires, they close their nostrils and turn away their faces. They are also unattractive in terms of location. For they are filled and grown, matured, and expanded by the secretions of various kinds of human impurities, like taṇḍuleyyaka etc., in a rubbish heap, i.e., by secretions of bile, phlegm, pus, and blood. They are also unattractive in terms of place. For, like taṇḍuleyyaka etc., in a rubbish heap, they are born on the extremely disgusting greasy skin enveloping the heads of humans, on the top of a mass of thirty-one kinds of worms beginning with body hairs. This method applies to body hairs and so on. In this way, one attends to these phenomena as unattractive when they appear as unattractive.

But if they appear as color, then hairs appear as blue according to the blue kasiṇa. Similarly, body hairs and teeth appear as white according to the white kasiṇa. This method applies everywhere. One attends to them only in terms of the respective kasiṇa; in this way, one attends to them as color when they appear as color. But if they appear as empty, then hairs appear as a dense, indivisible arrangement, as a mass of hard elements. Similarly, body hairs and so on appear as they do. One attends to them just as they are. In this way, one attends to them as empty when they appear as empty.

By releasing sequentially (anupubbamuñcanato) means having released the hairs that have appeared as one of the unattractive aspects, etc., when attending to the body hairs, just as a leech, being attached with its tail to one place, grasps another place with its mouth, and having grasped it, releases the former; in the same way, being attached to the hairs, one attends to the body hairs, and when the attention is established on the body hairs, one releases the hairs. This method applies everywhere. For one attending in this way by releasing sequentially, those phenomena appearing as one of the unattractive aspects, etc., appear completely, and their appearance is clearer.

asubhato (unattractive) appears, and the appearance is clearer. For him, just as a monkey being stalked by a hunter in a thirty-two tālaka grove of palm trees, not settling on even one tree, runs around and when, being exhausted, it returns due to the absence of desire in various objects, it stands relying on only one tightly wrapped palm shoot covered with dense palm leaves; in the same way, the mind-monkey, being stalked by that very yogi in this body made up of thirty-two components, not settling on even one component, runs around and when, being exhausted, it returns due to the absence of desire in various objects. Then whichever phenomenon among the hairs, etc., is more proficient or suitable to his temperament, or where he has previously done meritorious deeds, he stands relying on that in an approximate way. Then, repeatedly striking and thinking about that very object, he generates the first jhāna in due order, and having established himself there, he begins insight meditation (vipassanā) and attains the Noble Path (ariyabhūmi).

vaṇṇato (color) appears, and for him also, just as a monkey...pe...then whichever phenomenon among the hairs, etc., is more proficient or suitable to his temperament, or where he has previously done meritorious deeds, he stands relying on that in an approximate way. Then, repeatedly striking and thinking about that very object, he generates all five form (rūpa) sphere jhānas in due order, according to whether it is the blue kasiṇa or the yellow kasiṇa, and having established himself in any of these, he begins insight meditation and attains the Noble Path.

suññato (empty) appears, he attends in terms of characteristics (lakkhaṇato), and while attending in terms of characteristics, he attains approximate jhāna through the analysis of the four elements. Then, while attending, he attends to those phenomena in terms of the three characteristics of impermanence, suffering, and non-self. This is his method of insight. He, having begun this insight meditation and practicing in due order, attains the Noble Path.

Thus, what was said—"How does one attend to these phenomena in terms of sequence, etc.?"—has been explained. And what was said—"Its description should be understood in terms of meditation"—its meaning has been clarified.

Miscellaneous Method (Pakiṇṇakanayo)

The miscellaneous method (pakiṇṇakanayo) should be understood as follows:

"By object, by characteristic,
By element, and also by emptiness;
And from aggregates onwards it should be known,
The determination of the thirty-two parts."

nimittato (by object) In this thirty-two part meditation, described in this way, there are six hundred objects by which the yogi apprehends the thirty-two parts as components. Namely: for hair, there is the object of color, the object of shape, the object of direction, the object of place, and the object of delimitation; thus there are five objects. Similarly, for body hairs and so on.

Lakkhaṇato (by characteristic) In the thirty-two parts, there are twenty-eight hundred characteristics by which the yogi attends to the thirty-two parts in terms of characteristics. Namely: for hair, there is the characteristic of stiffness, the characteristic of binding, the characteristic of warmth, and the characteristic of emergence; thus there are four characteristics. Similarly, for body hairs and so on.

Dhātuto: "According to elements": Among the thirty-two parts [of the body], in the elements mentioned in "Monks, this person is composed of six elements" (ma. ni. 3.343-344), there are twenty-eight types of elements, based on which the yogi discerns the thirty-two parts in terms of elements. Namely, the stiffness in the hair is the earth element; the binding quality is the water element; the maturing quality is the fire element; the supporting quality is the air element. These are the four elements. Similarly, with body hair, etc.

Suññato: "According to emptiness": In the thirty-two parts, there are twenty-eight types of emptiness, based on which the yogi perceives the thirty-two parts as empty. Namely, the earth element in the hair is empty of water element, etc., likewise, the water element, etc., are empty of earth element, etc. These are the four types of emptiness. Similarly, with body hair, etc.

Khandhādito: "According to aggregates, etc.": In the thirty-two parts, when the hairs, etc., are classified according to aggregates, etc., the analysis should be understood in this way: "How many aggregates are the hairs? How many sense bases? How many elements? How many truths? How many foundations of mindfulness?" Understanding in this way, the body appears like a collection of grass and wood. As it was said:

"There is no being, no man, no person, no individual to be found;
This body is empty, like a pile of grass and wood."

Then, for him, that which is –

"For one who has entered an empty house, whose mind is serene, who is composed,
There is a superhuman joy, seeing the Dhamma rightly."

Thus, the superhuman joy mentioned is not far off. Then, that which is –

"Whenever he contemplates the rise and fall of the aggregates,
He obtains joy and happiness; that is the deathless state for one who knows." (dha. pa. 373-374) –

Thus, the joy, happiness, and deathless state born of insight are mentioned. Experiencing that, he soon realizes the deathless Nibbāna, cherished by the noble ones, free from old age and death.

Paramatthajotika, Commentary to the Khuddakapatha

The exposition on the Thirty-two Parts is finished.

4. Kumarapanha Commentary

Origin of the Story

The order of explanation of the meaning of the questions of the boy, beginning with "What is one?" has arrived. Having stated here the origin of the story, the purpose of the arrangement, we will proceed to the explanation –

He asked the question beginning with "What is one?" He answered. And with that answer, he pleased the mind of the Blessed One. That was the upasampadā ordination of that venerable one.

This is the origin of the story.

Purpose of the Arrangement

Since the development of the mind has been shown through the going for refuge and mindfulness of the Buddha, Dhamma, and Sangha; the development of virtue through the precepts; and the development of the body through the thirty-two parts, therefore, now, these question and answers are arranged here to show the aspect of the development of wisdom in various ways. Or, since concentration is established on virtue, and wisdom is established on concentration, as it was said: "Established in virtue, the wise man develops mind and wisdom" (saṃ. ni. 1.23, 192), therefore, it should be understood that after showing virtue through the precepts and concentration with that as its object through the thirty-two parts, [these questions and answers] are arranged here to show the distinctions of wisdom for the mind that is concentrated, for the examination of various phenomena.

This is the purpose of their arrangement here.

Explanation of the Questions

Explanation of the question "What is one?"

What is one? The Blessed One, referring to which single principle (dhamma) a monk rightly becomes disenchanted, gradually makes an end to suffering, and with which this venerable one, becoming disenchanted, gradually made an end to suffering, asks the question concerning that principle. The Elder answers with a teaching based on the person, "All beings are maintained by nutriment." Here, the suttas such as "What, monks, is right mindfulness? Here, monks, a monk dwells contemplating the body in the body" (saṃ. ni. 5.8) and so forth are evidence for the possibility of justification of this answer. Here, it should be understood that the nutriment by which all beings are said to be "maintained by nutriment," that nutriment or their state of being maintained by nutriment is what the Elder indicated when asked "What is one?" For that is what the Blessed One intended here as "one," not to make it known that there is no other one in the Teaching or in the world. For this was said by the Blessed One –

"In one thing, monks, a monk rightly becoming disenchanted, rightly dispassionate, rightly liberated, rightly seeing the end, realizing the truth, in this very life makes an end to suffering. In which one thing? All beings are maintained by nutriment. In this one thing, monks, a monk rightly becoming disenchanted… makes an end to suffering. 'One question, one topic, one explanation' – this was said in reference to this." (a. ni. 10.27)

Here, with regard to "maintained by nutriment," just as in "Monks, there is a sign of the beautiful. There, frequent unreasoned attention, this is nutriment for the arising of unarisen sensual desire" and so forth (saṃ. ni. 5.232), a condition is called nutriment, so taking condition with the word nutriment, [they] are said to be "maintained by nutriment." But when saying "maintained by nutriment" referring to the four kinds of nutriment, the statement "all" would be inappropriate because of the statement "Unconscious beings, gods, are without cause, without nutriment, without contact, without feeling" (vibha. 1017).

Here, it could be said that even when saying this, "Which phenomena are conditional? The five aggregates – the aggregate of form… the aggregate of consciousness" (dha. sa. 1089), it is appropriate that only the aggregates are maintained by conditions, but this statement would be inappropriate for beings. But this should not be seen in this way. Why? Because the concept of aggregates is established in beings. For the concept of aggregates is established in beings. Why? Because it is to be designated in dependence on the aggregates. How? Like the concept of village in a house. Just as, since the village is to be designated in dependence on the houses, when even one, two, or three houses in the village are burned, it is said "the village is burned," thus, the concept of village is established in a house, in the same way, it should be understood that this concept, "beings are maintained by nutriment," is established in the aggregates because they are maintained by conditions, by nutriment. And in reality, when the aggregates are being born, decaying, and dying, the Blessed One, saying "Moment by moment, monk, you are born, decay, and die," has shown that the concept of aggregates is established in those beings. Since all beings exist by whatever is called nutriment as a condition, that nutriment or their state of being maintained by nutriment should be understood as one. For nutriment or the state of being maintained by nutriment is the basis for disenchantment because of the aspect of impermanence. Then, becoming disenchanted by seeing impermanence in those formations designated as all beings, one gradually makes an end to suffering, attaining ultimate purity. As it was said:

"When one sees with wisdom that all conditioned things are impermanent,
Then one becomes disenchanted with suffering; this is the path to purification." (dha. pa. 277);

And here, there are two readings, "What is one?" and "What indeed?". There, the reading of the Sinhalese is "What indeed?". For they say "kihā" when "ki" should be said. Some say, "ha- is a particle; this is also the reading of the Theriyas." But in both ways, the meaning is the same. It should be recited as one likes. Just as in "Touched by happiness or by suffering (dha. pa. 83), he feels suffering and displeasure," sometimes "dukkha" is said and sometimes "dukkham," similarly, sometimes "ekaṃ" and sometimes "ekkaṃ" is said. But here, the reading is "ekaṃ nāma".

Explanation of the question "What are two?"

What are two? The Elder, repeating "two," answers with a teaching based on phenomena, "name and form." There, because of inclining towards the object and because of being the cause of the mind's inclination, all immateriality is called "name." But here, because it is a cause for disenchantment, only conditioned phenomena are intended. By way of the meaning of "ruppana" (that which is subject to change and destruction) the four great elements and all form originating in dependence on them is called "form," and all of that is intended here. Here, "two" is said to be "name and form" only according to intention, not because there is no other two. As it was said –

"In two things, monks, a monk rightly becoming disenchanted… makes an end to suffering. In which two? In name and form. In these two things, monks, a monk rightly becoming disenchanted… makes an end to suffering. 'Two questions, two topics, two explanations' – this was said in reference to this." (a. ni. 10.27)

And here, it should be understood that abandoning the view of self by seeing only name and form, one gradually makes an end to suffering through the way of contemplating not-self, attaining ultimate purity. As it was said:

"When one sees with wisdom that all phenomena are not-self,
Then one becomes disenchanted with suffering; this is the path to purification." (dha. pa. 279);

Explanation of the question "What are three?"

What are three? The Elder, repeating "three," showing the number in accordance with the gender of the meaning to be explained, answers "three feelings." Or, it should be understood that the meaning here is showing "I agree that these three are the meaning of what the Blessed One said, 'three feelings'". For the teachings are diverse for those who have attained skill in teaching through the distinction of analytical knowledges. Some say "tīṇi" ("three") is an extra word here. By the former method, "three feelings" is said here, not because there are no other three. As it was said –

"In three things, monks, a monk rightly becoming disenchanted… makes an end to suffering. In which three? In three feelings. In these three things, monks, a monk rightly becoming disenchanted… makes an end to suffering. 'Three questions, three topics, three explanations' – this was said in reference to this." (a. ni. 10.27)

And here, according to the sutta stated, "Whatever is felt, all that I say is suffering" (saṃ. ni. 4.259) or –

"He saw happiness as suffering, he saw suffering as a dart,
He saw the neither-painful-nor-pleasant as peaceful, he saw it as impermanent." (itivu. 53) –

Thus, by seeing the nature of suffering in the three feelings according to the suffering of painful feeling, the suffering of change, and the suffering of conditioned states, abandoning the perception of happiness, one gradually makes an end to suffering through the way of contemplating suffering, attaining ultimate purity. As it was said:

"When one sees with wisdom that all conditioned things are suffering,
Then one becomes disenchanted with suffering; this is the path to purification." (dha. pa. 278);

Explanation of the question "What are four?"

What are four? There, in the explanation of this question, somewhere the four kinds of nutriment are intended, just as in the former method. As it was said –

"In four things, monks, a monk rightly becoming disenchanted… makes an end to suffering. In which four? In four kinds of nutriment. In these four things, monks, a monk rightly becoming disenchanted… makes an end to suffering. 'Four questions, four topics, four explanations' – this was said in reference to this." (a. ni. 10.27)

Somewhere, the four foundations of mindfulness in which the mind is well-developed, gradually makes an end to suffering. As the nun Kajaṅgalā said –

"In four things, friend, a monk with mind rightly well-developed, rightly seeing the end, realizing the truth, in this very life makes an end to suffering. In which four? In the four foundations of mindfulness. In these four things, friend, a monk with mind rightly well-developed… makes an end to suffering. 'Four questions, four topics, four explanations' – this was said by the Blessed One in reference to this." (a. ni. 10.28)

Having repeated "cattāri," the Elder answers, "ariyasaccānī." Here, "cattāri" is a delimitation of number. "Ariyasaccānī" means noble truths, truths that are unfailing and not deceptive. As it was said:

"These four noble truths, monks, are factual, unfailing, and not otherwise; therefore, they are called noble truths" (saṃ. ni. 5.1097).

Or, because they are to be approached and honored by the world with its deities; or because of moving (iriyanato) in the place designated as effort (aye), or not moving (na iriyanato) in non-effort; or because the Buddhas, Paccekabuddhas, and Buddha's disciples, who are esteemed as noble ones due to their association with the thirty-seven factors of enlightenment (sattatiṃsabodhipakkhiyaariyadhamma), penetrate them; therefore, they are called "ariyasaccānī." As it was said:

"These four, monks, are noble truths... monks, these four noble truths are penetrated by the noble ones; therefore, they are called noble truths."

Furthermore, ariyasaccāni also means the truths of the noble Blessed One. As it was said:

"Monks, the Tathāgata is noble in the world with its deities... for the world with its humans; therefore, they are called ariyasaccānī" (saṃ. ni. 5.1098).

Or, ariyasaccāni because the attainment of nobility (ariyabhāva) is established through the perfect enlightenment (abhisambuddhattā) of these truths. As it was said:

"Because of the perfect enlightenment of these four noble truths as they actually are, the Tathāgata is called an Arahant, a Perfectly Enlightened One" (saṃ. ni. 5.1093).

This is the meaning of the terms. But from the understanding and penetration of these noble truths comes the cessation of craving for existence (bhavataṇhā). As it was said:

"This, monks, is the noble truth of suffering, fully understood and penetrated... the noble truth of the path leading to the cessation of suffering, fully understood and penetrated; craving for existence is eradicated, the net of becoming is destroyed, now there is no renewed existence" (saṃ. ni. 5.1091).

Explanation of the Question "What are Five?"

"pañca nāma ki" (What are five?) Having repeated "pañca," the Elder answers, "upādānakkhandhā." Here, "pañca" is a delimitation of number. Upādānakkhandhā are the aggregates (khandha) generated by clinging (upādāna) or generative of clinging. Whatever form, feeling, perception, mental formations, and consciousness that are with defilements (sāsavā) and liable to be clung to (upādāniyā), this is a designation for them. In this context, "pañcupādānakkhandhā" is stated in accordance with the previous method, not because there is an absence of other fives. As it was said:

"A monk, monks, rightly turning away from five things… reaches the end of suffering. From which five? From the five aggregates subject to clinging. A monk, monks, rightly turning away from these five things… reaches the end of suffering. 'Five questions, five topics, five explanations'—that is what was said, and it was said in reference to this" (a. ni. 10.27).

And here, contemplating the arising and passing away of the five aggregates, one obtains the nectar of insight (vipassanāmataṃ) and gradually realizes the nectar of Nibbāna.

"Whenever one contemplates the rise and fall of the aggregates,
One gains joy and happiness; that is the Deathless known by the wise." (dha. pa. 374);

Explanation of the Question "What are Six?"

"cha nāma ki" (What are six?) Having repeated "cha" (six), the Elder answers, "ajjhattikāni āyatanānī" (the internal sense bases). Here, "cha" is a delimitation of number. "Ajjhattikāni" means connected with the internal, or existing based on the self (attānaṃ vā adhikatvā pavattāni). "Āyatanāni" because of extending (āyatanato), or weaving (tananato) of effect (āyassa), or leading (nayanato) to prolonged (āyatassa) suffering of saṃsāra; this is a designation for the eye, ear, nose, tongue, body, and mind. In this context, "cha ajjhattikāni āyatanānī" is stated in accordance with the previous method, not because there is an absence of other sixes. As it was said:

"A monk, monks, rightly turning away from six things… reaches the end of suffering. From which six? From the six internal sense bases. A monk, monks, rightly turning away from these six things… reaches the end of suffering. 'Six questions, six topics, six explanations'—that is what was said, and it was said in reference to this" (a. ni. 10.27).

And here, the six internal sense bases, "Monks, 'an empty village' is a designation for these six internal sense bases" (saṃ. ni. 4.238). Because of the statement, regarding them as empty, impermanent, like bubbles or mirages, vain and deceptive, one turning away gradually makes an end to suffering and goes beyond the sight of the Lord of Death. As it was said:

"As one sees a bubble, as one sees a mirage,
So does the Lord of Death not see one who observes the world thus." (dha. pa. 170);

Explanation of the Question "What are Seven?"

"satta nāma ki" (What are seven?) Although seven stations of consciousness (viññāṇaṭṭhitiyo) are mentioned in the Great Questions Discourse, the Elder, showing those qualities in which a monk with a well-developed mind makes an end to suffering, answers, "satta bojjhaṅgā" (seven factors of enlightenment). This meaning is indeed approved by the Blessed One. As it was said:

"Householders, learned Kajangala residents, or a Kajangalā nun, greatly wise householders or a Kajangalā nun might approach you and question you about this matter, and I would explain it in exactly the same way as it was explained by the Kajangalā nun" (a. ni. 10.28).

And she explained it thus:

"A monk, friends, with a mind well-developed in seven things… reaches the end of suffering. In which seven? In the seven factors of enlightenment. A monk, friends, with a mind well-developed in these seven things… reaches the end of suffering. 'Seven questions, seven topics, seven explanations'—that is what was said by the Blessed One, and it was said in reference to this" (a. ni. 10.28).

Thus, this meaning should be understood as indeed approved by the Blessed One.

sattā (seven) is a delimitation of number that prevents deficiency or excess. "Bojjhaṅgā" is a designation for qualities such as mindfulness (sati). Here, this is the meaning of the terms: by means of that collection of qualities—mindfulness, investigation of phenomena (dhammavicaya), energy (vīriya), rapture (pīti), tranquility (passaddhi), concentration (samādhi), and equanimity (upekkhā)—which arises at the moment of the mundane or supramundane path, and which is the opponent of many disturbances such as lethargy and restlessness, application and effort, pleasure in toil and indulgence in comfort, and clinging to annihilationism and eternalism, the noble disciple awakens (bujjhati); therefore, it is called bodhi, he arises from the sleep of defilements, or penetrates the four noble truths, or realizes Nibbāna. As it was said, "Having developed the seven factors of enlightenment, he awakened to unsurpassed perfect enlightenment." Or, because the noble disciple awakens by means of that collection of qualities as described above, he too is bodhi. Thus, because they are limbs (aṅga) of that enlightenment designated as a collection of qualities, they are bojjhaṅgā, like the factors of jhāna and the factors of the path; or because they are limbs of the noble disciple who has attained that designation of enlightenment (bodhi), they are also bojjhaṅgā, like the limbs of an army, the parts of a chariot, and so on.

"bojjhaṅgā, in what sense are they bojjhaṅgā? They lead to enlightenment, therefore they are bojjhaṅgā; they awaken, therefore they are bojjhaṅgā; they awaken completely, therefore they are bojjhaṅgā; they awaken thoroughly, therefore they are bojjhaṅgā; they awaken perfectly, therefore they are bojjhaṅgā" (paṭi. ma. 2.17). In this way, the meaning of bojjhaṅga as bojjhaṅga should be understood by the method stated in the Paṭisambhidāmagga. Thus, one who develops and cultivates these seven factors of enlightenment soon gains the benefit of qualities such as utter revulsion, therefore he is said to be one who makes an end to suffering in this very life. And this was said by the Blessed One:

"These seven factors of enlightenment, monks, when developed and cultivated, lead to utter revulsion, to dispassion, to cessation, to tranquility, to direct knowledge, to enlightenment, to Nibbāna" (saṃ. ni. 5.201).

Explanation of the Question "What are Eight?"

"aṭṭha nāma ki" (What are eight?) Although eight worldly conditions (lokadhamma) are mentioned in the Great Questions Discourse, the Elder, showing those qualities in which a monk with a well-developed mind makes an end to suffering, and since there is no path that is free from the eight factors, but the path is only the eight factors, therefore, accomplishing that meaning with a charm of expression, answers "ariyo aṭṭhaṅgiko maggo" (the Noble Eightfold Path). And this meaning and method of teaching is indeed approved by the Blessed One. As it was said:

"Householders, learned Kajangala residents, or a Kajangalā nun... I would explain it in exactly the same way as it was explained by the Kajangalā nun" (a. ni. 10.28).

And she explained it thus:

"A monk, friends, with a mind well-developed in eight things… reaches the end of suffering. 'Eight questions, eight topics, eight explanations'—that is what was said by the Blessed One, and it was said in reference to this" (a. ni. 10.28).

Thus, this meaning and method of teaching should be understood as indeed approved by the Blessed One.

ariyo (noble) because it should be approached by those who desire Nibbāna; and also, ariya should be understood as being far from defilements, causing nobility, and from attaining noble fruition. aṭṭhaṅgiko (eightfold) means having eight limbs (aṅga). This is to be understood as only limbs because it cannot be apprehended separately from the limbs, like an army of four divisions or music of five instruments. maggo (path) because one goes to Nibbāna by this, or it itself goes, or it goes killing the defilements.

Thus, a monk developing this eightfold path with its eight divisions breaks ignorance, generates knowledge, and realizes Nibbāna; therefore, he is said to be one who makes an end to suffering in this very life. And it was said:

"Just as, monks, a properly positioned awn of a sāli or yava grain, when stepped on or struck with the hand or foot, will pierce the hand or foot and produce blood, that is to be expected. Why is that? Because the awn, monks, is properly positioned. In the same way, monks, it is to be expected that a monk with properly positioned view and properly positioned development of the path will break ignorance, generate knowledge, and realize Nibbāna" (a. ni. 1.42).

Explanation of the Question "What are Nine?"

"nava nāma ki" (What are nine?) Having repeated "nava," the Elder answers, "sattāvāsā" (abodes of beings). Here, "navā" is a delimitation of number. "Sattā" means beings, a designation applied in dependence on the aggregates connected with the life faculty (jīvitindriya), or a designation of living beings. "Āvāsā" means abodes because beings dwell (āvasanti) in them, sattānaṃ āvāsā (abodes of beings) are sattāvāsā. This is the method of expression, but in meaning, this is a designation for nine kinds of beings. As it was said:

"There are, friend, beings with diversity of body and diversity of perception, such as human beings, some deities, and some beings in states of loss; this is the first abode of beings. There are, friend, beings with diversity of body and unity of perception, such as deities of Brahmā’s company, newly arisen; this is the second abode of beings. There are, friend, beings with unity of body and diversity of perception, such as deities of streaming radiance; this is the third abode of beings. There are, friend, beings with unity of body and unity of perception, such as deities replete with glory; this is the fourth abode of beings. There are, friend, beings without perception or non-perception, such as unpercipient beings; this is the fifth abode of beings. There are, friend, beings who have entirely transcended perceptions of form… and have reached the base of the infinity of space; this is the sixth abode of beings. There are, friend, beings… who have reached the base of the infinity of consciousness; this is the seventh abode of beings. There are, friend, beings… who have reached the base of nothingness; this is the eighth abode of beings. There are, friend, beings… who have reached the base of neither-perception-nor-non-perception; this is the ninth abode of beings" (dī. ni. 3.341).

In this context, "nava sattāvāsā" is stated in accordance with the previous method, not because there is an absence of other nines. As it was said:

"A monk, monks, rightly turning away from nine things… reaches the end of suffering. From which nine? From the nine abodes of beings. A monk, monks, rightly turning away from these nine things… reaches the end of suffering. 'Nine questions, nine topics, nine explanations'—that is what was said, and it was said in reference to this" (a. ni. 10.27).

Herein, being disgusted by abandoning the view of permanence, pleasure, and self in the nine abodes of beings, due to the statement "Nine things should be fully understood. Which nine? The nine abodes of beings" (D. III, 359), and seeing only a mass of pure conditioned phenomena, being detached by the contemplation of impermanence for the purpose of discernment, being liberated by the contemplation of suffering, and being one who sees the complete end through the contemplation of non-self, having fully realized rightness for the purpose of abandonment, a bhikkhu makes an end to suffering in this very life. Therefore, it was said:

"Bhikkhus, a bhikkhu, being rightly disgusted with nine things... makes an end to suffering in this very life. With which nine? With the nine abodes of beings" (A. X, 27).

Explanation of the Question on the Ten

What are the ten things? Although elsewhere in explanations of this question, the ten courses of unwholesome action are stated, as it is said:

"Bhikkhus, a bhikkhu, being rightly disgusted with ten things... makes an end to suffering. With which ten? With the ten courses of unwholesome action. It is regarding this that it was said: 'A bhikkhu being rightly disgusted with these ten things... makes an end to suffering. Ten questions, ten topics, ten explanations' " (A. X, 27).

One is called an Arahant when endowed with ten qualities: He answers in a discourse pertaining to individuals. Because here, the ten qualities with which one is endowed are said to make one an Arahant, it should be understood that these ten qualities were specified by the Elder when asked, "What are the ten things?" And those ten are:

"Venerable sir, one is called a 'non-learner' ( asekha), but how is a bhikkhu a non-learner?" "Here, bhikkhus, a bhikkhu is endowed with the right view of a non-learner, endowed with the right thought of a non-learner, endowed with the right speech of a non-learner, endowed with the right action of a non-learner, endowed with the right livelihood of a non-learner, endowed with the right effort of a non-learner, endowed with the right mindfulness of a non-learner, endowed with the right concentration of a non-learner, endowed with the right knowledge of a non-learner, endowed with the right liberation of a non-learner. In this way, bhikkhus, a bhikkhu is a non-learner" (A. X, 111).

It should be understood in the way stated in the suttas beginning thus.

End of the Explanation of the Questions for Youngsters

In the Paramatthajotika Commentary to the Khuddakapatha

5. Explanation of the Mangala Sutta

Reason for Inclusion

Now, after the Questions for Youngsters, the order for explaining the meaning of the Mangala Sutta, which was set aside, has arrived. Here, we will state the reason for its inclusion and then explain its meaning. Namely, although this sutta was not spoken by the Blessed One in this sequence, the path to the Teaching is by way of taking refuge, and the method of the division of morality, concentration, and wisdom was shown by the thirty-two aspects of the Questions for Youngsters; all of that is supremely auspicious. Because one desiring auspiciousness should make effort right here, and that auspicious state of his should be understood according to this sutta; thus, it is said to show.

This is the reason for its inclusion here.

The Story of the First Great Council

Now, for the purpose of explaining the meaning of that which has been set aside, this is the matrix:

"Having stated what was said, by whom, when, and why, and this method,
Explaining the meaning of the Evam me sutam passage in various ways,

Explaining the arising, having stated what is auspicious where,
Having determined its auspiciousness for him, one should elucidate."

"Having stated what was said, by whom, when, and why, and this method:" This half-verse was stated in reference to this statement: "Thus I have heard: At one time the Blessed One... addressed the Blessed One in verse." This was said according to report, and that Blessed One is self-existent and without a teacher. Therefore, this is not a word of that Blessed One, the Arahant, the Perfectly Enlightened One. Because it must be said, "By whom, when, and why was this said?" It is said: It was spoken by the Venerable Ananda, and that was at the time of the First Great Council.

And this First Great Council should be understood from the beginning for the purpose of skill in all the sutta-introductions. Indeed, beginning with the Turning of the Wheel of the Dhamma and up to the disciplining of Subhadda the wanderer, when the Buddha-task was completed, at Kusinara in the Upavattana Sal Grove of the Mallas, between the twin sala trees, on the Visakha full-moon day, at dawn, the Blessed One, the Lord of the World, passed away into the Nibbana-element with no residue remaining. When the Blessed One passed away, the Elder of the Sangha, the Venerable Mahakassapa, recollecting the statement made by Subhadda, the old renunciate, on the seventh day after the Blessed One's passing away, to the assembled seven hundred thousand bhikkhus, "Enough, friends, do not grieve, do not lament. We are well rid of that Great Ascetic. We were troubled by being told, 'This is allowable for you, this is not allowable for you.' But now we will do what we want, and we will not do what we do not want" (Culla. 437; D. II, 232), thought, "There is a possibility that evil bhikkhus, thinking 'The Teaching is without a Master,' might gain support and quickly cause the true Dhamma to disappear. As long as the Dhamma and the Vinaya endure, the Teaching will indeed be with a Master. As the Blessed One said:

" 'Ananda, the Dhamma and the Vinaya I have taught and prescribed for you will be your Teacher after my passing away' (D. II, 216).

"Suppose I were to recite the Dhamma and the Vinaya so that this Teaching might be long-lasting and endure for a long time."

And what was said to me by the Blessed One:

"Kassapa, will you wear cast-off rag-robes?" by saying this, through the common use of robes –

"Bhikkhus, as long as I want, quite secluded from sensual pleasures... I enter and abide in the first jhāna. Bhikkhus, as long as Kassapa wants, quite secluded from sensual pleasures... he enters and abides in the first jhāna." –

and by approving me by establishing himself as equal in the superior human states which are distinguished as the nine successive abodes and the six abhiññās, what other command would there be for me? "Surely, the Blessed One, like a king, thinking of me as the son who establishes his lineage, through granting the sovereignty of his own armor, helmet, and royal umbrella, ‘This one will establish my lineage of the True Dhamma,’ approved me with this uncommon approval." Thinking thus, would he generate enthusiasm in the bhikkhus for the recitation of the Dhamma and the Vinaya? As it is said:

The Subhadda section should be expanded.

After that, he said:

"Come, friends, let us recite the Dhamma and the Vinaya, before what is not-Dhamma shines forth and the Dhamma is rejected, before what is not-Vinaya shines forth and the Vinaya is rejected, before those who speak what is not-Dhamma become strong and those who speak the Dhamma become weak, before those who speak what is not-Vinaya become strong and those who speak the Vinaya become weak" (Culla. 437).

The bhikkhus said, "Then, venerable sir, the Elder should select the bhikkhus." The Elder, setting aside the bhikkhus who were holders of the entire nine-fold Teaching of the Teacher, who were ordinary people, stream-enterers, once-returners, non-returners, and arahants who were merely dry-insight meditators, selected mostly those glorious arahant-bhikkhus who were holders of the entire Tipitaka with its divisions, who had attained the patisambhidās (analytical knowledges), who had been placed by the Blessed One at the foremost position, and who were distinguished as the three-knowledge holders, totaling four hundred and ninety-nine. With reference to them, this was said: "Then the Venerable Mahakassapa selected four hundred and ninety-nine arahants" (Culla. 437).

Why did the Elder make one less? For the purpose of giving an opportunity to the Venerable Ananda. Because the recitation of the Dhamma could not be done either with or without that Venerable One. That Venerable One was a learner ( sekha) who still had things to do, therefore it could not be done with him. But because there was nothing that he had received directly from the Blessed One, such as the suttas and geyyas taught by the Ten-Powered One, therefore it could not be done without him. If that is so, even though he was a learner, since he was of great assistance to the recitation of the Dhamma, he should have been selected by the Elder. Why then was he not selected? In order to avoid others' criticism. Indeed, the Elder had great trust in the Venerable Ananda. Thus, even when white hairs had appeared on his head, he would advise him with the word "young man," saying "This young man is not conceited" (S. II, 154). And this Venerable One was born in the Sakyan clan, was the brother of the Tathagata, and was the son of his paternal aunt. There, bhikkhus, thinking that it was like acting out of bias, would criticize, saying, "Setting aside many arahants who had attained the patisambhidās, the Elder selected Ananda, a learner who had attained the patisambhidās." Avoiding that criticism from others, thinking, "The recitation cannot be done without Ananda; I will take him with the approval of the bhikkhus," he did not select him.

Then the bhikkhus themselves requested the Elder on behalf of Ananda. As it is said:

"The bhikkhus said this to the Venerable Mahakassapa: 'Venerable sir, although this Venerable Ananda is a learner, he is incapable of going to a wrong destination through desire, hatred, delusion, or fear, and he has learned much of the Dhamma and the Vinaya in the presence of the Blessed One. Therefore, venerable sir, the Elder should select the Venerable Ananda too.' Then the Venerable Mahakassapa selected the Venerable Ananda too" (Culla. 437).

Thus, with the approval of the bhikkhus, there were five hundred Elders, including that Venerable One.

It should be known in the way stated in the Sangitikhandhaka (Culla. 437).

Then, when seven days of joyful play and seven days of honoring the relics had passed since the Tathagata's passing away, thinking, "Half a month has passed, and now one and a half months of the hot season remain; the rains-residence is approaching," the Elder Mahakassapa, taking half of the Sangha of bhikkhus, went one route, saying, "Friends, let us go to Rajagaha." The Elder Anuruddha, taking half, went one route. But the Venerable Ananda, taking the bowl and robe of the Blessed One, surrounded by the Sangha of bhikkhus, wanting to go to Rajagaha, set out on the journey to Savatthi. In each place that the Venerable Ananda went, there was great lamentation. "Venerable Ananda, where have you come from, leaving the Teacher behind?" When the Elder gradually arrived at Savatthi, there was great lamentation, just as at the time of the Blessed One's passing away.

There, it seems, the Venerable Ananda consoled that great crowd with Dhamma talk connected with impermanence, etc., and entering Jetavana, opening the door of the Perfumed Chamber where the Ten-Powered One had lived, removing the couch and seat, shaking them, sweeping the Perfumed Chamber, throwing away the withered garlands and rubbish, setting up the couch and seat again, replacing them in their original places, he performed all the duties that were to be done at the time when the Blessed One was alive. Then, the Elder, wanting to rest his body, which had become exhausted from much standing and sitting since the Blessed One's passing away, on the second day, after drinking a milk-purgative, sat down in the monastery itself. With reference to this, he said this to the young man sent by Subha the student:

"It is not the right time, young man; today I have drunk a dose of medicine. Perhaps we may approach you even tomorrow" (D. I, 447).

He spoke the tenth sutta called Subha Sutta.

Then the Elder, having had the dilapidated repairs of the Jetavana monastery done, went to Rajagaha when the approaching rains-residence drew near. Likewise, the Elder Mahakassapa and the Elder Anuruddha, taking the entire Sangha of bhikkhus, went to Rajagaha.

Now at that time, there were eighteen great monasteries in Rajagaha. All of them were places where robes had been thrown away and had fallen. Indeed, at the Blessed One's passing away, all the bhikkhus had taken their own bowls and robes and had abandoned them in the monasteries and residences and had gone away. There, the Elders, for the sake of honoring the word of the Blessed One and for the sake of refuting the doctrines of the sectarians, thought, "Let us do the dilapidated repairs for the first month." Indeed, the sectarians might say, "The disciples of the ascetic Gotama took care of the monasteries only while the Teacher was alive, and they abandoned them when he had passed away." It is said that they thought for the sake of refuting their doctrines. It was also said:

‘‘Then it occurred to those elder monks: ‘Friends, the Blessed One has praised the restoration of dilapidated and broken places. Come, friends, let us first spend a month restoring dilapidated and broken places, and in the middle month, let us gather together and recite the Dhamma and the Vinaya,’ (cūḷava. 438).

On the second day, they went and stood at the king’s gate. King Ajātasattu came, paid homage, and announced, "Venerable sirs, what can I do? What is needed?" The elders requested materials for the restoration of the eighteen great monasteries. "Very well, venerable sirs," the king replied and provided workmen. The elders had all the monasteries restored during the first month.

Then they informed the king, "Great King, the restoration of the monasteries is complete. Now, we will conduct the compilation of the Dhamma and Vinaya." "Very well, venerable sirs, do so with confidence. Let my command be the wheel of power, and yours be the wheel of Dhamma. Command me, venerable sirs, what shall I do?" "A place for the monks compiling the Dhamma to sit, Great King." "Where shall I make it, venerable sirs?" "It is fitting, Great King, to make it at the entrance to the Sattapaṇṇi Cave on the side of Vebhāra Mountain." "Very well, venerable sirs," King Ajātasattu had a great pavilion built, resembling one crafted by Vissakamma, with well-arranged walls, pillars, and stairways, adorned with various floral and creeper designs, beautiful canopies from which hung diverse garlands of flowers, and a floor inlaid with various jewels, decorated with various floral offerings, with a very well-finished ground, resembling a Brahma-world mansion. In that great pavilion, he had five hundred invaluable five-fold spread-coverings prepared for five hundred monks, and to the south, facing north, he had a seat prepared for the elders, and in the middle of the pavilion, facing east, he had a Dhamma seat worthy of the Buddha, the Blessed One, prepared, and a painted fan inlaid with ivory placed there. He then announced to the Sangha of monks, "The task is completed, venerable sirs."

The monks said to venerable Ānanda, "Tomorrow, friend Ānanda, is the Sangha assembly. You are a learner still needing to train, so it is not fitting for you to go to the assembly. Be diligent." Then venerable Ānanda thought, "Tomorrow is the assembly, and it is not proper for me, being a learner, to go to the assembly." He spent much of the night focusing on mindfulness of the body. In the early hours of the night, descending from walking meditation and entering the monastery, he directed his body, thinking, "I will lie down." His two feet lifted from the ground, and his head had not yet reached the pillow when, without clinging, his mind was liberated from the āsavas. For venerable Ānanda, having spent the outside in walking meditation, unable to generate the distinction, he thought, "Did not the Blessed One say to me, ‘You have made merit, Ānanda, pursue effort, you will quickly be without āsavas’ (dī. ni. 2.207). There is no fault in the words of the Buddhas, but my energy is excessive, so my mind tends to restlessness. Let me balance my energy." Descending from walking meditation, standing at the foot-washing place, having washed his feet, entering the monastery, sitting on the couch, he inclined his body on the couch, thinking, "I will rest a little." His two feet lifted from the ground, and his head had not yet reached the pillow when, without clinging, his mind was liberated from the āsavas. The arahantship of the elder was without any of the four postures. Therefore, when it is said, "Which monk in this Dispensation attained arahantship without sitting, lying down, standing, or walking?" it is fitting to say, "Venerable Ānanda."

Then, on the second day, the elder monks, having completed their meal, put away their robes and bowls, and gathered in the Dhamma assembly hall. Venerable Ānanda, wishing to make known his attainment of arahantship, did not go with the monks. The monks, according to seniority, sat in their respective seats, having kept a seat for venerable Ānanda. When some there asked, "Whose seat is this?" it was said, "Ānanda's." "But where has Ānanda gone?" At that moment, the elder thought, "Now is my time to go." Then, demonstrating his power, he plunged into the earth and appeared in his own seat. Some say he came through the air and sat down.

"The Vinaya is the life of the Buddha's Dispensation; when the Vinaya stands, the Dispensation stands." Therefore, let us first recite the Vinaya. "Regarding the recitation of the Vinaya, who should be entrusted with the responsibility?" "Venerable Upāli." "Is Ānanda not capable?" "It is not that he is not capable, but the Sammāsambuddha himself, while still alive, placed venerable Upāli at the foremost, relying on the Vinaya teachings: ‘This, monks, is the foremost among my monastic disciples who are upholders of the Vinaya, namely Upāli’ (a. ni. 1.228)." Therefore, let us recite the Vinaya by questioning Upāli Thera. Then the elder, for the purpose of questioning, appointed himself. Upāli Thera also appointed himself for the purpose of answering. Here is the Pāḷi:

Then venerable Mahākassapa informed the Sangha:

"May the Sangha hear me, friends. If it is the Sangha’s readiness, I would question Upāli about the Vinaya."

Venerable Upāli also informed the Sangha:

"May the Sangha hear me, venerable sirs. If it is the Sangha’s readiness, being questioned about the Vinaya by venerable Mahākassapa, I would answer."

Having thus appointed themselves, venerable Upāli rose from his seat, arranged his upper robe over one shoulder, paid homage to the elder monks, sat on the Dhamma seat, and took the fan inlaid with ivory. Then Mahākassapa Thera questioned Upāli Thera, beginning with the first Pārājika, about all the Vinaya, and Upāli Thera answered. All five hundred monks, having established the first Pārājika training rule together with its origin, made a group recitation. Similarly, the remaining ones should be understood according to the entire Vinaya commentary. In this manner, having recited the entire Vinaya Piṭaka, together with the Suttavibhaṅga, the Khandhakas, and the Parivāra, Upāli Thera put down the fan inlaid with ivory, descended from the Dhamma seat, paid homage to the elder monks, and sat in his own seat.

Having recited the Vinaya, wishing to recite the Dhamma, venerable Mahākassapa Thera asked the monks, "Regarding the recitation of the Dhamma, which person should be entrusted with the responsibility?" The monks said, "Venerable Ānanda should be entrusted."

Then venerable Mahākassapa informed the Sangha:

"May the Sangha hear me, friends. If it is the Sangha’s readiness, I would question Ānanda about the Dhamma."

Then venerable Ānanda informed the Sangha:

"May the Sangha hear me, venerable sirs. If it is the Sangha’s readiness, being questioned about the Dhamma by venerable Mahākassapa, I would answer."

The First Great Council was conducted by five hundred elders:

"Done by five hundred, therefore, it is called Pañcasata;
And because it was done only by elders, it is called Therika."

During this First Great Council, having questioned about the entire Dīgha Nikāya, the Majjhima Nikāya, etc., and gradually questioning about the Khuddaka Nikāya, at the end of the words of venerable Mahākassapa, "Friend Ānanda, where was the Maṅgala Sutta spoken?"—in this way, "he questioned about the origin and questioned about the individual"—here, when questioned about the origin, wishing to elaborate on that origin and relate everything: how it was spoken, by whom it was heard, when it was heard, by whom it was spoken, where it was spoken, and to whom it was spoken, venerable Ānanda, demonstrating this meaning, said, "Thus it was spoken, thus it was heard by me, it was heard at one time, it was spoken by the Blessed One, it was spoken in Sāvatthi, it was spoken to a deva"—"Thus I have heard: at one time the Blessed One was dwelling at Sāvatthi in Jeta's Grove, Anāthapiṇḍika's Park…pe… addressed the Blessed One with a verse." This was said by venerable Ānanda, and it should be understood that it was said at the time of the First Great Council.

"Having said by whom, when, from whom, understand this method." The meaning of this half-verse is disclosed.

Description of the "Evam-iccca" Passage

1.Now, "the meaning of the ‘Evam-iccca’ passage, in various ways"—to express the meaning encompassed by this initial phrase, it is said: "Evaṃ"—this word should be understood in the senses of comparison, instruction, delight, censure, acceptance of words, manner, illustration, determination, and so on. For example, it is seen in comparison in passages such as "Thus, by a mortal being born, much good should be done" (dha. pa. 53). In instruction, in passages such as "Thus should you go forward, thus should you retreat" (a. ni. 4.122). In delight, in passages such as "Thus it is, Blessed One, thus it is, Sugata" (a. ni. 3.66). In censure, in passages such as "Just so does this outcast praise that bald-headed ascetic, in whatever way" (saṃ. ni. 1.187). In acceptance of words, in passages such as "Yes, venerable sir," those monks responded to the Blessed One (ma. ni. 1.1). In manner, in passages such as "In this way, venerable sir, do I understand the Dhamma taught by the Blessed One" (ma. ni. 1.398). In illustration, in passages such as "Go, young man, to where the ascetic Ānanda is. Having gone, inquire in my name of the ascetic Ānanda as to whether he is free from illness, free from disease, of light ailments, strong, and living in comfort. ‘Subha, the son of Todeyya, asks after you, venerable Ānanda, as to whether you are free from illness, free from disease, of light ailments, strong, and living in comfort,’ and say thus: ‘It would be good if venerable Ānanda would go to the residence of Subha, the son of Todeyya, out of compassion’" (dī. ni. 1.445). In determination, in passages such as "What do you think, Kalamas? Are these qualities skillful or unskillful?" "Unskillful, venerable sir." "Are they blameworthy or blameless?" "Blameworthy, venerable sir." "Are they censured by the wise or praised by the wise?" "Censured by the wise, venerable sir." "When undertaken and adopted, do they lead to harm and suffering, or not? How is it in this matter for you?" "When undertaken and adopted, venerable sir, they lead to harm and suffering. Thus it is in this matter for us" (a. ni. 3.66). Here, however, it should be understood in the senses of manner, illustration, and determination.

With the word "evaṃ", he indicates this meaning: "The words of that Blessed One, which are profound in Dhamma, meaning, teaching, and penetration, arisen from various skillful means, manifold intentions, endowed with meaning and expression, possessing various miracles, reaching the ears of all beings according to their respective languages—who is capable of fully understanding them in every way? But even having generated the desire to listen with all his might, he says, ‘Thus have I heard; I too have heard in one way.’"

By way of illustration, disclaiming himself, "I am not self-awakened, nor have I realized this myself," he now illustrates the entire sutta to be spoken: "Thus have I heard; thus have I also heard."

By way of determination, demonstrating his own power of retention in accordance with the praise of the Blessed One: "This, monks, is the foremost among my monastic disciples who are very learned, namely Ānanda; among those with quickness, among those with mindfulness, among those with steadfastness, among those who attend, namely Ānanda" (a. ni. 1.219-223), he generates in beings the desire to listen: "Thus have I heard; and that too is neither less nor more in meaning or expression; it should be seen exactly thus, not otherwise."

The word Me is seen in three meanings. Thus, in passages such as, "Gāthābhigītaṃ me abhojaneyya" and so on (Sn 3.10), it means "by me." In passages such as, "Sādhu me, bhante, bhagavā saṃkhittena dhammaṃ desetū" and so on (SN 47.2), it means "for me." In passages such as, "Dhammadāyādā me, bhikkhave, bhavathā" and so on (MN 3), it means "of me." But here, it fits in both meanings: "by me heard" and "of me heard."

Sutaṃ: This word "suta" with or without a prefix, has many meanings, such as going, known, overcome by lust, accumulated, devoted, to be known by hearing, and known through the ear-door. Thus, in passages such as "senāya pasuto," it means "going." In passages such as "Sutadhammassa passato," it means "of the one with known Dhamma." In passages such as "Avassutā avassutassa" and so on (pāci. 657), it means "overcome by lust, of the one overcome by lust." In passages such as "Tumhehi puññaṃ pasutaṃ anappakaṃ" and so on (Khp 7.12), it means "accumulated." In passages such as "Ye jhānappasutā dhīrā" and so on (Dhp 181), it means "devoted to jhāna." In passages such as "Diṭṭhaṃ sutaṃ mutaṃ" and so on (MN 1.241), it means "to be known by hearing." In passages such as "Sutadharo sutasannicayo" and so on (MN 1.339), it means "one who knows the Dhamma according to what was known through the ear-door." Here, however, sutaṃ means ascertained through the consciousness-process with hearing-consciousness as its forerunner, or it means ascertainment. There, when the word "me" means "by me," then it fits as "evaṃ mayā sutaṃ, sotaviññāṇapubbaṅgamāya viññāṇavīthiyā upadhārita" (thus by me heard, ascertained through the consciousness-process with hearing-consciousness as its forerunner). When the word "me" means "of me," then it fits as "evaṃ mama sutaṃ sotaviññāṇapubbaṅgamāya viññāṇavīthiyā upadhāraṇa" (thus of me heard, ascertainment through the consciousness-process with hearing-consciousness as its forerunner).

Evaṃ is an indication of the function of hearing-consciousness. Me is an indication of the individual associated with the mentioned consciousness. Sutaṃ is an indication of unerring, non-excessive, and non-perverted grasping, due to the rejection of the state of non-hearing. Thus, evaṃ is an indication of the way the hearing-consciousness and other cittas occur in the object in various ways. Me is an indication of self. Sutaṃ is an indication of the Dhamma.

Evaṃ is an indication of the Dhamma to be specified. Me is an indication of the individual. Sutaṃ is an indication of the function of the individual.

Evaṃ is a specification in various ways of the consciousness-process cittas, in terms of characteristic-concepts. Me is an indication of the agent. Sutaṃ is an indication of the object.

Evaṃ is an indication of the individual's function. Sutaṃ is an indication of the consciousness's function. Me is an indication of the individual possessing both functions.

Evaṃ is an indication of the practice. Me is an indication of the individual. Sutaṃ is an indication of his function.

Evaṃ and me are designations that do not exist in the ultimate sense of realized truth. Sutaṃ is an existing designation. Thus, evaṃ and me are designation by association, since they are to be stated depending on that. Sutaṃ is designation by dependence, since it is to be stated depending on what is seen and so on.

By the word evaṃ (thus), he indicates non-confusion, and by the word sutaṃ (heard), he indicates non-forgetfulness of what was heard. Thus, by the word evaṃ, he indicates wise attention, since there is no various kinds of penetration for one who attends unwisely. By the word sutaṃ, he indicates non-distraction, since there is no hearing for one with a distracted mind. Indeed, even when a person with a distracted mind is told of all kinds of good fortune, he says, "I did not hear, please say it again." Here, by wise attention, he accomplishes self-direction and previously accumulated merit, and by non-distraction, he accomplishes hearing the true Dhamma and reliance on good people. By this auspicious word evaṃ, he indicates his attainment of the two later wheels, and by the act of hearing, sutaṃ, he indicates the attainment of the two earlier wheels. Thus, purity of intention and purity of practice; by that purity of intention, the manifestation of attainment, and by purity of practice, the manifestation of tradition.

By this word Evaṃ, which reveals various kinds of penetration, he indicates his accomplishment in the patisambhidā of meaning-insight. By this word sutaṃ, which reveals the distinction of what is to be heard, he indicates his accomplishment in the patisambhidā of Dhamma-nirutti. While uttering this word evaṃ, which indicates wise attention, he makes it known, "These things were considered by me with mind and well-penetrated by view." While uttering this word sutaṃ, which indicates the act of hearing, he makes it known, "Many things were heard, retained, and verbally familiarized by me." By both of these, revealing the fulfillment of meaning and expression, he generates respect for hearing.

By this entire statement, Evaṃ me sutaṃ, Venerable Ānanda, not attributing the Dhamma proclaimed by the Tathāgata to himself, transcends the state of a non-virtuous person and, affirming his discipleship, enters the state of a virtuous person. Thus, he removes his mind from the false Dhamma and establishes his mind in the true Dhamma. And declaring, "This was merely heard by me, but it is the word of that Blessed One, the Arahant, the Perfectly Self-Enlightened One," he releases himself, refers to the Teacher, applies the word of the Conqueror, and establishes the Dhamma-netti.

Furthermore, by not claiming ownership of what was produced by himself, but rather disclosing what was previously heard as "Evaṃ me sutaṃ," he proclaims, "This was received by me face to face from that Blessed One, who is confident in the four kinds of assurance, possesses the ten powers, stands in the place of a bull, roars the lion's roar, is the foremost of all beings, the lord of the Dhamma, the king of the Dhamma, the sovereign of the Dhamma, the lamp of the Dhamma, the refuge of the Dhamma, the noble wheel-turner of the true Dhamma, the Perfectly Self-Enlightened One. Here, no doubt or uncertainty should be made in meaning, in Dhamma, in word, or in expression." He eliminates disbelief in this Dhamma among all gods and humans, and he generates accomplishment in faith. Thus it is said:

"He eliminates disbelief, increases faith in the teaching;
Saying just ‘Evaṃ me sutaṃ,’ the disciple of Gotama."

Ekaṃ is an indication of the enumeration-determination. Samaya is an indication of the determined. Ekaṃ samayaṃ is a denotation of the undetermined. There, the word samaya—

Is seen in association, moment, time,
Group, cause, views; also in
Attainment, abandoning, and penetration.

Thus, in passages such as "Appeva nāma svepi upasaṅkameyyāma kālañca samayañca upādāya" and so on (DN 3.1), samavāyo means association. In passages such as "Ekova kho, bhikkhave, khaṇo ca samayo ca brahmacariyavāsāya" and so on (AN 8.3), khaṇo means moment. In passages such as "Uṇhasamayo pariḷāhasamayo" and so on (pāci. 358), kālo means time. In passages such as "Mahāsamayo pavanasmiṃ" and so on, samūho means group. In passages such as "Samayopi kho te, bhaddāli, appaṭividdho ahosi, bhagavā kho sāvatthiyaṃ viharati, sopi maṃ jānissati, ‘bhaddāli, nāma bhikkhu satthusāsane sikkhāya aparipūrakārī’ti, ayampi kho te bhaddāli samayo appaṭividdho ahosi" and so on (MN 67), hetu means cause. In passages such as "Tena kho pana samayena uggāhamāno paribbājako samaṇamuṇḍikāputto samayappavādake tindukācīre ekasālake mallikāya ārāme paṭivasati" and so on (MN 102), diṭṭhi means view.

"The meaning in what is seen, and the meaning in what relates to the future;
The wise one is called intelligent, through the penetration of meaning." (SN 1.69) –

In passages like this, paṭilābho means attainment. In passages such as "Sammā mānābhisamayā antamakāsi dukkhassa" and so on (MN 22), pahānaṃ means abandoning. In passages such as "Dukkhassa pīḷanaṭṭho saṅkhataṭṭho santāpaṭṭho vipariṇāmaṭṭho abhisamayaṭṭho" and so on (Pts. 2.8), paṭivedho means penetration. Here, however, its meaning is time. Therefore, "ekaṃ samayaṃ" means to indicate one time among the times known as year, season, month, half-month, night, day, forenoon, noon, afternoon, evening, first watch, middle watch, last watch, moment, and so on.

Or those times that are well-known among gods and humans as the Buddha's conception-time, birth-time, time of inspiration, renunciation-time, time of difficult practices, time of victory over Māra, enlightenment-time, time of dwelling in the bliss of the Dhamma, time of teaching, and the time of passing away—all these are indeed times. Among those times, it is said "ekaṃ samayaṃ" referring to the time of teaching. That which is the time of compassion-activity among the times of knowledge-compassion activity, the time of practice for one's own welfare and the welfare of others among the times of practice for one's own welfare and the welfare of others, the time of Dhamma-talk among the times of two things to be done by those assembled, and the time of teaching among the times of teaching and practice—in reference to whichever of those times, it is said "ekaṃ samayaṃ."

Here someone might ask: But why, as in the Abhidhamma, "yasmiṃ samaye kāmāvacaraṃ" and in other Sutta passages, "yasmiṃ samaye, bhikkhave, bhikkhu vivicceva kāmehi" (at which time, monks, a monk quite secluded from sensual pleasures) and so on, is the indication made by way of the locative case, and in the Vinaya, "tena samayena buddho bhagavā" (at that time the Buddha, the Blessed One) by way of the instrumental case; why is it that here, without doing so, the indication is made by way of the accusative case as "ekaṃ samayaṃ"? There, it is so, but here it is otherwise because of the possibility of different meanings. There in the Abhidhamma and in other Sutta passages, the locative meaning and the meaning of the characteristic of being through becoming are possible. Indeed, the locative is time and the meaning of group is samaya; there, the being of the phassa and other dhammas stated is characterized by the being of samaya, which is the cause consisting of moment and association; therefore, to illuminate that meaning, the indication is made there by way of the locative case.

And in the Vinaya, the meaning of cause and the meaning of instrument are possible. That time of the enactment of the training rule, which is difficult even for Sāriputta and others to know, with that time as cause and instrument, the Blessed One, enacting the training rules and expecting the cause of the enactment of the training rules, dwelt here and there; therefore, to illuminate that meaning, the indication is made there by way of the instrumental case.

Here, however, in this and similar Suttanta readings, the meaning of constant association is possible. Indeed, at whatever time the Blessed One taught this or another Suttanta, he constantly dwelt in the abode of compassion at that time. Therefore, to illuminate that meaning, the indication is made here by way of the accusative case; this should be understood. Thus it is said:

"Having considered that meaning, by the locative and by the instrumental;
Samaya is stated elsewhere, here it is with the accusative."

Bhagavā is a term of reverence for an excellent, supreme being distinguished by qualities. As it is said:

"The word Bhagavā is excellent, the word Bhagavā is supreme;
He is full of weight and reverence, therefore he is called Bhagavā."

There are four kinds of names: inherent, indicative, characteristic, and adventitious. Adventitious name is said to be "at will." There, vaccho (calf), dammo (tamed), balibaddo (bullock) and so on is an inherent name; daṇḍī (one with a stick), chattī (one with an umbrella), sikhī (one with a crest), karī (one with a trunk) and so on is an indicative name; tevijjo (one with three knowledges), chaḷabhiñño (one with six abhiññās) and so on is a characteristic name; sirivaḍḍhako (prosperity-increaser), dhanavaḍḍhako (wealth-increaser) and so on, without regard to the meaning of the word, is an adventitious name. But this name Bhagavā is a quality-characteristic name, not made by Mahāmāyā, not by King Suddhodana, not by eighty thousand relatives, not made by special deities such as Sakka, Santusita and so on. As Venerable Sāriputta Thera said, "Bhagavāti netaṃ nāmaṃ mātarā kataṃ…pe… sacchikā paññatti yadidaṃ bhagavā" (Bhagavā, this name was not made by the mother...pe... it is a realized designation: Bhagavā) (Maha-nid 84).

Since this name is a quality-characteristic name, for the purpose of revealing those qualities, they say this verse:

"Bhagī bhajī bhāgī vibhattavā iti,
Akāsi bhagganti garūti bhāgyavā;
Bahūhi ñāyehi subhāvitattano,
Bhavantago so bhagavāti vuccatīti."

Its meaning should be understood in the same way as stated in the Niddesa and so on (Maha-nid 84; Cūḷani, Ajitamāṇavapucchāniddesa 2).

But this is another way:

"Bhāgyavā bhaggavā yutto, bhagehi ca vibhattavā;
Bhattavā vantagamano, bhavesu bhagavā tato."

bhaggattā etesaṃ parissayānaṃ bhaggavāti (because of breaking these hardships, he is a breaker) should be said, but bhagavā is said. Here it says:

"Bhaggarāgo bhaggadoso, bhaggamoho anāsavo;
Bhaggāssa pāpakā dhammā, bhagavā tena vuccatīti."

By being fortunate, the accomplishment of his form-body possessing the characteristics of a hundred merits is indicated, and by the breaking of defilements, the accomplishment of the Dhamma-body. Thus, the feeling of great respect from those similar to worldly beings, and the accessibility to both lay people and renunciants. And also, the ability to remove bodily and mental suffering of those who have approached, and the rendering of assistance by means of material gifts and the gift of Dhamma. The ability to connect with worldly and supramundane happiness is also indicated.

Because bhagā assa santi (he has bhagas), he is called "bhagavā."

vibhattavāti (he is distinguished) should be said, but "bhagavā" is said.

bhattavāti (he is endowed with) should be said, but "bhagavā" is said.

bhavesu vantagamanoti (he has abandoned going in existences) should be said, but taking the letter "bha" from the word bhava (existence), the letter "ga" from the word gamana (going), and the letter "va" from the word vanta (abandoned) and lengthening it, "bhagavā" is said, just as in the world, instead of saying "mehanassa khassa mālā," (a garland for the sheath of the penis), "mekhalā" is said.

Evaṃ me sutaṃ: By stating "Thus I have heard," while teaching the Dhamma as it was heard and understood, he reveals the Buddha's Dhamma-body through direct experience, reassuring those distressed by the Buddha's absence that, "This is not a teaching without a teacher; this is your teacher."

Ekaṃ samayaṃ bhagavā: By stating "At one time the Blessed One," while indicating the Blessed One's non-existence at that time, he reveals the passing away of the Rūpakāya (form body). Thus, he inspires detachment in people conceited with the pride of life by saying, "Even the Blessed One, the ten-powered one, the diamond-like destroyer, the teacher of this noble Dhamma of such quality, has passed away. What hope can be placed in any other kind of life?" and generates enthusiasm for the true Dhamma.

Furthermore, saying Evaṃ indicates the perfection of the teaching; me sutaṃ indicates the perfection of the audience; ekaṃ samayaṃ indicates the perfection of the time; bhagavā indicates the perfection of the teacher.

Sāvatthiyaṃ viharati: Here, Sāvatthī is the name of the city that was the dwelling place of the sage Savattha, like Kākandī and Mākandī. Thus, according to the feminine gender, it is called Sāvatthī; so say the etymologists. But the Aṭṭhakathā teachers say, "Whatever things there are for the enjoyment and use of humans, all exist here," hence Sāvatthī. And when asked in an assembly of merchants, "What goods are there?" the reply "All exist" was taken as the reason for the name Sāvatthī.

"All things, all requisites,
Are found gathered in Sāvatthī;
Therefore, taking all into account,
It is called Sāvatthī."

"A delightful city of the Kosalas,
Worth seeing, pleasing to the mind;
Not devoid of ten sounds,
Abounding in food and drink.

"Having attained growth and abundance,
Prosperous, thriving, delightful;
Like Āḷakamandā of the gods,
Is the excellent city of Sāvatthī." (ma. ni. aṭṭha. 1.14);

Sāvatthiyaṃ: Is a locative case indicating proximity.

Viharati: This generally indicates being endowed with one of the modes of dwelling, such as physical deportment, divine, Brahma, or noble abodes. Here, however, it specifically indicates association with one of the physical deportments, such as standing, walking, sitting, or lying down. Therefore, it should be understood that the Blessed One dwells while standing, walking, sitting, or lying down. For He alleviates the strain of one posture by changing to another and maintains His existence without collapsing. Therefore, it is said "viharati".

Jetavane: Here, Jeta means one who conquers his adversaries; or it means "born having conquered," because the king conquered his adversaries; or it may simply be a name given with auspicious intent. Vana means that which endears, causing beings to feel affection and generating love in them through its own excellence. Or vana means that which is desired, seeming to invite with outstretched hands, "Come, enjoy me," through the buzzing of intoxicated bees, the songs of various birds like cuckoos, and the branches, twigs, flowers, fruits, shoots, and leaves of trees swayed by gentle breezes. Jetavanaṃ means the grove of Jeta. For it was planted, grown, and maintained by Prince Jeta, and he was its owner; therefore, it is called Jetavanaṃ. In that Jetavana.

Anāthapiṇḍikassa ārāme: Here, that householder named Sudatta was so named by his parents. However, due to his fulfillment of all desires, his freedom from stinginess and avarice, and his possession of qualities like compassion, he constantly gave alms (piṇḍaṃ) to the destitute (anātha), hence he became known as Anāthapiṇḍika. Ārāma: here, pāṇino or especially the renunciates (pabbajita) are called ārāma, because they delight (ramanti) and dwell without longing, having come from various places due to its beauty with flowers, fruits, and shoots, and its possession of the fivefold suitability of a dwelling place: neither too far nor too near, etc. Or, ārāma is that which delights, bringing even those who have gone elsewhere back to one's own interior, because of its qualities mentioned above. This was purchased by the householder Anāthapiṇḍika from Prince Jeta for eighteen crores of gold coins, and after having monasteries built with eighteen crores of gold coins, and completing the great monastery with eighteen crores of gold coins, he dedicated it to the Saṅgha headed by the Buddha, spending thus fifty-four crores of gold coins; therefore, it is called "Anāthapiṇḍikassa ārāmo". In that Anāthapiṇḍikassa ārāme.

Here, the phrase "Jetavane" indicates the former owner, and "Anāthapiṇḍikassa ārāme" indicates the latter owner. What is the purpose of mentioning these? It is said – Regarding the authority, it is to specify the answer to the question "Where was it spoken?" and to direct other aspirants of merit to follow their example. Here, the relinquishment of Jeta includes eighteen crores of gold coins obtained from the sale of the land at the gate tower and the palace, and trees worth countless millions; and fifty-four crores belong to Anāthapiṇḍika. Therefore, by mentioning them, Venerable Ānanda, showing that "such aspirants of merit perform meritorious deeds," directs other aspirants of merit to follow their example. Thus, it should be understood that the purpose here is to direct aspirants of merit to follow their example.

Here someone might say: "If the Blessed One dwells in Sāvatthī, it should not be said, 'in Jetavana at Anāthapiṇḍika's monastery.' Or if He dwells there, it should not be said 'in Sāvatthī.' For it is not possible to dwell in both places at the same time." It is said: has it not been said that "it is a locative case indicating proximity"? Therefore, just as herds of cows grazing near the Ganges and Yamuna are said to be "grazing in the Ganges, grazing in the Yamuna," so too, here, since Jetavana, Anāthapiṇḍika's monastery, is near Sāvatthī, He is said to be "dwelling in Sāvatthī, in Jetavana, Anāthapiṇḍika's monastery." The mention of Sāvatthī is to indicate the village for alms-gathering, while the other phrases are to indicate a dwelling suitable for renunciates.

By mentioning Sāvatthī, it shows the Blessed One's support of lay people; by mentioning Jetavana, etc., it shows the support of renunciates. Similarly, the former indicates avoidance of self-mortification by accepting requisites, while the latter indicates the means of avoiding indulgence in sensual pleasures by abandoning desire for objects. The former indicates diligence in teaching the Dhamma, while the latter indicates liberation through detachment. The former indicates approaching with compassion, while the latter indicates withdrawing with wisdom. The former indicates dedication to producing the welfare and happiness of beings, while the latter indicates non-attachment in doing good for others and their happiness. The former indicates comfortable dwelling without forsaking righteous happiness, while the latter indicates pursuit of higher human qualities. The former indicates great service to humans, while the latter indicates service to devas. The former indicates being born in the world and growing up in the world, while the latter indicates being unattached to the world; and so on.

Atha: means in the sense of uninterrupted sequence; kho: is a particle indicating a transition to another topic. Thus, it indicates that while the Blessed One was dwelling there, this other topic arose without interruption. What is it? Aññatarā devatā etc. Here, Aññatarā is an unspecified indication. For she is not known by name or clan, therefore she is called "Aññatarā". Devo is deva, devatā is a common term for both male and female. Here, however, it is actually a male, a devaputta, but is called devatā in a general sense.

Abhikkantāya rattiyā: Here, the word abhikkanta is seen in the senses of decay, beautiful, excellent, approval, etc. There, in "Abhikkantā, bhante, ratti, nikkhanto paṭhamo yāmo, ciranisinno bhikkhusaṅgho, uddisatu, bhante, bhagavā bhikkhūnaṃ pātimokkha" etc. (cūḷava. 383; a. ni. 8.20) it is seen in the sense of decay. In "Ayaṃ imesaṃ catunnaṃ puggalānaṃ abhikkantataro ca paṇītataro cā" etc. (a. ni. 4.100) it is in the sense of beautiful.

"Who bows at my feet,
Blazing with power and glory;
With surpassing beauty (abhikkantena vaṇṇena),
Illuminating all directions?" (vi. va. 857); –

abhikkantāya rattiyā means at the waning of the night.

Abhikkantavaṇṇā: Here, the word abhikkanta is in the sense of beautiful, while the word vaṇṇa is seen in the senses of complexion, praise, lineage, cause, shape, form, measurement, appearance, etc. There, in "Suvaṇṇavaṇṇosi bhagavā" etc. (ma. ni. 2.399; su. ni. 553) it is in the sense of complexion. In "Kadā saññūḷhā pana te gahapati ime samaṇassa gotamassa vaṇṇā" etc. (ma. ni. 2.77) it is in the sense of praise. In "Cattārome, bho gotama, vaṇṇā" etc. (dī. ni. 3.115) it is in the sense of lineage. In "Atha kena nu vaṇṇena, gandhathenoti vuccatī" etc. (saṃ. ni. 1.234) it is in the sense of cause. In "Mahantaṃ hatthirājavaṇṇaṃ abhinimminitvā" etc. (saṃ. ni. 1.138) it is in the sense of shape. In "Tayo pattassa vaṇṇā" etc. it is in the sense of measurement. In "Vaṇṇo gandho raso ojā" etc. it is in the sense of rūpāyatana (sense sphere of sight). Here, it should be understood as complexion. Therefore, abhikkantavaṇṇā means having a beautiful complexion.

Kevalakappaṃ: Here, the word kevala has various meanings such as complete, abundant, unmixed, non-excessive, firm, detachment, etc. Thus, its meaning is completeness in "kevalaparipuṇṇaṃ parisuddhaṃ brahmacariyaṃ" etc. (pārā. 1). Its meaning is abundance in "kevalakappā ca aṅgamāgadhā pahūtaṃ khādanīyaṃ bhojanīyaṃ ādāya upasaṅkamissantī" etc. (mahāva. 43). Its meaning is unmixed in "Kevalassa dukkhakkhandhassa samudayo hotī" etc. (vibha. 225). Its meaning is non-excessive in "Kevalaṃ saddhāmattakaṃ nūna ayamāyasmā" etc. (mahāva. 244). Its meaning is firmness in "Āyasmato, bhante, anuruddhassa bāhiyo nāma saddhivihāriko kevalakappaṃ saṅghabhedāya ṭhito" etc. (a. ni. 4.243). Its meaning is detachment in "Kevalī vusitavā uttamapurisoti vuccatī" etc. (saṃ. ni. 3.57). Here, however, its intended meaning is completeness.

The word kappa has various meanings such as conviction, convention, time, designation, cutting, option, trace, all-pervading, etc. Thus, its meaning is conviction in "okappanīyametaṃ bhoto gotamassa, yathā taṃ arahato sammāsambuddhassā" etc. (ma. ni. 1.387). Its meaning is convention in "Anujānāmi, bhikkhave, pañcahi samaṇakappehi phalaṃ paribhuñjitu" etc. (cūḷava. 250). Its meaning is time in "Yena sudaṃ niccakappaṃ viharāmī" etc. (ma. ni. 1.387). Its meaning is designation in "Iccāyasmā kappo" etc. (su. ni. 1098; cūḷani. kappamāṇavapucchā 117, kappamāṇavapucchāniddesa 61). Its meaning is cutting in "Alaṅkato kappitakesamassū" etc. (jā. 2.22.1368). Its meaning is option in "Kappati dvaṅgulakappo" etc. (cūḷava. 446). Its meaning is trace in "Atthi kappo nipajjitu" etc. (a. ni. 8.80). Its meaning is all-pervading in "Kevalakappaṃ veḷuvanaṃ obhāsetvā" etc. (saṃ. ni. 1.94). Here, however, its intended meaning is all-pervading. Therefore, in kevalakappaṃ jetavanaṃ, the meaning should be understood as entirely, completely all around Jetavana.

Obhāsetvā: means filling with light, making it one illumination, one radiance, like the moon or the sun.

Yena bhagavā tenupasaṅkamī: the instrumental case is in the locative sense. Therefore, the meaning here should be understood as "She approached where the Blessed One was." Or, the meaning here should also be understood as "For whatever reason the Blessed One should be approached by devas and humans, for that very reason, she approached." And for what reason should the Blessed One be approached? With the intention of attaining various special qualities, like birds approaching a great tree always laden with fruit with the intention of enjoying its delicious fruits. Upasaṅkamī means went. Upasaṅkamitvā: indicates the completion of approaching. Or, it means having gone thus, she went to a place nearer to Him, known as the presence of the Blessed One. Bhagavantaṃ abhivādetvā: having venerated, bowed down to, and paid homage to the Blessed One.

Ekamantaṃ: is a neuter noun indicating a single space, one side. Or, the locative case is used in the sense of use. Aṭṭhāsī: excludes sitting etc., it means she prepared a place to stand, she stood.

How then did she stand, having stood to one side?

"Not behind, not in front, nor too near, too far;
Not in a corner, nor against the wind, nor in a crouched or hunched position;
Having avoided these faults, she stood to one side."

Why did she stand thus, and not sit down? Because she wished to return quickly. For deities, due to some purpose or other, come to the human world like a clean person (visits) a latrine. But by nature, from a hundred yojanas away, the human world is repulsive to them due to its foul smell; they do not delight in it. Therefore, having done what they came to do, they do not sit down, wishing to return quickly. Moreover, deities do not have the weariness for which one sits down to relieve the fatigue of walking and other postures. Therefore, she did not sit down. Also, she honored the great disciples who were standing surrounding the Blessed One. Therefore, she did not sit down. Furthermore, she did not sit down out of reverence for the Blessed One. For when deities wish to sit, a seat manifests for them, but not wanting this, and without even the intention of sitting, she stood to one side.

"That deity, standing to one side...": Thus, for these reasons, that deity stood to one side. "...addressed the Blessed One in a verse": Meaning, she addressed the Blessed One with words arranged in measured syllables and phrases. How? "Many deities and humans..." to "...declare the highest blessing."

The Account of the Arising of the Question on Blessings

"Having placed the outline, explaining the meaning of the 'evam-icādi' passage in various ways, stating the arising...": Thus the outline has been set forth. And this is the opportunity to speak about that arising. Therefore, having first stated the arising of the question on blessings, I will afterwards explain the meaning of these verse-phrases. What, indeed, is the arising of the question on blessings? It is said that in Jambudīpa, in various places such as city gates, assembly halls, and public meeting places, a great crowd would gather, give gold and silver, and have various kinds of stories told, such as those about the abduction of Sītā; each story would conclude after four months. There, one day, a discussion on blessings arose: "What truly is a blessing? What is a blessing when seen, when heard, when sensed? Who knows what a blessing is?"

Then a certain man, who was an advocate of "seen" blessings, said: "I know what a blessing is. What is seen in the world is a blessing; what is seen, namely a form regarded as auspicious. For example, here someone, early in the morning, sees a cātaka bird, or a bamboo staff, or a pregnant woman, or young children, or decorated and prepared full water pots, or a fresh red fish, or a thoroughbred horse, or a thoroughbred chariot, or a bull, or a cow, or a tawny (cow), or whatever else of this nature is seen as an auspicious sight; this is called a 'seen' blessing." Some accepted his words, others did not. Those who did not accept (them) argued with him.

Then a certain man, who was an advocate of "heard" blessings, said: "But with the eye, one sees both impure and pure things, likewise beautiful and ugly, pleasing and unpleasing things. If what is seen were a blessing, then everything would be a blessing. Therefore, what is seen is not a blessing. But rather, what is heard is a blessing. What is heard, namely a sound regarded as auspicious. For example? Here someone, early in the morning, hears 'increase,' or 'increasing,' or 'full,' or 'Puṣya,' or 'Sumanā,' or 'Siri,' or 'Siri increases,' or 'Today is a lucky asterism, a lucky moment, a lucky day, a lucky blessing,' or any such sound regarded as auspicious; this is called a 'heard' blessing." Some accepted his words, others did not. Those who did not accept (them) argued with him.

Then a certain man, who was an advocate of "sensed" blessings, said: "But with the ear, one hears sounds both good and bad, pleasing and unpleasing. If what is heard were a blessing, then everything would be a blessing. Therefore, what is heard is not a blessing. But rather, what is sensed is a blessing. What is sensed, namely a smell, taste, or touch regarded as auspicious. For example? Here someone, early in the morning, smells the fragrance of lotuses and other flower scents, or chews a Puṣya tooth-stick, or touches the earth, or fresh grass, or fresh cow dung, or a tortoise, or sesame, or a flower, or a fruit; or thoroughly smears (themselves) with Puṣya clay, or puts on a Puṣya shawl, or wears a Puṣya wrapping. Or whatever else of this nature is smelled as an auspicious scent, or tasted as a flavor, or touched as a tangible object; this is called a 'sensed' blessing." Some accepted his words, others did not.

There, the advocate of "seen" blessings was unable to convince the advocates of "heard" and "sensed" blessings, nor could any one of those two convince the other two. And of those people, those who accepted the words of the advocate of "seen" blessings went away (saying), "Only what is seen is a blessing." Those who (accepted the words) of the advocates of "heard" and "sensed" blessings went away (saying), "Only what is heard, only what is sensed is a blessing." Thus, this discussion on blessings became well-known throughout all Jambudīpa.

Then, throughout all Jambudīpa, people gathered in groups, thinking, "What truly is a blessing?" The guardian deities of those people, having heard that discussion, likewise pondered on blessings. The terrestrial deities were friends of those deities. Then, having heard from them, the terrestrial deities also pondered on blessings in the same way. The sky deities were friends of those deities, the Four Great Kings deities were friends of the sky deities. In this way, as far as the Akanittha deities were friends of the Sudassī deities; then, having heard from them, the Akanittha deities also gathered in groups and pondered on blessings in the same way. Thus, throughout the ten thousand world-systems, everywhere, a consideration of blessings arose. Having arisen, and while discerning "This is a blessing, this is a blessing," they did not reach a decision, and (the debate) lasted for twelve years. All humans, deities, and Brahmās, except for the noble disciples, were divided threefold according to what is seen, heard, and sensed. Not one person became certain, in accordance with reality, that "This alone is the blessing," and a commotion about blessings arose in the world.

A commotion is fivefold: a commotion about the world-cycle, a commotion about a wheel-turning monarch, a commotion about a Buddha, a commotion about blessings, and a commotion about the state of a sage. Therein, the deities of the sense-sphere, with loose hair and disheveled locks, weeping-faced, wiping away tears with their hands, wearing red garments, having an exceedingly disfigured appearance, wandering along the path of humans, proclaim, "At the end of a hundred thousand years, a world-destruction will occur; this world will perish; the great ocean will dry up; and this great earth and Mount Sineru, the king of mountains, will be burned up and perish; even up to the Brahma-world, destruction of the world will occur. Cultivate loving-kindness, dear ones; cultivate compassion, sympathetic joy, and equanimity, dear ones; attend to (your) mother; attend to (your) father; be respectful to elders in the family; be vigilant, do not be heedless!" This is called a commotion about the world-cycle.

A commotion about a Buddha: But the Pure Abode deities, adorned with Brahma ornaments, having a Brahma wrapping on their heads, filled with joy and gladness, speaking of the virtues of the Buddha, wandering along the path of humans, proclaim, "At the end of a thousand years, a Buddha will arise in the world!" This is called a commotion about a Buddha. The Pure Abode deities themselves, knowing the minds of deities and humans, wandering along the path of humans, proclaim, "At the end of twelve years, the Perfectly Enlightened One will declare the blessing!" This is called a commotion about blessings. The Pure Abode deities themselves, wandering along the path of humans, proclaim, "At the end of seven years, a certain bhikkhu, having approached the Blessed One, will ask about the practice leading to sagehood!" This is called a commotion about the state of a sage. Among these five commotions, this commotion about blessings arose in the world of deities and humans.

Then, with deities and humans searching and searching, but not finding blessings, at the end of twelve years, the deities of the Tāvatiṃsa realm, having assembled together, considered thus: "Just as a householder (is the master) of those within the household, a village headman of the villagers, a king of all humans, so too is this Sakka, lord of the deities, our chief and best, in that he is lord of two deva-worlds by his merit, splendor, power, wisdom. Suppose we were to ask Sakka, lord of the deities, about this matter." Having gone to Sakka's presence, they greeted Sakka, lord of the deities—whose body was radiant with the splendor of garments and ornaments appropriate to the occasion, surrounded by a company of one and a half koṭis of goddesses—(who was) seated on the Paṇḍukambala stone throne at the foot of the Pāricchattaka tree. Having stood to one side, they said this: "May you know, venerable sir, that at this time a question about blessings has arisen. Some say 'What is seen is a blessing,' some say 'What is heard is a blessing,' some say 'What is sensed is a blessing.' Therein, we and others have not reached a conclusion. It would be good if you were to explain it to us as it really is." The Deva-king, naturally wise, said, "Where did this discussion on blessings first arise?" They said, "We heard it, deva, from the Four Great Kings." Then the Four Great Kings (heard it) from the sky deities, the sky deities from the terrestrial deities, the terrestrial deities from the human guardian deities, the human guardian deities said, "It arose in the human world."

"Many deities and humans..."

This is the account of the arising of the question on blessings.

Explanation of the Verse Beginning "Bahū Devā"

2.Now, there is an explanation of the meaning of the verse-phrases. "Many": An indication of an unspecified number; thus, it means many hundreds, many thousands, many hundreds of thousands. "Devā": Those who play with the five strands of sense-pleasures, or those who shine with their own splendor; this is the meaning. Furthermore, "Devā" refers to three kinds of devas: by convention, by rebirth, and by purification. As it was said:

"There are three kinds of devas: devas by convention, devas by rebirth, and devas by purification. Therein, devas by convention are kings, queens, and princes. Devas by rebirth are the devas beginning with the Four Great Kings up to those above them. Devas by purification are called arahants" (Cūḷani. Dhotakamāṇavapucchāniddesa 32, Pārāyanānugītigāthāniddesa 119).

"Manussā": However, the ancients say, "Manussā because of the elevated state of mind." These are of four kinds: those of Jambudīpa, Aparagoyāna, Uttarakuru, and Pubbavideha; here, those of Jambudīpa are intended. "Maṅgalāni": Great because of these seven things; "maṅgalāni" means they attain success and growth. "Acintayuṃ": They thought. "Ākaṅkhamānā": Desiring, wishing, longing, craving. "Sotthānaṃ": A state of well-being; it means the existence of auspicious, beautiful, and wholesome qualities for all things related to present and future lives. "Brūhi": Declare, reveal, explain, uncover, analyze, make plain. "Maṅgalaṃ": The cause of success, the cause of growth, the cause of all prosperity. "Uttamaṃ": Distinguished, excellent, bringing benefit and happiness to the entire world. This is the word-by-word explanation of the verse.

The condensed meaning: That deva-son, wanting to hear the question on blessings, having gathered in the ten thousand world-systems, creating subtle forms occupying a space as small as the tip of a hair, ten, twenty, thirty, forty, fifty, sixty, seventy, eighty (devas), surpassing all the devas, Māras, and Brahmās in glory and splendor, having seen the Blessed One seated on the excellent prepared Buddha-seat, surrounded (by disciples), knowing with his mind the thoughts in the minds of all the humans of Jambudīpa to come in the future, in order to remove the doubts and the darts of uncertainty of all devas and humans, said:

"Many deities and humans have pondered on blessings,
Longing for well-being, declare the highest blessing."

With the consent of those deities and by the favour of humans, may you, O Blessed One, tell us, taking pity on us, what is the highest blessing that brings constant benefit and happiness to all of us.

Explanation of the Asevanā Verse

3. Having heard the words of that devaputta, the Blessed One spoke the verse, "Not associating with fools..." Herein, asevanā means non-association, non-attendance. Bālānaṃ means fools; bālā means those who live merely by breathing in and breathing out, who exist only by the measure of their breaths, not living by wisdom. It refers to those fools. Paṇḍitānaṃ means the wise; paṇḍitā means those who go by means of knowledge in matters pertaining to both what is visible and what is beyond; it refers to those wise ones. Sevanā means association, attendance, companionship with them, inclination towards them, being in harmony with them. Pūjā means honoring, respecting, esteeming, and venerating. Pūjaneyyānaṃ means those worthy of honor. Etaṃ maṅgalamuttamaṃ—gathering all together, that is, non-association with fools, association with the wise, and honoring those worthy of honor, he said, "this is the highest blessing." He said, in effect, "Regarding what you asked—'tell us the highest blessing'—consider this to be the highest blessing." This is the word-explanation of that verse.

The meaning-explanation, however, should be understood thus: Having heard the words of that devaputta, the Blessed One spoke this verse, "Not associating with fools..." Herein, verses are of four kinds: asked verses, unasked verses, verses with connection, and verses without connection. Among these, verses spoken in response to a question, such as "I ask you, Gotama, wise one of great wisdom, how does a disciple act to be virtuous?" (Sn. 378) and "How, sir, did you cross the flood?" (SN. 1.1), are asked verses. Verses spoken out of one's own intention without being asked, such as "What others call happiness, that the noble ones call suffering," (Sn. 767) are unasked verses. All verses of the Buddhas are verses with connection, because of the statement, "Monks, I will teach the Dhamma with a cause" (AN. 3.126; Kathā. 806). There are no verses without connection in this Dispensation. Thus, among these verses, this is an asked verse, since it was spoken by the Blessed One in response to a question by a devaputta. And this, just as a skilled man, clever in the path and clever in the non-path, having been asked about the path, first tells what should be avoided and then tells what should be taken, saying, "At such and such a place there is a crossroads; there, abandon the left and take the right," so too, having told what should not be associated with among those to be associated with and not to be associated with, he tells what should be associated with. And the Blessed One is like a man skilled in the path. As it was said:

"‘A man skilled in the path’—this, Tissa, is a designation for the Tathāgata, the Arahant, the Perfectly Enlightened One. For he is skilled in this world, skilled in the other world, skilled in the realm of death, skilled in the deathless realm, skilled in the realm of Māra, skilled in the non-realm of Māra."

Therefore, first indicating what should not be associated with, he said, "Not associating with fools, and associating with the wise." Just like the path to be avoided, first, fools should not be associated with, should not be attended upon; then, like the path to be taken, the wise should be associated with, should be attended upon. But why did the Blessed One, in speaking of blessings, first speak of not associating with fools and associating with the wise? It is said: Because devas and humans accepted this view of blessings, beginning with (wrong) views, through associating with fools, and that is unblessed. Therefore, by censuring that association with bad friends that destroys benefit in this world and the next, and by praising the association with good friends that accomplishes benefit in both worlds, the Blessed One first spoke of not associating with fools and associating with the wise.

Fools are beings who are endowed with the unwholesome courses of action beginning with killing living beings; they should be known by these three characteristics. As it was said in the sutta, "These, monks, are the three characteristics of a fool" (AN. 3.3; MN. 3.246). Furthermore, the six teachers beginning with Pūraṇa Kassapa, Devadatta, Kokālika, Katamodakatissa, Khaṇḍadeviyāputta, Samuddadatta, Ciñcamāṇavikā and others, and in the past, the brother of Dīghavidha, and other such beings should be known as fools.

Like a house set ablaze by fire, they destroy themselves and those who act on their words through their own misapprehension. Just as the brother of Dīghavidha, having fallen prone with a body sixty yojanas in measure for four Buddha-intervals, is tormented in the great hell; just as five hundred families who delighted in his view, having been reborn into his companionship, are tormented in the great hell. And this was said by the Blessed One:

"Just as, monks, fire set to a grass hut or a straw hut burns down even a gabled house, plastered and sealed, windless, with bolted doors and closed windows, so too, monks, whatever fears arise, all those arise from the fool, not from the wise. Whatever troubles arise... whatever obstacles arise... not from the wise. Thus, monks, the fool is full of fear, the wise is without fear. The fool is full of troubles, the wise is without troubles, the fool is full of obstacles, the wise is without obstacles" (AN. 3.1).

Furthermore, the fool is like a rotten fish; one who attends on him is like the leaf-packet that binds the rotten fish; he attains to being discarded and detested by the wise. And this was said:

"If a man wraps a rotten fish in kusa grass,
The grass also becomes foul-smelling;
So is it with associating with a fool." (Ja. 1.15.183; 2.22.1257);

And Akitti Paṇḍita, when a boon was being given by Sakka, the king of the devas, said thus:

"May I not see a fool, nor hear him, nor live with a fool,
May I not converse or talk with a fool, nor approve of it.

"What has a fool done to you? Tell me, Kassapa, the reason;
Why, Kassapa, do you not desire to see a fool?"

"The dull-witted one leads to ruin, he engages in what is improper;
Bad advice is worse, when rightly spoken he gets angry;
He does not understand discipline, it is good not to see him." (Ja. 1.13.90-92);

He said, "And associating with the wise is a blessing." Herein, the wise are beings who are endowed with the ten wholesome courses of action beginning with abstaining from killing living beings; they should be known by these three characteristics. As it was said in the sutta, "These, monks, are the three characteristics of a wise person" (AN. 3.3; MN. 3.253). Furthermore, the Buddhas, the Paccekabuddhas, the eighty great disciples, and other disciples of the Tathāgata, Sunetta, Mahāgovinda, Vidhura, Sarabhaṅga, Mahosadha, Sutasoma, Nimirāja, Ayogharakumāra, Akitti Paṇḍita, and others should be known as the wise.

They, like protection in fear, like a lamp in darkness, like obtaining food and drink when overcome by hunger and thirst, are capable of destroying all fears, troubles, and obstacles for themselves and those who act on their words. Thus, having come to the Tathāgata, countless and immeasurable devas and humans attained the destruction of the āsavas, were established in the Brahma-world, were established in the deva-world, and were born in the happy realms. Having pleased Citta to Sāriputta Thera, and having attended to the Thera with the four requisites, eighty thousand families were reborn in heaven. Likewise, in the case of Mahā Moggallāna, Mahā Kassapa, and all the great disciples, some disciples of the teacher Sunetta were reborn in the Brahma-world, some in the companionship of the Paranimmitavasavattī devas... some were reborn in the companionship of wealthy householders. And this was said:

"There is no fear from the wise, monks, there is no trouble from the wise, there is no obstacle from the wise" (AN. 3.1).

Furthermore, the wise person is like the fragrance of tagara flowers; one who attends on him is like the leaf-packet that binds the fragrance of tagara flowers; he attains to being cultivated and pleasing by the wise. And this was said:

"If a man wraps tagara with palāsa leaves,
The leaves also smell fragrant;
So is it with attending on the wise." (Itv. 76; Ja. 1.15.184; 2.22.1258);

And Akitti Paṇḍita, when a boon was being given by Sakka, the king of the devas, said thus:

"May I see a wise man, may I hear him, may I live with a wise man,
May I converse and talk with a wise man, may I do that and approve of it.

"What has a wise man done to you? Tell me, Kassapa, the reason;
Why, Kassapa, do you desire to see a wise man?"

"The intelligent one leads to the right path, he does not engage in what is improper;
Good advice is better, when rightly spoken he does not get angry;
He understands discipline, association with him is good." (Ja. 1.13.94-96);

He said, "And honoring those worthy of honor is a blessing." Herein, those worthy of honor are the Buddhas, the Blessed Ones, because they are devoid of all faults and endowed with all virtues, and after them the Paccekabuddhas and the noble disciples. Indeed, even a small offering to them is for long-lasting benefit and happiness; here, Mallikā and other garland-makers are examples.

Herein, we shall speak of just one origin story. It seems that one day the Blessed One, having dressed in the morning, taking his bowl and robe, entered Rājagaha for alms. Then Sumanamālākara, a garland-maker going with flowers for King Seniya Bimbisāra of Magadha, saw the Blessed One arriving at the city gate, inspiring trust, pleasing, adorned with the thirty-two marks of a great man and the eighty minor marks, blazing with the glory of a Buddha. Having seen him, he thought, "The king might give a hundred or a thousand for the flowers, but that would be happiness only in this world. However, an offering to the Blessed One has immeasurable and countless fruit, bringing benefit and happiness for a long time. Come, let me honor the Blessed One with these flowers." With a serene mind, taking a handful of flowers, he threw them towards the Blessed One. The flowers, going through the air, formed a canopy of garlands over the Blessed One. Seeing that power, the garland-maker, with an even more serene mind, threw another handful of flowers; those too, going, formed a flower-cloak. In this way, he threw eight handfuls of flowers; those, going, formed a flower-gabled-house.

The Blessed One remained inside the gabled-house, and a great crowd gathered. The Blessed One, seeing the garland-maker, smiled. Ānanda Thera asked the reason for the smile, "The Buddhas do not show a smile without a cause or reason." The Blessed One said, "This garland-maker, Ānanda, by the power of this offering, having transmigrated among devas and humans for a hundred thousand kappas, at the end will become a Paccekabuddha named Sumanissara." At the end of the statement, for the purpose of teaching the Dhamma, he spoke this verse:

"That deed is well done which, having done, one does not regret,
And whose result one enjoys, pleased and happy." (Dhp. 68);

At the end of the verse, eighty-four thousand beings attained the Dhamma. Thus, even a small offering to them is for long-lasting benefit and happiness, it should be known. And that is just material offering, what then to say of the offering of practice? Since those sons of good families who honor the Blessed One with their own qualities, by undertaking the going for refuge and the precepts, by undertaking the uposatha vows, and by the fourfold purity of virtue, etc., who could describe the fruit of their offering? Indeed, they are said to honor the Tathāgata with the supreme offering. As it was said:

"That monk, Ānanda, or nun, or layman, or laywoman, who lives practicing the Dhamma in accordance with the Dhamma, living conscientiously, practicing in accordance with the Dhamma, that person honors, respects, esteems, venerates, and reveres the Tathāgata with the supreme offering" (DN. 2.199).

According to this principle, the benefit and happiness brought about by honoring Paccekabuddhas and noble disciples should also be understood.

Furthermore, for a householder, an elder brother or sister is worthy of honor to a younger sibling, parents to a child, a husband, mother-in-law, and father-in-law to a wife; thus, those worthy of honor should be understood in this way. Indeed, honoring even these is a blessing, since it is included in wholesome qualities and because it is a cause for the increase of life, etc. And this was said:

"They will be devoted to their mothers and fathers, respectful to ascetics and brahmins, and honor the elders in their families. They will practice this wholesome Dhamma. Because of their adherence to these wholesome principles, they will increase in both lifespan and beauty," and so on (Dīgha Nikāya 3.105).

Because "Whatever is auspicious in any particular instance, having determined that, one should recognize it as auspicious," this thematic framework has been established. Therefore, it is said that in this verse, three blessings are mentioned: avoiding fools, associating with the wise, and honoring those worthy of honor. Among these, avoiding fools is auspicious because it leads to benefits in both this world and the next by protecting one from the dangers arising from associating with fools. Associating with the wise and honoring those worthy of honor are auspicious because they lead to liberation and happiness, as described earlier in the section on the enumeration of their fruitful results. From now on, without explicitly stating the framework, we will determine what is auspicious in each instance and explain its auspicious nature.

The explanation of the meaning of the verse "Asevanā ca bālānaṃ" (Avoiding fools) is complete.

Explanation of the Verse on Living in a Suitable Location

4. Thus, even though the Blessed One was asked only once, "Tell us the supreme blessing," like a generous and noble person who gives much when asked for little, after stating three blessings in one verse, He, desiring the gods to hear more, desiring the blessings to continue, and desiring to direct beings to whatever is favorable for them in each particular situation, began to speak of many more blessings with the verses beginning "Patirūpadesavāso ca" (Living in a suitable location). In the first verse, patirūpa means appropriate. Deso means any village, town, city, or country that is a dwelling place or location for beings. Vāso means living there. Pubbe means in the past, in previous lives. Katapuññatā means accumulated merit. Attā means mind, or the entire self; sammāpaṇidhī means rightly directing or establishing that self. The rest is as previously stated. This is the word-by-word explanation here.

The explanation of the meaning, however, should be understood thus: Patirūpadesavāso (Living in a suitable location) means living where the four assemblies (bhikkhus, bhikkhunis, laymen, and laywomen) dwell, where meritorious deeds such as generosity are practiced, and where the Teacher's dispensation shines with its nine components; this is called auspicious because it is a condition for beings' meritorious actions. The fishermen and others who entered Sri Lanka are an example of this.

Another interpretation: Patirūpadesavāso (Living in a suitable location) means the area of the Bodhi tree where the Buddha attained enlightenment, the area where the Wheel of the Dhamma was first turned, the foot of the Kaṇḍamba tree where the Twin Miracle was displayed, shattering the views of all the heretics in the midst of a twelve-yojana assembly, the place where the Buddha descended from the heavens, or any other place where the Buddha resided, such as Sāvatthi or Rājagaha; living there is called auspicious because it is a condition for beings to attain the six unsurpassed things.

Thūṇaṃ is the name of a brahmin village; beyond that are the border regions, inward to the center. To the north is a mountain called Usīraddhaja; beyond that are the border regions, inward to the center. This central region is three hundred yojanas in length, two hundred and fifty yojanas in width, and nine hundred yojanas in circumference. This is called a suitable location (patirūpadesa).

In this region, universal monarchs arise who hold sovereignty over the four great continents and two thousand minor islands; great disciples such as Sāriputta and Moggallāna arise, fulfilling perfections for one hundred thousand incalculable eons; Paccekabuddhas arise, fulfilling perfections for two hundred thousand incalculable eons; and Sammāsambuddhas arise, fulfilling perfections for four, eight, or sixteen incalculable eons. There, beings, taking the advice of the universal monarch, are established in the five precepts and are destined for heaven. Likewise, established in the advice of the Paccekabuddhas, or established in the advice of the Sammāsambuddhas and their disciples, they are destined for heaven and liberation. Therefore, living there is called auspicious because it is a condition for these attainments.

Pubbe katapuññatā (Having done merit in the past) means having accumulated merit in past lives in relation to Buddhas, Paccekabuddhas, and Arahants; that too is auspicious. Why? Because even a four-line verse heard in the presence of a Buddha or a disciple of the Buddha can lead to the attainment of Arahantship. And the person who has done prior deeds and whose roots of goodness are strong, by that very root of goodness, develops insight and attains the destruction of the āsavas (defilements), like King Mahākappina and his chief consort. Therefore, it is said, "Pubbe ca katapuññatā maṅgalaṃ" (Having done merit in the past is a blessing).

Attasammāpaṇidhi (Rightly directing oneself) means that here someone establishes a self that is immoral in morality, establishes a self that is faithless in the wealth of faith, and establishes a self that is stingy in the wealth of generosity. This is called "attasammāpaṇidhī," and it is auspicious. Why? Because it is the cause of abandoning dangers and attaining various benefits in this life and the next.

Thus, in this verse too, only three blessings are mentioned: patirūpadesavāso (living in a suitable location), pubbe ca katapuññatā (having done merit in the past), and attasammāpaṇidhī (rightly directing oneself). And their auspicious nature has been explained in each case.

The explanation of the meaning of the verse "Patirūpadesavāso ca" (Living in a suitable location) is complete.

Explanation of the Verse on Extensive Learning

5. Now, in bāhusaccañcā (extensive learning), bāhusacca means being very learned. Sippa means any manual skill. Vinayo means disciplining body, speech, and mind. Susikkhito means well-trained. Subhāsitā means well-spoken. Yā is an indefinite indicator. Vācā means speech, utterance. The rest is as previously stated. This is the word-by-word explanation here.

The explanation of the meaning, however, should be understood thus: Bāhusaccaṃ (extensive learning) means that which is described as upholding the Teacher's dispensation in the manner of "He is learned, a repository of learning" (Majjhima Nikāya 1.339; Anguttara Nikāya 4.22) and "Here someone has heard much, Sutta, Geyya, Veyyākaraṇa" (Anguttara Nikāya 4.6). It is called auspicious because it is the cause of abandoning unwholesome qualities and attaining wholesome qualities, and because it is gradually the cause of realizing the ultimate truth. This was said by the Blessed One:

"A learned noble disciple, monks, abandons the unwholesome, develops the wholesome, abandons the blameworthy, develops the blameless, and maintains a pure self" (Anguttara Nikāya 7.67).

It was also said:

"He examines the meaning of the doctrines he has retained; as he examines the meaning, the doctrines become agreeable to contemplation; when the doctrines are agreeable to contemplation, joy is born; with joy born, he makes an effort; making an effort, he weighs things; weighing things, he exerts himself; exerting himself, he realizes the ultimate truth with his body and sees it clearly with wisdom" (Majjhima Nikāya 2.432).

Moreover, even the extensive learning of a householder, if it is blameless, should be understood as auspicious because it brings benefits and happiness in both this world and the next.

Sippaṃ (skill) means the skill of a householder and the skill of one gone forth. Among these, the skill of a householder means that which is free from harming others, avoiding unwholesome qualities, such as the work of a jeweler or goldsmith; it is auspicious because it brings benefit in this world. The skill of one gone forth means preparing the requisites of a monk, such as considering and sewing robes, which is described in various ways in passages such as "Here, monks, a bhikkhu is skilled in whatever various tasks are to be done by his fellow ব্রহ্মচারীs" (Dīgha Nikāya 3.345; 360; Anguttara Nikāya 10.17), and which is also said to be "Dhamma makes one a protector"; it should be understood as auspicious because it brings benefits and happiness in both this world and the next for oneself and for others.

Vinayo (discipline) means the discipline of a householder and the discipline of one gone forth. Among these, the discipline of a householder means abstaining from the ten unwholesome courses of action; being well-trained in that, through not giving rise to defilements and through establishing good conduct, it is auspicious because it brings benefits and happiness in both this world and the next. The discipline of one gone forth means not incurring the seven groups of offenses; being well-trained in that, in the same way, or the fourfold purity of morality is the discipline of one gone forth; just as one attains Arahantship by being established in that, so being well-trained through learning, it should be understood as auspicious because it is the cause of attaining mundane and supramundane happiness.

Subhāsitā vācā (well-spoken speech) means speech that is free from the faults of false speech. As it was said, "Speech endowed with four qualities, monks, is well-spoken" (Sutta Nipāta, Subhāsitasuttaṃ). Or, speech that is not idle chatter is well-spoken. As it was said:

"The good say well-spoken speech is best,
One should speak Dhamma, not non-Dhamma; that is second;
One should speak what is pleasing, not unpleasing; that is third;
One should speak truth, not falsehood; that is fourth." (Sutta Nipāta 452);

This too should be understood as auspicious because it brings benefits and happiness in both this world and the next. And since this is included in discipline, it should be included with discipline without considering it separately. Or, why this effort? The speech of teaching the Dhamma to others should be understood here as well-spoken speech. Just as living in a suitable location, so it is called auspicious because it is a condition for beings to attain benefits, happiness, and liberation in both this world and the next. And it was said:

"That speech which the Buddha speaks, secure, leading to Nibbāna,
For the ending of suffering, that is the best of speech." (Sutta Nipāta 456);

Thus, in this verse, four blessings are mentioned: bāhusaccaṃ (extensive learning), sippaṃ (skill), vinayo susikkhito (well-trained discipline), and subhāsitā vācā (well-spoken speech). And their auspicious nature has been explained in each case.

The explanation of the meaning of the verse "Bāhusaccañca" (Extensive learning) is complete.

Explanation of the Verse on Supporting Parents

6. Now, in mātāpituupaṭṭhānaṃ (supporting mother and father), mātā ca pitu ca iti mātāpitu means mother and father. Upaṭṭhānaṃ means attending to. Puttānañca dārānañcāti puttadārassa means children and spouse; saṅgaho means cherishing. Na ākulā anākulā means not confused. Kammāni eva kammantā means actions themselves. The rest is as previously stated. This is the word-by-word explanation.

The explanation of the meaning, however, should be understood thus: Mātā (mother) means the one who gives birth, and so too pitā (father). Upaṭṭhānaṃ (supporting) means providing assistance by washing the feet, massaging, anointing, bathing, and providing the four requisites. Because mothers and fathers are very helpful to their children, wishing them well and being compassionate, when they see their children coming after playing outside with bodies covered in dust, they wipe off the dust, caress their heads, and kiss them, creating affection. Even if mothers and fathers carry their children on their heads for a hundred years, the children are unable to repay them. And because they are the ones who give life, nurture, and show this world, and are regarded as Brahma and as the first teachers, therefore, supporting them brings praise in this life and happiness in heaven after death. Therefore, it is called auspicious. This was said by the Blessed One:

"Mother and father are called Brahma,
They are said to be the first teachers;
They are worthy of offerings to their children,
Compassionate to their progeny.

"Therefore, the wise should honor and revere them;
With food, drink, clothing, and bedding;
With anointing, bathing, and washing of the feet.

"By that service to their parents, the wise
Are praised here in this life, and rejoice in heaven after death." (Itivuttaka 106; Jātaka 2.20.181-183);

Upaṭṭhānaṃ (supporting) means the fivefold duty of supporting, doing their work, establishing the family lineage, etc.; it should be understood as auspicious because it is the cause of the fivefold benefits and happiness visible in this life, such as preventing evil. This was said by the Blessed One:

"In five ways, householder son, a son should attend to his parents as the eastern direction: ‘Having been supported by them I will support them, I will do their duties, I will maintain the family lineage, I will be worthy of my inheritance, and furthermore, I will offer alms on behalf of my deceased ancestors.’ In these five ways, householder son, parents who are attended to by their son as the eastern direction, show compassion to their son in five ways: they restrain him from evil, they encourage him to do good, they teach him a skill, they arrange a suitable marriage for him, and in due time they hand over his inheritance" (Dīgha Nikāya 3.267).

If one supports one's parents by establishing them in these three things—by inducing confidence, by training them in morality, or by offering them the going forth (pabbajjā)—this is the foremost among those who support their parents. That support of parents, being a reciprocal act for the help done by the parents and a foundation for numerous visible and future benefits, is called a blessing (maṅgala).

Here, in puttadārassā, both sons and daughters born of oneself are included in the term puttā. Dārā means any one of the twenty kinds of wives. Puttā ca dārā ca, meaning sons and wives, is puttadāraṃ, for that puttadāraṃ. Saṅgaho means benefiting them with honor, etc. This should be understood as a blessing (maṅgala), because it is the cause of visible welfare and happiness, such as being skilled in well-organized occupations, etc. This was stated by the Blessed One: "The western direction should be understood as children and wives." Including the puttadāraṃ mentioned here with the word bhariyā (wives), "In five ways, householder, the western direction, the wife, should be attended to by the husband: with honor, without disrespect, without unfaithfulness, by handing over authority, and by providing adornments. And the western direction, the wife, who is thus attended to by the husband in these five ways, has compassion for her husband in five ways: she is skilled in well-organized occupations, she manages the household help, she is not unfaithful, she protects what is gathered, and she is deft and not lazy in all tasks" (dī. ni. 3.269).

Saṅgaho means gathering together by means of righteous giving, affectionate speech, and beneficial conduct. For example, giving allowances on Uposatha days, showing festivities on festival days, doing auspicious acts on auspicious days, and giving advice and instruction on matters of visible and future benefit. In the manner stated, this should be understood as a blessing (maṅgala), because it is a cause of visible welfare, a cause of future welfare, and a cause of being revered even by deities. As Sakka, the lord of gods, said:

"Those householders who do meritorious deeds, who are virtuous lay followers,
Who support their families righteously, I salute them, Mātali" (saṃ.ni.1.1.264);

Anākulā kammantā means occupations such as farming, cattle-raising, and trade, which are free from confusion (ākulabhāvavirahitā) due to timeliness, appropriate action, diligence, the accomplishment of energetic effort (uṭṭhānavīriyasampadā), and not being addicted to vices; that is, not being delayed, not doing what is inappropriate, and not being lax. These, when properly applied by oneself, one's children and wives, or one's slaves and workers, are called blessings (maṅgala), because they are the cause of gaining an increase in wealth and grain in this very life. This was stated by the Blessed One:

"One who acts appropriately, who is responsible, who is energetic, finds wealth" (su. ni. 185; saṃ. ni. 1.246).

"A house cannot be dwelt in with one who sleeps by day, who is restless at night,
And who is constantly drunk and addicted to liquor.

"‘It is too cold, it is too hot, it is too late in the day,’
Thus, those who neglect their work, their affairs pass them by.

"But he who does not consider cold or heat to be more than grass,
And who does the tasks of a man, does not fall away from happiness" (dī. ni. 3.253);

"For one who gathers wealth, acting like a bee,
Wealth accumulates, like an anthill growing" and so on (dī. ni. 3.265);

Thus, in this verse, four blessings (maṅgala) are stated: support of mother, support of father, care of children and wife, and unconfused occupations. Or, by dividing the care of children and wife into two, there are five; or by considering the support of parents as one, there are three. And their being blessings (maṅgalattañca) is explained in each case.

The explanation of the meaning of the verse "mātāpituupaṭṭhānaṃ" is finished.

Explanation of the "Dānañcāti" Verse

7. Now, here in dānañcā, dānaṃ means that by which something is given; it means that one's own property is bestowed on another. Dhammassa cariyā, the practice of the Dhamma, or the practice not deviating from the Dhamma, is dhammacariyā. Ñātakā means "these are ours." Anavajjāni means not blameworthy, not censured, not criticized. The rest is as previously stated; this is the padavaṇṇanā.

However, the atthavaṇṇanā should be understood thus: dānaṃ means the intention, preceded by good thought, of relinquishing material objects of giving, such as food, to another, or the non-greed associated with it. For it is through non-greed that one bestows that object on another; therefore, it is said, "dīyate imināti dānaṃ." This is called a blessing (maṅgala), because it is the cause of attaining special results, such as being dear and pleasing to many people, and visible and future benefits. Here, the suttas such as "The giver, the lord of giving, is dear and pleasing to many people" (a. ni. 5.34) should be remembered.

Āmisadānaṃ is as previously described. But the teaching of the Dhamma, proclaimed by the Sammāsambuddha, which brings about the destruction of suffering and happiness in this world and the next, out of a desire for the welfare of others, is dhammadānaṃ, and this is the foremost of these two types of giving. As it is said:

"The gift of Dhamma conquers all gifts,
The taste of Dhamma conquers all tastes;
The delight in Dhamma conquers all delights,
The destruction of craving conquers all suffering" (dha. pa. 354);

There, the fact that material giving is a blessing (maṅgalattaṃ) has already been stated. But Dhamma giving is called a blessing (maṅgala), because it is the foundation for qualities such as understanding the meaning (atthapaṭisaṃveditā). This was stated by the Blessed One:

"In whatever way, monks, a monk teaches the Dhamma, which he has heard and learned, in detail to others, in that way he also becomes one who understands the meaning and the Dhamma in that Dhamma" and so on (a. ni. 5.26).

Dhammacariyā means the practice of the ten paths of wholesome action. As it is said, "In three ways, householders, practice of Dhamma by body is righteous practice," and so on. This practice of Dhamma should be understood as a blessing (maṅgala), because it is the cause of arising in the heavenly world. This was stated by the Blessed One: "Because of the practice of Dhamma and righteous conduct, householders, some beings here, upon the breakup of the body after death, are reborn in a good destination, a heavenly world" (ma. ni. 1.439).

Ñātakā means relatives connected either through the mother or through the father, up to the seventh generation of ancestors. Gathering together those who are afflicted by lack of resources or illness, who have come to one's vicinity, with food, clothing, wealth, grain, etc., according to one's ability, is called a blessing (maṅgala), because it is the cause of attaining special gains, such as praise and other visible benefits, and going to a good destination and other future benefits.

Anavajjāni kammāni means actions of good conduct in body, speech, and mind, such as undertaking the Uposatha observances, doing acts of service, planting parks and forests, and building bridges. These are called blessings (maṅgala), because they are the cause of attaining various kinds of welfare and happiness. "It is possible, Visākha, that some woman or man here, having observed the Uposatha with its eight factors, upon the breakup of the body after death, might be reborn in the company of the gods of the Four Great Kings," and so on (a. ni. 8.43). These suttas should be remembered here.

Thus, in this verse, four blessings (maṅgala) are stated: giving, practice of Dhamma, care of relatives, and blameless actions. And their being blessings (maṅgalattañca) is explained in each case.

The explanation of the meaning of the verse "dānañcā" is finished.

Explanation of the "Āratīti" Verse

8. Now, here in āratī viratī, āratī means disinclination; viratī means abstinence, or beings abstain by it, therefore it is virati. Pāpā means unwholesome things. Majjaṃ (intoxicant) in the sense of causing intoxication, the drinking of majjaṃ is majjapānaṃ, therefore majjapānā. Saṃyamanaṃ (restraint) is saṃyamo, appamajjanaṃ (non-intoxication) is appamādo. Dhammesū means in wholesome things. The rest is as previously stated; this is the padavaṇṇanā.

However, the atthavaṇṇanā should be understood thus: ārati means disinclination, the mind's lack of delight, seeing the danger in evil. Virati means abstaining through the doors of action, by body and speech; and this abstinence is of three kinds: sampattavirati, samādānavirati, and samucchedavirati. There, that abstinence of a clansman from a situation (sampattavatthuto) because of his birth, family, or lineage, thinking, "This is not proper for me, that I should kill this living being, take what is not given," etc., is called sampattavirati. Abstinence that arises due to undertaking the precepts (sikkhāpadasamādānavasena) is called samādānavirati, from the arising of which the clansman does not commit killing, etc. Abstinence associated with the Noble Path (ariyamaggasampayuttā) is called samucchedavirati, from the arising of which the five fears and enmities are calmed in the Noble Disciple. Pāpaṃ means that which is "Killing, householder, is an action that defiles, taking what is not given… sexual misconduct… lying," expanding in this way—

"Killing, taking what is not given, and lying are said [to be evil];
And going to another's wife; the wise do not praise this" (dī. ni. 3.245) —

Thus, the fourfold unwholesome conduct, designated as defilements of action, is included in the verse, from that pāpā. All of this ārati and virati are called blessings (maṅgala), because they are the cause of attaining various kinds of special gains, such as the abandoning of visible and future fears and enmities. Here, the suttas such as "The Noble Disciple abstains from killing, householder" and so on should be remembered.

Majjapānā saṃyamo means abstinence from intoxicants, which is another term for refraining from the causes of negligence, such as the previously mentioned surā, meraya, and majja. Because one who drinks intoxicants does not know the meaning, does not know the Dhamma, causes harm to his mother, causes harm to his father, and even causes harm to Buddhas, Paccekabuddhas, and disciples of the Tathāgata, and attains blame in this very life and a bad destination in the next, as well as madness in future lives. But restraint from intoxicants brings about the cessation of those faults and the attainment of opposite qualities. Therefore, this restraint from intoxicants should be understood as a blessing (maṅgala).

Appamādo means "not acting respectfully, not acting continuously, not acting steadily, having a sluggish attitude, having relinquished desire, having relinquished responsibility, not cultivating, not developing, not making much of, not resolving, not applying oneself, negligence in the cultivation or non-cultivation of wholesome qualities. Such negligence, heedlessness, being heedless, this is called negligence" (vibha. 846). Here, in contrast to the negligence mentioned, not straying from mindfulness in wholesome qualities should be understood as the meaning. That is called a blessing (maṅgala), because it is the cause of attaining various kinds of wholesome qualities and the cause of attaining the Deathless. There, the Teacher's instruction should be remembered, such as "For one who is heedful and ardent" (ma. ni. 2.18; a. ni. 5.26), and "Heedfulness is the path to the Deathless" (dha. pa. 21).

Thus, in this verse, three blessings (maṅgala) are stated: abstaining from evil, restraint from intoxicants, and heedfulness in wholesome qualities. And their being blessings (maṅgalattañca) is explained in each case.

The explanation of the meaning of the verse "āratīti" is finished.

Explanation of the "Gāravo Cāti" Verse

9. Now, here in gāravo cā, gāravo means respectfulness. Nivāto means humility. Santuṭṭhī means contentment. Knowing what has been done is kataññutā. Kālenā means at the proper time. Hearing the Dhamma is dhammassavanaṃ. The rest is as previously stated; this is the padavaṇṇanā.

However, the atthavaṇṇanā should be understood thus: gāravo means due respect and reverence towards those worthy of respect and reverence, such as Buddhas, Paccekabuddhas, disciples of the Tathāgata, teachers, preceptors, mothers, fathers, elder brothers, sisters, etc.; respect in accordance with their status is garukāro, the act of showing respect, being respectful. And this gāravo, since it is a cause of going to a good destination, as it is said—

"He respects those who should be respected, honors those who should be honored, reveres those who should be revered. By that deed, thus completed, thus undertaken, upon the breakup of the body after death, he is reborn in a good destination, a heavenly world. If not… he is reborn, if he comes to human existence, wherever he is reborn, he is born in a high family" (ma. ni. 3.295).

And as it is said, "These seven things, monks, do not lead to decline. What seven? Respect for the Teacher" and so on (a. ni. 7.33), therefore it is called a blessing (maṅgala).

Nivāto means humility, a state of being lowly. A person endowed with it is without pride and conceit, like a foot-wiper rag, like a bull with severed horns, like a snake with extracted fangs; and becomes gentle, friendly, and easy to converse with. This is nivāto. Because it is a cause for obtaining virtues such as fame, it is called a blessing (maṅgala). As it is said: "The humble one, not arrogant, obtains fame," and so forth (Dī. Ni. 3.273).

Santuṭṭhi means contentment with whatever requisites are available. It is of twelve kinds, namely: contentment with robes as available, contentment with strength as available, and contentment with suitability as available; these are threefold. Likewise with alms food, etc.

yathālābhasantoso: Contentment with robes as available. If a bhikkhu is ill and finds a heavy robe cumbersome to wear, he might exchange it with a like-minded bhikkhu for a lighter one, and still be content. This is called yathābalasantoso in regard to robes: contentment with strength as available. Another bhikkhu, who receives fine requisites, might obtain an expensive robe made of fine cloth and think, "This is suitable for senior, long-ordained, and learned monks." He would give it to them and himself collect rags from a refuse heap or elsewhere, make them into a double robe, and wear it, still being content. This is called yathāsāruppasantoso in regard to robes: contentment with suitability as available.

yathālābhasantoso: Contentment with alms food as available. If a bhikkhu is ill and becomes severely afflicted by disease after eating coarse alms food, he might give it to a like-minded bhikkhu and take from him ghee, honey, milk, etc., and continue his practice of the ascetic life, still being content. This is called yathābalasantoso in regard to alms food: contentment with strength as available. Another bhikkhu receives fine alms food and thinks, "This alms food is suitable for senior, long-ordained monks, and other fellow practitioners who cannot manage without fine alms food." He would give it to them and himself go for alms, eating a mixed meal, still being content. This is called yathāsāruppasantoso in regard to alms food: contentment with suitability as available.

yathālābhasantoso: Contentment with lodging as available. If a bhikkhu is ill and, when staying in a sheltered dwelling, becomes exceedingly afflicted with bilious diseases, etc., he might give it to a like-minded bhikkhu and stay in a windy, cool dwelling offered by that bhikkhu, and continue his practice of the ascetic life, still being content. This is called yathābalasantoso in regard to lodging: contentment with strength as available. Another bhikkhu, even when obtaining a beautiful dwelling, does not accept it, thinking, "A beautiful dwelling is a place of heedlessness; when one sits there, sloth and torpor overcome him, and when one wakes up overcome by sleep, thoughts of sensual pleasure arise again." Rejecting it, he dwells in the open air, at the foot of a tree, or in a leaf hut, wherever it may be, still being content. This is called yathāsāruppasantoso in regard to lodging: contentment with suitability as available.

yathālābhasantoso: Contentment with medicine as available. If a bhikkhu is ill and in need of oil, he obtains molasses; he might give it to a like-minded bhikkhu and prepare medicine with oil from him, continuing his practice of the ascetic life, still being content. This is called yathābalasantoso in regard to medicine: contentment with strength as available. Another bhikkhu keeps putrid myrobalan in one container and the four elixirs in another. When told, "Take whichever you like, Bhante," even if his illness would subside with either of the two, he thinks, "Putrid myrobalan has been praised by the Buddhas, etc.," and "Ordination depends on reliance on putrid myrobalan medicine, and effort should be made in that as long as life lasts," (Mahāva. 128) and rejects the four elixirs, making medicine with putrid myrobalan, still being utterly content. This is called yathāsāruppasantoso in regard to medicine: contentment with suitability as available.

All such kinds of contentment are called santuṭṭhi. Because it is the cause for abandoning evil qualities such as excessive desire, lack of desire, and evil desire; because it is a cause for good rebirths; because it is a prerequisite for the Noble Path; and because it is a cause for impartiality, etc., it should be understood as a blessing (maṅgala). As it is said:

"He is impartial and without resentment,
Contented with whatever is available," and so forth (Su. Ni. 42);

Kataññutā means knowing, in the sense of repeatedly recollecting the help done by someone, whether little or much, in any way. Moreover, since wholesome deeds (puñña) are of great help to beings in freeing them from the suffering of hell, etc., the recollection of even that help is to be understood as gratitude (kataññutā). Because it is a cause for attaining manifold excellent qualities, such as being praised by good people, it is called a blessing (maṅgala). As it is said: "These two people are rare in the world, monks. Which two? The one who does a prior service, and the one who is grateful and mindful of services done" (A. Ni. 2.120).

Kālena dhammassavanaṃ means hearing the Dhamma at a time when the mind is associated with restlessness or overcome by sensual thoughts, etc., in order to dispel them. Others say, "Hearing the Dhamma every five days is called hearing the Dhamma at the right time. As the venerable Anuruddha said, 'Indeed, venerable sir, we gather every five days for a Dhamma talk that lasts all night'" (Ma. Ni. 1.327; Mahāva. 466).

Moreover, hearing the Dhamma at a time when it is possible to approach a good friend and hear the Dhamma that dispels one's doubts is to be understood as hearing the Dhamma at the right time. As it is said, "Having approached them from time to time, he asks and questions them" and so forth (Dī. Ni. 3.358). This hearing of the Dhamma at the right time is to be understood as a blessing (maṅgala) because it is a cause for attaining manifold excellent qualities such as the abandonment of the hindrances, the four benefits, and the destruction of the āsavas. It has been said:

"Monks, at the time when a noble disciple, making bones, making mind, bringing together all his awareness, listens to the Dhamma with an attentive ear, at that time the five hindrances do not exist for him" (Saṃ. Ni. 5.219).

"Four benefits are to be expected for those who understand, penetrate…pe… the Dhammas that are in accordance with the teaching" (A. Ni. 4.191).

"These four things, monks, when rightly developed and rightly cultivated from time to time, gradually lead to the destruction of the āsavas. Which four? Hearing the Dhamma from time to time," and so forth (A. Ni. 4.147).

Thus, in this verse, five blessings (maṅgala) have been mentioned: reverence, humility, contentment, gratitude, and hearing the Dhamma at the right time. Their being blessings has already been explained in the respective sections.

The explanation of the meaning of the verse beginning "Gāravo ca" is concluded.

Explanation of the Verse Beginning "Khantī ca"

10. Now, in khantī ca, khamanaṃ is khanti (patience). Padaṃ akkhīyati ettha is suvaco, one whose words are easily accepted; the act of one who is suvaco is sovacassaṃ, and the state of being sovacassaṃ is sovacassatā (receptivity). Because the defilements are calmed, they are samaṇā (ascetics). Dassanaṃ means seeing. Dhammassa sākacchā is dhammasākacchā (discussion of the Dhamma). The rest is as previously explained. This is the word explanation.

The meaning explanation, however, should be understood as follows: khanti means patience to endure. A bhikkhu endowed with it remains unmoved when abused with the ten grounds for abuse or harmed with beatings, imprisonment, etc., as if he were neither hearing nor seeing, like a proponent of patience. As it is said:

"In the past there was a renunciant, an illuminator of patience;
He stood firm in patience, and the king of Kāsi cut him to pieces" (Jā. 1.4.51);

Or, he bears it in mind as something good and further refrains from wrongdoing, like the venerable Puṇṇa Thera. As he said:

"If, venerable sir, the Sunāparantaka people abuse and revile me, then it will occur to me, 'These Sunāparantaka people are truly good, exceedingly good are these Sunāparantaka people, that they do not strike me with their hands'," and so forth (Ma. Ni. 3.396; Saṃ. Ni. 4.88).

One endowed with it is worthy of praise even by seers. As the seer Sarabhaṅga said:

"Having slain anger, he never grieves,
The seers praise the abandonment of malice;
He should endure harsh words spoken by all,
The peaceful ones call this supreme patience" (Jā. 2.17.64);

He is worthy of praise even by the deities. As Sakka, the lord of the gods, said:

"He who, being strong, endures the weak,
They say that is supreme patience; the weak always endure" (Saṃ. Ni. 1.250-251);

He is worthy of praise even by the Buddhas. As the Blessed One said:

"He who, without hatred, endures abuse, blows, and bonds,
Patience is an army of strength, that one I call a brāhmaṇa" (Dha. Pa. 399);

This patience is to be understood as a blessing (maṅgala) because it is a cause for attaining these and other qualities described here.

Sovacassatā means, when being told something in accordance with the Dhamma, making the response "sādhu" (good) while giving utmost respect, reverence and humility, without engaging in distraction, silence, or thinking about the good and bad qualities [of the speaker]. It is called a blessing (maṅgala) because it is a cause for obtaining instructions and guidance from fellow practitioners and a cause for abandoning faults and attaining virtues.

Samaṇānaṃ dassanaṃ means seeing, approaching, attending on, recollecting, hearing about, and seeing ascetics who have calmed their defilements, developed their actions of body, speech, and mind, and are endowed with supreme taming and serenity. All of this is called dassanaṃ (seeing) in a general sense, and it is to be understood as a blessing (maṅgala). Why? Because it is of great help. As it is said, "I say that seeing those monks is of great help" and so forth (Itivu. 104). Therefore, when a son of good family sees virtuous monks arriving at his house door, if there is any alms to give, he should honor them with alms according to his ability. If there is nothing, he should bow down with the five-point prostration. If that is not possible, he should raise his hands in añjali and salute them. If that is not possible, he should look at them with pleasant eyes and a serene mind. Indeed, even with the merit rooted in seeing in this way, for many thousands of lifetimes there will be no disease, burning, swelling, or boils in the eyes; the eyes will be clear and possess the five colors, like a jeweled gate opened in a jewel mansion, and he will be the recipient of prosperity among gods and humans for about a hundred thousand aeons. It is not surprising that a wise person, born as a human, should experience such a wealth of results from the merit arising from rightly engaging in seeing ascetics, when they describe such a wealth of results even for animals who see ascetics with mere faith.

"The owl with speckled eyes, dwelling for a long time in the monastery court,
Happy indeed is this owl, seeing the excellent Buddha at dawn.

"Having pleased his mind in me,
And in the unsurpassed community of bhikkhus,
For a hundred thousand aeons
He will not go to a bad destination.

"Having passed away from the heavenly realm,
Urged on by wholesome action,
He will become Anantañāṇo [Endless Knowledge],
Known as Somanassa [Joyful Mind]" (Ma. Ni. Aṭṭha. 1.144);

Kālena dhammasākacchā means that in the evening or at dawn, two bhikkhus who are experts in the suttas discuss the suttas with each other, those who uphold the Vinaya discuss the Vinaya, those who uphold the Abhidhamma discuss the Abhidhamma, those who recite the Jātakas recite the Jātakas, those who know the commentaries discuss the commentaries, or they discuss them at the appropriate time in order to purify a mind overcome by sloth, restlessness, or doubt. This is kālena dhammasākacchā. It is called a blessing (maṅgala) because it is a cause for qualities such as proficiency in the Āgamas.

Thus, in this verse, four blessings (maṅgala) have been mentioned: patience, receptivity, seeing ascetics, and discussing the Dhamma at the right time. Their being blessings has already been explained in the respective sections.

The explanation of the meaning of the verse beginning "Khantī ca" is concluded.

Explanation of the Verse Beginning "Tapo ca"

11. Now, in tapo ca, that which burns away evil qualities is tapo (austerity). Brahmaṃ cariyaṃ or brahmānaṃ cariyaṃ is brahmacariyaṃ, which means the supreme conduct. Ariyasaccānaṃ dassanaṃ is ariyasaccānadassanaṃ (seeing the Noble Truths); some [commentators] say ariyasaccāni dassanaṃ, but that is not good. Nikkhantaṃ vānaṃ is nibbānaṃ; the realization [of nibbāna] is sacchikiriyā, and nibbānassa sacchikiriyā is nibbānasacchikiriyā (realization of nibbāna). The rest is as previously explained. This is the word explanation.

Word Commentary: Thus should the meaning be understood: Tapo (asceticism) means restraint of the senses because it burns up things like covetousness and displeasure; or, energy because it burns up sloth. A person endowed with these is called energetic (ātāpī). This is to be understood as auspicious because it is the cause for abandoning covetousness, etc., and for gaining jhāna, etc.

Brahmacariyaṃ (brahmacariya or the holy life) is a term for abstinence from sexual intercourse, the monastic life, the Teaching, and the path. For example, in passages such as "Having abandoned un-brahmacariya, he lives a life of brahmacariya" (D.I, 194; M.I, 292), abstinence from sexual intercourse is called brahmacariya; in passages such as "Are you, friend, living the brahmacariya under the Blessed One? Yes, friend" (M.I, 257), it means the monastic life; in passages such as "I will not pass away, Evil One, until this brahmacariya of mine is both successful, flourishing, widespread, widely known" (D.II, 168; S.V, 822; Ud. 51), it means the Teaching; in passages such as "This Noble Eightfold Path itself is brahmacariya, that is to say, right view" (S.V, 6), it means the Path. But here, since the Path is included by viewing the Noble Truths, all the rest is applicable. And this is to be understood as auspicious because it is the cause for successively attaining various kinds of superior states.

Ariyasaccāna dassanaṃ (seeing the Noble Truths) means the path-seeing by way of comprehending the four Noble Truths as stated in the Kumāra’s Question, and it is called auspicious because it is the cause for transcending the suffering of saṃsāra.

Nibbānasacchikiriyā (realizing Nibbāna) here means the fruition of arahatship is intended as Nibbāna. For that too is called Nibbāna because it is the going out (nikkhantattā) from craving designated as weaving (vāna) in respect to the five destinations. The attainment or reviewing of that is called realization (sacchikiriyā). But the realization of the other Nibbāna is accomplished by the seeing of the Noble Truths themselves; therefore, it is not intended here. Thus, this realization of Nibbāna is to be understood as auspicious because it is the cause of such things as dwelling happily in this very life.

Thus, in this verse, four auspicious things are stated: asceticism, brahmacariya, seeing the Noble Truths, and realizing Nibbāna. And their being auspicious has been elucidated in the respective places.

The word commentary on the verse beginning "Tapo ca" is finished.

Word Commentary on the Verse Beginning "Phuṭṭhassa Lokadhammehi"

12. Now, in phuṭṭhassa lokadhammehī, phuṭṭhassa means touched, contacted, reached. Loke dhammā lokadhammā, (the ways of the world are lokadhamma), means the ways which, so long as the world lasts, are unchangeable ways.Cittaṃ means mind, consciousness.Yassa means of a new, middle or elder Thera.Na kampati means does not tremble or waver.Asokaṃ means without sorrow, without the dart of sorrow extracted.Virajaṃ means without dust, with dust dispelled.Khemaṃ means secure, without danger. The rest is as previously stated. This is the word commentary.

Meaning Commentary: Thus, should the meaning be understood: phuṭṭhassa lokadhammehi cittaṃ yassa na kampati means, whose mind, touched, overwhelmed by the eight worldly conditions such as gain and loss, does not tremble, does not waver. That mind of his is to be understood as auspicious because it brings about the unshakeable supramundane state by something.

Whose mind, touched by these, does not tremble? The Arahat's, the one with taints destroyed, not anyone else's. This has been said:

‘‘Just as a solid rock is unshaken by the wind,
So also forms, tastes, sounds, smells, and contacts,

‘‘Desired and undesired things, do not agitate such a one;
His mind is firm, freed, and he sees their passing away.’’ (Maha. 244)

Asokaṃ means the mind of the one with taints destroyed. For that sorrow which is called "sorrowing, the state of sorrowing, inward sorrow, inward anguish, the state of inward burning of mind" (Vibha. 237) is absent, hence, it is without sorrow. Some say it is Nibbāna, but that does not connect with the preceding words. Just as asokaṃ, so also virajaṃ and khemaṃ mean the mind of one with taints destroyed. For that is virajaṃ because the dust of greed, hatred, and delusion are gone; and khemaṃ because it is secure from the four yokes. Because this in each moment of its occurrence in this or that manner, having taken in an unspecified way, brings about the supramundane state such as the unarisen aggregate and brings about the state of being worthy of offerings, etc., hence, it should be understood as auspicious.

Thus, in this verse, four auspicious things are stated: a mind unshaken by the eight worldly conditions, a sorrowless mind, a stainless mind, and a secure mind. And their being auspicious has been elucidated in their respective places.

The word commentary on the verse beginning "Phuṭṭhassa lokadhammehī" is finished.

Word Commentary on the Verse Beginning "Etādisāni"

13. Thus, after the Blessed One had spoken the thirty-eight Great Auspiciousnesses in the ten verses beginning with "Asevanā ca bālānaṃ," now, praising those auspicious things spoken by himself, he spoke the concluding verse, "etādisāni katvānā."

Meaning Commentary – etādisāni means these, such as these, of the kind spoken by me, beginning with not associating with fools.Katvānā means having done. For having done, having done, and having performed are not different in meaning. Sabbatthamaparājitā means being undefeated everywhere, in all the four adversaries which are the aggregates, defilements, volitional formations, and Māra the Devaputta, having oneself defeated those four Māras. Here the letter "ma" should be understood as merely for euphony.

Sabbattha sotthiṃ gacchantī means having done such auspicious deeds, being undefeated by the four Māras, they go everywhere safely, in this world and the next, in standing, walking, etc. Because of the absence of taints, torments, and burning up, which would arise from associating with fools, etc., they go safely, unendangered, unthreatened, securely, fearlessly. The nasalization here is to be understood as said for the sake of ease of versification.

Taṃ tesaṃ maṅgalamuttamaṃ — By this verse-foot, the Blessed One concluded the discourse. How? Thus, "O son of the gods, since those who do such things go everywhere safely, therefore, take that thirty-eightfold auspiciousness, beginning with not associating with fools, as the highest, best, excellent, auspiciousness for those doers of such things."

And at the conclusion of the discourse thus finished by the Blessed One, a hundred thousand myriads of deities attained Arahatship, and the reckoning of those who attained the fruition of Stream-entry, Once-returning, Non-returning was countless. Then, on the second day, the Blessed One addressed the Venerable Ānanda: "Last night, Ānanda, a certain deity approached me and asked the Auspicious Question, then I spoke to him the thirty-eight auspiciousnesses. Learn by heart, Ānanda, this discourse on auspiciousness, having learnt it by heart, recite it to the monks." The Elder learnt it by heart and recited it to the monks. That, brought down by the line of teachers, still continues down to today, it should be understood that "thus this brahmacariya is successful, flourishing, widespread, widely known, become popular, well proclaimed among gods and men."

Now, for the sake of proficiency in the application of knowledge in these very auspiciousnesses, this is the connection from the beginning: Thus, these beings, desiring happiness in this world, the next world, and the supramundane, having abandoned association with foolish people, having relied on the wise, having revered those worthy of reverence, being urged on to wholesome activity by dwelling in a suitable locality, by past merit, having rightly directed themselves, being adorned by much learning, skill, and discipline, speaking well-spoken words in accordance with discipline, so long as they do not renounce the householder's life, paying off the old debt by attending to mother and father, accumulating a new debt by supporting children and wives, attaining prosperity in wealth, grain, etc., by unconfused work, having taken the essence of possessions by giving, and the essence of life by the practice of Dhamma, doing good to their own people by relationship, and good to others by blameless work, avoiding harm to others by abstaining from evil, and harm to themselves by restraint from intoxicants, increasing the wholesome side by diligence in good deeds, having given up the householder's garb by their increased wholesomeness, even standing in the state of being ordained, revering the Buddha, Buddhas' disciples, preceptors, teachers, etc., cultivating the accomplishment of duties with humility, having abandoned greed for requisites by contentment, standing on the ground of good people by gratitude, having dispelled mental sluggishness by listening to the Dhamma, having overcome all difficulties by patience, having made themselves secure by obedience, seeing the application to practice by seeing ascetics, dispelling doubt about things that are the basis for doubt by discussing the Dhamma, accomplishing purity of virtue by the asceticism of sense-restraint, purity of mind by the brahmacariya of the ascetic life, and the four purities beyond that, having attained the knowledge and vision of the Noble Truths by this course of practice, they realize Nibbāna, which is the fruition of Arahatship, having realized which, with minds unshakeable by the eight worldly conditions like Mount Meru by wind and rain, they are sorrowless, stainless, secure. And those who are secure are undefeated everywhere by anyone, they go everywhere safely. Therefore, the Blessed One said:

‘‘Having done such things, undefeated in every way,
They go everywhere in safety; that is their highest blessing.’’

The Maṅgala Sutta Commentary of the Paramatthajotika, the Commentary to the Khuddakapāṭha, is finished.

The Maṅgala Sutta Commentary is finished.

6. Ratana Sutta Commentary

Introduction: Occasion and Purpose

yānīdha bhūtānī (Whatever beings are assembled here) Thus, after the Maṅgala Sutta, the order of meaning commentary of the Ratana Sutta, which was placed, has arrived. Here, after stating the occasion and purpose of its placement, then to show the diving into the meaning of this sutta with a very pure origin like diving into water in a river, lake, etc., with very pure water –

‘‘By whom it was spoken, when and where,
And why this method;

Having explained this, we will make the meaning commentary.’’

There, since the Maṅgala Sutta showed the protection of oneself and the prevention of unwholesome doing and the conditions for doing wholesome things and of taints, and this sutta accomplishes the protection of others and the prevention of taints caused by non-human beings etc., therefore, it was placed after that.

This is the purpose of its placement here.

‘‘yena vuttaṃ yadā yattha, yasmā ceta’’ – Here one should say, "By whom was this sutta spoken, when, where, and why was it spoken?" It is said – this was spoken by the Blessed One himself, not by disciples etc. And when the Licchavis, with Vesāli afflicted by famine etc., requested him from Rājagaha and the Blessed One was brought to Vesāli, then it was spoken in Vesāli for the sake of preventing those afflictions. This is the summary explanation of those questions. But in detail it is described by the ancients beginning from the Vesāli story.

Narration – It is said that a fetus was established in the womb of the chief queen of the King of Bārāṇasī, she, knowing that, informed the king, and the king gave her antenatal care. She, being properly cared for during her pregnancy, entered the maternity room when the pregnancy matured. For meritorious women, delivery occurs at dawn. She was one of those, therefore, at dawn, she gave birth to a lump of flesh resembling lac-dye solution, a bandhujīvaka flower. Then, thinking, "Other goddesses give birth to sons resembling golden images, if the chief queen gives birth to a lump of flesh, disrepute will arise for me in front of the king," fearing that disrepute, she put that lump of flesh into a pot, covered it with another pot, sealed it with the king's signet ring, and had it thrown into the current of the Ganges. As soon as it was discarded by the people, deities provided protection. Here, they wrote "The offspring of the chief queen of the King of Bārāṇasī" with cinnabar on a golden plate and tied it to it. Then that pot, unharmed by the danger of waves etc., went along the Ganges current.

They were called Licchavī.

The ascetic, while raising the children, diligently entered the village for alms and returned after midday. Knowing his routine, the cowherds said, "Venerable sir, raising children is an encumbrance for renunciants. Give us the children; we will raise them, and you attend to your duties." The ascetic agreed, saying, "Good." On the second day, the cowherds smoothed the path, scattered flowers, raised flags and banners, and came to the hermitage with music playing. The ascetic, said, "These children have great merit. Raise them with diligence, and when they grow up, arrange marriages between them. Appease the king with the five products of the cow, take a portion of land, build a city, and consecrate the prince there," and he gave the children. They agreed, saying, "Good," took the children, and raised them.

The name Vesālī itself came into being. This is the Vesālī Story.

The Invitation of the Blessed One

Now, this Vesālī, when the Blessed One arose, was prosperous and had attained great abundance. Indeed, there were seven thousand seven hundred and seven kings there, as well as crown princes, generals, treasurers, and so on. As it is said:

"At that time, Vesālī was prosperous, thriving, populous, crowded with people, and well-supplied with food. There were seven thousand seven hundred and seven palaces, seven thousand seven hundred and seven peaked houses, seven thousand seven hundred and seven parks, and seven thousand seven hundred and seven lotus ponds" (mahāva. 326).

Later, it became afflicted by famine, drought, and poor harvests. First, destitute people died, and they were thrown outside. Due to the stench of the corpses, non-human beings entered the city, and even more died. Because of that foulness, a pestilence arose among the beings. Thus, afflicted by the three fears of famine, non-human beings, and disease, the inhabitants of Vesālī approached the king and said, "Great king, three kinds of fear have arisen in this city, such as have never arisen before in the seven royal lineages. We think it has arisen now due to your unrighteousness." The king convened everyone in the assembly hall and said, "Investigate my unrighteousness." Searching through all the traditions, they found nothing.

Not finding fault with the king, they thought, "How can this fear be appeased for us?" Some suggested six teachers, saying, "It will be appeased as soon as they set foot here." Others said, "It is said that a Buddha has arisen in the world. That Blessed One teaches the Dhamma for the welfare of all beings, and is mighty and powerful. All fears would be appeased as soon as he sets foot here." Being pleased by this, they said, "Where does that Blessed One dwell now? If we send for him, he might not come." Then others said, "Buddhas are compassionate; why wouldn't they come? But that Blessed One now dwells in Rājagaha, and King Bimbisāra attends to him. He might not allow him to come." "Then let us appease the king and bring him," they decided, and two Licchavi princes, with a large force and abundant gifts, sent them to the king, saying, "Appease Bimbisāra and bring the Blessed One." They went, gave the gifts to the king, reported the matter, and said, "Great king, send the Blessed One to our city." The king did not agree, saying, "You yourselves know." They approached the Blessed One, paid homage, and said, "Venerable sir, three fears have arisen in our city. If the Blessed One were to come, we would have safety." The Blessed One considered and foresaw that "When the Ratanasutta is recited in Vesālī, that protection will spread to a hundred thousand million world-systems, and at the end of the sutta, eighty-four thousand beings will attain the Dhamma," and he accepted in silence. Then King Bimbisāra, hearing of the Blessed One's acceptance, announced in the city that "The Blessed One has accepted to go to Vesālī," approached the Blessed One, and asked, "Venerable sir, do you accept to go to Vesālī?" "Yes, great king." "Then, venerable sir, wait a while until I prepare the way."

Then King Bimbisāra leveled the five-yojana distance between Rājagaha and the Ganges, built a monastery at each yojana, and informed the Blessed One of the time for departure. The Blessed One, surrounded by five hundred monks, set out. The king had the five-yojana path strewn knee-deep with five-colored flowers, raised flags, banners, full water pots, banana trees, and so on, and had two white umbrellas raised over the Blessed One and one over each monk. Accompanied by his retinue, making offerings of flowers, perfumes, and so on, he lodged the Blessed One in each monastery, gave great alms, and brought him to the bank of the Ganges in five days. There, while adorning a boat with all kinds of decorations, he sent a message to the Vesālians, "The Blessed One has arrived. Prepare the way and all go to welcome the Blessed One." They thought, "We will make double the offerings," and smoothed the three-yojana distance between Vesālī and the Ganges. Adorning four white umbrellas for the Blessed One and two for each monk, they came to the bank of the Ganges, making offerings, and stood there.

Then Bimbisāra joined two boats together, made a pavilion, adorned it with garlands of flowers, and so on, and placed a Buddha-seat made of all kinds of jewels there. The Blessed One sat there. The five hundred monks also boarded the boat and sat as appropriate. King Bimbisāra, following the Blessed One, waded into the water up to his neck and said, "As long as the Blessed One is coming, I will stay here on the bank of the Ganges," and then turned back. Above, the deities from the Akaniṭṭha heaven made offerings. Below, the Nāga kings dwelling in the Ganges, such as Kambalassatara, made offerings. Thus, with great offerings, the Blessed One traveled a distance of one yojana on the Ganges and entered the boundary of the Vesālians.

Then the Licchavi kings, making double the offerings that Bimbisāra had made, welcomed the Blessed One in water up to their necks. At that very moment, a great cloud arose in the four directions with flashes of lightning, enveloping darkness, and a rumbling sound. Then, as the Blessed One placed his first foot on the bank of the Ganges, torrential rain fell. Those who wished to get wet were soaked, and those who did not wish to get wet were not soaked. Water flowed everywhere, knee-deep, thigh-deep, waist-deep, and neck-deep. All the corpses were carried away by the water into the Ganges, and the ground became pure.

The Licchavi kings, lodging the Blessed One at each yojana, gave great alms and led him to Vesālī in three days, making double the offerings. When the Blessed One arrived at Vesālī, Sakka, the king of the gods, came with a host of deities. With the gathering of deities of great power, most of the non-human beings fled. The Blessed One, standing at the city gate, addressed the Venerable Ānanda: "Ānanda, take this Ratanasutta, along with the implements for making protective rites, and, accompanied by the Licchavi princes, wander through the three walls of Vesālī, reciting the paritta." Thus, he recited the Ratanasutta. "By whom was this sutta spoken, when, where, and why was it spoken?" The answers to these questions are described in detail by the ancients, beginning with the story of Vesālī.

As soon as the venerable one said, "kiñcī," the non-human beings who had not fled before, those dwelling in heaps of rubbish, wall crevices, and so on, fled through the four gates. The gates were not spacious enough. Then some, not finding space at the gates, broke through the walls and fled. As soon as the non-human beings had departed, the disease in the bodies of the people subsided. They came out and worshiped the venerable one with all kinds of flowers and perfumes. The great multitude, in the middle of the city, plastered the assembly hall with all kinds of scents, erected a canopy, adorned it with all kinds of decorations, placed the Buddha-seat there, and brought the Blessed One.

The Blessed One entered the assembly hall and sat on the prepared seat. The Sangha of monks, the kings, and the people also sat on appropriate seats. Sakka, the king of the gods, also sat down with his retinue of gods in two deva-worlds, and so did other gods. The Venerable Ānanda also wandered throughout Vesālī, providing protection, and came with the inhabitants of Vesālī and sat to one side. There, the Blessed One recited the same Ratanasutta to everyone.

The outline has been laid down: "By whom it was spoken, when, where, and why, this method. Having revealed it," it is elaborated in every way.

Explanation of the Yānī'dha Verse

1. Now, because it was said that "We will make an explanation of the meaning of this," the explanation of the meaning is begun. Others say that "Only the first five verses were spoken by the Blessed One, the rest by the Venerable Ānanda during the recitation of the paritta." However it may be, what is the use of this investigation for us? In any case, we will make an explanation of the meaning of this Ratanasutta.

Yānīdha bhūtānī is the first verse. There, yānī means whatever kind, whether of little power or great power. Idha means in this place, referring to the place of assembly at that moment. Bhūtānī means, although the word "bhūta" exists in such instances as "bhūtasmiṃ pācittiyaṃ" (pāci. 69), in such instances as "Bhūtamidanti, bhikkhave, samanupassathā" (ma. ni. 1.401) it refers to the five aggregates; in such instances as "Cattāro kho, bhikkhu, mahābhūtā hetū" (ma. ni. 3.86) it refers to the four elements beginning with the earth element; in such instances as "Yo ca kālaghaso bhūto" (jā. 1.2.190) it refers to the arahant; in such instances as "Sabbeva nikkhipissanti, bhūtā loke samussayaṃ" (dī. ni. 2.220) it refers to all beings; in such instances as "Bhūtagāmapātabyatāyā" (pāci. 90) it refers to trees and the like; and in such instances as "Bhūtaṃ bhūtato sañjānātī" (ma. ni. 1.3) it occurs referring to the seven abodes below the Four Great Kings. Here, however, it should be understood specifically as non-human beings.

Samāgatānī means assembled. Bhummānī means those born on the earth. Vā is an alternative. Thus, having made one alternative, that those beings that are assembled here, either terrestrial, he says "yāni va antalikkhe" to make a second alternative. The meaning is that all the beings that are born in the sky are assembled here. Here, beings born from the Yama world up to the Akaniṭṭha world are to be understood as "antalikkhe bhūtānī" because they are born in manifested aerial mansions. Below that, from Mount Sineru onward, the beings dwelling in trees, creepers, and so on on the earth and those born on the earth are to be understood as "bhummāni bhūtānī" because they are born on the earth and in things connected to the earth, such as trees, creepers, and mountains.

He says, "sabbeva bhūtā sumanā bhavantū." Sabbe means all, without remainder. Eva is a determination, meaning without excluding even one. Bhūtā means non-human beings. Sumanā bhavantū means may they be of happy mind, be joyful and glad. Athopī is a particle used in pairs for the purpose of connecting another task or introducing a statement. Sakkacca suṇantu bhāsitaṃ means paying careful attention, applying the mind, bringing everything together in their minds, may they listen to my teaching, which brings heavenly bliss and supramundane happiness.

Thus, here, the Blessed One, having included beings with the non-specific statement "yānīdha bhūtāni samāgatānī" and then having distinguished them in two ways as "bhummāni vā yāni va antalikkhe," and then having brought them together again as "sabbeva bhūtā," while directing them to the attainment of inclination with the statement "sumanā bhavantū," and to the attainment of effort with "sakkacca suṇantu bhāsitaṃ," as well as to the attainment of wise attention, to the attainment of hearing from others, and to the attainments of self-direction, reliance on good people, and the causes of concentration and wisdom, concludes the verse.

Explanation of the Tasmā Hi Verse

2.Tasmā hi bhūtā: the second verse. Here, tasmā means 'therefore,' indicating a reason. Bhūtā is a vocative, an address. Nisāmethā means 'listen.' Sabbe means 'all,' without exception. What is being said? Since you have gathered here to listen to the Dhamma, forsaking your celestial abodes and their enjoyment and abundance, and not to watch dancing and other performances, therefore, O beings, listen, all of you. Alternatively, seeing their joyful state and eagerness to listen attentively due to the statement "May they be of joyful mind, may they listen respectfully," he says, "Since you are endowed with a joyful mind, proper direction of the self, wise attention, purity of intention, eagerness to listen respectfully, and purity of effort based on reliance on good persons and external stimuli, therefore, O beings, listen, all of you." Or, pointing to what was said at the end of the previous verse, "spoken," as the reason, he says, "Since what I have spoken is exceedingly rare, because of the rarity of a moment devoid of the eight unwholesome conditions, and yields countless benefits because it arises from qualities of wisdom and compassion, and because I intend to speak it, I said 'let them hear the spoken word,' therefore, O beings, listen, all of you." This is what is meant by this verse.

"Mettaṃ karotha mānusiyā pajāyā": Its meaning is - may you establish loving-kindness, a friendly attitude and a mind for welfare, towards this human race afflicted by three kinds of dangers. However, some recite it as "mānusikaṃ paja," which is not fitting as it doesn't make contextual sense. The interpretation others give is also not fitting. The idea here is - I don't speak as a Buddha with the power of authority, but rather I speak for the benefit of you and this human race, "extend loving-kindness to the human race." And here –

‘‘Having conquered the seven continents of the earth,
Royal sages went around offering sacrifices;
The horse sacrifice, the human sacrifice,
The sammāpāsa, the vājapeyya, unobstructed.

‘‘Of a mind imbued with loving-kindness,
They do not experience even a sixteenth part;
Even if one cherishes a single being with an uncorrupted mind,
He is skilled through that loving-kindness.

‘‘And feeling compassion in his mind for all living beings, the noble one generates abundant merit.’’ (itivu. 27; a. ni. 8.1) –

Thus, according to the suttas beginning with these, and based on the eleven benefits, the loving-kindness of those who practice it should be understood as beneficial.

‘‘The person is favored by deities, he always sees auspicious things.’’ (udā. 76; mahāva. 286) –

Thus, according to the suttas beginning with these, it should be understood as beneficial to those towards whom it is directed.

"divā ca ratto ca haranti ye baliṃ, tasmā hi ne rakkhatha appamattā": Its meaning is - those humans who, by means of painting, carpentry, etc., create deities and, approaching shrines and trees, make offerings to the deities during the day on auspicious days, and at night, or who, by giving alms through lotteries, honoring guardian deities, and dedicating merit up to the Brahma deities, make offerings during the day; and who, by having umbrella offerings, lamp offerings, all-night Dhamma listening sessions, etc., performed, and by dedicating merit, make offerings at night; how should they not be protected? Since those who make offerings to you day and night, therefore protect them; therefore, protect and guard those humans who perform the act of offering, remove what is unfavorable to them, bring about what is favorable to them, being diligent, and always remembering that act of gratitude in your hearts.

Commentary on the Yaṃkiñci Verse

3.Having shown the helpfulness of humans to the deities in this way, and to bring about the cessation of dangers to them, and to reveal the qualities of the Buddha, he began to utter the statement of truth for the purpose of the deities and humans listening to the Dhamma, with "yaṃkiñci vitta," and so on. Here, yaṃkiñci specifies indefinitely and completely whatever is in use there and there. Vitta means wealth. For it generates enjoyment, hence it is wealth. Idha vā indicates the human world. Huraṃ vā means the world beyond that, the remaining world; and since by this, having excluded humans, the inclusion of all worlds is achieved, and because "saggesu vā" is stated later, having excluded humans and heavens, the inclusion of the remaining nāgas, supaṇṇas, etc., should be understood.

Saggesu vā means in the deva-worlds of the desire realm and the form realm. For they are victorious by means of beautiful actions, hence they are heavens. Or they are heavens because they are exceedingly excellent. Yaṃ means whatever, owned or unowned. Ratana means a jewel, because it brings, carries, generates, or increases delight. Whatever is adorned, valuable, incomparable, rare to see, and enjoyed by an excellent being, this is a designation for that. As it is said –

‘‘Adorned, of great value, and incomparable,
Rare to behold;
Enjoyed by an excellent being,
Therefore it is called a jewel.’’

Paṇītaṃ means excellent, superior, unsurpassed. Thus, by this verse, whatever owned jewels exist in the heavens, such as the jeweled abodes extending hundreds of yojanas, Sudhamma, Vejayanta, and so on; and whatever unowned jewels are connected to empty abodes among beings who, lacking the arising of a Buddha, only fill the lower realms; or whatever other unowned jewels are based on the earth, the great ocean, the Himalayas, and so on, that is indicated.

"Na no samaṃ atthi tathāgatenā": na is a negation. No is a determination. Samaṃ means equal. Atthi means exists. Tathāgatenā means by the Buddha. What is being said? Of all this wealth and jewel that has been described, not even one jewel is equal to the Jewel of the Buddha. For that which is a jewel in the sense of being adorned, for example, the wheel jewel and the gem jewel of a universal monarch, when these arise, the great multitude does not adorn anything else; no one takes flowers, perfumes, etc., and goes to a yaksha shrine or a spirit shrine; all people adorn and honor the wheel jewel and the gem jewel, and desire that desired wish, and some of their desired wishes are fulfilled. Even that jewel is not equal to the Jewel of the Buddha. For if a jewel is such in the sense of being adorned, the Tathāgata alone is the Jewel. For when a Tathāgata arises, whatever great deities and humans there are, they do not adorn anything else, they do not honor anyone else. Thus, Brahma Sahampati honored the Tathāgata with a jeweled garland the size of Mount Sineru, and other deities and humans, such as King Bimbisāra, King Kosala, and Anāthapiṇḍika, did so according to their ability. Even after the Blessed One's Parinibbāna, Emperor Asoka, having spent ninety-six crores of wealth, established eighty-four thousand monasteries throughout Jambudīpa. What need is there to mention other acts of adoration? Moreover, for whom else, even after their Parinibbāna, do acts of adoration and respect prevail towards the places of birth, Enlightenment, the turning of the Wheel of Dhamma, and Parinibbāna, or towards images and shrines, as they do for the Blessed One? Thus, even in the sense of being adorned, there is no jewel equal to the Tathāgata.

A jewel in the sense of being of great value: For example, Kāsika cloth. As it is said, "Even old Kāsika cloth is both beautiful in color, pleasant to the touch, and of great value" (a. ni. 3.100), but even that is not equal to the Jewel of the Buddha. For if a jewel is such in the sense of being of great value, the Tathāgata alone is the Jewel. For whatever the Tathāgata accepts, even if it is discarded cloth, is of great fruit and great benefit to them, like that of King Asoka; this is because of its great value. Here, the following Sutta passage should be understood as proving the absence of faults by stating its great value –

‘‘But whatever robes, alms food, lodging, and medicine for the sick they offer to him, this is of great fruit and great benefit to them. I speak of this as his great value. Just as, monks, that Kāsika cloth is of great value, so I describe this individual’’ (a. ni. 3.100).

Thus, even in the sense of being of great value, there is no jewel equal to the Tathāgata.

A jewel in the sense of being incomparable: For example, the wheel jewel of a universal monarch arises, with a hub made of sapphire, a thousand spokes made of seven kinds of jewels, a rim made of coral, and joints made of red gold. Above every ten spokes there is a boss for catching the wind and making a sound, which is like the sound of a skilled musician playing a five-piece orchestra. On both sides of its hub are two lion faces, and the inside is hollow like that of a cartwheel. There is no maker or instigator of it; it arises from the force of karma and the elements. The king, having fulfilled the ten duties of a universal monarch, on the Uposatha day, the full-moon day, having bathed his head, observing the Uposatha, sitting on his excellent palace, purifying his virtue, sees it rising like the full moon or like the sun. Its sound is heard for twelve yojanas, its color is visible for one yojana. Appearing above the city, generating extreme curiosity in the great multitude, who think, "Another moon or sun has risen," it comes to the eastern side of the king's inner palace, neither too high nor too low, and stands like a cart axle broken in a suitable place, so that the great multitude can honor it with perfumes and flowers.

A elephant jewel arises, completely white with red feet, firmly established, powerful, able to travel through the sky, either from the Uposatha clan or the Chaddanta clan. When it comes from the Uposatha clan, it comes as the eldest of all; from the Chaddanta clan, as the youngest, trained, disciplined, and endowed with taming qualities. Taking a retinue of twelve yojanas, it roams throughout Jambudīpa and returns to its own capital in the early morning.

An horse jewel arises, completely white with red feet, a black head, and muñja grass-like hair, coming from the Valāhaka royal clan of horses. The rest here is similar to the elephant jewel.

A gem jewel arises. It is a beryl gem, beautiful, of good quality, eight-faceted, well-worked, equal to the size of a cart hub in length, and comes from Mount Vepulla. Even in darkness accompanied by the four divisions of the army, when placed on the king's banner, it illuminates for one yojana, and by its light, humans, thinking it is day, engage in their tasks, seeing even down to kunthakipillika ants.

A woman jewel arises, either the chief queen by nature, or she comes from Uttarakuru or from the Madda royal family, devoid of faults such as excessive tallness, surpassing human complexion, and having not attained divine complexion. In the cold season, her limbs are warm to the king; in the hot season, they are cool. Her touch is like that of cotton wool combed a hundred times, the scent of sandalwood wafts from her body, and the scent of lotus flowers from her mouth. She is endowed with many qualities, such as being the first to rise.

A householder jewel arises, the king's natural administrator, a wealthy man. When the wheel jewel arises, divine sight arises in him, by which he sees buried treasure within a yojana all around, both unowned and owned. He approaches the king and declares, "Be without anxiety, O king; I will take care of what needs to be done with wealth for you."

A counselor jewel arises, the king's natural eldest son. When the wheel jewel arises, he is endowed with superior intellect and eloquence. Knowing the minds of a retinue of twelve yojanas by his mind, he is capable of restraining and promoting. He approaches the king and declares, "Be without anxiety, O king; I will govern the kingdom for you." Or whatever other jewel is of such a kind due to its incomparability, whose value cannot be measured and ascertained, saying, "It is worth a hundred, a thousand, or a crore." Among these, not even one jewel is equal to the Jewel of the Buddha. For if a jewel is such in the sense of being incomparable, the Tathāgata alone is the Jewel. For the Tathāgata cannot be measured, ascertained, or defined in terms of virtue, concentration, wisdom, or any other quality, saying, "He is of such and such qualities, equal to this, or comparable." Thus, even in the sense of being incomparable, there is no jewel equal to the Tathāgata.

A jewel in the sense of being rare to see: For example, a universal monarch, who is rare to appear, and his jewels, such as the wheel, are also rare. But even that is not equal to the Jewel of the Buddha. For if a jewel is such in the sense of being rare to see, the Tathāgata alone is the Jewel. Where is the jeweled nature of the universal monarch and others? For they arise many times in a single kappa. Since the world is devoid of a Tathāgata even for countless kappas, therefore the Tathāgata is rare to see because he arises only occasionally. As the Blessed One said at the time of his Parinibbāna –

"Ānanda, the deities are complaining, 'We have come from afar to see the Tathāgata. Tathāgatas, Arahants, Perfectly Enlightened Ones, arise in the world only rarely. Tonight, in the last watch of the night, the Tathāgata's Parinibbāna will occur, and this bhikkhu of great power is standing in front of the Blessed One, preventing us. We will not get to see the Tathāgata at this last moment!'" (dī. ni. 2.200).

Thus, even in terms of the rarity of seeing Him, there is no jewel equal to the Tathāgata.

A jewel in terms of being used by the noblest beings. For example, the wheel-jewel (cakkaratana) of a Wheel-turning King (cakkavatti). It does not arise for the use of low-class people like candālas, vena, nesāda, rathakāra, pukkusādis, or ordinary people, even in their dreams, even if they possess hundreds of thousands of crores in wealth and live in excellent seven-storied mansions. But it arises for the use of a Khattiya king who is well-born on both sides and who has perfectly fulfilled the ten duties of a Wheel-turning King; therefore, it is used only by the noblest beings. Yet, even that is not equal to the Buddha-jewel. If a jewel is defined in terms of being used by the noblest beings, then the Tathāgata is the jewel. The Tathāgata is not even accessible in dreams to those considered low beings in the world, those without the requisite conditions (upanissaya), those with wrong views, such as Pūraṇa Kassapa and the six teachers, and others like them. But the Tathāgata is accessible to those with the requisite conditions, even animals who can attain Arahatship at the end of a verse, those with penetrating wisdom and vision like Bāhiya Dārucīriya and other great disciples born in great families. They 'use' the Tathāgata by realizing unsurpassed seeing, unsurpassed hearing, unsurpassed attendance, etc. Thus, even in terms of being used by the noblest beings, there is no jewel equal to the Tathāgata.

A jewel in terms of generating delight (rati). For example, the wheel-jewel of a Wheel-turning King. Just seeing it, the Wheel-turning King becomes delighted; in this way, it generates delight for the king. Furthermore, the Wheel-turning King, taking a golden pitcher in his left hand and sprinkling water on the wheel-jewel with his right hand, says, "May the wheel-jewel proceed! May the wheel-jewel conquer!" Then the wheel-jewel, emitting a sweet sound like a five-piece orchestra, goes through the sky to the eastern direction. The Wheel-turning King follows, with his fourfold army spread over twelve yojanas, neither too high nor too low, passing under the tall trees, passing over the short trees, taking the shape of leaves, flowers, fruits, and foliage on the trees. The opposing kings who come, being instructed with extreme humility, saying, "Come, O Great King," etc., are instructed in the manner of "life should not be taken," and so on. Wherever the king wishes to eat or rest during the day, the wheel-jewel descends from the sky and stands still on a level ground suitable for all services, such as water. When the king's mind arises to travel again, it makes a sound in the same manner as before and goes, and hearing that, even a twelve-yojana retinue goes through the sky. The wheel-jewel gradually plunges into the eastern sea, and as it plunges, the water recedes by a yojana and stands like a wall. The great crowd takes the seven jewels as they please. Then the king, taking a golden pitcher, sprinkles water, saying, "From here onwards is my kingdom," and returns. The army goes in front, the wheel-jewel behind, and the king in the middle. The water fills up the places where the wheel-jewel has receded. In this way, he goes to the southern, western, and northern seas as well.

Having traveled around in all four directions, the wheel-jewel rises three yojanas into the sky. Standing there, the king, victorious through the power of the wheel-jewel, surveys the Pubbavideha continent, adorned with five hundred minor islands, with a circumference of seven thousand yojanas; and similarly, Uttarakuru, with a circumference of eight thousand yojanas; Aparagoyāna, with a circumference of seven thousand yojanas; and Jambudīpa, with a circumference of ten thousand yojanas—thus, he surveys the one world-system adorned with four great continents and two thousand minor islands, like a fully blossomed lotus grove. As he surveys, immeasurable delight arises in him. Even in this way, that wheel-jewel generates delight for the king, but even that is not equal to the Buddha-jewel. If a jewel is defined in terms of generating delight, then the Tathāgata is the jewel. What can this wheel-jewel do? The divine delight generated by the Tathāgata far surpasses the delight generated by the wheel-jewel and all other things combined; it cannot be compared even by a fraction. Moreover, for countless gods and humans who follow His advice, He generates the delight of the first jhāna, the delight of the second, third, fourth, and fifth jhāna, the delight of the ākāsānañcāyatana, the delight of the viññāṇañcāyatana, the ākiñcaññāyatana, and the nevasaññānāsaññāyatana, the delight of the Sotāpatti path, the delight of the Sotāpatti fruit, the delight of the Sakadāgāmi, Anāgāmi, and Arahatta paths and fruits. Thus, even in terms of generating delight, there is no jewel equal to the Tathāgata.

Furthermore, the term "jewel" is of two kinds: with consciousness and without consciousness. Among them, the non-conscious jewels are the wheel-jewel and the jewel-gem (maṇiratana), or any other gold, silver, etc., not bound by the senses (anindriya). The conscious jewels extend to the horse-jewel (hatthiratana) and the advisor-jewel (pariṇāyakaratana), or any other such thing bound by the senses (indriya). Among these two, the conscious jewel is said to be superior. Why? Because the non-conscious jewels like gold, silver, gems, and pearls are brought to adorn the conscious jewels like the elephant-jewel, etc.

Even the conscious jewel is of two kinds: the animal jewel and the human jewel. Among them, the human jewel is said to be superior. Why? Because the animal jewel becomes subservient to the human jewel. Even the human jewel is of two kinds: the woman-jewel and the man-jewel. Among them, the man-jewel is said to be superior. Why? Because the woman-jewel becomes the attendant of the man-jewel. Even the man-jewel is of two kinds: the householder-jewel and the homeless-jewel. Among them, the homeless-jewel is said to be superior. Why? Because even the Wheel-turning King, who is the foremost among householder-jewels, after worshiping, attending upon, and serving the homeless-jewel endowed with virtue (sīla) and other qualities by bowing down with five limbs, attains divine and human accomplishments and, ultimately, attains the accomplishment of Nibbāna.

"There is nothing equal to the Tathāgata."

"This is a sublime jewel in the Buddha. By this truth, may there be well-being."

"Sublime is the jewel": the state of being a jewel is sublime, the nature of being a jewel is sublime—this meaning should be understood. Otherwise, it might be concluded that the Buddha is not a jewel at all. It is not established that where there is a jewel, that itself is the jewel. But where there is a jewel connected in some way or another, whether through craftsmanship or in any other manner, from that which possesses the state of being a jewel, it is designated as a jewel; therefore, because of the existence of that jewel, it is established as a jewel. Or else, even with "This is a sublime jewel in the Buddha," it is to be understood that the Buddha Himself is the jewel. By the Blessed One merely uttering this verse, well-being arose in the royal family, and fear subsided. It is said that the command of this verse was accepted by non-human beings in hundreds of thousands of crores of world-systems.

Explanation of the Verse Beginning "Khayaṃ virāgaṃ"

4. Having declared the truth by way of the Buddha's qualities, now, in order to speak by way of the qualities of the Dhamma of Nibbāna, he begins, "Khayaṃ virāgaṃ." There, because with the realization of Nibbāna, the passions (rāga) and so on are destroyed, completely destroyed; or because it is merely the cessation (khaya), the non-arising, the stopping of them; and because it is disconnected from the passions, both in terms of association and in terms of object; or because, when it is realized, the passions are utterly dispassionate, gone, and dispelled, therefore it is called cessation (khaya) and dispassion (virāga). But since no arising, no decay, and no alteration of what exists is evident in it, therefore, because it does not originate, does not age, and does not die, it is called "immortal" (amata). And in the sense of being supreme and most excellent, it is "sublime" (paṇīta). "Yadajjhagā": what Sakyamuni attained, found, obtained, and realized with his power of knowledge. "Sakyamunī": because he was born in the Sakya clan, he is Sakya; because he is endowed with the quality of sagehood (moneyya), he is Muni; Sakya and also Muni, therefore Sakyamuni. "Samāhito": with his mind concentrated by the concentration of the Noble Path (ariyamagga-samādhi). "Na tena dhammena samatthi kiñcī": there is no phenomenon whatsoever equal to that Dhamma realized by Sakyamuni, which is named cessation (khaya) and so on. Therefore, it was said in another discourse: "To whatever extent there are phenomena, whether conditioned (saṅkhata) or unconditioned (asaṅkhata), dispassion is said to be the best among them," etc. (a. ni. 4.34; itivu. 90).

"This is a sublime jewel in the Dhamma. By this truth, may there be well-being." Its meaning should be understood in the same way as stated in the previous verse. It is said that the command of this verse was also accepted by non-human beings in hundreds of thousands of crores of world-systems.

Explanation of the Verse Beginning "Yaṃ buddhaseṭṭho"

5. Having declared the truth by way of the qualities of the Dhamma of Nibbāna, now, in order to speak by way of the qualities of the Dhamma of the Path, he begins, "Yaṃ buddhaseṭṭho." There, "because he awakened to the truths" and so on, he is Buddha; and being supreme and praiseworthy, he is "seṭṭha" (best); Buddha and also seṭṭha, therefore buddhaseṭṭha; or the best among the Buddhas, whether they are Anubuddhas, Paccekabuddhas, or Sutabuddhas—he is buddhaseṭṭha. That buddhaseṭṭha praised and proclaimed "The Eightfold Path is secure for the attainment of Nibbāna" (ma. ni. 2.215), and "Bhikkhus, I will teach you Noble Right Concentration, with its support and its requisites" (ma. ni. 3.136), and in this way, he praised it in various places. "Suci": utterly pure because it destroys the defilements. "Samādhimānantarikaññamāhū": and that concentration which, immediately after its arising, invariably gives rise to the fruit, is called "ānantarika-samādhi" (concentration with no interval). For there is no obstruction that prevents the arising of the fruit after the arising of the path-concentration. As it was said:

"If this person has undertaken the realization of the fruit of Stream-entry, and it is the time for the world to be destroyed, the world would not be destroyed until this person realizes the fruit of Stream-entry. This person is called 'one who makes the world endure.' All persons associated with the path are 'those who make the world endure'" (pu. pa. 17).

"Samādhinā tena samo na vijjatī": there is no concentration, whether it is a form-sphere concentration (rūpāvacara-samādhi) or a formless-sphere concentration (arūpāvacara-samādhi), equal to that pure, uninterrupted concentration praised by the best of Buddhas. Why? Because having cultivated them, even if one is reborn in the Brahma world in various places, there is still the possibility of rebirth in hells and other places. But having cultivated this Arahatship concentration, the noble person has the possibility of uprooting all rebirths. Therefore, it was said in another discourse: "To whatever extent there are conditioned phenomena… the Noble Eightfold Path is said to be the best among them," etc. (a. ni. 4.34; itivu. 90).

"This is a sublime jewel in the Dhamma… may there be well-being." Its meaning should be understood in the way stated earlier. It is said that the command of this verse was also accepted by non-human beings in hundreds of thousands of crores of world-systems.

Explanation of the Verse Beginning "Ye puggalā"

6. Having declared the truth by way of the qualities of the Dhamma of the Path, now, in order to speak by way of the qualities of the Sangha, he begins, "Ye puggalā." There, "ye" is an indefinite designation. "Puggalā": beings. "Aṭṭha": the enumeration of them. For they are eight: four who have entered the path and four who are established in the fruit. "Sataṃ pasatthā": praised by good people (sappurisa), by Buddhas, Paccekabuddhas, disciples of the Buddha, and by other gods and humans. Why? Because of the association with innate qualities such as virtue (sīla) and so on. For them, like the innate color and fragrance of campaka, vakula, and kusuma flowers, there are innate qualities such as virtue, concentration, and so on. Therefore, like flowers endowed with color and fragrance, they are dear, pleasing, and praiseworthy to gods and humans. Therefore, it was said, "Ye puggalā aṭṭha sataṃ pasatthā."

Yeti, an enumeration without specification. Puggalāti, beings. Aṭṭhasatanti, the calculation limit of those. For they are three stream-enterers: one-seeder, family-to-family, and at most seven times more. Three once-returners who have attained fruition in the realms of desire, form, and formless existence. All of those are twenty-four due to the four paths. Five non-returners in Aviha: antarāparinibbāyī (one who attains Nibbāna between), upahaccaparinibbāyī (one who attains Nibbāna with effort), sasaṅkhāraparinibbāyī (one who attains Nibbāna with exertion), asaṅkhāraparinibbāyī (one who attains Nibbāna without exertion), uddhaṃsoto (one who goes upstream), akaniṭṭhagāmī (one who goes to Akaniṭṭha). Similarly, in Atappa, Sudassa, and Sudassī. However, in Akaniṭṭha, there are four excluding the uddhaṃsoto. Thus, twenty-four are non-returners. Two arahants: a dry-insight meditator and one who takes the path of serenity. Fifty-four are the four path-attainers. All those become eight hundred when doubled based on saddhādhurā (faith-led) and paññādhurā (wisdom-led). The rest is as previously stated.

Cattāri etāni yugāni hontīti, all those individuals enumerated in detail, whether eight or eight hundred, are, in brief, one pair: the one standing on the path of stream-entry and the one established in its fruition, and so on, until one pair: the one standing on the path of arahantship and the one established in its fruition, thus there are four pairs. Te dakkhiṇeyyāti, here, te indicates a specific designation of those previously enumerated without specification. All those individuals who are said to be eight or eight hundred in detail, or four pairs in brief, all of them are worthy of offerings, because they are dakkhiṇeyyā. Dakkhiṇā means giving the gift worthy of offering, believing in karma and its result, without expecting things such as "he will do this medical treatment or errand for me." Those who are worthy are individuals endowed with virtue such as morality. And these are such individuals, therefore they are called "te dakkhiṇeyyā".

Sugatassa sāvakāti, the Blessed One is sugata, because he is endowed with excellent going, because he has gone to an excellent place, because he has gone well, and because he has spoken well. All those who listen to his word are sāvakā. Although others also listen, they do not perform the duties after hearing, but these, after hearing, perform the practice of Dhamma in accordance with the Dhamma and have attained the paths and fruits, therefore they are called "sāvakā". Etesu dinnāni mahapphalānīti, even small donations given to these disciples of the Blessed One become greatly fruitful, because the offering has attained purity due to the receiver. Therefore, it is said in another sutta –

"To the extent that there are groups or assemblies, the Saṅgha of the Tathāgata's disciples is declared the chief among them, that is, the four pairs of persons, the eight individual persons. This Saṅgha of the Blessed One's disciples…pe… the result is supreme" (a. ni. 4.34; 5.32; itivu. 90).

‘‘idampi saṅghe’’ti. Its meaning should be understood in the same way as previously stated. The authority of this verse has also been accepted by non-humans in a hundred thousand million world-systems.

Ye suppayuttātigāthāvaṇṇanā

7. Thus, having spoken the truth about the Saṅgha based on those standing on the path and those established in the fruit, now, intending to speak about the virtue of only those among them, the arahants who are experiencing the bliss of fruition attainment, he began with ‘‘ye suppayuttā’’. Here, ye is a word of enumeration without specification. Suppayuttāti, well-applied, meaning having abandoned various kinds of wrong livelihood and relying on pure livelihood, they have begun to apply themselves to insight meditation. Or, suppayuttāti, endowed with very pure bodily and verbal action, thereby showing their aggregate of morality. Manasā daḷhenāti, with a firm mind, meaning with a mind endowed with steadfast concentration. Thereby showing their aggregate of concentration. Nikkāminoti, without regard for body or life, having made an exit from all defilements through wisdom-led effort. Thereby showing their aggregate of wisdom, endowed with effort.

Gotamasāsanamhīti, in the dispensation of Gotama, the Tathāgata, by lineage. Thereby showing that those who perform various kinds of mortifications outside of this do not have an exit from defilements due to the absence of virtues such as proper application. Teti, a word of designation for those previously enumerated. Pattipattāti, here, patti means that which should be attained, that which is worthy of being attained, having attained which they are utterly free from bonds; this is a designation for the fruit of arahantship, having attained that patti, they are pattipattā. Amatanti, Nibbāna. Vigayhāti, having fathomed in terms of object. Laddhāti, having obtained. Mudhāti, without spending even a kākaṇi-coin's worth of expenditure. Nibbutinti, fruition-attainment, the stilling of the torment of defilements. Bhuñjamānāti, experiencing. What is said is this? Those who in this dispensation of Gotama are suppayuttā because of being endowed with morality, daḷhena manasā (of firm mind) because of being endowed with concentration, and nikkāmino because of being endowed with wisdom, they, through this right practice, having fathomed the Deathless, having obtained Nibbāna freely, experiencing the bliss known as fruition-attainment, are known as pattipattā.

‘‘idampi saṅghe’’ti. Its meaning should be understood in the same way as previously stated. The authority of this verse has also been accepted by non-humans in a hundred thousand million world-systems.

Yathindakhīlotigāthāvaṇṇanā

8. Thus, having spoken the truth about the Saṅgha with the virtue of arahants, now, intending to speak about the virtue of a stream-enterer, obvious to the multitude, he began with ‘‘yathindakhīlo’’. Here, yathāti, is a word of simile. Indakhīloti, a designation for the post made of strong heartwood, hammered inside the city gate, having dug eight or ten cubits into the ground inside the threshold for the purpose of barring the city gate. Pathavinti, the earth. Sitoti, having entered inside and being fixed. Siyāti, may be. Catubbhi vātehīti, by winds coming from the four directions. Asampakampiyoti, unable to be shaken or moved. Tathūpamantiti, of such a kind. Sappurisanti, an excellent person. Vadāmīti, I say. Yo ariyasaccāni avecca passatīti, he who comprehends and sees the four Noble Truths with wisdom. Here, the Noble Truths should be understood in the same way as stated in the Kumāra Pañha.

Saṅkhepattho– Just as an indakhīla post, well-grounded in the earth due to its great depth, would be unshaken by the four winds, I say that this excellent person is also of such a kind, who comprehends and sees the Noble Truths. Why? Because he too, like the indakhīla post, is unshaken by the four winds, the winds of the doctrines of all other sects, unable to be shaken or moved from that vision by anyone. Therefore, it is said in another sutta –

"Just as, monks, an iron post or indakhīla post, deeply embedded, well-fixed, unmoving, and unshaken; even if a heavy rainstorm were to come from the eastern direction, it would not stir it, move it, or shake it. From the western…pe… southern, or northern direction also…pe… it would not shake it. Why is that? Because, monks, the indakhīla post is deeply embedded and well-fixed. Just so, monks, any ascetics or brahmins who understand as it actually is, 'This is suffering…pe… this is the path,' they do not look to the face of another ascetic or brahmin, thinking, 'Surely this venerable one knows, seeing, sees.' Why is that? Because, monks, of the good seeing of the four Noble Truths" (saṃ. ni. 5.1109).

‘‘idampi saṅghe’’ti. Its meaning should be understood in the same way as previously stated. The authority of this verse has also been accepted by non-humans in a hundred thousand million world-systems.

Ye ariyasaccānītigāthāvaṇṇanā

9. Thus, having spoken the truth about the Saṅgha with the virtue of a stream-enterer without distinction, now, concerning those three stream-enterers—one-seeder, family-to-family, and at most seven times more. As it was said –

"Here, a certain person, with the destruction of three fetters, is a stream-enterer…pe… he, having been reborn only once, makes an end to suffering; this is the one-seeder. Similarly, having transmigrated and wandered through two or three families, he makes an end to suffering; this is the family-to-family. Similarly, having transmigrated and wandered seven times among gods and humans, he makes an end to suffering; this is the at-most-seven-times-more" (pu. pa. 31-33).

‘‘ye ariyasaccānī’’. Here, ye ariyasaccānī is as previously stated. Vibhāvayantīti, making them manifest by dispelling the darkness of defilements that conceal the truth with the light of wisdom, making their own appearances evident. Gambhīrapaññenāti, with immeasurable wisdom, with knowledge unattainable by the world with its devas, with wisdom of unshakeable foundation, it is said, with omniscience. Sudesitānīti, well-taught by those various methods such as summary, detail, completeness, incompleteness, etc. Kiñcāpi te honti bhusaṃ pamattāti, although those individuals who have manifested the Noble Truths may be very heedless, coming to places of heedlessness such as divine rulership, wheel-turning monarch rulership, etc., nevertheless, having established with the knowledge of the path of stream-entry through the cessation of the conditioned consciousness, the name and form that would arise in the round of rebirths without a beginning, those being stopped and set, they do not take an eighth existence; only in the seventh existence, having commenced insight, they attain arahantship.

‘‘idampi saṅghe’’ti. Its meaning should be understood in the same way as previously stated. The authority of this verse has also been accepted by non-humans in a hundred thousand million world-systems.

Sahāvassātigāthāvaṇṇanā

10. Thus, having spoken the truth about the Saṅgha with the virtue of the at-most-seven-times-more, not taking an eighth existence, now, intending to speak about his virtue as distinguished from other individuals who have not abandoned attachment to existence, even though he takes seven existences, he began with ‘‘sahāvassā’’. Here, sahāvāti, together with. Assāti, one of those mentioned in "they do not take an eighth existence". Dassanasampadāyāti, with the attainment of the path of stream-entry. For the path of stream-entry, having seen Nibbāna, is called "dassana" because it is the first to see Nibbāna with the accomplishment of the task that should be done, its manifestation in oneself is dassanasampadā, together with that attainment of vision. Tayassu dhammā jahitā bhavantīti, here, assu- is merely a particle for filling the line, like in "idaṃ su me, sāriputta, mahāvikaṭabhojanasmiṃ hotī" (ma. ni. 1.156). The meaning here is that, since together with the attainment of vision, three things are abandoned, three things are relinquished.

‘‘sakkāyadiṭṭhī vicikicchitañca, sīlabbataṃ vāpi yadatthi kiñcī’’. Here, sakkāyadiṭṭhi is the twenty-factored view in the existing body, the five aggregates of clinging, or sakkāyadiṭṭhi is the view in that existing body, meaning the view existing in the body in the way that was stated. Or, sakkāyadiṭṭhi is the view only in the existing body, meaning the view that arises in the body in the way that was stated, "The self is form," etc. With its abandonment, all groups of views are already abandoned. For it is their root. Paññā (wisdom) is called "cikicchita" because it is the pacifier of all defilements and diseases; that paññācikicchita is gone from here, or this is gone because of paññācikicchita, hence vicikicchita. This is a designation for the eight-factored doubt stated in the manner of "He is doubtful about the Teacher" etc. (dha. sa. 1008; vibha. 915). With its abandonment, all doubts are abandoned. For it is their root. Sīlabbata is called the morality and vows that come in "Purity is through morality or vows of ascetics or brahmins outside of this," etc. (dha. sa. 1222; vibha. 938), such as the morality of cows and dogs, and the vows of cows and dogs. With its abandonment, all mortifications such as nakedness and head-shaving are abandoned. For that is its root, therefore it was said at the very end, ‘‘yadatthi kiñcī’’ti. Here, sakkāyadiṭṭhi is abandoned with the attainment of the vision of suffering, vicikicchita with the attainment of the vision of origin, and sīlabbata with the attainment of the vision of the path and the vision of Nibbāna; this should be understood.

Catūhapāyehītigāthāvaṇṇanā

11. Thus, having shown the abandoning of the round of defilements of that one, now, pointing out the abandoning of that round of result as well, since with that round of defilements existing, there would have to be a round of result, he said ‘‘catūhapāyehi ca vippamutto’’. Here, the four woeful courses are the realms of hell, animals, ghosts, and titans. Even while taking seven existences, he is freed from those, this is the meaning.

"Impossible to commit the six heinous crimes". Here, abhiṭhānāni means gross offences, these six, he is incapable of committing. These are the six stated in the Ekakanipāta in the manner: "This is impossible, monks, there is no opportunity that a person endowed with right view would deprive his mother of life," etc. (A.i.271; M.iii.128; Vibh. 809), and should be understood as matricide, patricide, the murder of an Arahant, the shedding of blood, causing a schism in the Sangha, and taking another teacher as one's own. Although an Ariya disciple endowed with right view would not deprive even a Kunthakipillika ant of life, these are mentioned to censure the state of a worldling. A worldling, not endowed with right view, commits even such grave offenses; however, one possessing right view is incapable of committing them. The inclusion of "incapable" here indicates non-commission even in another existence. For even in another existence, though unaware of his state as an Ariya disciple, by the very nature of the Dhamma, he would not commit these six, or the five precepts beginning with intentionally taking life, or the six offences including taking another teacher, which some recite as "the six sixes offenses." Here, examples such as killing fish or catching fish are illustrations of Ariya disciples in villages.

"This too, is in the Sangha". Its meaning should be understood in the way previously stated. The command of this verse also has been accepted by non-humans in a hundred thousand million world-systems.

Explanation of the Sotigāthā

12. Thus, having spoken the truth of the Sangha-foundation with a distinguished quality compared to other individuals who still cling to existence, even though adhering to seven existences, now, not only is one endowed with right view incapable of committing the six heinous crimes, but also he is incapable of concealing even a small evil deed. Therefore, beginning to speak of the quality of non-concealment of a committed offense even by one endowed with right view who lives heedlessly, he said: "Though he does an evil deed."

He does an evil deed by body, or by speech, such as idle chatter or harsh speech that is contrary to the Dhamma, or by mind, such as generating greed or aversion somewhere, enjoying gold or silver, or using robes, etc., without reflection. He is unable to conceal it, he does not conceal it even for a moment, knowing "this is impermissible, not to be done"; but at the very moment, having revealed it to the Teacher or to wise co-religious, he makes amends according to the Dhamma, or undertakes or observes restraint, thinking, "I will not do it again." Why? Because the impossibility is stated of one who has seen the path, the meaning is that the impossibility of concealing even such an evil deed is stated for a person who has seen the Nibbāna-path, one endowed with vision.

How?

"Just as, monks, a tender, young infant lying on its back might quickly withdraw after stepping on an ember with its hand or foot, so too, monks, this is the nature of a person endowed with right view: though he falls into such an offense, for which an expiation is known, he quickly confesses, discloses, and reveals it to the Teacher or to wise co-religious; having confessed, disclosed, and revealed it, he undertakes restraint in the future" (M.i.496).

"This too, is in the Sangha". Its meaning should be understood in the way previously stated. The command of this verse also has been accepted by non-humans in a hundred thousand million world-systems.

Explanation of the Vanappagumbetigāthā

13. Thus, having spoken the truth of the Sangha-foundation through the various qualities of individuals included in the Sangha, now, relying on this Pariyatti Dhamma, which the Blessed One taught here in brief and elsewhere in detail, revealing the qualities of the Triple Gem, he begins again to speak the truth of the Buddha-foundation: "As a thicket in the forest, with flowering tops." Here, a collection of trees situated in close proximity is a forest (vana); a thicket (gumbo) is a cluster (pagumbo) that has grown with roots, heartwood, sapwood, bark, branches, and leaves; the thicket in the forest, or of the forest, is vanappagumbo. This is what is called "vanappagumbo"; indeed, it is possible to speak thus, as in "there is with applied and sustained thought, there is with sustained thought alone, happiness, suffering, life," etc. (D.i.174; M.ii.228). Yathā is a word of simile. Phussitaggo means having flowering tops, that is, having flowers blooming on all branches and sub-branches. It is called "phussitagge" in the way previously stated. Gimhānamāse paṭhamasmiṃ gimhe means in one of the four months of summer; which month? Paṭhamasmiṃ gimhe, in the month of Citta. For it is called "paṭhamagimho" (first summer) and "bālavasanto" (early spring). The rest is evident from the meaning of the words.

The condensed meaning: Just as in the early spring called "paṭhamagimhana," a cluster of young trees, another name for a collection of various kinds of trees in the forest with fully flowering tops, is exceedingly beautiful; so too, because of being exceedingly beautiful with various kinds of qualities such as the aggregates, sense bases, etc., or the foundations of mindfulness, right efforts, etc., or the aggregates of virtue and concentration, the excellent Pariyatti Dhamma that leads to Nibbāna, comparable to that, was taught by the Teacher out of great compassion for the supreme benefit of beings, not for the sake of gain or honor, etc. Paramaṃ hitāyāti here, the nasal consonant is for the ease of the verse structure. But the meaning is: he taught for the supreme benefit, for Nibbāna.

"This too, is in the Buddha". Its meaning should be understood in the way previously stated. But this, too, which is the Buddha-jewel, the Pariyatti Dhamma spoken of in the manner described above, is sublime, thus it should be connected. The command of this verse also has been accepted by non-humans in a hundred thousand million world-systems.

Explanation of the Varo Varaññūtigāthā

14. Thus, having spoken the truth of the Buddha-foundation through the Pariyatti Dhamma, now he begins to speak through the Lokuttara Dhamma: "Varo varaññū." Here, varo means desired by those with sublime aspirations, thinking, "Oh, that we might be like this," or because of possessing excellent qualities, varo means supreme, best. Varaññū means knowing Nibbāna. For Nibbāna is excellent in the sense of being the highest of all Dhammas; this, he himself realized at the foot of the Bodhi tree and knew. Varado means the giver of the excellent Dhamma that leads to penetration and inclination to the five ascetics, Bhaddavaggiyas, ascetics with matted hair, and other gods and humans. Varāharo is called varāharo because he brought the excellent path. For the Blessed One, while fulfilling the thirty perfections beginning from Dīpaṅkara, brought forth the ancient, excellent path followed by previous Sammāsambuddhas; therefore, he is called "varāharo."

Moreover, he is varo through the attainment of omniscient knowledge, varaññū through the realization of Nibbāna, varado through giving the happiness of liberation to beings, varāharo through bringing forth the supreme practice. Because there is no quality superior to these Lokuttara qualities, he is unsurpassed.

Another way: varo through the fulfillment of the foundation of serenity, varaññū through the fulfillment of the foundation of wisdom, varado through the fulfillment of the foundation of generosity, varāharo through the fulfillment of the foundation of truth, he brought the excellent Truth of the Path. Similarly, varo through the strength of merit, varaññū through the strength of wisdom, varado through providing the means for those aspiring to Buddhahood, varāharo through bringing the means for those aspiring to Paccekabuddhahood, unsurpassed because of being unequaled in each case, either being without a teacher himself but being a teacher to others, he taught the excellent Dhamma because of teaching the excellent Dhamma endowed with qualities such as well-proclaimed for those aspiring to discipleship. The rest is as previously stated.

"This too, is in the Buddha". Its meaning should be understood in the way previously stated. But this, too, the excellent Lokuttara Dhamma which he knew, which he gave, which he brought, and which he taught, is the sublime Buddha-jewel, thus it should be connected. The command of this verse also has been accepted by non-humans in a hundred thousand million world-systems.

Explanation of the Khīṇantigāthā

15. Thus, having spoken the truth of the Buddha-foundation in two verses, relying on the Pariyatti Dhamma and the nine Lokuttara Dhammas, now, relying on the quality of the attainment of Nibbāna without residue by those who heard that Pariyatti Dhamma and practiced according to what they heard and attained the ninefold Lokuttara Dhamma, he begins again to speak the truth of the Sangha-foundation: "Khīṇaṃ purāṇaṃ." Here, khīṇaṃ means destroyed. Purāṇaṃ means ancient. Navaṃ means presently occurring. Natthi sambhavaṃ means non-existence, non-arising. Virattacittā means with minds devoid of attachment. Āyatike bhavasmiṃ means in future existences, in rebirth. Te means those monks whose old karma is exhausted, who have no new arising, and whose minds are devoid of attachment in future existences, those monks are Khīṇāsavas. Khīṇabījā means with seeds destroyed. Avirūḷhichandā means without desire to grow. Nibbanti means they are extinguished. Dhīrā means wise, endowed with courage. Yathāyaṃ padīpo means like this lamp.

What is said is this: That old, past karma which arises and ceases for beings is not exhausted, but remains capable of bringing about rebirth because the affection of craving has not been abandoned; that old karma is exhausted for those whose affection of craving has been dried up by the path of Arahatship, incapable of giving result in the future like a seed burned by fire. And that karma which is now occurring for them, called new because of worshipping the Buddha, etc., also has no arising for them, incapable of giving fruit in the future like a flower of a tree whose roots have been cut by the abandonment of craving; and those monks who are devoid of attachment in future existences by the abandonment of craving are Khīṇāsavas. Because the rebirth-consciousness stated in "Karma is the field, consciousness is the seed" (A.i.234) is exhausted by the exhaustion of karma, they are khīṇabījā. And the desire for growth, which previously existed for rebirth, is abandoned by the abandonment of its origin; therefore, being without the possibility of arising at the time of death as before, they are avirūḷhichandā, wise, endowed with courage, just as this lamp is extinguished with the cessation of final consciousness, so they are extinguished, transcending the path of designation such as "with form or without form," etc. It seems that at that time, one of the lamps lit for the worship of the city deities was extinguished; pointing to that, he said, "yathāyaṃ padīpo."

"This too, is in the Sangha". Its meaning should be understood in the way previously stated. But this, too, the Sangha-jewel, Nibbāna, in the sense of the Khīṇāsava monks in the manner described above, is sublime, thus it should be connected. The command of this verse also has been accepted by non-humans in a hundred thousand million world-systems.

At the end of the discourse, there was well-being for the royal family, all dangers subsided, and eighty-four thousand beings attained the Dhamma.

Explanation of the Yānīdhātigāthāttaya

16. Then Sakka, the king of the gods, thinking, "Well-being has been made for the citizens by the Blessed One employing a statement of truth relying on the qualities of the Triple Gem; I too, should say something relying on the qualities of the Triple Gem for the well-being of the citizens," at the end, he spoke three verses: "Yānīdha bhūtāni." There, because the Buddha is called "Tathāgata" since he is to be approached by those eager for the welfare of the world, and also from how he is to be departed from by them, and also from how he is to be known by them when departed, and also from how he is to be recognized when known, and also from how it is just as it is when known, and also from the utterance of that. And since he is exceedingly honored by gods and humans with external offerings such as flowers and scents, and with internal offerings such as practicing the Dhamma in accordance with the Dhamma, therefore Sakka, the king of the gods, gathering together all the assembly of gods with himself, said: "Tathāgataṃ devamanussapūjitaṃ, buddhaṃ namassāma suvatthi hotū." "We pay homage to the Buddha, worshiped by gods and humans; may there be well-being."

17. Moreover, because the Tathāgata has gone to the Dhamma, which is the path, just as it should be gone, with the strength of the yuganaddha-samatha-vipassanā, cutting off the kilesa-side; therefore, he is called "Tathāgata." The Nibbāna-dhamma also, having been gone to, having been penetrated by wisdom, is accomplished for the repelling of all suffering; it is thus understood by the Buddhas and others, therefore, it is called "Tathāgata." And also, because the Sangha has gone to the Dhamma, which is the path, just as it should be gone by those practicing for their own benefit, therefore, it is called "Tathāgata." Therefore, in the remaining two verses also, it is said, "We revere the Tathāgata, the Dhamma, may there be well-being; we revere the Tathāgata, the Sangha, may there be well-being." The rest is as previously stated.

Thus, Sakka, the king of the gods, having spoken these three verses, circumambulated the Blessed One and went to his own divine city with his company of gods. The Blessed One, however, preached that same Ratanasutta on the second day also, again there was the attainment of the Dhamma by eighty-four thousand beings, thus he preached until the seventh day, each day there was the attainment of the Dhamma in the same way. The Blessed One, having dwelt in Vesāli for half a month, informed the kings, "We will depart." Then the kings, with double the honor, again took the Blessed One to the bank of the Ganges in three days. The Nāga kings, born in the Ganges, thought, "Humans honor the Tathāgata, why should we not?" They had golden, silver, and jewel-made boats constructed, and having prepared golden, silver, and jewel-made couches, having made the water covered with five-colored lotuses, they requested the Blessed One, "May you grant us your favor." The Blessed One, having accepted in silence, boarded the jewel-boat, and five hundred bhikkhus boarded five hundred boats. The Nāga kings led the Blessed One with the Sangha of bhikkhus into the Nāga-realm. There, it is said, the Blessed One preached the Dhamma to the Nāga assembly all night. On the second day, they made a great offering with divine edibles and foods, the Blessed One rejoiced and departed from the Nāga-realm.

The earth-dwelling devas, thinking, "Humans and Nāgas honor the Tathāgata, why should we not?" raised umbrellas and superimposed umbrellas on trees, bushes, mountains, and so on. In this way, as far as the Akaniṭṭha Brahma-realm, a great special honor arose. Bimbisāra also made double the honor than that made by the Licchavis when they came. In the same manner as previously stated, he brought the Blessed One to Rājagaha in five days.

When the Blessed One arrived at Rājagaha, this discussion arose among the bhikkhus gathered in the Maṇḍala Hall after the meal: "Oh, the power of the Buddha, the Blessed One! Because of whom, on this side and that side of the Ganges, a stretch of land eight yojanas in extent, both low-lying and high ground, has been leveled, strewn with sand, and covered with flowers; water of the Ganges for a yojana in extent is covered with lotuses of various colors; as far as the Akaniṭṭha realm, umbrellas and superimposed umbrellas are raised." The Blessed One, knowing that occurrence, came out of the Perfume Chamber, went by means of a miraculous power appropriate to the moment, and sat on the excellent Buddha-seat prepared in the Maṇḍala Hall. Having sat down, the Blessed One addressed the bhikkhus: "With what discussion, bhikkhus, are you gathered here now?" The bhikkhus told everything. The Blessed One said this: "No, bhikkhus, this special offering is not produced by my Buddha-power, nor by the power of Nāgas, devas, or Brahmās, but rather it is produced by the power of a small gift given in the past." The bhikkhus said, "We do not know that small gift, venerable sir, it would be good if the Blessed One would speak thus, so that we might know it."

The Blessed One said: "In the past, bhikkhus, in Takkasilā there was a brahmin named Saṅkha. He had a son named Susīma, a youth of sixteen years of age. One day he approached his father, paid homage, and stood to one side. Then his father said to him, "What is it, dear Susīma?" He said, "I wish, father, to go to Bārāṇasī to learn a craft." "Then, dear Susīma, go to a certain brahmin, a friend of mine, and learn from him." He gave him a thousand kahāpaṇas. Taking them, he paid homage to his parents, and gradually going to Bārāṇasī, he approached his teacher with proper courtesy, paid homage, and introduced himself. The teacher, thinking, "He is the son of my friend," welcomed the youth and performed all the duties of hospitality. Having relieved his travel weariness, he placed that thousand kahāpaṇas at the teacher's feet and asked for the opportunity to learn the craft. The teacher granted the opportunity and began to teach him.

Quickly grasping, grasping much, retaining what was grasped without loss like oil poured into a golden bowl, he completed the twelve-year craft in a few months. Reciting, he saw only the beginning and the middle of it, not the end. Then he approached his teacher and said, "I see only the beginning and the middle of this craft, not the end." The teacher said, "I too, dear one, am the same." Then who, teacher, knows the end of this craft? "In Isipatana, dear one, there are sages, they would know." "Shall I approach them and ask, teacher?" "Ask, dear one, as you please." He went to Isipatana, approached the Paccekabuddhas, and asked, "Do you know the end, venerable sirs?" "Yes, friend, we know." "Teach it to me also." "Then, friend, renounce the world, it is not possible to teach one who has not renounced." "Good, venerable sirs, either ordain me or do whatever you wish, but teach me the end." They ordained him, but being unable to assign him a meditation subject, they taught him the basic rules of conduct, such as "Thus you must wear the lower robe, thus you must wear the upper robe." While learning there, due to his abundance of supporting conditions, he soon awakened to Paccekabodhi. Throughout Bārāṇasī, he became known as "Susīma Paccekabuddha," attaining the foremost gain, honor, and renown, with a complete retinue. Due to having done a deed conducive to a short life, he soon attained final Nibbāna. The Paccekabuddhas and the great multitude performed the obsequies for him, and taking the relics, they erected a stupa at the city gate.

Then Saṅkha the brahmin, thinking, "My son has been gone a long time, and I do not know his whereabouts," desiring to see his son, departed from Takkasilā and gradually went to Bārāṇasī, and seeing a great multitude gathered, thinking, "Surely someone among these many will know the whereabouts of my son," he approached and asked, "Has a youth named Susīma come here? Do you know his whereabouts?" They said, "Yes, brahmin, we know. In this city, having mastered the three Vedas under a brahmin, having renounced the world under the Paccekabuddhas, having become a Paccekabuddha, he attained final Nibbāna without remainder; this is the stupa erected for him." Striking the ground with his hand, weeping and lamenting, going to that stupa precinct, pulling up the grass, bringing sand in his upper garment, scattering it in the Paccekabuddha stupa precinct, sprinkling the ground all around with water from his water pot, making an offering with wild flowers, raising a banner with his upper garment, tying his own umbrella over the stupa, he departed.

Having described the past in this way, connecting the Jātaka with the present, he told the bhikkhus this Dhamma talk. "It might occur to you, bhikkhus, 'Surely another was Saṅkha the brahmin at that time,' but it should not be seen thus. I was Saṅkha the brahmin at that time. The grass was pulled up by me in the stupa precinct of Susīma Paccekabuddha; by the residual effect of that deed, they made a path eight yojanas in extent, free from stumps and thorns, level and clear. The sand was scattered there by me; by the residual effect of that, they scattered sand on a path eight yojanas in extent. The offering was made with wild flowers by me there; by the residual effect of that, on a path nine yojanas in extent, on land and in water, they made a scattering of flowers with various flowers. The ground was sprinkled with water from the water pot by me; by the residual effect of that, in Vesāli, a rain of lotuses fell. A banner was raised and an umbrella tied by me on that stupa; by the residual effect of that, as far as the Akaniṭṭha realm, banners were raised and superimposed umbrellas were raised. Thus, bhikkhus, this special offering of mine is produced neither by Buddha-power, nor by Nāga-deva-Brahma-power, but rather it is produced by the power of a small gift." At the end of the Dhamma talk, he spoke this verse:

"If by relinquishing a little happiness, one might see great happiness,
The wise one should relinquish a little happiness, considering great happiness." (Dhp. 290);

Paramatthajotika, Commentary on the Khuddakapāṭha

The Ratanasutta Commentary is finished.

7. Tirokuṭṭasutta Commentary

Introduction and Purpose

The order of the meaning commentary of the Tirokuṭṭasutta, introduced after the Ratanasutta with "tirokuṭṭesu tiṭṭhantī" has now arrived. Having stated the introduction and purpose of it here, we will do the meaning commentary.

Here, indeed, even though this Tirokuṭṭasutta was not spoken by the Blessed One in this sequence, the practice of wholesome actions has been shown in various ways before. Since one who is negligent in that, even when arising in a place more excellent than the realms of hell, animals, still arises among such petas, therefore, negligence should not be done here, in order to show this. Or, it was spoken in order to show that some of those beings by whom Vesāli was afflicted, for the purpose of allaying the affliction, were of this kind.

This should be known as its introduction and purpose here.

The Story of Anumodanā

Since the meaning commentary of it is -

"By whom, where, when, and why the Tirokuṭṭa was revealed;
Having revealed all that, being done in due order;
It is well done, therefore I will do it in the same way."

But by whom was it revealed, where, when, and why? It is said - it was revealed by the Blessed One, that was in Rājagaha on the second day, for the anumodanā of King Māgadha. For the explanation of this fourfold meaning, this extensive story should be told here -

From here, ninety-two aeons ago, there was a city named Kāsi. There was a king named Jayasena. He had a queen named Sirimā, in whose womb a Bodhisatta named Phussa was born, and gradually awakened to Sammāsambodhi. King Jayasena, producing possessiveness, thinking, "My son has renounced and become a Buddha, he is my Buddha, his is my Dhamma, his is my Sangha," always attends to him himself, not giving an opportunity to others.

The Blessed One's younger half-brothers, three brothers, thought, "Buddhas arise for the welfare of the whole world, not just for one's own sake, and our father does not give an opportunity to others, how might we obtain the chance to attend to the Blessed One?" This occurred to them, "Come, let us make some contrivance." They had the border area made to appear as if it were in revolt. Then the king, hearing "the border area is in revolt," sent all three sons to quell the border area. They quelled it and returned. The king, pleased, gave them a boon, "Take what you wish." They said, "We wish to attend to the Blessed One." The king said, "Take something else, setting this aside." They said, "We have no need of anything else." "Then take it after making a limitation." They requested seven years, the king did not give it. Thus, six, five, four, three, two, one, seven months, six, five, four, up to three months they requested. The king gave it, saying "Take it."

Having obtained that boon and being exceedingly delighted, they approached the Blessed One, paid homage, and said, "We wish, Venerable Sir, to attend upon the Blessed One for three months; may the Blessed One consent to spend this three-month rainy season retreat with us." The Blessed One consented by remaining silent. Then, they sent a letter to the official appointed in their territory, saying, "For these three months, we must attend upon the Blessed One; starting with the monastery, make all the provisions for attending upon the Blessed One." He completed all that and reported back. Dressed in ochre robes and with one and a half thousand men as attendants, they respectfully attended upon the Blessed One, led Him to their territory, installed Him in the monastery, and made Him reside there.

Their treasurer, a householder's son, was faithful, devoted, and had a wife and children. He respectfully offered alms regularly to the Saṅgha, with the Buddha at its head. The official appointed in the territory, taking that alms, together with approximately eleven thousand people from the countryside, caused the giving of alms to proceed with reverence. Among them, some country people were resentful. Obstructing the alms-giving, they consumed the offerings themselves and burned down the refectory. At the end of the rains retreat, the princes, having shown great honor to the Blessed One, keeping the Blessed One in front, went to their father's presence. While they were there, the Blessed One passed away into parinibbāna. The king, the princes, the official appointed in the territory, and the treasurer, in due course, passed away and were reborn in heaven together with their retinue, while the resentful people were reborn in hells. Thus, for those two groups, passing from heaven to heaven and from hell to hell, ninety-two aeons elapsed.

Then, in this auspicious aeon, in the time of the Buddha Kassapa, those resentful people were born as petas. At that time, people would give alms for the benefit of their deceased relatives, saying, "May this be for our relatives." And they would receive that benefit. Then, these petas too, seeing that, approached the Blessed One Kassapa and asked, "Venerable Sir, might we also obtain such fortune?" The Blessed One said, "You cannot obtain it now, but in the future, there will be a Buddha named Gotama; in the time of that Blessed One, there will be a king named Bimbisāra, who was your relative ninety-two aeons ago. He will give alms to the Buddha and dedicate it to you; then you will receive it." When that was said, that utterance was to those petas as if it had been said, "You will receive it tomorrow."

Then, after one Buddha-interval had passed, our Blessed One arose in the world. Those three princes, together with those one and a half thousand men, having passed away from the celestial realm, were born in brahmin families in the Magadha country and, in due course, went forth into the ascetic life and became three ascetics at Gayāsīsa; the official appointed in the territory, became King Bimbisāra; the treasurer, the householder, became the great magnate named Visākha; his wife became the magnate's daughter named Dhammadinnā. Thus, all the remaining retinue were reborn as the king's entourage.

Our Blessed One, having arisen in the world, having spent seven weeks, in due course, arriving at Bārāṇasī, having set the Wheel of Dhamma in motion, having tamed the three ascetics, beginning with the group of five, up to a retinue of one and a half thousand, went to Rājagaha. There, just as he approached, he established King Bimbisāra in the fruit of Stream-entry, together with eleven myriad and ninety thousand Magadhan brahmins and householders. Then, invited by the king for a meal on the following day, the Blessed One consented, and on the second day, with Sakka, the King of Gods, going in front –

"The tamed one with the tamed ones, with the former ascetics freed,
Of golden hue, free from impurity, the Blessed One entered Rājagaha." (mahāva. 58) –

Being praised with such verses and others, having entered Rājagaha, he accepted a great offering at the king's residence. Those petas, thinking, "Now the king will dedicate alms to us, now he will dedicate it," stood surrounding him, full of hope.

The king, having given alms, thought only of a place for the Blessed One to dwell, not dedicating that alms to anyone. The petas, having their hopes cut off, made a very frightening noise at night in the king's residence. The king experienced fear, agitation, and terror, then at the following dawn, he announced it to the Blessed One, "I heard such a sound; what will happen to me, Venerable Sir?" The Blessed One said, "Do not fear, Great King, nothing bad will happen to you, but those former relatives of yours have been born as petas; they have been wandering for a Buddha-interval, expecting that 'He will give alms to the Buddha and dedicate it to us'; since you did not dedicate it to them yesterday, they made such a noise."

He spoke these verses "Tirokuṭṭesu tiṭṭhantī."

The mātikā "yena yattha yadā yasmā, tirokuṭṭaṃ pakāsitaṃ, pakāsetvāna taṃ sabbaṃ" is analyzed both in brief and in detail.

Commentary on the First Verse

1.Now, we will give the meaning commentary on this tirokuṭṭa in due order. That is to say: In the first verse, tirokuṭṭā means the outer parts of the walls. Tiṭṭhantī is a statement of location, excluding sitting and other actions. Therefore, just as when someone goes to the outer part of a fence or the outer part of a mountain, they say, "He goes beyond the fence, he goes beyond the mountain without getting stuck," so here too, he says, "tirokuṭṭesu tiṭṭhantī," as they stand on the outer parts of the walls. Sandhisiṅghāṭakesu ca: Here, sandhiyo means crossroads with four corners, such as house junctions, wall junctions, and light junctions. Siṅghāṭakā means crossroads with three corners. Combining them together with the former, connecting them, he says, "sandhisiṅghāṭakesu ca." Dvārabāhāsu tiṭṭhantī: They stand leaning on the doorposts of city gates and house doors. Āgantvāna sakaṃ gharaṃ: Here, sakaṃ gharaṃ means both the house of former relatives and the house where one has previously lived as the owner. Since they come to both of these with the perception of sakaghara, he says, "āgantvāna sakaṃ gharaṃ."

Commentary on the Second Verse

2.Thus, the Blessed One, pointing out to the king many petas dwelling in the tirokuṭṭa, crossroads, and doorposts, having come to the residence of Bimbisāra, the house of former relatives, which they had not dwelt in before, with the perception of sakaghara, experiencing the fruit of envy and stinginess, some with long beards, distorted faces, dark mouths, loosely bound, hanging, thin, rough, black limbs, like burnt palm trees standing here and there in a forest fire, some with bodies burning from the fire that rises from the stomach and emerges from the mouth due to the churning of hunger and thirst, some with throats as small as needle holes and stomachs as large as mountains, unable to eat their fill of the food and drink they have obtained, tormented by hunger and thirst, unable to find any other flavor, some tasting pus, blood, and mucus that flows from other's broken boils and pustules as if it were nectar, with very unsightly, deformed, terrifying bodies –

"Tirokuṭṭesu tiṭṭhanti, sandhisiṅghāṭakesu ca;
Dvārabāhāsu tiṭṭhanti, āgantvāna sakaṃ gharaṃ."

He spoke the second verse, "pahūte annapānamhī."

Pahūte means abundant, plentiful, which means sufficient. The sound "bha" can become "ha," as in "pahu santo na bharatī" (su. ni. 98). But some recite "bahūte" and "bahūke." These are mistaken readings. In annapānamhi, there is food and drink. In khajjabhojje, there is hard food and soft food; this shows the four types of nutriment in the form of what is eaten, drunk, chewed, and tasted. Upaṭṭhite means come near and stand, prepared, ready, assembled. Na tesaṃ koci sarati, sattānaṃ: None of those beings born in the realm of petas are remembered by anyone, neither mother nor father nor son. What is the reason? Kammapaccayā: Because of the stingy deed they did themselves, which is the cause of non-giving and preventing giving, etc. That deed does not allow their relatives to remember them.

Commentary on the Third Verse

3.Thus, the Blessed One, showing that even when abundant food and drink, etc., are present, those petas, wandering about expecting their relatives to give something dedicated to them, are not even remembered by any of their relatives due to the cause of the deed they have done, which has very bitter consequences –

"Pahūte annapānamhi, khajjabhojje upaṭṭhite;
Na tesaṃ koci sarati, sattānaṃ kammapaccayā."

He spoke the third verse, "evaṃ dadanti ñātīnaṃ."

Evaṃ is a word of comparison. It has two connections: even when they are not remembered due to the power of karma, they give something to relatives, those who are compassionate, and "Just as you, Great King, give pure, excellent, timely, and suitable food and drink to relatives, those who are compassionate." Dadantī means they give, dedicate, offer. Ñātīnaṃ means to relatives related by mother and father. Ye means whatever sons or daughters or brothers hontī means are. Anukampakā means wishing for benefit, seeking welfare. Suciṃ means pure, beautiful, pleasing, righteous, and righteously gained. Paṇītaṃ means excellent, superior. Kālena means at the time when the relatives and petas have come and are standing in the tirokuṭṭas, etc. Kappiyaṃ means appropriate, suitable, worthy of use by the noble ones. Pānabhojanaṃ means drink and food. Here, with drink and food as the opening, all offerings are intended.

Commentary on the First Half of the Fourth Verse

4.Thus, the Blessed One, praising the food and drink given by the Magadhan king out of compassion for his relatives who had become petas –

"Evaṃ dadanti ñātīnaṃ, ye honti anukampakā;
Suciṃ paṇītaṃ kālena, kappiyaṃ pānabhojanaṃ."

He spoke the first half of the fourth verse, "idaṃ vo ñātīnaṃ hotū," which should be connected to the first half of the third verse –

"Evaṃ dadanti ñātīnaṃ, ye honti anukampakā;
Idaṃ vo ñātīnaṃ hotu, sukhitā hontu ñātayo."

Therefore, here, with the word "evaṃ" in the sense of "in this way," the way of giving has been shown, that "they give in this way, not otherwise," as "idaṃ vo ñātīnaṃ hotūti evaṃ dadanti, no aññathā."

Idaṃ is an indication of the offering. Vo is merely a particle, as in "kacci pana vo anuruddhā samaggā sammodamānā" (ma. ni. 1.326; mahāva. 466), "yehi vo ariyā," and so on, not a word of ownership. Ñātīnaṃ hotū means may it be for the relatives born in the realm of petas. Sukhitā hontu ñātayo means may those relatives who have arisen in the realm of petas, experiencing this, be happy.

Commentary on the Second Half of the Fourth Verse and the First Half of the Fifth Verse

4-5.Thus, the Blessed One, showing the way in which one should give to relatives who have arisen in the realm of petas, having said "idaṃ vo ñātīnaṃ hotu, sukhitā hontu ñātayo," then, since a deed done by one person does not give fruit to another even when "idaṃ vo ñātīnaṃ hotū" is said, but rather the thing given, dedicated in that way, becomes a cause for the relatives' meritorious action. Therefore, showing how a meritorious action that produces fruit at that very moment arises for them with respect to that very thing, he spoke "te ca tatthā" as the second half of the fourth verse and "pahūte annapānamhī" as the first half of the fifth verse.

Pahūte annapānamhī means in that abundant food and drink being dedicated to them. Sakkaccaṃ anumodare means believing, not abandoning the fruit of kamma, paying attention, with undistracted minds, "May this alms be for our benefit and happiness," they rejoice, approve, and become filled with joy and gladness.

Explanation of the Fifth Verse Combined with the First Half of the Sixth Verse

5-6. Thus, the Blessed One, showing how wholesome deeds performed for those in the realm of the departed bring about results at that very moment, said:

"Having gathered there, the departed relatives assemble;
At the abundant food and drink, they respectfully rejoice."

With the last half of the fifth verse, "May they live long," and the first half of the sixth verse, "And honor has been done to us."

May they live long: May they be long-lived and have a long lifespan. Our relatives: Our kinsmen. Because of whom: Relying on whom, because of whom. We obtain: We receive. They speak, referring to the wealth they themselves have obtained at that very moment. For the departed, the offering is perfected by three factors: their own rejoicing, the intention of the givers, and the excellence of the recipients, and it produces results at that very moment. Among these, the givers are the special cause. Therefore, they said, "Because of whom we obtain." And honor has been done to us: "May this go to our relatives," in this way, honor has been done to us by those intending this gift. And the givers are not fruitless: Because in whichever lineage the act of giving is done, it yields fruit right there, and the givers are not fruitless.

Here someone asks: "Do only relatives who have arisen in the realm of the departed receive, or do others also receive?" It is said: The Blessed One Himself explained this when asked by the brahmin Jāṇussoṇi, so what is there for us to say in this matter? For it was said:

"Venerable Gotama, we brahmins give alms and perform meritorious deeds, thinking, ‘May this alms be for our departed relatives and kin, may our departed relatives and kin partake of this alms.’ Venerable Gotama, does that alms accrue to our departed relatives and kin? Do our departed relatives and kin partake of that alms?" "In a proper place, brahmin, it accrues; not in an improper place."

"But what, venerable Gotama, is a proper place, and what is an improper place? Here, brahmin, someone is a killer of living beings…pe… is of wrong view. When his body breaks up, after death, he is reborn in hell. He lives there on the food of hell beings, he subsists there. This, brahmin, is an improper place, where the alms do not accrue to one who is situated there.

"But here, brahmin, someone is a killer of living beings…pe… is of wrong view. When his body breaks up, after death, he is reborn in the animal realm. He lives there on the food of animals, he subsists there. This, brahmin, is also an improper place, where the alms do not accrue to one who is situated there.

"But here, brahmin, someone abstains from killing living beings…pe… is of right view. When his body breaks up, after death, he is reborn into association with humans…pe… into association with devas. He lives there on the food of devas, he subsists there. This, brahmin, is also an improper place, where the alms do not accrue to one who is situated there.

"But here, brahmin, someone is a killer of living beings…pe… is of wrong view. When his body breaks up, after death, he is reborn in the realm of the departed. He lives there on the food of the departed, he subsists there. Or, whatever is given to him from here by friends, companions, or relatives, he lives on that, he subsists on that. This, brahmin, is a proper place, where the alms accrue to one who is situated there."

"But if, venerable Gotama, that departed relative and kin has not arisen in that place, who partakes of that alms?" "There are other departed relatives and kin, brahmin, who have arisen in that place, and they partake of that alms."

"But if, venerable Gotama, that departed relative and kin has not arisen in that place, and other departed relatives and kin have also not arisen in that place, who partakes of that alms?" "That, brahmin, is an impossible situation, an unlikelihood, that that place should be devoid of departed relatives and kin for this long time. Moreover, brahmin, the giver is also not fruitless" (A. N. 10.177).

Explanation of the Sixth Verse Combined with the Seventh Verse

6-7. Thus, the Blessed One, praising King Māgadha based on the prosperity of his deceased relatives who had arisen in the realm of the departed, showing that "These, O Great King, are your relatives, delighted by this accomplishment of giving, thus praising you," said:

"May our relatives live long, because of whom we obtain;
And honor has been done to us, and the givers are not fruitless."

With the last half of the sixth verse, "For there is no farming there," and this seventh verse, "Nor is there such trade."

There is no cattle-raising there: Not only farming, but also cattle-raising does not exist in that realm of the departed, relying on which they might obtain prosperity. Nor is there such trade: Nor is there such trade that could be a cause for their obtaining prosperity. Buying and selling with gold: There is also no such buying and selling with gold there that could be a cause for their obtaining prosperity. They live on what is given from here, the departed who have passed away there: But they live only on what is given from here by relatives or friends, they maintain their existence. The departed: Beings who have arisen in the realm of the departed. Who have passed away: Gone at the time of their death, or "kālakatā" is also a reading, meaning those who have done their time, who have died. There: In that realm of the departed.

Explanation of the Two Verses, the Eighth and Ninth

8-9. Thus, having said, "They live on what is given from here, the departed who have passed away there," now, revealing that meaning with similes, He spoke these two verses, "As water rained on high ground."

The meaning of that is: Just as water rained by the clouds on elevated ground flows down to the low-lying areas, whatever ground is low and sloping, it flows to and reaches, even so, alms given from here accrue to the departed, come into being, appear. The world of the departed is like a low-lying place for the accrual of alms, like a place for the flowing of water. As it was said, "This, brahmin, is a proper place, where the alms accrue to one who is situated there" (A. N. 10.177). And just as great rivers, full of gatherings of gorges, foot-of-the-mountains, branch, sub-branch, small puddles, and big ponds, fill the ocean, even so, alms given from here accrue to the departed in the way previously stated.

Explanation of the Tenth Verse

10. Thus, the Blessed One, revealing this meaning, "They live on what is given from here, the departed who have passed away there," with similes, again, because those departed ones, overcome with hope that "We might receive something from here," even after coming to the house of relatives, are unable to ask, "Give this to us," therefore, remembering these objects of recollection for them, He spoke this verse, "He gave to me," showing that a son of good family should give offerings.

"One should give offerings for the departed." The meaning of that is: One should give, is to be given. What is that? Offerings for the departed, therefore it is said that one should remember the past deeds, in the manner beginning with "He gave to me." In the context of mentioning the instrument, the singular number should be understood.

Explanation of the Eleventh Verse

11. Thus, the Blessed One, showing the objects of recollection that are the cause for bestowing offerings on the departed:

"He gave to me, he acted for me, a relative, friend, and companion;
One should give offerings for the departed, remembering what was done in the past."

He spoke this verse, "For not weeping."

Weeping: Crying, the state of having cried, shedding tears, by this He shows physical exertion. Sorrow: Grieving, the state of having grieved, by this He shows mental exertion. And whatever other: And whatever other than weeping and sorrow. Lamentation: The wailing of one struck by the loss of relatives, praising their virtues in ways such as, "Where is my only son, beloved and pleasing?", by this He shows verbal exertion.

Explanation of the Twelfth Verse

12. Thus, the Blessed One, after showing the uselessness of weeping and so forth, saying, "For not weeping or sorrow or whatever other lamentation, all of that is not for the benefit of the departed, but only torments oneself, thus the relatives remain," again, showing the meaningfulness of the offering given by King Māgadha, He spoke this verse, "And this offering."

Accrues: Accrues in the proper place, accrues at that very moment, not after a long time. Just as something that occurs to one at that very moment is said to "occur to the Tathāgata in the proper way," so too here, because it accrues at that very moment, it is said to "accrue in the proper place." Or, where it was said, "This, brahmin, is a proper place, where the alms accrue to one who is situated there" (A. N. 10.177), it is said to accrue in a place differentiated by those afflicted by hunger and thirst, those who live on what is given by others, those tormented by burning thirst, and so forth, just as in the world, when giving a kahāpaṇa, one says, "He gives in terms of kahāpaṇas." In this alternative interpretation, accrues means appears, comes into being.

Explanation of the Thirteenth Verse

13. Thus, the Blessed One, showing the meaningfulness of the offering given by the king:

"And this offering given, well-established in the Sangha,
For a long time it will be for his benefit, it accrues in the proper place."

Having said that, again, because in giving this offering, the duty to relatives has been shown by one who gives to relatives what should be done, it has been made clear to many people, or a demonstration has been made, that you also should fulfill the duty to relatives in the same way by doing what should be done for relatives, and one should not torment oneself with useless weeping and so forth, and because by one who enables the departed to attain divine wealth, worship for the departed has been done excellently, and by one who satisfies the Sangha of monks, with the Buddha at its head, with food, drink, and so forth, strength has been given to the monks, and by one who generates a mind of giving surrounded by compassion and other virtues, not a little merit has been accumulated, therefore, the Blessed One, delighting the king with these true qualities:

"And this duty to relatives has been shown,
And worship for the departed has been done excellently;
And strength has been given to the monks,
By you, not a little merit has been accumulated."

With this verse, He brings the discourse to a conclusion.

"And this duty to relatives has been shown": With this verse-phrase, the Blessed One encourages the king with Dhamma talk. Indeed, the showing of the duty to relatives is encouragement here. "And worship for the departed has been done excellently": With this, He inspires. "Excellent" is indeed praise here, inspiring repeated acts of worship. "And strength has been given to the monks": With this, He motivates. Indeed, the giving of strength is this alms, and motivation here is the increase of his enthusiasm by the giving of strength. "By you, not a little merit has been accumulated": With this, He delights. Indeed, the praising of the accumulation of merit is known here to be delighting, since it generates delight by praising his true qualities.

At the conclusion of the discourse, for eighty-four thousand beings, agitated by the description of the dangers of rebirth in the realm of the departed and so forth, and applying themselves wisely, there was the attainment of the Dhamma. On the second day also, the Blessed One taught this very Tirokuṭṭa Sutta to devas and humans, and in this way, for seven days, there was the same kind of attainment of the Dhamma.

From the Paramatthajotikā, commentary to the Khuddakapāṭha

The Commentary on the Tirokuṭṭa Sutta is complete.

8. Commentary on the Nidhikaṇḍa Sutta

Reason for Insertion

The Nidhikaṇḍa begins with "nidhiṃ nidheti puriso" (A man lays up treasure). Regarding that:

"Having spoken of the reason for insertion here, of the Nidhikaṇḍa,
Having revealed the origin of the text, we will make a meaning-explanation."

Herein, the reason for its insertion should be understood thus: This Nidhikaṇḍa, though not stated by the Blessed One in this sequence, since it is the twin of the Tirokuṭṭa, which was mentioned by way of approval, therefore it is inserted here. Or, it should be understood that it is inserted here to show the misfortune of those devoid of merit by the Tirokuṭṭa, and to show the prosperity of those who have done meritorious deeds by this.

Origin of the Sutta

"nidhiṃ nidheti puriso"—He spoke these verses. This is the origin of the text.

Thus:

"Having spoken of the reason for insertion here, of the Nidhikaṇḍa,
Having revealed the origin of the text, we will make a meaning-explanation."

Commentary on the First Verse

1. Therein, nidhiṃ nidheti puriso: nidhi means that which is laid down; that which is placed, kept, protected, and guarded, is the meaning. It is fourfold: immovable, movable, equal to a limb, and following after. Therein, immovable means gold or silver, field or site, or any other such thing without movement, whether located in the ground or in the sky; this is immovable treasure. Movable means male and female slaves, elephants, cows, horses, bullocks, goats, sheep, chickens, pigs, or any other such thing connected with movement. This is movable treasure. Equal to a limb means a place of work, a place of craft, a place of knowledge, great learning, or any other such thing learned and grasped, bound to the person like a limb or part of the body; this is treasure equal to a limb. Following after means merit consisting of giving, merit consisting of morality, merit consisting of cultivation, merit consisting of hearing the Dhamma, merit consisting of teaching the Dhamma, or any other such merit that produces the desired result as if following after in each place; this is treasure that follows after. In this place, however, immovable treasure is intended.

Nidheti means lays down, deposits, guards. Puriso means a person. Although any person, whether male, female, or neuter, lays up treasure, here the teaching is given with the male as the principal figure; in meaning, however, it should be seen as applying to those others as well. Gambhīre odakantike: gambhīraṃ because it is to be entered; odakantikaṃ because of the proximity of water. There is that which is gambhīraṃ but not odakantikaṃ, like a well in a forest area where there is water only at the time a man is drawing it; there is that which is odakantikaṃ but not gambhīraṃ, like a shallow pool in a low-lying area; there is that which is both gambhīraṃ and odakantikaṃ, like a well dug in a forest area deep enough that water will come up to it eventually. With that in mind, this was said, "gambhīre odakantike." Atthe kicce samuppanne: atthā means that which is not useless, that which brings benefit and welfare is the meaning. Kiccaṃ means that which should be done, some task to be done is the meaning. Samuppannaṃ means that which has arisen, that which has presented itself as something to be done is the meaning. Tasmiṃ atthe kicce samuppanne. Atthāya me bhavissati: this shows the purpose of the treasure. For he lays up that treasure with this in mind: "It will be for my benefit when some beneficial task arises; it will be for the accomplishment of that task for me." For the accomplishment of the task itself should be understood as the benefit for him when a task arises.

Commentary on the Second Verse

Having shown the purpose of the treasure in this way, having shown the intention of attaining benefit, now, in order to show the intention of avoiding harm, he says:

2. "From the king or from harsh words, or when oppressed by thieves,

For release from debt, or in famine or in dangers."

The meaning of that should be understood by connecting it appropriately with the two words bhavissati (will be) and pamokkhāya (for release) stated here in "atthāya me bhavissati" and "iṇassa vā pamokkhāya."

Herein, this is the connection: Not only does a man lay up treasure thinking, "It will be for my benefit," but also, "It will be for my release from the king when I am subjected to harsh words by enemies or adversaries in ways such as, 'This is a thief,' or 'This is an adulterer,' or 'This is a tax evader'; or it will be for my release from thieves when I am oppressed by thieves who take away wealth by breaking into houses or by seizing my life saying, 'Give so much gold and silver.' I have creditors; they will demand, 'Give the debt'; it will be for my release from debt when I am being pressed by them. There is that time when there is famine, a bad harvest, and alms are hard to find; it will be for me when such a famine comes. Or, when such dangers arise as from fire or water or an unpleasant inheritance, it will be for me in such arisen dangers." Thus too does a man lay up treasure.

Having thus shown the two-fold purpose of laying up treasure—the intention of attaining benefit and the intention of avoiding harm—now, summarizing that same two-fold purpose, he says:

"For this purpose in the world, a treasure is laid up, it is said."

Etadatthāya: for the sake of producing these results, in this world of opportunity, whatever kind of treasure there may be, divided into gold, silver, etc., nidhi nāma nidhīyati: it is laid down, deposited, guarded, is the meaning.

Commentary on the Third Verse

Now, since that treasure, even when laid up in this way, is only effective in accomplishing the desired purpose for those with merit, not for others, therefore, revealing that meaning, he says:

3. "Though well-buried, secure,

Not all of it, always, does that serve his purpose."

Tāva sunihito santo: tāva suṭṭhu nikhaṇitvā ṭhapito samānoti, means it is very well dug and placed. How well? Gambhīre odakantike: tāva suṭṭhūti vuttaṃ hoti, it means it is very well to the extent that it goes by the designation of being buried in a deep, watery place. Na sabbo sabbadā eva, tassa taṃ upakappatī: not all of it, at all times, does that serve the purpose of the person by whom it was laid up; it does not succeed, it is not capable of performing the task as stated, is the meaning. But only a part of it serves the purpose, only sometimes, or it does not serve the purpose at all. Here, the word nti should be regarded as merely filling out the meter, like in "yathā taṃ appamattassa ātāpino" (MN 2.18-19; 3.154) and so forth. Or, having made a change in gender, "taṃ" is said when "so" should be said. For when it is said in this way, that meaning is easily understood.

Commentary on the Fourth and Fifth Verses

Having said, "na sabbo sabbadā eva, tassa taṃ upakappatī," now, showing those causes by which it does not serve the purpose, he says:

4. "The treasure may move from its place, or his memory may become confused.

Or nāgas may carry it away, or yakshas may steal it.

5. "Or unpleasant heirs may dig it up when he is not watching."

Nidhi—that treasure—ṭhānā cavati: it departs, vanishes from that place, even though it is inanimate, it goes to another place due to the exhaustion of merit. Saññā vā assa vimuyhati: he does not know the place in which the treasure is laid up; nāgā vā—urged on by the exhaustion of his merit—apanāmenti: they take that treasure away, they cause it to go to another place. Yakkhā vāpi haranti: yakshas take it away as they please. Apassato vā—when he is not watching—appiyā vā dāyādā: unpleasant heirs dig up that treasure by digging up the ground. Thus, due to these causes—moving from its place and so forth—that treasure does not serve his purpose.

Having thus stated the causes recognized by the world as to why it does not serve the purpose—moving from its place and so forth—now, showing that single cause, known as the exhaustion of merit, which is the root of even these causes, he says:

"When there is exhaustion of merit, all of this is destroyed."

The meaning of that is: At whatever time there is an exhaustion of the merit that produces wealth and prosperity, when merit conducive to the perfection of wealth has ceased to operate, then all of this wealth, such as gold and silver, that was laid up by the one who laid up the treasure, all of this is destroyed.

Commentary on the Sixth Verse

Having thus spoken of the treasure recognized by the world, which, though laid up with that intention, does not serve the intended purpose and is subject to destruction in various ways, now, in order to show that the accumulation of merit is the real treasure, this Nidhikaṇḍa was begun for the sake of the householder's approval; showing that, he says:

6. "Whose treasure, by giving, by morality,

By restraint, and by self-control, is well-laid up, whether woman or man."

Tattha: Herein, dāna should be taken in the same way as stated in "dānañca dhammacariyā cā" (giving and righteous conduct). Sīla means non-transgression in body and speech. Or, all morality—the five precepts, the ten precepts, the Pātimokkha restraint, and so forth—is intended here by sīla. Saṃyamo means restraint, the prevention of the mind's wandering to various objects is the meaning; this is a designation for samādhi. He who is endowed with that restraint is called "saṃyatuttamo" (best restrained) in "hatthasaṃyato, pādasaṃyato, vācāsaṃyato, saṃyatuttamo" (restrained in hand, restrained in foot, restrained in speech, best restrained). Others say, "saṃyamanaṃ saṃyamo, saṃvaraṇanti vuttaṃ hoti, indriyasaṃvarassetaṃ adhivacanaṃ," restraint means guarding, this is a designation for sense restraint. Damo means taming, the calming of the defilements is the meaning; this is a designation for wisdom. For wisdom is sometimes called wisdom, as in "sussūsā labhate pañña" (listening gains wisdom) (SN 1.246; Su. Ni. 188) and so forth. Sometimes it is called Dhamma, as in "saccaṃ dhammo dhiti cāgo" (truth, Dhamma, resolve, generosity) and so forth. Sometimes it is called self-control, as in "yadi saccā damā cāgā, khantyā bhiyyo na vijjatī" (if there are truth, self-control, generosity, there is nothing greater than forbearance) and so forth.

Having thus known giving and so forth, now, in this verse, the meaning should be understood by combining them thus: Whose treasure—whether woman or man—by these four qualities: giving, morality, restraint, and self-control, just as a material treasure of wealth with gold, silver, pearls, or gems is laid up by placing those gold and so forth in one place, so a treasure made of merit is well-laid up by doing those giving and so forth well in one's own mind-stream or in a thing such as a shrine.

Commentary on the Seventh Verse

Having thus shown by the Blessed One, in the verse "yassa dānenā," that the accumulation of merit is the real treasure, now, showing the object in which that treasure is laid up, he says:

7. "In a shrine, in the Sangha, in an individual, in guests,

In mother, in father too, and also in an elder brother."

Cetiyaṃ: it should be honored, is the meaning; or, cetiyaṃ because it is adorned. That cetiya is of three kinds: cetiya of use, cetiya of dedication, and cetiya of relics. Therein, the Bodhi tree is a cetiya of use, the Buddha image is a cetiya of dedication, the relic mound with relics is a cetiya of relics. Saṅgho means anyone among those with the Buddha at their head. Puggalo means anyone among householders and renunciates. There is no fixed time for him; he comes on whatever day it may be; atithi (guest). This is a designation for a visitor who has come at that moment. The rest is as stated before.

Having thus known shrines and so forth, now, in this verse, the meaning should be understood by combining them thus: That treasure which was said to be "well-laid up" is well-laid up in these objects. Why? Because of the capacity to produce desirable results for a long time. For indeed, having given even a small offering in a shrine, they are recipients of desirable results for a long time. As it was said:

"Having worshiped with a single flower, for eighty-million aeons,

I do not know a bad destiny; this is the fruit of giving a flower."

Thus, the distribution of the fruits of giving should be understood in relation to objects such as the Sangha, as described in the Velama Sutta and other discourses. And just as the occurrence of giving and the abundance of its fruits are shown in relation to cetiyas and other objects, so too, appropriately in all instances, the occurrence of virtue in terms of obligatory and prohibitive precepts, restraint in terms of mindfulness of the Buddha, and taming in terms of contemplation and reflection on the nature of things related to them, and the abundance of their respective fruits, should be understood.

Explanation of the Eighth Verse

In this way, after the Blessed One has shown the object, such as a cetiya, of the meritorious treasure being laid down through giving and other virtues, now, pointing out the distinction of that treasure well-laid in these objects from a treasure laid down in a deep watery place, he said:

8.‘‘This treasure is well-laid, unconquerable, following after.

Abandoning those fit for being left behind, one goes taking this.’’

‘‘Eso nidhi sunihito’’ti.Ajeyyoti: it cannot be conquered and taken by others. Acceyyotipi is also a reading, its meaning is: accitabbo, worthy of being accumulated by one who desires benefit, happiness, and welfare. And in this reading, eso nidhi acceyyoti should be connected, and then, showing the question "why?", it should be connected with "because it is well-laid, following after." Otherwise, the unconquerable nature of what is well-laid would be stated, and what is well-laid is not to be accumulated. For it is only what is accumulated. Anugāmiko, means following after; even when going to another world, it does not abandon one by giving fruits there and there.

Pahāya gamanīyesu etaṃ ādāya gacchatīti: When the time of death has arrived, abandoning all the enjoyments that must be left behind, one goes to the next world taking this treasure; this is said to be its meaning. But that is not fitting. Why? Because possessions are not fit to be gone with. For those possessions must be abandoned; they are not to be gone with, but those particular states of existence are to be gone with. Therefore, if this were the meaning, he would say, "abandoning possessions, in the states of existence that are to be gone to." Therefore, the meaning here should be understood thus: "abandoning beings who go after possessions in ways such as 'treasure departs from its place,'" one goes taking this. For, because it follows after, it does not abandon him.

There, it may be said, "in gamanīyesu, the meaning is 'to be gone to,' not 'going.'" That should not be taken as absolute. Just as in "ariyā niyyānikā" (D.ii.141), the meaning is "leading out," not "to be led out," so here also the meaning is "going," not "to be gone to."

Or, since at the time of death, one is not even allowed to touch possessions to give to anyone, therefore those possessions must be abandoned first by the body, and then gone to, transcended, by a mind devoid of attachment. Therefore, the meaning here should be seen as: first abandoning by the body, then in possessions to be gone to by the mind. In the former meaning, the locative is used in the sense of specification: abandoning possessions fit for being left behind, one goes taking away from them this single glory of the treasure of merit. In the latter meaning, the locative is used to indicate the state by the characteristic of the state. For the state of taking and going with this treasure is indicated by the state of the possessions being fit for being left behind.

Explanation of the Ninth Verse

Having shown the distinction of this treasure of merit from a treasure laid down in a deep watery place, the Blessed One, again generating enthusiasm in people to do merit by describing the qualities of his own wares, like an excellent merchant of wares, generating enthusiasm in gods and humans for that treasure of merit by describing the qualities of the treasure of merit taught by himself, said:

9.‘‘Not common to others, a treasure not stolen by thieves,

The wise one should do meritorious deeds, the treasure that follows after.’’

asādhāraṇamaññesaṃti: uncommon to others. The ma is a euphonic increment, as in ‘‘adukkhamasukhāya vedanāya sampayuttā’’tiādīsu. Not carried off by thieves, acorāharaṇo: it is not to be taken by thieves, is the meaning. To be laid down, is nidhi. Thus, having described the quality of the treasure of merit with two words, he then generates enthusiasm for it with two more: ‘‘kayirātha dhīro puññāni, yo nidhi anugāmiko’’. Its meaning is: since meritorious deeds are a treasure that is uncommon to others and not stolen by thieves, and not only is merit a treasure that is uncommon and not stolen, but also that treasure which is said to be "this treasure is well-laid, unconquerable, following after," and since that is nothing other than meritorious deeds, therefore, a wise person, endowed with intelligence and endurance, should do meritorious deeds.

Explanation of the Tenth Verse

Having generated enthusiasm in gods and humans for the treasure of merit by describing its qualities, now, showing in brief what fruit it gives to those who strive and accomplish the act of creating the treasure of merit, he said:

10.

‘‘This is a treasure that grants all desires to gods and humans.’’

Now, since it is the wish that restricts the granting of all desires, it does not happen without a wish. As it was said:

‘‘If, householders, a virtuous and righteous person should wish, ‘Oh, that upon the break-up of the body, after death, I might be reborn into the company of wealthy nobles,’ it is possible that upon the break-up of the body, after death, he might be reborn into the company of wealthy nobles. Why is that? Because he is virtuous and righteous.’’ (M.i.442).

Thus, "having realized here and now for himself with direct knowledge, he dwells having attained to the desireless liberation of mind, liberation by wisdom. Why is that? Because he is virtuous and righteous" (M.i.442).

So too it was said:

‘‘Here, monks, a monk is endowed with faith, with virtue, with learning, with generosity, with wisdom; it occurs to him, ‘Oh, that upon the break-up of the body, after death, I might be reborn into the company of wealthy nobles.’ He focuses his mind on that, he establishes his mind on that, he develops his mind on that. Those conditions and practices of his, thus developed, thus cultivated, lead to rebirth there’’ (M.iii.161), and so on.

Therefore, showing that wish, which is the preparation consisting of focusing, establishing, and developing the mind in the way of aspiration, is the cause for its granting all desires, he said:

‘‘Whatever they aspire to, all is obtained by this.’’

Explanation of the Eleventh Verse

11.Now, showing specifically what all is obtained by this, he said the verses beginning with ‘‘suvaṇṇatā susaratā’’.

suvaṇṇatānāma: having a beautiful, golden-like color of skin; that too is obtained by this treasure of merit. As it was said:

‘‘When, monks, the Tathāgata in a former birth… was one who was not angry, abounding in non-affliction; even when much was said, he was not offended, did not get angry, did not become hostile, did not sulk, and did not display anger, aversion, or displeasure, and he was a giver of fine, soft coverings, cloths of fine linen, cotton… silk… wool. As a result of doing and accumulating that karma… having come to this state, he obtains this mark of a great man: He has a golden color, a skin like gold.’’ (D.iii.218).

Susaratānāma: having a Brahma-like voice, speaking like a karavīka bird; that too is obtained by this. As it was said:

‘‘When, monks, the Tathāgata in a former birth… having abandoned harsh speech, abstained from harsh speech; that speech was refined, pleasing to the ear… he spoke such speech. As a result of doing and accumulating that karma… having come to this state, he obtains these two marks of a great man: He has a long tongue and a Brahma-like voice, speaking like a karavīka bird.’’ (D.iii.236).

Susaṇṭhānāti: having a good shape, well-arranged in places where the limbs and organs are well-formed and rounded; it is said to be an arrangement in a well-formed and rounded manner. That too is obtained by this. As it was said:

‘‘When, monks, the Tathāgata in a former birth… was one who was desirous of benefit, desirous of welfare, desirous of comfort, desirous of safety for many people: ‘How might they increase in faith, in virtue, in learning, in generosity, in wisdom, in wealth and grain, in fields and property, in bipeds and quadrupeds, in children and spouses, in slaves, workers, servants, relatives, friends, and kinsmen?’ As a result of that karma… having come to this state, he obtains these three marks of a great man: He has the torso of a lion, a filled-in space between the shoulders, and even, rounded shoulders’’ (D.iii.224), and so on.