Namo tassa bhagavato arahato sammāsambuddhassa

In the Middle Length Discourses

Commentary on the Majjhimapaṇṇāsa

1. The Householder Chapter

1. Kandarakasutta Commentary

1. Evaṃ me sutaṃ refers to the Kandarakasutta. Therein, Campā means in a city of that name. Indeed, in that city, in various places such as parks and ponds, Campaka trees had grown abundantly, therefore it became known as Campā. Gaggarāya pokkharaṇiyā tīre means not far from that city of Campā, there is a pond named Gaggarā, so-called because it was dug by a queen consort named Gaggarā. On its bank is a large Campaka grove adorned all around with blue and other five-colored flowers. There, in that Campaka grove, fragrant with the scent of flowers, the Blessed One was staying. Referring to that, it is said, "On the bank of the Gaggarā pond." Mahatā bhikkhusaṅghena saddhi means together with a large Saṅgha of bhikkhus, the extent of which was not specified. Pesso is his name. Hatthārohaputto means the son of a trainer of elephants. Kandarako ca paribbājako means Kandaraka, a wandering ascetic of that name. Abhivādetvā means having entered the space between the six-colored dense Buddha-rays, as if diving into a pool of bright lac-dye, as if spreading out a pair of golden-hued cloths, completely covering himself head and all, as if receiving the Campaka flowers rich in color and fragrance upon his head, like the full moon approaching the foot of Mount Sineru, he bowed down at the Blessed One's feet, adorned with the marks of wheels and resembling full-blown lotuses red with lac, this is the meaning. Ekamantaṃ nisīdi means he sat down in a suitable place free from the faults of sitting improperly.

Tuṇhībhūtaṃ tuṇhībhūtaṃ means wherever he looked, it was all silent, this is the meaning. There, not even a single bhikkhu had fidgeting with their hands or feet; all were sitting surrounding the Blessed One with reverence for Him and also due to their own learned training, not conversing with each other, not even making a sound of clearing the throat, like firmly planted pillars, like the water of the great ocean settled in a sheltered place, motionless in body and undisturbed in mind, like dark rain clouds surrounding the peak of Mount Sineru. Seeing the assembly thus seated, great joy and happiness arose in the wandering ascetic. Unable to contain what had arisen within his heart, he expressed a pleasant utterance. Therefore, he said, starting with acchariyaṃ bho.

Acchariyaṃ. This is simply the sound. However, according to the commentary tradition, that which is fitting to strike with an axe is acchariyaṃ. Meaning, fit to strike with an axe. That which has not happened before, but has happened, is abbhutaṃ. Both of these are synonyms for astonishment. However, this astonishment is of two kinds: blameworthy astonishment and praiseworthy astonishment. Therein, "Astonishing, Moggallāna! Amazing, Moggallāna! That even after taking hold of one's arm, that foolish man would come," (cūḷava. 383; a. ni. 8.20) this is called blameworthy astonishment. "Astonishing, Nandamātā! Amazing, Nandamātā! That you would purify even the arising of thought!" (a. ni. 7.53) this is called praiseworthy astonishment. Here, this is what is intended. For indeed, he said this praising him.

Yāvañcidaṃ here, idaṃ is merely an expletive. Yāva is a measure of extent; up to how much it has been well-practiced, to what extent it has been well-practiced, it is not possible to express in words, but rather it is simply astonishing, it is simply amazing, this is what is said. Etaparamaṃyevā means this Saṅgha of bhikkhus, thus well-practiced, is the best, the highest of that Saṅgha of bhikkhus; that is the highest extent. Having practiced thus, as this is practiced, they practiced, no more than this, this is the meaning. In the second interpretation, they will practice thus, no more than this, should be construed. Therein, paṭipādito means introduced into the proper, faultless practice, beginning with the code of higher conduct. Now, why does this wandering ascetic point out the Buddhas of the past and future; does he have knowledge of the three times? No, he does not. However, standing on inference, "In whatever way this Saṅgha of bhikkhus is assembled, tamed, disciplined, and peaceful, the Buddhas of the past also introduced them having done just this much; the Buddhas of the future will also introduce them; there is no further training than this," thinking thus, he speaks according to his understanding.

2. Evametaṃ kandarakā is a separate connection. It seems the Blessed One, having heard that, [thought:] "Kandaraka, you say the Saṅgha of bhikkhus is peaceful, but the cause of peacefulness of this Saṅgha of bhikkhus is not clear to you. You have not perfected the thirty perfections, matured the roots of good, and realized the all-knowing knowledge at the seat of enlightenment. But I have perfected the perfections, brought to completion the practice for the benefit of relatives, the practice for the benefit of the world, and the practice of Buddhahood, and realized the all-knowing knowledge at the seat of enlightenment; the cause of their peacefulness is clear to me." To show this, he began this discourse.

Santi hi kandarakā this too is a separate connection. It seems this occurred to the Blessed One: "This wandering ascetic says this Saṅgha of bhikkhus is peaceful, but this Saṅgha of bhikkhus, imagining and conceptualizing, maintaining their deportment through pretense, is not peaceful in mind, does not show the appearance of peacefulness. Here, however, in this Saṅgha of bhikkhus there are bhikkhus who are fulfilling the practice, and bhikkhus who have fulfilled the practice and reached the summit. Therein, those who have fulfilled the practice and reached the summit are peaceful by means of the qualities they have realized themselves; those who are fulfilling the practice are peaceful by means of the insight of the higher path; apart from these, the remaining ones are peaceful by means of the four foundations of mindfulness. I will show them the cause of their peacefulness." To show "this Saṅgha of bhikkhus is peaceful by this cause and by this cause," he said, starting with "santi hi kandarakā".

In arahanto khīṇāsavā etc., what should be said has already been said in the commentary on the Mūlapariyāyasutta. The practice of a trainee has also been explained there in detail. Santatasīlā means those of constant virtue, of uninterrupted virtue. Santatavuttino is a synonym for that, or it also means those of constant livelihood. They maintain their livelihood while abiding in that constant virtue; they do not reach death through immoral behavior, this is the meaning.

Nipakā means those endowed with skillfulness, wise. Nipakavuttino means those whose conduct is wise, who maintain their livelihood abiding in wisdom. Just as some, even having gone forth in the Dispensation, wander in the six unsuitable places for the sake of livelihood: they frequent prostitutes, they frequent widows, old spinsters, eunuchs, taverns, and bhikkhunīs. They live in association with kings, royal ministers, sectarians, disciples of sectarians, with unsuitable association with householders (vibha. 514), they perform medical practices, they perform the duties of messengers, they perform the duties of errands, they lance boils, they give eye ointments, they give downward purges, they give upward purges, they cook nasal oil, they cook drinking oil, they give bamboo, they give leaves, they give flowers, they give fruits, they give bathing materials, they give tooth sticks, they give mouthwash, they give powdered earth, they engage in flattery, [they prepare] mung bean soup, they prepare side dishes, they prepare leg-massaging items. Thus, one who maintains his livelihood by twenty-one kinds of improper means is called one whose conduct is unskillful; he does not maintain his livelihood abiding in wisdom; having died from that, he becomes a samaṇayakkha, and experiences great suffering in the manner described: "his robe is ignited, blazing," etc. Not being like this, not transgressing the training rules even for the sake of livelihood, established in the fourfold purity of virtue, having learned the Buddha's teaching according to his ability, fulfilling these noble practices: the Rathavinīta practice, the Mahāgosiṅga practice, the Mahāsuññata practice, the Anaṅgaṇa practice, the Dhammadāyāda practice, the Nālaka practice, the Tuvaṭṭaka practice, the Candopama practice, having become witnesses by the body in the practice of contentment with the four requisites, delighting in cultivation, and the noble lineage, like an elephant that has emerged from the forest, like a lion released from its den, like a great ship freed from its mooring, one who lives alone in going and so on, establishing insight, striving with aroused energy, "May I be an Arahant today, just today," this is the meaning.

Suppatiṭṭhitacittā means having minds well-established in the four foundations of mindfulness. The remaining discourse on the foundations of mindfulness has already been explained in detail below. Here, however, the foundations of mindfulness mixed with the mundane and supramundane have been discussed; by this much the cause of the bhikkhusaṅgha's peacefulness has been discussed.

3. Yāva supaññattā means as long as it is well-established, well-taught. Mayampi hi, bhante by this, he shows his own agency and praises the Saṅgha of bhikkhus. The idea here is: "We too, venerable sir, as householders...pe...live with well-established minds. But for the Saṅgha of bhikkhus, this is both the plowing and the seed and the yoke and ploughshare and the goad. Therefore, the Saṅgha of bhikkhus is always devoted to mindfulness, but we cultivate this reflection from time to time when we get a chance. We too are agents, not entirely those who have abandoned meditation subjects." Manussagahane means the impenetrability due to the depths of the inclinations of humans; it should be understood that even the inclinations are impenetrable due to the depths of defilements. Kasaṭasāṭheyyesupi the same method applies. Therein, kasaṭatā [means] impurity, sāṭheyyatā [means] deceitfulness, should be understood. Sattānaṃ hitāhitaṃ jānātī means how well the Blessed One knows the beneficial and unbeneficial conduct of humans who are thus impenetrable, impure, and deceitful. Yadidaṃ pasavo here, all species of quadrupeds are intended by the term "pasavo." Pahomī means I am able. Yāvatakena antarenā means in how much time. Campaṃ gatāgataṃ karissatī means he will make a journey both to and from the gate of the city of Campā from the horse range. Sāṭheyyānī means deceitful things. Kūṭeyyānī means crooked things. Vaṅkeyyānī means devious things. Jimheyyānī means dishonest things. Pātukarissatī means he will reveal, he will show. For it is not possible for him to show those things in such a short time.

saṭho means [deceitful]. However, for one who intends to cut off [a branch] and make it fall to the ground at some place, if there is a place that is frightening to people, he does not think, "I will go ahead and deceive them and make it fall," but he cuts it off right there and makes it fall; this is called kūṭo [crooked]. For one who intends to turn off the road and go back and get on the opposite road at some place, if there is a place that is frightening to people, he does not think, "I will go ahead and deceive them and do this," but right there he turns off the road and goes back and gets on the opposite road; this is called vaṅko [devious]. However, for one who intends to go sometimes to the left, sometimes to the right, sometimes straight ahead, if there is a place that is frightening to people, he does not think, "I will go ahead and deceive them and do this," but right there he goes sometimes to the left, sometimes to the right, sometimes straight ahead. Similarly, for one who intends to discharge phlegm or urine, he does not think, "This place is well-swept, crowded with people, pleasant; it is not proper to do such a thing in this place; I will go ahead and do it in a secluded place," but he does it right there; this is called jimho [dishonest]. Thus, this is said referring to all four kinds of actions. All those deceitful, crooked, devious, dishonest things, he will reveal them. Even while doing this, those deceitful ones reveal those deceitful things, etc.

amhākaṃ pana, bhante etc. was said beginning thus. There, dāsā means those born in the house, bought with wealth, brought by force, or those who have willingly become slaves. Pessā means errand-doers. Kammakarā means those hired for food and wages. Aññathāva kāyenā means they conduct themselves with the body in a different way, and he shows that they do so with speech in a different way, and their mind is established in a different way. There, those who, when seeing the master face to face, rise to greet him, take items from his hand, and while dismissing this and taking that, also perform all other duties such as arranging seats, providing fans and palm leaves, washing feet, etc., but when the master is not present, they do not even look at oil flowing upwards, and even in a task worth a hundred or a thousand, they are deficient and do not even want to turn back and look, these are said to conduct themselves with the body in a different way. Those who, when face to face, praise, saying, "Our master is our father," etc., but when not present, there is nothing they will not say; they say whatever they want; these are said to conduct themselves with speech in a different way.

4. Cattārome pessapuggalā this too is a distinct textual connection. For this person said, "As far as this, venerable sir, the Blessed One, while living amidst such human corruption, such human deceit, such human dishonesty, knows the welfare and non-welfare of beings." And the first three individuals were practicing the way of non-welfare, and the fourth above, the way of welfare. Thus, to show that "I know the welfare and non-welfare of beings," he began this discourse. It is also fitting to connect it with the story of Kandaraka below. Therefore, it was said, "As far as the Sangha of monks has been well guided by Master Gotama." Then, to show that the Blessed One "discards the first three individuals and guides only in the way of welfare of the fourth individual above," he began this discourse. Santo this is a synonym for the word "saṃvijjamānā" (existing). For here, "niruddhā santā" (ceased are peaceful) was said (vibha. 542). "Santā ete vihārā ariyassa vinaye vuccanti" (These dwellings are called peaceful in the Noble One’s discipline) here (ma. ni. 1.82) means extinguished. "Santo have sabbhi pavedayantī" (The peaceful make themselves known to the good) here (jā. 2.21.413) means wise. But here, the meaning is "existing, available."

attantapo. Attantapo means pursuing the practice of self-mortification, attaparitāpanānuyogaṃ. parantapo. Parantapo means one who torments and causes suffering to others, paraparitāpanānuyogaṃ. pursuing the practice of tormenting others. Diṭṭheva dhamme means in this very existence. Nicchāto means chātaṃ (hunger) is said to be craving, and he has none of that, therefore nicchāto (free from hunger). nibbuto. Nibbuto means extinguished because all defilements are extinguished. sītibhūto. Sītibhūto means having become cool because of the absence of defilements that cause internal burning. sukhapaṭisaṃvedī. Sukhapaṭisaṃvedī means experiencing the happiness of jhāna, path, fruit, and Nibbāna. Brahmabhūtena attanā means with a noble self. Cittaṃ ārādhetī means he perfects the mind, fulfills it, grasps it, and pleases it; this is the meaning.

5. Dukkhapaṭikkūlanti means adverse to suffering, standing in opposition to suffering, not desiring suffering.

6. Paṇḍitoti here, one should not be called wise for four reasons, but it is fitting to say that he is wise because he is working in the satipaṭṭhānas. Mahāpaññoti this too should not be said by the characteristic of great wisdom, beginning with "because he comprehends a great meaning," but it is fitting to say that he is of great wisdom because he is endowed with the wisdom that comprehends the satipaṭṭhānas. Mahatā atthena saṃyutto agamissāti means having been associated with a great meaning, he would go, he would attain the fruit of stream-entry. But is there an obstacle for those for whom the condition for the paths and fruits exists, even when standing in the presence of the Buddhas? Yes, there is, but not because of the Buddha, but rather it is due to a decline in action or due to bad friendship. There, it is due to a decline in action, for if the General of the Dhamma had taught the Dhamma after knowing the inclination of the brahmin Dhanañjāni, that brahmin would have become a stream-enterer; thus, it is due to a decline in action. It is due to bad friendship, for if Ajātasattu had not committed patricide after taking the word of Devadatta, he would have become a stream-enterer on the very day the Sāmaññaphala Sutta was spoken, but it did not happen because he committed patricide after taking his word; thus, it is due to bad friendship. For this lay follower too, a decline in action occurred; he left, having risen before the discourse was finished. Apica, bhikkhave, ettāvatāpi pessohatthārohaputto mahatā atthena saṃyuttoti with what great meaning? With two benefits. It seems that lay follower obtained faith in the Sangha, and a new method arose for him for grasping the satipaṭṭhānas. Therefore, it was said "associated with a great meaning." But Kandaraka obtained only faith in the Sangha. Etassa bhagavā kāloti this is the time for this Dhamma talk, or for the division of the four individuals.

8. Among Orabbhikā etc., urabbhā are called sheep; orabbhiko means one who slaughters sheep. The same method applies to Sūkarikā etc. as well. Luddo means cruel, harsh. Macchaghātako means a fisherman, an angler. Bandhanāgāriko means a prison guard. Kururakammantā means cruel occupations.

9. Muddhāvasitto means anointed on the head with the anointing of a Khattiya. Puratthimena nagarassā means to the east of the city. Santhāgāra means a sacrificial hall. Kharājinaṃ nivāsetvā means having put on a rough goatskin. Sappitelenā means with ghee and oil. Having set aside the ghee, whatever other fat remains is called oil. Kaṇḍūvamāno means scratching himself because his nails were cut, at a time when he should be scratching. Anantarahitāyā means with an unbroken. Sarūpavacchāyā means with a similar calf. If the cow is white, the calf is also white. If the cow is speckled or red, the calf is also like that; thus, with a similar calf. So evamāhā means that king said thus. Vacchatarā means those who have passed the stage of being young calves, strong calves. The same method applies to Vacchatarī as well. Barihisatthāyā means both for the purpose of fencing and for spreading on the sacrificial ground. The rest is easy to understand since it is explained in detail below in the respective places.

The Kandarakasutta Commentary is finished in the Papañcasūdanī, the commentary to the Majjhima Nikāya

Kandarakasuttavaṇṇanā niṭṭhitā.

2. Aṭṭhakanāgarasuttavaṇṇanā

17. Evaṃme sutanti Aṭṭhakanāgarasuttaṃ. There, beluvagāmaketi means there is a village named Beluvagāmaka not far from the southern side of Vesālī, meaning having made that a pasture village. Dasamoti he is counted in the tenth place in terms of both birth and lineage and in the calculation of families that have attained essence, therefore his name became Dasamo itself. Aṭṭhakanāgaroti means a resident of Aṭṭhakanagara. Kukkuṭārāmoti means a monastery built by the wealthy Kukkuṭa.

18. Tena bhagavatā…pe… akkhātoti here this is the meaning in brief: that Blessed One who, having fulfilled thirty perfections, having broken all defilements, awakened to unsurpassed perfect enlightenment, by that Blessed One, jānatā, knowing the inclinations and latent tendencies of those beings, passatā. seeing all knowable things like an Amalaka fruit placed on the palm of the hand. Moreover, knowing with the knowledge of previous existences etc., seeing with the divine eye, knowing with the three knowledges or even with the six supernormal knowledges, seeing with the all-around eye that is unobstructed everywhere, knowing with the wisdom capable of knowing all dhammas, seeing even forms beyond the range of vision of all beings, located behind walls etc., with the extremely pure physical eye, knowing with the wisdom of penetration that is the foundation for the achievement of self-benefit, seeing with the wisdom of teaching that is the foundation for compassion that is the achievement of benefit for others, arahatā, because the enemies have been slain and because of being worthy of requisites etc., sammāsambuddhena. sammāsambuddhena because of truly awakening to all truths himself. Or knowing the obstructive dhammas, seeing the dhammas leading to liberation, because the defilement-enemies have been slain, being an Arahant, because of being self-awakened to all dhammas, being a Sammāsambuddha; thus, praised with four reasons in terms of the four confidences. Is there indeed one Dhamma that has been declared?

19. Abhisaṅkhatanti means done, produced. Abhisañcetayitanti means intended, planned. So tattha ṭhitoti means he, being established in that samatha and vipassanā Dhamma. Dhammarāgena dhammanandiyāti by the two terms, sensual desire and delight in Dhamma, sensual desire in samatha and vipassanā is stated. For one who is able to completely exhaust sensual desire in samatha and vipassanā becomes an Arahant, and one who is unable becomes a Non-Returner. Because his sensual desire in samatha and vipassanā has not been abandoned, he is reborn in the Pure Abodes by the consciousness of the fourth jhāna; this is the consistent explanation of the teachers.

However, a sophist says, "From the statement 'teneva dhammarāgena', he is reborn in the Pure Abodes due to unwholesome karma." He should be told, "Bring the sutta." Surely, not seeing anything else, he will bring this very one. Then he should be told, "Is this sutta of interpretable meaning or definitive meaning?" Surely, he will say it is of definitive meaning. Then he should be told - if that is the case, then one desiring the fruit of Non-Returning will have to create sensual desire in samatha and vipassanā, and upon creating sensual desire, the fruit of Non-Returning will be realized. Proclaim whatever you want, (don't say) "I have obtained the sutta." For one who relates a question should relate it after learning it from a teacher and penetrating its meaning and flavor, for there is no rebirth in heaven due to unwholesome karma, or in the lower realms due to wholesome karma. For this was said by the Blessed One:

"Monks, it is not by karma born of greed, karma born of hatred, karma born of delusion that devas appear, or humans appear, or whatever other fortunate states there are. But rather, monks, it is by karma born of greed, karma born of hatred, karma born of delusion that hell appears, the animal realm appears, the realm of ghosts appears, or whatever other unfortunate states there are" -

Thus, he should be made to understand. If he understands, let him understand; if he does not understand, he should be dismissed, saying, "Go, enter the monastery early in the morning and drink rice gruel."

And just as in this sutta, so too in the Mahāmālukyovāda, the Mahāsatipaṭṭhāna, and the Kāyagatāsati Sutta, samatha and vipassanā are spoken of. There, in this sutta, whether one goes by way of samatha or goes by way of vipassanā, the burden is only the burden of samatha; in the Mahāmālukyovāda, only vipassanā is the burden; but the Mahāsatipaṭṭhāna is said to be vipassanuttara, and the Kāyagatāsati Sutta is samathuttara.

Ayaṃ kho gahapati…pe… ekadhammo akkhātoti because this too is a single Dhamma, having been asked about a single Dhamma, thus because it was spoken in the manner of a question, eleven Dhammas became known as a single Dhamma. For in the Mahāsakuludāyi Sutta, nineteen sections became known as a single Dhamma in terms of practice, but here they have come as a single Dhamma in terms of eleven questions. Or, in the sense of attaining the Deathless, it is fitting to say that all are a single Dhamma.

21. Nidhimukhaṃ gavesantoti means seeking a treasure. Sakidevāti means with a single application. But how is there attainment of eleven treasures with just a single application? Here, someone wanders searching for treasure in the forest. Another traveler sees him and asks, "What are you doing?" He says, "I am seeking a livelihood." The other says, "Then come, friend, roll this stone." Having rolled it, he might see eleven pots placed one on top of the other or standing touching side to side. Thus, there is attainment of eleven treasures with a single application.

Ācariyadhanaṃ pariyesissantīti other sectarians, from whomever they learn a craft, give wealth from their home to that person before or after or in between learning the craft. Those who do not have (wealth) in their home seek it from relatives and friends; and if they do not obtain it that way, they give it even after going on alms round. This was said referring to that.

Kimaṅgaṃ panāhanti even outsiders seek wealth for a teacher who gives even a mere craft in a doctrine that does not lead to liberation; but why would I not pay homage to a teacher who teaches the elevenfold practice that leads to the attainment of the Deathless in such a doctrine that leads to liberation? I will certainly do so, he says. Paccekadussayugenaacchādesīti means he gave a pair of cloths to each monk individually. The common usage here is of this kind, therefore "acchādesī" (he clothed) was said. Pañcasatavihāranti means he had a leaf hut built worth five hundred (kahāpanas). The rest is easy to understand everywhere.

The Aṭṭhakanāgarasutta Commentary is finished in the Papañcasūdanī, the commentary to the Majjhima Nikāya

Aṭṭhakanāgarasuttavaṇṇanā niṭṭhitā.

3. Sekhasuttavaṇṇanā

22. Evaṃ me sutaṃ refers to the Sekha Sutta. Here, navaṃ santhāgāraṃ means a newly constructed meeting hall, that is, a large hall. In times of processions and such, kings would stand there and give commands such as, “So many go in front, so many behind, so many on both sides, so many mount the elephants, so many the horses, so many stand in the chariots.” Thus, they would make commands and set boundaries. Therefore, that place is called santhāgāra. Also, after returning from the procession grounds, they would remain there for two or three days until the houses were plastered with fresh cow dung, and so on; therefore, it is a santhāgāra. Because it is a hall where those kings make decisions together, it is also a santhāgāra, for they were republicans. Therefore, a matter that arises cannot be decided by one person; the consent of all is required. Therefore, they all gather there and give instructions. Thus, it is said, “a hall for making decisions together is a santhāgāra.” Furthermore, because they gather there and decide on household matters in ways such as, “It is appropriate to plow at this time, to sow at this time,” therefore, it is called a santhāgāra because they organize household affairs there. Acirakāritaṃ hoti means that it was newly finished, well-decorated like a celestial mansion with woodwork, stonework, paintings, and so on. Samaṇena vā: Here, because deities take possession of their dwelling places at the very time the house is taken over, it is said, “by a samaṇa, a brāhmaṇa, or any human being,” rather than “by a deity.”

Yena bhagavā tenupasaṅkamiṃsū: Having heard that the santhāgāra was finished, they went, thinking, "Let's go and see it," and after inspecting everything from the gatehouse onwards, they thought, "This santhāgāra, resembling a celestial mansion, is exceedingly delightful and glorious. By whom should it be used first so that it may be for our long-term benefit and happiness?" Having decided, "Even if given first, it would only be fitting for our Teacher, the best of our kinsmen; even if given in terms of offering, it would only be fitting for our Teacher. Therefore, we will have the Teacher use it first, we will arrange for the Bhikkhu Sangha to come. With the arrival of the Bhikkhu Sangha, the Tipitaka, the word of the Buddha, will have arrived. We will have the Teacher speak Dhamma to us for three parts of the night. Thus, having been used by the three jewels, we will use it later. Thus, it will be for our long-term benefit and happiness," they approached.

Yena santhāgāraṃ tenupasaṅkamiṃsū: It is said that on that day, although the santhāgāra was well-decorated and well-prepared like a celestial mansion for the viewing of the royal families, it was not yet designated as suitable for the Buddha. For Buddhas, whose dwelling is in the forest and whose pleasure is in the forest, may or may not reside within the village. Therefore, thinking that they would designate it only after knowing the mind of the Blessed One, they approached the Blessed One. Now, having received his approval, intending to designate it, they approached the santhāgāra.

Sabbasanthariṃ santhāgāraṃ santharitvā: Having spread it so that it was entirely covered. First of all, thinking "cow dung is appropriate in all auspicious events," they had even the ground finished with plaster wiped with fresh cow dung. Knowing it was completely dry, they smeared it with perfumes of four kinds so that footprints would not show where one stepped. Spreading various colored mats on top, they had the entire space, which was fit to be spread with various coverings starting with large-backed Kosiya rugs such as elephant rugs, horse rugs, lion rugs, tiger rugs, moon rugs, sun rugs, picture rugs, spread. Thus it is said, "Having spread the santhāgāra with all kinds of coverings."

Āsanāni paññāpetvā: Having arranged seats, first they placed a precious Buddha seat near the auspicious pillar in the middle. Having spread each soft and delightful covering upon it, they placed a beautiful red cushion for the Blessed One and hung a canopy decorated with gold and silver stars above. Decorating it with coverings of garlands of scents, garlands of flowers, and garlands of leaves, and having a flower net made in a twelve-cubit area all around, they had a thirty-cubit space enclosed with cloth. Placing couches, chairs, and low stools for the Bhikkhu Sangha near the west wall and covering them with white coverings, they placed their own large-backed Kosiya rugs near the east wall and had pillows filled with goose down placed, thinking, "Thus, without tiring, we will listen to the Dhamma all night." With this in mind, it is said, "Having arranged seats."

Udakamaṇika: a large-bellied water pot. Upaṭṭhapetvā: Thus, so that the Blessed One and the Bhikkhu Sangha could wash their hands or feet or rinse their mouths as they wished, they filled them with water of jewel-like color in those places, putting in various flowers and powdered perfumes for the water and covering them with banana leaves, they set them in place. With this in mind, it is said, "having set them in place."

Telappadīpaṃ āropetvā: It means lighting oil lamps in lamp stands made of silver, gold, and so on, and in gold and silver bowls held in the hands of figures shaped like Yonakas, Kiratas, and so on. Yena bhagavā tenupasaṅkamiṃsū: Here, those Sakyan kings not only had the santhāgāra prepared, but also had the streets of Kapilavatthu within a league's radius swept, raised flags, placed full pots and banana trees at the house doors, and made the entire city like the scattered stars with rows of lamps and so on. They had a proclamation made by beat of drum, "Give milk to infants who drink milk, gently feed the young children and put them to bed, do not make loud noises, today the Teacher will be staying in the village for one night, Buddhas desire quiet." Taking torches themselves, they approached the Blessed One.

Atha kho bhagavā nivāsetvā pattacīvaramādāya saddhiṃ bhikkhusaṅghena yena navaṃ santhāgāraṃ tenupasaṅkamīti: When the time was announced, "Now, venerable sir, the Blessed One may do what he deems fit," the Blessed One, arranging the lower robe, covering the three sections of the body as if he were cutting a lotus with lacquer-red dye, tintarattaka and kovilara flowers, tying the waist cloth radiant like lightning as if he were encircling a cluster of lotuses with a golden clasp, covering the elephant's forehead with a red blanket as if he were throwing a net of coral on a golden peak with jeweled supports, putting a red blanket bodice on a golden stupa as if he were covering the full moon going with a red cloud, sprinkling well-ripened lacquer dye on the peak of a golden mountain as if he were encircling the peak of the Cittakuta mountain with lightning, after shaking the great earth, along with its circle of worlds, Sineru and Yugandhara, donned a red, excellent rag-robe of the same color as a nigrodha sprout that had been taken up and left the Perfumed Chamber like a lion from a golden cave and like the full moon from the peak of the Udaya mountain. Having left, he stood at the entrance of the Perfumed Chamber.

Then from his body, rays emerged like flashes of lightning from the mouths of clouds and touched the trees in the park like branches of mango trees sprinkled with golden sap, covered with blossoms, leaves, flowers, fruits and twigs. At once, the great Bhikkhu Sangha, each taking his own bowl and robe, surrounded the Blessed One. Those bhikkhus who stood surrounding him were such as: desiring little, content, secluded, unmingled, energetic, speakers, patient with words, admonishers, revilers of evil, accomplished in virtue, accomplished in concentration, accomplished in wisdom, liberation, and the vision and knowledge of liberation. The Blessed One, surrounded by them, shone like a golden trunk encircled by a red blanket, like a golden boat in the middle of a red lotus grove, like a golden palace encircled by a coral terrace. The great elders such as Sariputta and Moggallana, wearing cloud-colored rag robes, surrounded him like great nagas with jeweled armor, devoid of passion, with destroyed defilements, with disentangled tangles, with cut bonds, unattached to family or group.

Thus, the Blessed One, himself without lust, surrounded by those without lust; without hatred, by those without hatred; without delusion, by those without delusion; without craving, by those without craving; without defilements, by those without defilements; himself awakened, surrounded by the well-learned awakened ones, like the filaments surrounded by the petals, like the pericarp surrounded by the filaments, like the Chaddanta Nagaraja surrounded by eight thousand nagas, like Dhatarattha Hamsaraja surrounded by ninety thousand geese, like a wheel-turning monarch surrounded by his army, like Sakka, king of the gods, surrounded by the Maru host, like Harita Mahabrahma surrounded by the Brahma host, like the full moon surrounded by the stars, set out on the road to Kapilavatthu with unequaled Buddhahood and immeasurable Buddha grace.

Then from his eastern side, golden-colored rays rose and reached eighty cubits. From his western side, from his right hand, from his left hand, golden-colored rays rose and reached eighty cubits. From above, starting from the end of his hair, rays of the color of a peacock's neck rose and reached eighty cubits in the sky. From below, from the soles of his feet, coral-colored rays rose and reached eighty cubits on the solid earth. Thus, the six-colored Buddha rays, shining and pulsating, spread everywhere in a space of eighty cubits, like a cluster of sparks shooting out from golden torch-lamps, like lightning flashing out from a great cloud in the four continents. All directions were scattered as if being strewn with golden campaka flowers, as if being sprinkled with streams of golden sap flowing from golden pots, as if being encircled by a stretched golden cloth, as if being strewn with kimshuka and kanikara flower powder stirred up by the Verambha wind.

The Blessed One's body, radiant with the thirty-two excellent marks and the eighty secondary characteristics, with a fathom's span of light, shone as if surpassing the glory of the sky with its risen stars, of a blooming lotus grove, of a paricchattaka tree a hundred leagues tall covered with all its branches in full bloom, of the glory of thirty-two moons arranged in order, of thirty-two suns, of thirty-two wheel-turning monarchs, of thirty-two deva kings, of thirty-two great Brahmas, as it was adorned by the thirty perfections, fully completed by the ten perfections, ten secondary perfections, and ten ultimate perfections. The alms given, the virtue guarded, the meritorious deeds done for four asankheyyas and a hundred thousand aeons, not finding a place to give their result in a single existence, were like a tightly packed bowl. It was like the time of loading the cargo of a thousand ships onto one ship, like the time of loading the cargo of a thousand carts onto one cart, like the time when the current of twenty-five rivers, breaking apart at the mouth, gathered into one mass.

It is fitting to describe his gait padasahassena [in a thousand verses]. Here is just a brief introduction:

"Thus, endowed with all limbs,
Shaking the earth,
Not harming beings,
The world's guide goes forth.

Raising his right foot first,
The best of men,
Going forth with glory,
The supreme among bipeds shines.

As the Buddha, the best, walks,
The soft sole of his foot
Touches the ground evenly,
And is not soiled by dust.

Low places rise up,
As the world's leader walks;
And high places become level,
Though the earth is inanimate."

Stones and gravel, potsherds, stakes, and thorns; all these paths are avoided by the Leader of the World as he walks.

He raises his foot not too far, and places it not too close; without striking them, he proceeds, both knees and ankles.

Not too quickly does the sage proceed, perfected in conduct; nor does he walk too slowly, mindful as he goes.

Upwards, downwards, and sideways, in every direction and intermediate point; without looking around, he walks, gazing only the distance of a yoke.

With the gait of a noble elephant, the Jina shines in his walking; the Foremost of the World walks gracefully, delighting even the gods.

Shining like the King of Stars, like a lion with its four gaits; pleasing many beings, he approached the excellent city."

It is said that the time for description is such that, at times like these, regarding the Buddha's complexion or his virtuous qualities, the strength of the Dhamma speaker is the only measure; as much as one can, whether in prose or verse, that much should be spoken. One should not say, "It is badly spoken." For the Buddhas have immeasurable qualities; even Buddhas are unable to describe them exhaustively, how much less other beings. Having entered the well-adorned and prepared Sakyan capital with this majestic grace, the Blessed One, being revered with fragrant incense, perfumed powders and the like by the delighted people, entered the assembly hall. Therefore it was said, "Then the Blessed One, having dressed, taking his bowl and robe, approached the assembly hall together with the Sangha of monks."

Having the Blessed One in the forefront: having the Blessed One in front. There, the Blessed One, seated in the midst of the monks and lay followers, having been bathed with scented water, dried with a fine linen cloth, anointed with jātihiṅgulaka, shone exceedingly like a solid golden statue placed on a red woollen cloth-covered seat. Here is the ancient way of praising beauty:

"Having gone to the circular pavilion, with the gait of a noble elephant; illuminating the world's end, he sat on the excellent seat.

Seated there, the charioteer of men to be tamed,
The God beyond gods, endowed with a hundred meritorious marks;
He shines in the Buddha's seat in the middle,
Like a golden necklace on a pale blanket.

Like a necklace of jambonada gold, placed on a pale blanket;
The stainless one shines, like a jewel of light.

Like a great sāla tree in full bloom, adorned like Mount Meru;
Resembling a golden pillar, like a lotus, a red water lily.

Like a burning lamp-tree, like a flame on a mountain peak;
Like the pāricchatta tree of the gods, fully blooming, he shone."

In Kapilavatthu, to the Sakyans, much of the night with Dhamma talk: Here, "Dhamma talk" should be understood as miscellaneous talk connected with rejoicing in the assembly hall. For then the Blessed One, as if descending the celestial Ganges, as if drawing up the earth's essence, as if shaking the great jambu tree, holding it by the trunk, as if squeezing a honey jar with a machine and giving them honey to drink, delivered miscellaneous talk conducive to the welfare and happiness of the Sakyans of Kapilavatthu. "This gift of a dwelling, O Great King, is great; the dwelling of yours has been used by me, has been used by the Sangha of monks, and what has been used by me and by the Sangha of monks has certainly been used by the Jewel of the Dhamma, thus it is said to have been used by the three jewels. For in giving the gift of a dwelling, all gifts are given. The benefit of even a leaf hut on the ground or a branch pavilion cannot be estimated." Having spoken much Dhamma talk, varied in its methods—

"It wards off cold and heat, and also wild beasts;
Reptiles and mosquitoes, and in winter, rains.

Then the fierce wind and sun, being born, are warded off;
It is for shelter and for happiness, for meditating and for insight.

The gift of a monastery to the Sangha is praised by the Buddha as foremost;
Therefore, a wise person, seeing his own benefit.

Should have charming monasteries built, and settle learned ones there;
And give them food and drink, clothes and lodgings.

He should give to those who are upright, with a clear mind;
They will teach him the Dhamma, the removal of all suffering;
And knowing that Dhamma here, he will attain Nibbāna, free from āsavas." (cūḷava. 295) –

He showed, etc., have the same meaning as previously stated.

He addressed the venerable Ānanda: Wishing to have Dhamma talk spoken, he made it known. But why, when the eighty great elders such as Sāriputta, Mahāmoggallāna, and Mahākassapa were present, did the Blessed One place the burden on Ānanda? Because of the assembly's inclination. For the venerable Ānanda was foremost among the learned, capable of delivering sweet Dhamma talk with well-rounded phrases and expressions, and was known and recognized in the Sakyan territory. The Sakyan kings had previously gone to the monastery to hear Dhamma talk from him, but their womenfolk were not allowed to go to the monastery as they pleased. It occurred to them, "Oh, if only the Blessed One, having spoken a little Dhamma talk, would place the burden on Ānanda, our chief kinsman." According to their inclination, the Blessed One placed the burden on him alone.

The trainee's course of training: the trainee-monk who has undertaken the course. May it occur to your mind to attend to him, teach him the course of training, thus he indicates the person by specifying the course of training. But why did the Blessed One specify this course of training? For many reasons. These Sakyans expect auspiciousness and desire growth in the auspicious hall; and this course of training for a trainee is the course of training for auspiciousness and growth in my dispensation. Also, in that assembly, many trainees are seated, and when a matter attained by themselves is being spoken, they will easily grasp it without tiring; therefore, he specified this course of training. And the venerable Ānanda is endowed with analytical knowledge concerning the trainee's path, and being one who speaks of a directly known matter attained by himself, he will be able to make it understood without tiring; therefore, he specified this course of training. And in the trainee's course of training, all three trainings are included; when the training in higher morality is spoken of, the entire Vinaya Piṭaka is spoken of; when the training in higher mind is spoken of, the entire Sutta Piṭaka is spoken of; when the training in higher wisdom is spoken of, the entire Abhidhamma Piṭaka is spoken of; and Ānanda is learned and a master of the Tipitaka, he is capable of speaking of the three trainings from the three Piṭakas; when it is spoken in this way, there will be only auspiciousness and growth for the Sakyans; therefore, he specified this course of training.

My back is aching: Why is it aching? For the Blessed One, while striving for six years, had great bodily suffering; then in his later years, back pain arose. Or this may be without cause. For the Blessed One is able to suppress the arisen feeling and sit for one or two weeks in a single posture. But he wished to enjoy the assembly hall with the four postures; there, from the place for washing the feet up to the Dhamma seat, walking was accomplished in this space. Having reached the Dhamma seat, he stood for a moment and sat down; in this space, standing and sitting were accomplished. Now, having lain down a little on the right side, lying down will be accomplished; thus, he wished to enjoy it with the four postures. And of a body subject to clinging, it cannot be said, "It does not ache"; therefore, taking even a slight ache arising from sitting for a long time, he spoke thus.

Having the outer robe folded: It seems those kings, on one side of the assembly hall, having had fine cloth hung around, having prepared a suitable couch and spread it with a suitable covering, and having hung above it a canopy adorned with golden stars, fragrant garlands, and streamers, lit a fragrant oil lamp, thinking, "Perhaps the Teacher, having risen from the Dhamma seat, may lie down here for a while, and thus this assembly hall of ours, used by the Blessed One with the four postures, will be for our long-lasting welfare and happiness." The Teacher, intending the same, had the outer robe folded there and lay down. Keeping in mind the signal for rising: Having placed in his mind the signal for rising, thinking, "After such and such a time has passed, I will get up."

23. He addressed Mahānāma the Sakyan: It seems that at that time he was the elder and foremost in that assembly; when he is taken care of, the rest of the assembly is taken care of; therefore, the Elder addressed him alone. Accomplished in morality: endowed with morality, meaning accomplished in morality, perfect in morality. With good dhammas: with beautiful dhammas, or with the dhammas of good or virtuous people.

24. How, Mahānāma: With this much, wishing to establish the framework of the trainee's course of training and to elaborate it systematically, he spoke thus. There, accomplished in morality, etc., should be understood in the same way as stated in the Ākaṅkheyya Sutta and others, "Monks, may you live accomplished in morality."

25. In through bodily misconduct, etc., the instrumental case is in the sense of usage; one should be ashamed of bodily misconduct, etc.; "hiriyati" means to be ashamed, to loathe. In the definition of ottappa, the instrumental case is in the sense of cause; through bodily misconduct, etc., which are the cause of ottappa, one is fearful, meaning one is afraid. Having aroused energy: having exerted energy, with an unyielding mind. For abandoning: for the purpose of abandoning. For attainment: for the purpose of gaining. Powerful: endowed with the power of energy. Firm in exertion: steadfast in exertion. Not giving up the burden in wholesome dhammas: not laying down the burden in wholesome dhammas, unyielding in energy. With supreme: with excellent. With mindfulness and intelligence: with mindfulness and intelligence. But why is wisdom mentioned in a context of mindfulness? To highlight the strength of mindfulness. For mindfulness disconnected from wisdom is weak, but connected with it, it is strong.

Even what was done long ago: the completion of the eighty great duties such as sweeping the monastery grounds, done for a long time by oneself or by others. Even what was spoken long ago: speech done for a long time by oneself or by others, respectfully performed in the way of reciting, causing to recite, imparting Dhamma, teaching Dhamma, speaking in gatherings, or in ways that cause rejoicing. Remembered and recollected: In that which was done for a long time through the body, "The body is bodily intimation; in that which was spoken for a long time, speech is vocal intimation. Both of these are form, and the mind and mental factors arising from them are formless. Thus these phenomena of form and formlessness arise and cease in this way," he both remembers and recollects, meaning he establishes the mindfulness enlightenment factor. For the mindfulness that establishes the enlightenment factors is what is intended here. By that mindfulness, it should be understood that it is remembered by remembering once, and recollected by remembering repeatedly.

That goes to arising and vanishing: that is able to penetrate the arising and passing away of the five aggregates. Noble: standing aloof from defilements by way of suppression and by way of eradication, utterly pure. Endowed with wisdom: complete with both insight wisdom and path wisdom. Penetrative: that same (wisdom) is called penetrative because of penetrating; endowed with that, meaning endowed with that. There, by means of path wisdom, that which has never been penetrated before, never split apart before, the aggregate of greed, the aggregate of hatred, the aggregate of delusion, is penetrated and split apart; therefore, it is penetrative. Vipassanā is fit to be called "penetrative" because it is penetrative by way of suppression and by way of contributing to the attainment of path wisdom. That goes rightly to the destruction of suffering: here too, path wisdom is called "that which goes rightly to the destruction of suffering" because it goes destroying the round of suffering by a correct reason and method. Vipassanā goes destroying the round of suffering and the suffering of defilements by way of suppression; therefore, it is that which goes to the destruction of suffering. Or this is that which goes to the destruction of suffering because of contributing to the attainment of path wisdom.

26. Abhicetasikānaṃ: "Of higher mind;" abhicittaṃ means a superior mind, the mind of those who are resolute and steadfast. Diṭṭhadhammasukhavihārānaṃ: "Dwelling in ease in this very life;" because of the attainment of ease at the moment of entering (samādhi). Nikāmalābhī: "Obtaining at will;" attaining samādhi at the moment of wishing. Akicchalābhī: "Obtaining without difficulty;" obtaining without trouble. Akasiralābhī: "Obtaining without strain;" obtaining abundantly. One can attain samādhi at the moment of wishing due to proficiency, but cannot resist and dispel the mental obstacles to samādhi without effort; that person quickly emerges against their will and cannot maintain the attainment according to the desired duration; this is called "obtaining with difficulty" (kicchalābhī) and "obtaining with strain" (kasiralābhī). One can attain samādhi at the moment of wishing and can also resist and dispel the mental obstacles to samādhi without effort; that person can emerge only according to the desired duration; this is called "obtaining without difficulty" (akicchalābhī) and "obtaining without strain" (akasiralābhī).

27. Ayaṃ vuccati mahānāma ariyasāvako sekho pāṭipado: "This, Mahānāma, is called a noble disciple who is a learner on the path;" it shows that Mahānāma is called a noble disciple who is a learner, endowed with the path that leads to growth in the womb of insight (vipassanā). Apuccaṇḍatāyā: "Because of not being a rotten egg;" apūti-aṇḍatāya. Bhabbo abhinibbhidāya: "Capable of a breakthrough;" capable of the varieties of knowledge such as insight. Sambodhāya: "To full awakening;" to the noble path. Anuttarassa yogakkhemassa: "To the unsurpassed security from bondage;" arahatta (arahantship) is called the unsurpassed security from bondage; it shows that one is capable of attaining that. The simile that is brought here to explain the meaning should be understood in the same way as explained in the Cetokhila Sutta. However, there, the comparison is made by saying, "Just as that hen performs three actions with her eggs, so too, this bhikkhu is endowed with the fifteen factors of diligence," but here, from the statement beginning with "being accomplished in virtue," it should be connected and understood in this way: "Just as that hen performs three actions with her eggs, so too, this bhikkhu is endowed with the fifteen qualities beginning with being accomplished in virtue." The rest is the same as stated everywhere else.

28. Imaṃyeva anuttaraṃ upekkhāsatipārisuddhiṃ: "This unsurpassed purity of mindfulness and equanimity;" this purity of mindfulness and equanimity of the fourth jhāna, which is excellent and unlike the first jhāna, etc. Paṭhamābhinibbhidā: "The first breakthrough;" the first kind of knowledge. The same method applies to the second, etc. However, a chick emerges from its mother's womb once and from the eggshell once, so it is born twice. A noble disciple is born three times through the three knowledges (vijjā). Having dispelled the darkness that obscures past lives, one is born for the first time with knowledge of past lives; having dispelled the darkness that obscures the passing away and rebirth of beings, one is born for the second time with the divine eye (dibbacakkhuñāṇa); having dispelled the darkness that obscures the Four Noble Truths, one is born for the third time with the knowledge of the destruction of the āsavas.

29. Idampissa hoti caraṇasmiṃ: "This too is conduct for him;" this virtue is called conduct (caraṇa) for that bhikkhu; this is the meaning. Caraṇaṃ means much and varied; the fifteen qualities beginning with virtue; there, this too is one conduct; this is the meaning. The literal meaning, however, is: carati tena agatapubbaṃ disaṃ gacchatīti caraṇaṃ; "one travels by it, one goes to a direction never gone before, therefore it is conduct." This method applies everywhere.

Idampissa hoti vijjāyā: "This too is knowledge for him;" this knowledge of past lives is called vijjā for him; this is the meaning. Vijjā means much and varied; the eight knowledges beginning with the knowledge of insight; there, this knowledge too is one vijjā; this too is the meaning. The literal meaning, however, is: vinivijjhitvā etāya jānātīti vijjā; "one knows by thoroughly penetrating with this, therefore it is knowledge." This method applies everywhere. Vijjāsampanno itipī: "Accomplished in knowledge, so too;" accomplished in knowledge by the three knowledges, so too. Caraṇasampanno itipī: "Accomplished in conduct, so too;" accomplished in conduct by the fifteen qualities, so too. By both of these, however, accomplished in knowledge and conduct, so too.

30. Sanaṅkumārena: "By Sanaṅkumāra;" by the ancient youth, known as a youth since a long time. It seems that he developed jhāna in the human realm during the time of the Pañcacūḷaka-kumāra, and having attained the Brahma world without losing jhāna, that existence was dear and pleasing to him; therefore, he wanders in that same form; hence, he is known as Sanaṅkumāra. Janetasmiṃ: "Among those who are born;" among those who are born, meaning among the populace. Ye gottapaṭisārino: "Those who adhere to lineage;" those who, among those who are born, adhere to lineage, saying "I am Gotama, I am Kassapa," among those in the world who adhere to lineage, the Khattiya is the best. Anumatā bhagavatā: "Approved by the Blessed One;" having compared it with my answer to the question, it was taught; in the Ambaṭṭha Sutta, the Buddha, the Blessed One, said, "I too, Ambaṭṭha, say thus –

'The Khattiya is the best among those who are born,
Those who adhere to lineage;
He who is accomplished in knowledge and conduct,
Is the best among gods and humans.' (Dīgha Nikāya 1.277) –

Sādhu sādhu ānanda: "Good, good, Ānanda;" it seems that the Blessed One, having listened to this sutta from the beginning without interrupting his sleep, knowing that Ānanda had grasped the essence of the learner's path, arose, folded his legs, sat down, and gave his approval. From this point on, this sutta became known as the word of the Buddha. The rest is straightforward everywhere.

The Sekha Sutta Commentary, from the Papañcasūdanī, the Commentary to the Majjhima Nikāya, is finished.

Sekhasuttavaṇṇanā niṭṭhitā.

4. Potaliya Sutta Commentary

31. Evaṃ me sutaṃ: "Thus I have heard;" the Potaliya Sutta. There, aṅguttarāpesū: "In the Aṅguttarāpa country;" that region is indeed Aṅga, but to its north is water, hence it is called Uttarāpa, not far from the water. To which great earth (mahī) is it north of the water? To the great earth. Here is the origin story: This Jambudīpa is said to be 10,000 yojanas in extent. Of that, an area of 4,000 yojanas is covered with water and is considered an ocean. Humans inhabit an area of 3,000 yojanas. The Himalayas are situated in an area of 3,000 yojanas, with a height of 500 yojanas, adorned with 84,000 peaks, variegated with five hundred constantly flowing rivers, where seven great lakes are situated: Anotatta Lake, Kaṇṇamuṇḍa Lake, Rathakāra Lake, Chaddanta Lake, Kuṇāla Lake, Mandākinī Lake, and Sīhapapāta Lake, each fifty yojanas in length and breadth and one and a half yojanas in depth.

Among them, Anotatta Lake is surrounded by these five mountains: Sudassana Peak, Citrakūṭa Peak, Kāḷakūṭa Peak, Gandhamādana Peak, and Kelāsa Peak.

There, Sudassana Peak is made of gold, two hundred yojanas high, with a curved interior in the shape of a crow's beak, standing covering that very lake. Citrakūṭa Peak is made of all kinds of jewels. Kāḷakūṭa Peak is made of añjana (collyrium). Gandhamādana Peak is mountainous, with the color of green gram inside, filled with various kinds of medicines emanating with ten kinds of fragrances: root fragrance, heartwood fragrance, sapwood fragrance, bark fragrance, scale fragrance, juice fragrance, leaf fragrance, flower fragrance, fruit fragrance, and general fragrance, standing like a burning charcoal on the dark-fortnight uposatha day. Kelāsa Peak is made of silver. All are of the same height and shape as Sudassana, standing covering that very lake. All of them rain due to the power of the devas and nāgas, and rivers flow in them. All that water enters Anotatta Lake itself. The moon and sun, going either south or north, make light there through the mountain range; they do not do so when going straight; hence, the name Anotatta arose.

There, the bathing places are delightful with smooth stone surfaces, free from tortoises and turtles, with water as clear as crystal, well-prepared, where Buddhas, Paccekabuddhas, arahants, and powerful sages bathe, and devas, yakkhas, and others play garden games.

Āpaṇaṃ nāmā: "Named Āpaṇa;" it seems that in that town, twenty thousand market fronts were divided. Thus, due to the abundance of markets, it was simply called Āpaṇa. Not far from that town, on the bank of a river, was a dense, shady, and delightful area, a large grove; the Blessed One was dwelling there. Therefore, it should be understood that the dwelling place is not specified here. Yenaññataro vanasaṇḍo tenupasaṅkamī: "Approached a certain grove;" having sent the Saṅgha of bhikkhus to the dwelling place, he alone approached Potaliya the householder. Potaliyopi kho gahapatī: "Potaliya, the householder;" a householder named Potaliya. Sampannanivāsanapāvuraṇo: "Fully clothed and covered;" wearing one long-ten-cubit cloth and covering himself with another; this is the meaning. Chattupāhanāhī: "With a parasol and shoes;" having taken a parasol and wearing shoes; this is the meaning. Āsanānī: "Seats;" platforms, seats, straw mats, etc. Even breaking off a branch is called a seat. Gahapativādenā: "With the term 'householder'; by the word "householder." Samudācarati: "Addresses;" speaks.

Bhagavantaṃ etadavocā: "Said this to the Blessed One;" unable to accept the third use of the word "householder," he said this to the Blessed One, "This is not fitting, Venerable Gotama," etc. There, nacchannaṃ: "Not fitting;" not suitable. Nappatirūpaṃ: "Not proper;" not appropriate. Ākārā, etc., all are synonyms for cause. All the signs of a householder, such as wearing long cloths and keeping hair, beards, and nails, make his state as a householder evident; therefore, ākārā "signs," are stated; because he is formed with the appearance of a householder, liṅgā, "marks;" because they are the cause of recognizing the state of being a householder, nimittā "indications," are stated. Yathā taṃ gahapatissā: "As those of a householder;" just as the signs, marks, and indications are of a householder, so too are yours. Therefore, I address you thus; this is what he shows. Then, revealing the reason why he does not accept the term "householder," he said, "For indeed, it is so for me," etc.

Niyyātanti, niyyātitaṃ: Niyyāta means given away. Anovādī anupavādīti, anovādī anupavādī: He who advises with the thought, “Fathers, plough, sow, engage in trade,” is called an advisor (ovādī). But he who reproaches with the thought, “You do not plough, do not sow, do not engage in trade; how will you live, or support your wife and children?” is called a reproacher (upavādī). But I do neither of these things. Therefore, he shows that he is neither an advisor nor a reproacher in that regard. Ghāsacchādanaparamo viharāmīti, ghāsacchādanaparamo viharāmī: He lives making merely food and clothing supreme; there is nothing beyond that, and he does not desire more than that, he indicates.

32.Giddhilobho pahātabboti, gedhabhūto lobho pahātabbo: Greed, being covetousness, should be abandoned. Anindārosanti, anindābhūtaṃ aghaṭṭanaṃ: Anindārosa is non-reviling, non-irritation. Nindārosoti, nindāghaṭṭanā: Nindāroso is reviling irritation. Vohārasamucchedāyāti, vohārasamucchedāya: Here, vohāroti, vohāro: vohāra means practical dealing (byavahāravohāro), also designation (paññatti), also speech (vacana), also intention (cetanā). Therein—

‘‘Yo hi koci manussesu, vohāraṃ upajīvati;
Evaṃ vāseṭṭha jānāhi, vāṇijo so na brāhmaṇo’’ti. (ma. ni. 2.457) –

This is called practical dealing (byavahāravohāro). ‘‘Saṅkhā samaññā paññatti vohāro’’ti (dha. sa. 1313-1315) this is called designation (paṇṇattivohāro). ‘‘Tathā tathā voharati aparāmasa’’nti (ma. ni. 3.332) this is called speech (vacanavohāro). ‘‘Aṭṭha ariyavohārā aṭṭha anariyavoharā’’ti (a. ni. 8.67) this is called intention (cetanāvohāro), and this is what is intended here. Because from the time of ordination onwards, there is no intention of being a householder, but there is the intention of being a samana. There is no talk of being a householder, but there is talk of being a samana. There is no designation of being a householder, but there is the designation of being a samana. There is no practical dealing of being a householder, but there is practical dealing of being a samana or a renunciate. Therefore, all of these are obtained.

33.Yesaṃ kho ahaṃ saṃyojanānaṃ hetu pāṇātipātīti, yesaṃ kho ahaṃ saṃyojanānaṃ hetu pāṇātipātī: Here, killing is itself a fetter (saṃyojana). Indeed, it is because of killing, due to the cause of killing, that one is called a killer. But because there are many instances of killing, it is said, "Yesaṃ kho ahaṃ." Tesāhaṃ saṃyojanānanti, tesāhaṃ saṃyojanānaṃ: Of those fetters of killing, I. Pahānāya samucchedāya paṭipannoti, pahānāya samucchedāya paṭipanno: By this, he has undertaken for the sake of abandoning and eliminating, with the restraint of bodily virtue known as non-killing. Attāpi maṃ upavadeyyāti, attāpi maṃ upavadeyyā: Even a kunthakipillika, having gone forth in a dispensation where even life is not taken away, I am not able to refrain even from merely killing, what is the use of my going forth? Thus, even my own self might reproach me. Anuviccāpi maṃ viññū garaheyyunti, anuviccāpi maṃ viññū garaheyyuṃ: Having gone forth in such a dispensation, he is not able to refrain even from merely killing, what is the use of this one's going forth? Thus, having investigated, weighed, and considered, even other wise people might criticize me. Etadeva kho pana saṃyojanametaṃ nīvaraṇanti, etadeva kho pana saṃyojanametaṃ nīvaraṇa: Even though it is not included in the ten fetters and the five hindrances, it is stated here in the sense of the teaching that there are "eight hindrances." Indeed, by way of binding to the cycle of existence (vaṭṭa) and by way of covering up benefit, it is called both a fetter and a hindrance. Āsavāti, āsavā: Due to the cause of killing, one taint of ignorance (avijjāsavo) arises. Vighātapariḷāhāti, vighātā ca pariḷāhā ca: Vighāta and pariḷāha. Therein, by the term vighāta, both suffering of defilement and suffering of result are included; and by the term pariḷāha, both the burning of defilement and the burning of result are included. In this way, the meaning should be understood everywhere.

34-40.But this is the distinction—tesāhaṃ saṃyojanānaṃ pahānāyāti, tesāhaṃ saṃyojanānaṃ pahānāya: In this passage, it should be applied in all cases thus: by this restraint of bodily virtue known as abstaining from taking what is not given; by this restraint of verbal virtue known as truthful speech; by this restraint of verbal virtue known as abstaining from malicious speech; by this restraint of mental virtue known as non-covetousness; by this restraint of bodily and verbal virtue known as non-reviling irritation; by this restraint of mental virtue known as non-anger and distress; by this restraint of mental virtue known as non-conceit, he has undertaken for the sake of abandoning and eliminating.

Attāpi maṃ upavadeyya anuviccāpi maṃ viññū garaheyyunti, attāpi maṃ upavadeyya anuviccāpi maṃ viññū garaheyyuṃ: But in these passages, having gone forth in a dispensation where even a blade of grass that is not given is not taken, I am not able to refrain even from merely taking what is not given, what is the use of my going forth? Thus, even my own self might reproach me. Having gone forth in such a dispensation, he is not able to refrain even from merely taking what is not given, what is the use of this one's going forth? Thus, having investigated, even wise people might criticize me. Having gone forth in a dispensation of not speaking falsehood even out of the desire for laughter or the desire to deceive. Having gone forth in a dispensation of not engaging in malicious speech in any way. Having gone forth in a dispensation of not engaging in even a little covetousness. Having gone forth in a dispensation of not engaging in reviling irritation of others even when limbs are being cut off with a saw. Having gone forth in a dispensation of not engaging in anger and distress even when pierced by thorns or splinters. Having gone forth in a dispensation of not being able to abandon even a little conceit or excessive pride, what is the use of my going forth? Thus, even my own self might reproach me. Having gone forth in such a dispensation, he is not able to abandon even a little excessive pride, what is the use of this one's going forth? Thus, having investigated, even wise people might criticize me. In this way, application should be made in all cases.

Āsavāti, āsavā: But in this passage, due to the cause of taking what is not given, three taints arise: the taint of sensual desire, the taint of views, and the taint of ignorance; likewise, due to the cause of false speech and due to the cause of malicious speech; due to the cause of covetousness, the taint of views and the taint of ignorance; due to the cause of reviling irritation, only the taint of ignorance; likewise, due to the cause of anger and distress, due to the cause of conceit, only two taints arise: the taint of becoming and the taint of ignorance. In this way, the arising of taints should be understood.

But in these eight instances, for the sake of non-confusion, this brief determination is as follows: In the first four, it should be stated, "I am not able to refrain;" in the latter, "I am not able to abandon." In killing, reviling irritation, anger and distress, there is only one taint of ignorance; in taking what is not given, false speech, and malicious speech, there are the taint of sensual desire, the taint of views, and the taint of ignorance; in covetousness, there are the taint of views and the taint of ignorance; in conceit, there are the taint of becoming and the taint of ignorance; abstaining from killing and giving what is not given is bodily virtue; abstaining from false and malicious speech is verbal virtue; setting aside non-reviling irritation, the remaining three are mental virtues. But because one irritates and reviles with both body and speech, therefore, non-reviling irritation goes to two places: it is both bodily virtue and verbal virtue. What has been said so far? Virtue consisting of the Pātimokkha restraint. And it should be understood that for a bhikkhu established in virtue consisting of the Pātimokkha restraint, the elimination of householder dealings has been spoken of by way of abandonment through reflection.

Description of the Discourse on the Drawbacks of Sensual Pleasures

42.In the extensive exposition, the connection of the word dakkhoti, dakkho: skilled, should be understood with upasumbheyyāti, upasumbheyyā: should approach. This is what is said: one should approach that dog, one should throw it near him, is the meaning. Aṭṭhikaṅkalanti, aṭṭhikaṅkala: A skeleton is a breast bone, or a backbone, or a skull. For, being without flesh, it is called a skeleton. Sunikkantaṃ nikkantanti, sunikkantaṃ nikkanta: Just as it is well-cleared, so it is cleared, scraped clean; whatever flesh adhering to it there is, all that having been scraped off, it has been made bone only, is the meaning. Therefore, he said "without flesh." But blood remains smeared on it, therefore it is said "smeared with blood."

Bahudukkhā bahupāyāsāti, bahudukkhā bahupāyāsā: Abundant with suffering due to suffering in this very life and in the life to come; abundant with toil due to defilements involving exertion. Yāyaṃ upekkhā nānattā nānattasitāti, yāyaṃ upekkhā nānattā nānattasitā: That equanimity which is of diverse nature by way of the five aggregates of sensual pleasure as its object, and which is called "dependent on diversity" because it is based on those same objects, is the equanimity regarding the five aggregates of sensual pleasure, having rejected that. Ekattā ekattasitāti, ekattā ekattasitā: The equanimity of the fourth jhāna, for it is of a single nature because it arises in a single object even for a whole day, and it is called "dependent on singleness" because it is based on that same single object. Yattha sabbaso lokāmisūpādānā aparisesā nirujjhantīti, yattha sabbaso lokāmisūpādānā aparisesā nirujjhantī: Where, in the equanimity of the fourth jhāna, those sensual pleasures called worldly bait cease entirely and without remainder, having come to and relying on that equanimity. Pañcakāmaguṇāmisāti ca, pañcakāmaguṇāmisā: The bait of the five aggregates of sensual pleasure are desire and lust regarding objects of sensual pleasure, and those same are called grasping because of the nature of grasping. Tamevūpekkhaṃ bhāvetīti, tamevūpekkhaṃ bhāvetī: He develops that very equanimity of the fourth jhāna, which is the opposite of the grasping of worldly bait.

43.Uḍḍīyeyyāti, uḍḍīyeyyā: Would fly up and go. Anupatitvāti, anupatitvā: Without pursuing. Vitaccheyyunti, vitaccheyyuṃ: Pecking with their beaks, they would tear it apart. Vissajjeyyunti, vissajjeyyuṃ: Drawing out pieces of flesh with their claws, they would drop them.

47.Yānaṃ vā poriseyyanti, yānaṃ vā poriseyya: A vehicle fit for a man. Pavaramaṇikuṇḍalanti, pavaramaṇikuṇḍala: Various excellent jewels and earrings. Sāni harantīti, sāni harantī: They take their own goods.

48.Sampannaphalanti, sampannaphala: With sweet fruit. Upapannaphalanti, upapannaphala: Endowed with fruit, abundant with fruit.

49.Anuttaranti, anuttara: Supreme, radiant, without defilement.

50.Ārakā ahaṃ, bhanteti, ārakā ahaṃ, bhante: I am very far away, venerable sir, just as the sky is from the earth, and just as the far shore of the ocean is from the near shore. Anājānīyeti, anājānīye: To one who does not know the cause of the elimination of householder dealings. Ājānīyabhojananti, ājānīyabhojana: Food that should be eaten by those who know the cause. Anājānīyabhojananti, anājānīyabhojana: Food that should be eaten by those who do not know the cause. The rest is straightforward everywhere.

The Potaliya Sutta Commentary in the Papañcasūdanī, the commentary to the Majjhima Nikāya, is finished.

The Potaliya Sutta Commentary is finished.

5. Jīvaka Sutta Commentary

51.Evaṃ me sutanti, evaṃ me suta: The Jīvaka Sutta. Therein, jīvakassa komārabhaccassa ambavaneti, jīvakassa komārabhaccassa ambavane: Here, jīvatīti jīvako: He lives, therefore he is Jīvaka. Kumārena bhatoti komārabhacco: He was raised by a child, therefore he is Komārabhacca. As he said, “What is this, friend, that is surrounded by crows?” “A boy, deva.” “Does he live, friend?” “He lives, deva.” “Then, friend, take that boy to our inner chambers, give him to the nurses to raise.” They gave him the name Jīvaka because he lived, and they gave him the name Komārabhacca because he was raised by a child” (mahāva. 328). This is the summary here. But the Jīvaka story has already come in detail in the Khandhaka. The discussion of its determination has also been spoken of in the Samantapāsādikā, the Vinaya commentary.

But this Jīvaka, on one occasion, having purged the Buddha's body afflicted with bile, and having given a pair of Sīveyyaka cloths, and having established himself in the fruit of stream-entry at the end of the approval of the cloths, he thought, "I should go to attend upon the Buddha two or three times a day, and this Veḷuvana is very far away, my park, the Ambavana, is nearer, what if I were to have a monastery built for the Buddha here?" He, in that Ambavana, having prepared night lodgings, day lodgings, cave dwellings, huts, pavilions, etc., having had a perfumed chamber built fit for the Buddha, having had the Ambavana surrounded by a wall eighteen hatthas high and the color of a copper plate, having satisfied the Sangha of bhikkhus headed by the Buddha with robes and alms, having poured the water of dedication, he gave the monastery. Referring to that, it is said, "In the Ambavana of Jīvaka Komārabhacca."

Ārabhantīti means they kill. Uddissakatanti means made having designated. Paṭiccakammanti means made concerning oneself. Or else, paṭiccakammanti is an appellation for nimittakamma; the flesh is called "paṭiccakamma" because there is action concerning it here; whoever consumes such flesh, he too is an heir to that action, and like the butcher, he too has committed the act of killing living beings—this is their doctrine. Dhammassa cānudhammaṃ byākarontīti means they speak of a secondary cause similar to the cause stated by the Blessed One. Here, the cause is the consumption of fish and meat pure in three respects (tikoṭiparisuddha), and the secondary cause is the explanation of this to the general public in the same way. However, since the Blessed One does not consume that which is made having designated, therefore that is neither the cause nor the explanation of the heretics the secondary cause. Sahadhammiko vādānuvādoti means, having a cause due to the cause stated by others, is there not even a small reason why your statement or secondary statement should be censured by the wise? This means: "Is there no blameworthy reason in your statement in every way?" Abbhācikkhantīti means they accuse, having overwhelmed.

52.Ṭhānehīti means by reasons. Among diṭṭha (seen) etc., diṭṭhaṃ means seen, a living being, fish or other, killed for the sake of the monks. Sutaṃ means heard, a living being, fish or other, killed and taken for the sake of the monks. Parisaṅkitaṃ means suspected; there are three kinds: diṭṭhaparisaṅkitaṃ (suspected of being seen), sutaparisaṅkitaṃ (suspected of being heard), and tadubhayavimuttaparisaṅkitaṃ (suspected of being free of both).

diṭṭhaparisaṅkitaṃ means, it is not proper to take this. Whatever is not thus suspected, that is proper. But if those people, having asked, "Why, venerable sir, do you not accept it?" and having heard that matter, say, "This, venerable sir, was not done for the sake of the monks, but was done by us for our own sake or for the sake of royal officials, etc.," it is proper.

sutaparisaṅkitaṃ means, it is not proper to take this. Whatever is not thus suspected, that is proper. But if those people, having asked, "Why, venerable sir, do you not accept it?" and having heard that matter, say, "This, venerable sir, was not done for the sake of the monks, but was done by us for our own sake or for the sake of royal officials, etc.," it is proper.

tadubhayavimuttaparisaṅkitaṃ means suspected of being free of both. It is not proper to take this either. Whatever is not thus suspected, that is proper. But if those people, having asked, "Why, venerable sir, do you not accept it?" and having heard that matter, say, "This, venerable sir, was not done for the sake of the monks, but was done by us for our own sake or for the sake of royal officials, etc., or prepared meat generally available, or having obtained what is allowable, it was prepared for the sake of the monks," it is proper.

The same method applies even if it is done for the sake of the deceased for petakicca (rites for the dead) or for the sake of auspicious occasions, etc. For whatever is not done for the sake of the monks alone, and where they are without doubt, all that is proper. But if in one monastery something is done having designated it for the monks, and they do not know that it was done for their own sake, but others know. For those who know, it is not proper; for the others, it is proper. Others do not know, but they themselves know; for them alone it is not proper, for the others it is proper. Even those who know "it was done for our sake" and others who know "it was done for their sake," it is not proper for all. If all do not know, it is proper for all. For among the five cohabitants of the Dhamma, if it was done having designated it for anyone at all, it is not proper for all.

But if someone, having killed a living being having designated it for one monk, fills his bowl and gives it to him, and he, knowing that it was done for his own sake, takes it and gives it to another monk, and he consumes it out of faith in him. Whose offense is it? There is no offense for either. For there is no offense for the one because it was not consumed having been designated, and for the other because of not knowing. For there is no offense in accepting allowable meat. And for one who has eaten that which was done having designated it, not knowing, there is no need to confess the offense after knowing. But for one who has eaten impermissible meat, even after not knowing, the offense must be confessed after knowing. For it is only the one who eats having designated it, knowing, who incurs an offense, but even for one who has eaten impermissible meat, not knowing, there is an offense. Therefore, one who is fearful of offenses, even when considering the appearance, should accept meat only after asking, or having taken it thinking, "I will ask and then consume it," he should consume it only after asking. Why? Because it is difficult to know. For the meat of a bear is similar to the meat of a pig, and the meat of a leopard, etc., is similar to the meat of deer; therefore, they say that it is proper to take it only after asking.

Adiṭṭhanti means not seen, a living being, fish or other, killed for the sake of the monks. Asutanti means not heard, a living being, fish or other, killed and taken for the sake of the monks. Aparisaṅkitanti means not suspected in terms of diṭṭhaparisaṅkita etc. Paribhoganti vadāmīti means, purified by these three reasons it is called tikoṭiparisuddhaṃ (pure in three respects), its consumption is like the consumption of soup or greens grown in the forest; there is no fault or blame for a monk living in loving-kindness who consumes such, therefore, I say that it should be consumed—this is the meaning.

53.Now, in order to show the faultlessness even of one who dwells in loving-kindness in consuming such, he said, beginning with idha, jīvaka, bhikkhūti. There, although bhikkhū (monks) is said without specifying, it should be understood that this was said referring to himself. For the Blessed One made a discourse referring to himself in three places: in the Mahāvacchagotta Sutta, the Caṅkī Sutta, and in this sutta. Paṇītena piṇḍapātenati means, in the Anaṅgaṇa Sutta below, whatever costly alms-food is intended as excellent alms-food, here, however, only meat-sauce is intended. Agathitoti means not attached to craving. Amucchitoti means not infatuated by craving. Anajjhopannoti means not adhering, he is not like a crow wanting to gulp it down all at once, devouring everything—this is the meaning. Ādīnavadassāvīti means seeing the drawbacks in such a way that it will enter the lining of the stomach and come out through nine wounds after staying for one night, etc., seeing the drawbacks. Nissaraṇapañño paribhuñjatīti means consuming it having determined with wisdom that this is for the purpose of sustaining life. Attabyābādhāya vā cetetīti means or considers it for the sake of self-affliction. Sutametanti means I have heard this before; this shows that this is merely what I have heard. Sace kho te, jīvaka, idaṃ sandhāya bhāsitanti means, Jīvaka, by the suppression-abandonment (vikkhambhanappahāna) of Mahābrahmā, ill-will etc. are abandoned; therefore, he is a loving-kindness dweller. If what you have said referring to my abandonment by cutting off (samucchedappahāna), Jīvaka, if this was said referring to this, in that case, I approve of your statement—this is the meaning. He accepted it.

54.Then the Blessed One, further increasing the teaching by way of the remaining brahma-vihāras, said, beginning with idha, jīvaka, bhikkhūti. That is easy to understand.

55.Yo kho jīvakāti this is a separate connection. For in this place, the Blessed One closes the door, shows compassion for beings. For if someone were to think, "Having given one morsel of delicious food, they will obtain heavenly bliss for a hundred thousand aeons; having done anything, even killing another, just a morsel of delicious food should be given," in order to prohibit that, he said, beginning with yo kho, jīvaka, tathāgataṃ vāti.

iminā paṭhamena ṭhānenāti means by this mere command, by the first reason alone. Galappavedhakenāti means dragged along, having tied with a rope at the throat, piercing the throat with the throat. Ārabhiyamānoti means being killed. Akappiyena āsādetīti means having caused to eat impermissible meat—bear meat or pig meat, or leopard meat or deer meat—he reproaches, saying, "Are you a renunciate, having eaten impermissible meat?" But those who, in times of famine etc. or for the purpose of curing disease, knowing that "bear meat is like pig meat, leopard meat is like deer meat," and saying "this is pig meat, this is deer meat," cause them to eat with a kind intention, this was not said referring to them. For them, there is much merit. Esāhaṃ, bhante, bhagavantaṃ saraṇaṃ gacchāmi dhammañca bhikkhusaṅghañcāti means this is an enlightened noble disciple who has attained the fruit, who has understood the teaching, who has seen the truth. Penetrating this Dhamma teaching, generating faith, praising the Dhamma talk, he said thus. The rest is easy to understand everywhere.

The Jīvaka Sutta Commentary of the Papañcasūdanī, the Middle Length Discourses Commentary

The Explanation of the Jīvaka Sutta is Finished.

6. Upāli Sutta Commentary

56.Evaṃ me sutanti is the Upāli Sutta. There, nāḷandāyanti means in a city with the name Nāḷandā, having made that city a gocaragāma (feeding ground). Pāvārikambavaneti means in the mango grove of the weaver-merchant. It seems that it was his garden; having heard the Blessed One's Dhamma teaching and being pleased with the Blessed One, he dedicated to the Blessed One a monastery adorned with huts, pavilions, and platforms in that garden; that monastery was counted just like the Jīvaka Mango Grove as the Pāvārika Mango Grove. It means dwelling in that Pāvārika Mango Grove. Dīghatapassīti means having obtained that name because of his length. Piṇḍapātapaṭikkantoti means having returned from alms-gathering. Is there, as in the Teaching, a usage of alms-gathering in an external realm? There is not.

Paññapetīti means shows, establishes. Daṇḍāni paññapetīti he says, asking according to the Jain doctrine. Kāyadaṇḍaṃ vacīdaṇḍaṃ manodaṇḍanti here, they declare the first two daṇḍas (punishments, sticks) to be unintentional. It seems that just as when the wind blows, a branch moves, water moves, and there is no intention there, so too the bodily punishment is unintentional. And just as when the wind blows, palm leaves and other things make a sound, waters make a sound, and there is no intention there, so too the verbal punishment is unintentional—they declare these two punishments to be unintentional. But they declare mind to be mental punishment. Then the Blessed One, wishing to establish his statement, said, beginning with kiṃ pana tapassīti.

kathāvatthusminti here, the subject of discussion is the thing being discussed. It means he established it in the discussion. But why did the Blessed One do so? For the Blessed One sees, "Taking this talk, he will go and announce it to his teacher, the great Jain, and to that assembly; Upāli the householder is seated; having heard this talk, he will come intending to refute my doctrine; I will teach him the Dhamma; he will go for refuge three times; then I will reveal the four noble truths to him; at the end of the revelation of the truth, he will be established in the fruit of stream-entry; indeed, I have fulfilled the perfections only for the purpose of helping others." Seeing this matter, he did so.

57. Kammāni paññapesīti: The Nigaṇṭha, while questioning according to the Buddha's era, said this. Kāyakammaṃ vacīkammaṃ manokammaṃ: Here, in the case of actions via the body door, the eight wholesome cetanās pertaining to the desire realm, which involve taking, receiving, releasing, and applying, and the twelve unwholesome cetanās, these twenty cetanās are called kāyakammaṃ (bodily action). The same twenty cetanās arising in the body door, which, without reaching the stage of taking etc., cause a distinction of speech in the speech door, are called vacīkammaṃ (verbal action). The twenty-nine wholesome and unwholesome cetanās, without reaching application in either door, arise in the mind door, are called manokammaṃ (mental action). Furthermore, in brief, the three kinds of bodily misconduct are called kāyakammaṃ, the four kinds of verbal misconduct are called vacīkammaṃ, and the three kinds of mental misconduct are called manokammaṃ. In this sutta, kamma is the principal thing; in the immediately following sutta, "These four kammas, Puṇṇa, have been realized by me through direct knowledge and proclaimed" (ma. ni. 2.81), even though it comes thus, cetanā is the principal thing. Cetanā, prevailing anywhere, obtains a distinction such as "black kamma with black result," etc. In the section on exposition, it was already stated by way of "he fabricates a body-fabrication with distress," etc. However, here, what prevails in the body door is intended as kāyakammaṃ, what prevails in the speech door is vacīkammaṃ, what prevails in the mind door is manokammaṃ. Therefore, it was said – "in this sutta, kamma is the principal thing; in the immediately following sutta, cetanā." Indeed, the Blessed One declares kamma as kamma, just as in this sutta itself. And cetanā too, as he said – "I say, monks, that cetanā is kamma; having intended, one does kamma" (a. ni. 6.63). But why is cetanā called kamma? Because kamma has cetanā as its root.

Here, in regard to unwholesome actions, he does not hesitate to say that bodily action and verbal action are great, but he does hesitate in regard to mental action. For example, the four kammas such as matricide, etc., are initiated and committed by way of the body; in the hells, the kamma of splitting the Sangha lasting for a kappa is committed by way of speech. Thus, he does not hesitate to say that in regard to unwholesome actions, bodily action and verbal action are great. However, a single jhāna cetanā brings about heavenly bliss for eighty-four thousand kappas; a single path cetanā uproots all unwholesome qualities and establishes arahantship. Thus, he does not hesitate to say that in regard to wholesome actions, mental action is great. But in this instance, the Blessed One, speaking of mental action as greatly blameworthy in regard to unwholesome actions, speaks referring to fixed wrong view, etc. Therefore, he said – "I do not, monks, see even one other thing that is so greatly blameworthy as this, monks, namely wrong view. The greatest of all blameworthy things, monks, are those rooted in wrong view" (a. ni. 1.310).

Now, even the Nigaṇṭha, proceeding along the path traversed by the Tathāgata, and not seeing any accomplishment of his purpose, said "But what, friend Gotama," etc.

58.Bālakiniyā: It seems there was a village named Bālaka-loṇakāra belonging to Upāli, from where people had come, so he, saying, "Come, friends, let us see our teacher, the great Nigaṇṭha," surrounded by that assembly, went there. Referring to that, it was said "by an assembly of Bālakiniya," meaning residing in Bālaka village. Upālipamukhāyā: Headed by Upāli. Moreover, bālakiniyā also means childish, of childish nature. Upālipamukhāyā: Upāli the householder himself was somewhat wise there; he was the head, the foremost, of that assembly. Therefore it was said, "Upālipamukhāyā." Handā: An indeclinable particle in the sense of urging. Chavo: Insignificant. Oḷārikassā: Of the great. Upanidhāyā: Having placed near. This is what is said: having placed near the body-discipline, and looking at it, saying "Is this great? Is this great?", how can an insignificant mind-discipline be beautiful, from where will it be beautiful? It is not beautiful; it does not suffice even to be placed near, he shows. Sādhu sādhu, bhante, tapassī: Giving approval to the long-ascetic, addressing Nāṭaputta as bhante.

60.Na kho metaṃ, bhante, ruccatī: Bhante, this does not please me. Māyāvī: A conjurer. Āvaṭṭanimāya: By the trick of entrapment. Āvaṭṭetī: Entraps by encircling. Gaccha tvaṃ gahapatī: Why does the great Nigaṇṭha send away the householder only up to the third time? But the long-ascetic completely refuses? Indeed, even while dwelling in dependence on one city with the Blessed One, the great Nigaṇṭha has never seen the Blessed One. For whoever is pledged to his own doctrine is incapable of seeing the Buddha without abandoning that pledge. Therefore, because he has never obtained a sight of the Buddha, and being unaware of the attainment of vision of the Ten-Powered One and of the characteristic of leading out (to liberation) in his teaching, he sends (the householder) away only up to the third time. But the long-ascetic, from time to time, approaches the Blessed One, stays (there), sits (there), and even asks questions; he knows the attainment of vision of the Tathāgata and also the characteristic of leading out (to liberation) in his teaching. Then this occurred to him – "This householder is wise; he might become pleased even by seeing the ascetic Gotama, and he might become pleased even by hearing the teaching that leads out (to liberation). Then he will not come to our presence again." Therefore, he completely refuses up to the third time.

Abhivādetvā: Having paid homage. Indeed, having seen the Tathāgata, whether pleased or displeased, mostly pay homage; only a few do not pay homage. Why? Because even one born in a very high family, living in a household, should indeed be paid homage. But this householder paid homage only because he was pleased; it seems he was pleased merely by seeing him. Āgamā nu khvidhā: Did you come here?

61.Sādhu sādhu, bhante, tapassī: Giving approval to the long-ascetic, addressing the Blessed One as bhante. Sacce patiṭṭhāyā: Having established in truthfulness of speech, being unmoving like a stake hammered into a heap of chaff. Siyā no: May it be to us.

62.Idhā: In this world. Assā: It might be. Sītodakapaṭikkhitto: Nigaṇṭhas reject cold water due to the perception of life in it. This was said referring to that. Manosattā nāma devā: Those who are attached to mind are called manosattā. Manopaṭibaddho: Because, being bound by mind, he dies, therefore, he is reborn among the gods who are attached to mind, he shows. Indeed, he will have a disease originating from bile. Therefore, it is not suitable for him to drink hot water or to bring it near for washing hands and feet or for bathing the body; the disease becomes stronger. Cold water is suitable; it alleviates the disease. But this one partakes only of hot water; not obtaining that, he partakes of rice gruel. But in his mind, he wants to obtain and use cold water. Therefore, his mind-discipline is broken right there. So, thinking, "I will protect body-discipline and speech-discipline," he does not dare to say, "Give me only cold water," wanting to obtain or use cold water. Even these protected body-discipline and speech-discipline of his are not able to draw forth dying or rebirth. But even a broken mind-discipline draws forth dying and rebirth. Thus, the Blessed One made him say that weak body-discipline and speech-discipline are insignificant, the mind-discipline alone is strong and great.

This occurred to that lay follower: "Indeed, for beings who are unconscious due to being overwhelmed by delusion, even the in-breath and out-breath do not occur for a week; however, they are not called dead merely because of the continuity of the mind. When their mind does not occur, then they are liable to be told, 'These are dead; having taken them out, cremate them.' The body-discipline is powerless, inactive; so is the speech-discipline. But it is by mind alone that their dying and rebirth occur. Thus, mind-discipline alone is great. Even by drawing forth dying and rebirth when broken, this alone is great. But the teaching of our great Nigaṇṭha does not lead out (to liberation)," he considered. Wishing to hear the Blessed One's diverse questions and answers, he does not yet approve.

Na kho te sandhiyatī: Indeed, it does not fit together for you. Purimena vā pacchimaṃ: This statement "mind-discipline is great" does not fit with that earlier statement "body-discipline is great." Pacchimena vā purimaṃ: Or that earlier statement does not fit with the later statement.

63.Now, the Blessed One, bringing forth other reasons, said "What do you think," etc. There, cātuyāmasaṃvarasaṃvuto: He does not kill any living being, he does not cause any living being to be killed, he does not approve of one who kills a living being. He does not take what is not given, he does not cause what is not given to be taken, he does not approve of one who takes what is not given. He does not speak falsely, he does not cause one to speak falsely, he does not approve of one who speaks falsely. He does not covet fabricated (things), he does not cause one to covet fabricated (things), he does not approve of one who covets fabricated (things): he is restrained with this restraint consisting of four parts. Here, bhāvitaṃ: means the five strands of sense pleasure.

Sabbavārivārito: One who keeps away all water, meaning one who rejects all cold water. Indeed, he has a perception of life in cold water; therefore, he does not use it. Or sabbavārivārito: One who keeps away evil with all restraints from evil. Sabbavāriyutto: One who is endowed with all restraints from evil. Sabbavāridhuto: One who has shaken off evil with all restraints from evil. Sabbavāriphuṭo: One who is pervaded by all restraints from evil. Khuddake pāṇe saṅghātaṃ āpādetī: He brings about destruction to small living beings. Indeed, he considers one-sense being as a living being, and two-sense being as a living being. He considers even dry twigs, old leaves, pieces of pottery, and bits of husks as living beings. There, he perceives a small drop of water as a small living being, a large one as a large one. This was said referring to that. Kismiṃ paññapetī: In which, in which particular section does he declare? Manodaṇḍasmiṃ: In the mind-discipline section, bhante. This lay follower, while speaking, himself considered – "Our great Nigaṇṭha, having declared 'unintentional kamma is of little fault, intentional kamma is of great fault,' declares cetanā as mind-discipline; his teaching does not lead out (to liberation); only the Blessed One's teaching leads out (to liberation)."

64.Iddhā: Prosperous. Phītā: Very prosperous, like a field full of all kinds of crops. Ākiṇṇamanussā: Crowded with people. Pāṇā: Animals such as elephants and horses, as well as human beings such as men, women, and children. Ekaṃ maṃsakhalaṃ: One heap of meat. Puñjaṃ: A synonym for that. Iddhimā: Possessed of power. Cetovasippatto: One who has attained mastery over the mind. Bhasmaṃ karissāmī: I will turn (it) to ashes. Kiñhi sobhati ekā chavā nāḷandā: Even while saying this, that householder (thought) – "Even with bodily effort, thousands of people cannot make one Nāḷandā into one heap of meat; but a single person with psychic power is able to turn it to ashes with just one act of mental corruption. The teaching of our great Nigaṇṭha does not lead out (to liberation); only the Blessed One's teaching leads out (to liberation)," he considered.

65.Araññaṃ araññabhūtaṃ: A forest, having become a forest, a place without villages, it has come into being as a forest. Isīnaṃ manopadosenā: By the mental corruption done for the sake of the sages, those countries were destroyed by deities who could not tolerate that mental corruption. However, worldly sages think that the sages destroyed (them) after corrupting their minds. Therefore, it should be understood that this argument was introduced while standing in this worldly belief.

daṇḍakī rañño: King Daṇḍakī, dwelling near the city named Kumbhapura, was passing his time enjoying seclusion in the royal park. His general was his attendant.

At that time, a courtesan, having mounted a chariot, and accompanied by five hundred women, was wandering about adorning the city. A great crowd, looking only at her, was wandering about surrounding her; the city streets were not sufficient. The king, having opened a window, standing there, saw her and asked, "Who is this?" (They replied,) "She is the adornment of your city, your majesty." He, being envious, thinking, "What does she adorn? The city itself will be adorned," deprived her of that position.

From then on, she sought a higher position, making acquaintances with various people. One day, she entered the royal garden and, seeing an ascetic sitting on a stone slab leaning against a support plank at the edge of the promenade, she thought: "This ascetic is unkempt and unadorned; his face is covered with overgrown teeth, his chest covered with hair, and both armpits overgrown." Then displeasure arose in her: "I am wandering about on important business, and this inauspicious sight has appeared to me. Bring water! I will wash my eyes." Having had water and a toothpick brought, she chewed the toothpick and spat wads of saliva on the ascetic’s body, threw the toothpick on top of his matted hair, rinsed her mouth, poured the water on the ascetic's head, and saying, "These eyes which saw an inauspicious sight, they are washed, the filth is washed away," she departed.

That very day, the king regained his memory and asked, "Where is the city beauty?" They said, "She is in this very city, your majesty." He ordered, "Give her a position higher than her original one." She considered that the higher position she had obtained based on her past good deeds was actually obtained by spitting saliva on the ascetic's body.

After a few days, the king took away the position of the court priest. He went to the city beauty and asked, "Sister, how did you regain your position?" She said, "What else, Brahmin, needs to be done? In the royal garden, there is an unadorned, inauspicious, fake-matted ascetic. Spit saliva on his body, and you will obtain a higher position." He said, "I will do so, sister," and went there, doing everything just as she had said and left. The king, also regaining his memory that very day, asked, "Where is the Brahmin?" They said, "He is in this very city, your majesty." He ordered, "We did it without considering properly; give him back his original position." He, too, having obtained it by the power of his merit, thought, "I obtained it by spitting saliva on the ascetic's body."

After a few days, the border region of the king became agitated. The king, intending to quell the border unrest, set out with his fourfold army. The court priest went and stood before the king, saying, "Victory to the great king!" and asked, "Are you going for victory, great king?" "Yes, Brahmin." "In that case, in the royal garden, there lives an unadorned, inauspicious fake-matted ascetic. Spit saliva on his body." The king, taking his advice, did everything just as the courtesan and he had done, and he ordered even in the inner chambers: "Spit saliva on this fake-matted ascetic's body!" Then the women of the inner chambers and the guards of the inner chambers did likewise. Then the king, having placed guards at the garden gate, ordered, "All who leave with the king must not leave without spitting saliva on the ascetic's body." Then the entire army and the forces, according to that rule, poured saliva, toothpicks, and mouth-rinsing water upon the ascetic, and saliva and toothpicks covered his entire body.

The general, hearing about it last of all, thinking, "They have treated my teacher, the field of merit, the stairway to heaven, in such a way!" with a heart inflamed with anger, breathing heavily through his mouth, quickly came to the royal garden, and seeing the sage in such a disastrous state, he girded up his loins, removed and cleared away the toothpicks with both hands, had him sit down, had water brought, bathed him, rubbed his body with all kinds of medicines and four types of fragrances, wiped him with a fine cloth, and stood before him with his hands folded, saying, "This is improper, venerable sir, what has been done by humans. What will become of them?" The deities are divided into three groups, some saying, "We will destroy the king alone," some saying, "The king along with his retinue," some saying, "We will destroy all the king's territory." But the ascetic, saying this, without even the slightest anger, teaching only the way to peace for the world, said, "An offense is done, but it is natural for one who knows how to confess a transgression."

The general, gaining confidence, went to the king, paid homage to the king, and said, "Great king, by wronging the faultless, powerful ascetic, you have committed a grave deed. The deities are divided into three groups, saying thus," having informed him of everything, he said, "If forgiveness is obtained, great king, it will be natural; do not destroy the kingdom, seek forgiveness from the ascetic." Even seeing the fault in himself, the king said, "I will not seek forgiveness from him." The general, having pleaded up to three times, said to the unwilling king, "I know the power of the ascetic, great king. He is not a liar, nor is he angry, but out of compassion for beings, he speaks thus. Seek forgiveness from him, great king." "I will not seek forgiveness." "Then give the position of general to another, I will not remain in a position where your commands are carried out." "Go wherever you please, I will find my general." Then the general came to the ascetic, paid homage, and said, "How should I proceed, venerable sir?" "General, all those who listen to your words, take them all, with their belongings, wealth, biped and quadruped animals, and go beyond the border of the kingdom within seven days. The deities are exceedingly angry; surely, they will turn the kingdom into a wilderness." The general did so.

As soon as the king was gone, having crushed the enemy and pacified the region, he returned, sat down at the victorious camp, and had the city restored, and he entered the inner city. The deities first sent down a rain of water. The great crowd was delighted, "Since the time we wronged the fake-matted ascetic, our king has only prospered; he defeated the enemy, and on the very day of his return, it rained!" The deities again sent down a rain of jasmine flowers, the great crowd was even more delighted. The deities again sent down a rain of coins. Then, thinking that they would not come out for coins, they sent down a rain of various goods, such as elephant ornaments and foot coverings. The great crowd, even those standing on seven-storied mansions, came down and, putting on the ornaments, were delighted. "Indeed, the fake-matted ascetic deserves saliva to be spat upon him! Since the time saliva was spat upon him, our king has prospered, the enemy was crushed, and on the very day of his return, it rained, then there was a rain of jasmine flowers, a rain of coins, and a rain of various goods; these four rains occurred!" uttering words of delight, they approved of the evil done by the king.

At that time, the deities rained down various kinds of weapons, some sharp on one side, some sharp on both sides, on the great crowd, as if pounding meat on a plank. After that, they rained down embers without sparks, without smoke, and the color of kiṃsuka flowers; after that, stones the size of a peaked house; after that, fine sand, so fine that it could not be held in a closed fist, making a surface eighty cubits thick. In the king's conquered territory, only the ascetic Kisavaccha, the general, and the mother who nourished him were the only human beings who were healthy. For the remaining beings, both animals, who did not agree to that action, there was no water in the place of water, no grass in the place of grass. As they went seeking water and grass, they reached the border of the kingdom on the very seventh day, before it was too late. Therefore, Sarabhanga Bodhisatta said:

"Having abandoned the young calf, Daṇḍakī,With his people and kingdom, was destroyed at the root;In the hell called Kukkuḷa he is tormented,Sparks fall upon his body." (Jā. 2.17.70);

Daṇḍakīrañña's state of being a forest should be understood.

Nāḷikirarañña, while ruling the kingdom, five hundred ascetics in the Himalayas, free from female influence, wearing deer skins, matted hair, bark garments, and bark robes, living on roots and fruits of the forest, having spent a long time, descended to the path of humans for the sake of salt and sour relish, and gradually arrived at the city of King Nāḷikirarañña in the Kalinga kingdom. They, arranging their matted hair, deer skins, and bark garments, showing the serenity befitting renunciants, entered the city for alms. People, seeing ascetics renounced in the absence of a Buddha's arising, pleased, prepared a place to sit, took the alms bowls from their hands, had them sit down, and filled them with food. The ascetics, having completed their meal, gave thanks. The people, hearing this with pleased minds, asked, "Where are you going, venerable sirs?" "Wherever is comfortable, friends." "Venerable sirs, enough of going elsewhere; dwell in the royal garden. We will come after breakfast and listen to the Dhamma talk." The ascetics consented and went to the garden. The townspeople, having eaten breakfast, dressed in clean clothes, gathered in groups, thronging towards the garden, thinking, "We will listen to the Dhamma talk." The king, standing on the upper palace, seeing them going thus, asked the attendant, "Why are these townspeople, dressed in clean clothes and clean upper robes, going towards the garden? Is there a festival or drama there?" "No, your majesty, they are going to listen to the Dhamma from the ascetics." "Then, friend, I too will go; let them go with me." He went and announced to them, "The king also wishes to go; go surrounding the king." The townspeople, naturally delighted, hearing that, were even more delighted, "Our king is faithless, displeased, and immoral; the ascetics are righteous. By coming to them, the king will also become righteous."

The king, having come out and surrounded by them, went to the garden, exchanged greetings with the ascetics, and sat down to one side. The ascetics, seeing the king, signaled to one of the ascetics skilled in conversation, "Speak the Dhamma to the king." That ascetic, looking at the assembly, speaking of the dangers in the five kinds of evil conduct and the benefits in the five precepts,

"Life should not be taken, what is not given should not be taken, misconduct in sensual pleasures should not be engaged in, false speech should not be spoken, intoxicants should not be drunk. Taking life leads to hell, leads to the animal realm, leads to the realm of ghosts, likewise, taking what is not given and so on. Having suffered in hell because of taking life, when one comes to the human world, the remainder of its result leads to a short life; taking what is not given leads to little wealth; misconduct leads to many enemies; false speech leads to being slandered; drinking intoxicants leads to madness"—

He spoke of these dangers in the five kinds of evil conduct.

The king, naturally faithless, displeased, and immoral, for an immoral person, talk about morality is bad talk; it is like driving a stake into the ear. Therefore, he thought, "I came thinking I would honor them, but from the time I arrived, they have been haranguing and piercing me in the midst of the assembly. I will do what needs to be done to them." At the end of the Dhamma talk, he invited them, "Teachers, accept alms in my house tomorrow," and departed. On the second day, he had very large jars brought, filled them with excrement, had their mouths covered with banana leaves, and placed them here and there; then he filled pots with a mixture of treacle, oil, nāgabalā, and picchila, and placed them at the top of the ladder; and there he had strong wrestlers, with girded loins, holding clubs in their hands, and stationed them, saying, "The fake ascetics have greatly disturbed me; when they descend from the palace, release the slippery mixture on the top of the stairs, strike their heads with the clubs, seize them by the neck, and throw them down the stairs." At the foot of the stairs, he had fierce dogs tied up.

The ascetics also advised each other, saying, "Tomorrow we will eat in the royal palace. Friends, the royal palace is a place of apprehension and danger. As renunciants, we must be restrained in the six sense doors. We should not grasp at appearances in whatever we see. Guarding at the eye-door should be established."

The next day, discerning the time for the alms round, they dressed in bark-cloth, wore antelope hides over one shoulder, arranged their matted hair, took their alms bowls, and proceeded in order to the royal residence. The king, aware of their arrival, ordered the banana leaf to be removed from the opening of the dung-beetle pit. The stench struck the ascetics’ nostrils, nearly causing them to faint and fall. The great ascetic looked at the king. The king said, "Here, may you venerable ones eat and carry away as much as you like. This is fitting for you. Yesterday, I came to greet you, but you seemed to be jostling and piercing me, speaking amidst the assembly. This is fitting for you, eat!" and he presented the great ascetic with dung using the pot. The great ascetic, saying "Fie! Fie!" turned back. "Are you leaving with just this?" he had slippery material scattered on the stairs with trickery and gave a signal to the wrestlers. The wrestlers struck their heads with clubs, grabbed them by the neck, and threw them down the stairs. Not one could stand on the stairs; rolling down, they reached the bottom of the stairs. As each one arrived, fierce dogs, tearing and gnawing, devoured them. Even those who rose and fled fell into pits, where the dogs chased and devoured them. Thus, the dogs left only a skeleton of bones. In this way, the king deprived five hundred ascetics accomplished in asceticism of their lives in a single day.

Then, in his kingdom, the deities caused fresh rains to fall again as before. His kingdom was covered by a layer of sand sixty yojanas wide. Therefore, Sarabhanga, the Bodhisatta, said:

"He who deceived the restrained renunciates,
The ascetics speaking the Dhamma, the blameless ones;
The dogs in the next world, coconuts,
Gathering together, devour him, convulsing." (jā. 2.17.71);

The Kāḷiṅgārañña should be understood as a forest.

In the past, in the city of Bārāṇasī, there was a daughter of a wealthy merchant named Diṭṭhamaṅgalikā, possessing forty crores of wealth, beautiful and pleasing to behold. Being endowed with beauty, wealth, and noble lineage, she was desired by many. Whoever sent a proposal for her hand, upon seeing them, she would find fault with their birth or with their hands and feet or anywhere else, saying, "Who is this ill-born, ill-formed one?" and after saying such things, she would have them thrown out, saying, "Did I ever see such a thing? Bring water, I will wash my eyes!" and she would wash her eyes. Because she sent away whomever she saw, causing them distress, the name Diṭṭhamaṅgalikā arose, and her original name disappeared.

One day, thinking, "I will play in the water of the Ganges," she had a bathing place prepared, loaded abundant food and provisions into carts, took many perfumes and garlands, and, riding in a covered vehicle, surrounded by a group of relatives, she left the house. At that time, a great being, born in a caṇḍāla (outcaste) family, lived outside the city in a leather worker's dwelling, and his name was Mātaṅga. Having reached the age of sixteen, wanting to enter the city for some reason, he wrapped himself in a blue rag, tied one (rag) on his hand, and with one hand (holding) a basket and with the other, a bell, ringing it to announce, "Step aside, masters, I am a caṇḍāla," and with a lowered mind, paying homage to whomever he saw, he entered the city and proceeded along the main road.

Diṭṭhamaṅgalikā, hearing the sound of the bell, peeking through the screen, saw him coming from afar and asked, "What is that?" "Mātaṅga, mistress." "What evil deed did we do? Whose discharge is this? Has ruin befallen me? While going for an auspicious ceremony, I saw a caṇḍāla!" Shaking her body, disgusted, spitting phlegm, she said to the nursemaids, "Quickly, bring water! A caṇḍāla has been seen, I will wash my eyes and face!" Having washed, she turned the chariot around, sent all the preparations home, and ascended to the palace. Her attendant men, drinkers of spirits and so on, asking, "Why, mistress Diṭṭhamaṅgalikā, does she not come even at this time?" and hearing that account, (said) "Because of a caṇḍāla, we were unable to enjoy the great honor of liquor, meat, garlands, and so on! Seize the caṇḍāla!" Seeking him out where he had gone, they berated the innocent Paṇḍita (wise man) Mātaṅga, saying, "Because of you, we were unable to enjoy this and that honor!" Seizing him by the hair, throwing him to the ground, beating him with knees, elbows, stones, and so on, thinking he was dead, grabbing his feet, dragging him, they threw him on the rubbish heap.

The great being, regaining consciousness, touched his hands and feet, thinking, "Because of whom did this suffering arise?" and realizing, "It arose because of Diṭṭhamaṅgalikā," thinking, "If I am a man, I will make her fall at my feet," trembling, he went to Diṭṭhamaṅgalikā's family's door, (thinking) "I will rise when I get Diṭṭhamaṅgalikā, if I don't get (her), (my) death (will be) here," he lay down in the courtyard. At that time, this was the custom in Jambudīpa: if a caṇḍāla, angered, dies lying at the door of a house, all who live in that house become caṇḍālas. If (he) dies in the middle of the house, all the inhabitants of the house (become caṇḍālas); if (he dies) at the door, the inhabitants of the two immediately adjacent houses (become caṇḍālas); if (he dies) in the courtyard, the inhabitants of fourteen houses, seven on this side and seven on that side, all become caṇḍālas. But the Bodhisatta lay down in the courtyard.

They announced to the merchant, "Mātaṅga, master, has fallen in your courtyard." (The merchant said) "Go, sirs, what is the reason?" Saying so, he gave a māsaka and (said) "Raise him up." They went and said, "They say, take this māsaka and get up." He said, "I have not lain down for a māsaka, I have lain down for Diṭṭhamaṅgalikā." "What is Diṭṭhamaṅgalikā's fault?" "Do you not see her fault? I, being innocent, was brought to ruin by her men. I will rise only when I get her, if I do not get (her), I will not rise."

They went and announced to the merchant. The merchant, knowing his daughter's fault, sent (them saying) "Go, give one kahāpaṇa." He said, "I do not want a kahāpaṇa, I want her." Hearing that, the merchant and the merchant's wife, feeling distressed (thinking) "She is our only dear daughter, there is no other boy to continue the lineage," (said) "Go, dear ones, lest someone unbearable to us should deprive him of his life. If he dies, we will all be ruined. Take care of him," surrounding him, arranging protection, they sent rice gruel, they sent food and wealth; thus he refused everything. Thus, one day passed; two, three, four, five days passed.

Then the inhabitants of the seven houses on each side, rising up, (said) "We cannot become caṇḍālas because of you. Do not destroy us! Give your daughter and raise him up." They sent even a hundred, a thousand, a hundred thousand (coins), but he kept refusing. Thus, six days passed. On the seventh day, the inhabitants of fourteen houses on both sides gathered together and said, "We cannot become caṇḍālas, we will give her to him even against your will."

The parents, afflicted with the dart of sorrow, fainted and fell on the bed. The inhabitants of fourteen houses on both sides, ascending the palace, as if cutting down a fully blossomed kiṃsuka branch, removed all her ornaments, parted her hair with their nails, tied her hair, dressed her in a blue robe, wrapped a piece of blue rag on her hand, placed earrings made of tin on her ears, gave her a palm-leaf basket, brought her down from the palace, and, taking her by both arms, (said) "Take your husband and go," they gave (her) to the great being.

The delicate girl, who had never been lifted up, (thinking) "Even a blue lotus is too heavy," (said) "Get up, master, let's go." The Bodhisatta, still lying down, said, "I will not get up." Then how should I speak? "Say to me, 'Get up, venerable Mātaṅga.'" She said so. "Your people did not make me capable of getting up, take me by the arm and raise me." She did so. The Bodhisatta, as if getting up, turned over, fell to the ground, and exclaimed, "Diṭṭhamaṅgalikā has ruined (me), first having me beaten by men, now she beats (me) herself!" She (asked), "What shall I do, venerable one?" "Take (me) with both hands and raise me." She raised him up like that and made (him) sit down, (saying) "Let's go, master." "Going" is for forests, we are humans, I have been excessively beaten by your people, I cannot go on foot, carry me on your back." She bent down and gave (him) her back. The Bodhisatta climbed on. "Where shall I take (you), master?" "Take (me) outside the city." She went to the eastern gate (and) asked, "Is this your dwelling place, master?" "Which place is this?" "Eastern gate, master." "Caṇḍāla children are not allowed to live at the eastern gate," without declaring his own dwelling place, he made (her) wander around all the gates. Why? (So that) he would bring down her pride to the peak of existence. The crowd made an outcry, "Except for someone like you, there is no one else who can break her pride."

Reaching the western gate, she asked, "Is this your dwelling place, master?" "Which place is this?" "Western gate, master." "Go out through this gate and go looking at the leather worker's dwelling." She went there and said, "Is this leather worker's dwelling your dwelling place, master?" "Yes," he dismounted from her back and entered the leather worker's dwelling.

Living there for seven or eight days, the wise man, seeking omniscience, did not make any caste mixing in so many days. "If the daughter of a great family does not attain great fame because of me, then I am not a follower of the twenty-four Buddhas. With the water used to wash her feet, I will perform the consecration ceremony for the kings in all of Jambudīpa," thinking thus, he thought again, "Living in the house, I will not be able to (do this), but having renounced, I will be able to (do this)." Thinking so, he addressed her, "Diṭṭhamaṅgalikā, we used to be solitary wanderers, it was possible to live whether we worked or not, but now we have taken on the burden of a wife, it is not possible to live without working, until I return, do not be anxious," entering the forest, dragging discarded shrouds from cemeteries and so on, making (them into) robes and outer robes, taking the Going-Forth of a Samaṇa (ascetic), living alone, having attained bodily seclusion, having done the preliminary work on the kasiṇa (device for meditation), having developed the eight attainments and the five supernormal knowledges, (thinking) "Now it is possible for me to inevitably be with Diṭṭhamaṅgalikā," going towards Bārāṇasī, wearing the robes, wandering for alms, he went towards Diṭṭhamaṅgalikā's house.

Seeing him standing at the door, not recognizing him, she said, "Venerable sir, please go elsewhere; this is the dwelling place of outcastes." The Bodhisatta stood right there. She, looking again and again, recognized him and, striking her chest with her hands and wailing, fell at his feet and said, "If you, sir, had such a mind, why did you bring me down from great fame and make me helpless?" Having lamented in various ways, wiping her eyes, she rose, took his alms bowl, led him inside, and gave him food. The Great Being, having finished his meal, said, "Diṭṭhamaṅgalikā, don't grieve, don't lament. I am capable of using the water for washing your feet to perform the coronation of kings in all Jambudīpa. But you must do one thing I say: enter the city and proclaim, 'My husband is not an outcaste, Mahābrahmā is my husband,' and wander throughout the entire city."

When this was said, Diṭṭhamaṅgalikā replied, "By nature, sir, I have met with misfortune through a fault of the mouth. I will not be able to say such a thing." The Bodhisatta said, "Have you ever heard a false word from me while living in my house? I did not speak falsely even then. Now that I am a renunciate, what would I say? I am known as a man of truth." Saying this, he said, "Today is the eighth day of the fortnight. Proclaim throughout the entire city, 'After seven days from now, on the Uposatha day, my husband, Mahābrahmā, will break through the lunar disc and come to me.'" And then he departed.

Believing him, delighted and thrilled, becoming intoxicated, she entered the city morning and evening and proclaimed thus. People, clapping their hands, ridiculed, "Look, our Diṭṭhamaṅgalikā is making an outcaste's son into Mahābrahmā," and made fun of her. The next day, she again entered the city in the same way, morning and evening, and proclaimed, "Now, after six days, five days, four days, three days, two days, one day, my husband, Mahābrahmā, will break through the lunar disc and come to me."

The Brahmins thought, "This Diṭṭhamaṅgalikā is speaking very boldly; perhaps it might be so. Come, let us prepare Diṭṭhamaṅgalikā's dwelling place." They smoothed the outer part of the outcaste dwelling all around and scattered sand. On the Uposatha day, she entered the city early in the morning and proclaimed, "Today my husband will come." The Brahmins thought, "This one will not disappear far from here. Today, they say, Mahābrahmā will come; let us prepare the dwelling place." They swept the outcaste dwelling, plastered it with green clay, surrounded it with new clothes, spread out a priceless couch, hung a canopy of cloth above, and hung garlands of perfumes and flowers. While they were preparing it, the sun set.

As soon as the moon had risen, the Great Being entered into the Jhāna that is the basis for the superknowledges, rose from it, prepared with a mind of the desire realm, and created a Brahmā body twelve yojanas in size with aniddhi mind. Rising up into the sky, he entered into the lunar mansion, broke through the moon that was rising from the forest, and stood in front, resolving, "Let the multitude see me." The multitude, seeing him, thought, "Truly, Diṭṭhamaṅgalikā's words are true. Let us honor the coming Mahābrahmā." Taking perfumes and flowers, they surrounded Diṭṭhamaṅgalikā's house and stood there. The Great Being, after circling Vārāṇasi seven times, head to head, knowing that he had been seen by the multitude, abandoned the twelve-yojana body, created one of human size, and entered the outcaste dwelling while the multitude was watching. The multitude, seeing him, said, "Our Mahābrahmā has descended. Bring a cloth!" They surrounded the dwelling with a large cloth and stood around.

The Great Being sat down in the middle of the auspicious bed. Diṭṭhamaṅgalikā stood nearby. Then he asked her, "Is it the time for your period, Diṭṭhamaṅgalikā?" "Yes, sir." "Receive a son given by me." He touched her navel with his thumb. With that touch alone, the embryo was established. The Great Being said, "From now on, Diṭṭhamaṅgalikā, the water for washing your feet will be the water for the coronation of kings in all Jambudīpa. You remain here." Saying this, he created a Brahmā body, and while the multitude was watching, he went out, rose up into the sky, and entered the lunar disc itself. From then on, she became known as Brahmapajāpati. There was no one who could obtain the water for washing her feet.

The Brahmins thought, "We will have Brahmapajāpati reside within the city." They placed her on a golden palanquin, but they did not give the palanquin to anyone of impure birth, even up to the seventh koti. Sixteen Brahmins of pure lineage took it. The rest, honoring her with perfumes, flowers, and so on, entered the city and said, "It is not possible for Brahmapajāpati to dwell in a defiled house. We will take property and build a house. But until that is done, let her dwell in a pavilion." They had her dwell in a pavilion. From then on, those who wished to worship her standing within sight could do so by giving a kahāpana; those who wished to worship her with attentive service could do so by giving a hundred; those who wished to worship her in a nearby place for hearing ordinary conversation could do so by giving five hundred; those who wished to worship her by placing their head on her footstool could do so by giving a thousand; those who desired the water for washing her feet could do so by giving ten thousand. The wealth obtained from outside the city to inside the city, up to the pavilion, amounted to a hundred kotis.

They gave him the name Maṇḍabya.

As the boy grew up happily, when he reached the age for learning skills, those in all Jambudīpa who knew skills came to him and taught him skills. The boy, intelligent and wise, grasped what he heard as if stringing pearls, and what he grasped remained like oil poured into a golden jar. There was no teaching that exists verbally that he did not master. The Brahmins walked around surrounding him, and he was devoted to the Brahmins. Eighty thousand Brahmins always ate a meal in his house. His house had a large, seven-gated mansion. On auspicious days, the wealth sent by the inhabitants of Jambudīpa to his house amounted to a hundred kotis.

The Bodhisatta reflected, "Is the boy heedful or heedless?" Then, knowing his behavior, he thought, "He has become devoted to the Brahmins; he does not know where what is given is of great fruit. I will go and tame him." Putting on his robes, taking his alms bowl, he thought, "The gates are very crowded; it is not possible to enter through the gate," and came through the air, descending in the sky in the place where the eighty thousand Brahmins were eating. Maṇḍabya-kumāra, taking a golden spoon, having soup and rice given here and there, saw the Bodhisatta, became angry like a snake struck with a stick, and spoke this verse:

"From where do you come, evil ascetic,
Impudent, like a ghost covered in dust?
Tie a rag of refuse around your neck,
Who are you, unworthy of gifts?" (jā. 1.15.1);

Then the Great Being, without getting angry, advising him, said:

"This food of yours is prepared, O glorious one,
It is eaten, enjoyed, and drunk;
You know me, living on what is given by others,
Arise, let the cook receive alms." (jā. 1.15.2);

He, showing that this is not prepared for people like you, said:

"This food of mine is prepared for Brahmins,
Given to those who desire welfare, believing in me;
Go away from here, why do you stand here?
Those like me do not give to you, O fool." (jā. 1.15.3);

Then the Bodhisatta, to show that "giving should be given to anyone, whether virtuous or unvirtuous, just as a seed planted in low or high ground thrives by depending on the earth's sap and water's sap, so there is nothing fruitless, and like a seed sown in good soil, it is of great fruit in the virtuous," spoke this verse:

"They sow seeds in high ground and low ground,
Expecting fruit in infertile fields;
With this faith, give alms,
Perhaps you may please those worthy of gifts." (jā. 1.15.4);

Then the youth, overcome with anger, rebuking the doorkeepers, said, "Who gave this shaven-headed one permission to enter?"

"The fields known to me in the world,
In which I plant seeds;
Those Brahmins endowed with noble birth,
These are the very fine fields here." (jā. 1.15.5) –

Having spoken the verse, he said, "Strike this fool with a bamboo stick, grab him by the neck, take him through all seven gates, and throw him out." Then the Great Being said to him:

"You dig a mountain with your fingernail, you eat iron with your teeth;
You subdue fire, you who revile a sage." (jā. 1.15.9);

And having said this, thinking, "If he were to cause me pain by grabbing my hand or foot, he would generate much demerit," out of compassion for beings, he rose up into the sky and descended in the space between. The Blessed One, having attained omniscience, revealing that matter, spoke this verse:

"Having said this, Mātaṅga, the sage of truthful effort,
Departed into the sky, while the Brahmins looked on." (jā. 1.15.10);

Immediately, the chief Devarāja of the city guardian deities turned Maṇḍabya's neck around. His face was turned around and became backward, his eyes were turned around, he vomited phlegm from his mouth, and his body became stiff, as if impaled on a stake. Eighty thousand attendant Yakkhas did the same to the eighty thousand Brahmins. They went quickly and announced it to Brahmapajāpati. She, hurrying, came and, seeing that misfortune, spoke a verse:

"The head is turned backward,
He stretches out his arm, unable to act;
His eyes are white like those of a dead man,
Who has done this to my son?" (jā. 1.15.11);

Then they announced to her:

"A shaven ascetic came here,
Impudent, like a ghost covered in dust,
Tie a rag of refuse around your neck,
He has done this to your son." (jā. 1.15.12);

Having heard this, she knew, "My lord, the giver of my glory, must have come, knowing the heedless state of his son, out of compassion." Then she asked the attendants:

"Which direction did the wise one go?
Tell me, young men, this matter;
Having gone, let us atone for the offense,
Perhaps we may obtain our son alive." (jā. 1.15.13);

They said:

"The wise one went into the sky,
Like the moon on the fifteenth day of the dark fortnight;
And also, he went to the east,
The truthful sage, of virtuous form." (jā. 1.15.14);

Even the Great Being, from the place where he descended into the main street, having determined, "Let the marks of my feet not disappear due to elephants and horses; let Diṭṭhamaṅgalikā alone see them, not others," wandered for alms, took just enough mixed rice to sustain himself, and sat in the retiring hall, ate, and kept a little of the leftover food in the alms bowl itself. Diṭṭhamaṅgalikā, descending from the palace and proceeding along the main street, saw the footprints and, recognizing them, "These are the feet of my master, the giver of fame," followed the footprints, paid homage, and said, "Please forgive the offense committed against you by your slave, venerable sir, for you are not subject to anger. Grant life to my son."

And having spoken thus:

‘‘The head is anointed from behind,
An arm is stretched forth, unfit for work;
The eyes are white like those of the dead,
Who has done this to my son?’’ (jā. 1.15.15) –

She spoke this verse. The Great Being said, "We do not do such things; however, having seen a renunciant harmed, it must have been done by spirits, yakkhas, or deities who are respectful towards renunciants."

Only, venerable sir, let there be no displeasure in your mind; let it be done by the deities. May the deities be well, venerable sir, and how should I proceed? Then I will tell you a remedy. There is leftover food in my alms bowl; pour a little water into it, take a little, and put it in your son's mouth, and stir the rest in a water pot and put it in the mouths of eighty thousand Brahmins. She agreed to do so, took the food, paid homage to the Great Being, and went and did accordingly.

As soon as it was put in his mouth, the chief Devaraja, king of gods – "While the master himself is preparing the medicine, we cannot do anything," released the boy. And he, as if never having experienced any suffering, became his natural color. Then his mother said to him, "See, dear, the harm done by those lacking shame and moral dread, who are family servants, but ascetics are not like that; dear, you should feed ascetics." Then, having had the remaining water stirred in the water pot, she had it put into the mouths of the Brahmins. The yakkhas immediately released them and fled. The Brahmins, spitting and spitting, got up and asked, "What has been put in our mouths?" "The leftover food of Mātaṅga the ascetic." They said, "We have been made to eat the leftovers of a caṇḍāla, we are now born as non-Brahmins; now the Brahmins will not give us association, saying, 'These are impure Brahmins'," and fleeing from there, they went to the middle country and, in the city of Majjharāja, they eat in the royal palace, claiming, "We are the foremost Brahmins."

At that time, the Bodhisatta, while subduing conceit and humbling the proud, was wandering. Then one, thinking, "There is no ascetic equal to me in birth," did not even acknowledge others. The Bodhisatta, seeing him living on the bank of the Ganges, thought, "I will subdue his conceit," and went there. The conceited ascetic asked him, "What is your lineage?" "I am a caṇḍāla, teacher." "Go away, caṇḍāla, go away, caṇḍāla, live downstream of the Ganges, do not make the water of the upper Ganges impure."

The Bodhisatta – "Good, teacher, I will live in the place you have said," living downstream of the Ganges, willed, "Let the water of the Ganges flow upstream." The conceited ascetic, early in the morning, descended into the Ganges and rinsed his mouth, and washed his matted hair. The Bodhisatta, chewing a toothpick, dropped saliva into the water piece by piece. He also let the chewed toothpick float there. He willed that it should cling to the ascetic's matted hair without attaching to anything else. Both the saliva and the toothpick settled only in the ascetic's matted hair.

The ascetic, suspecting, "This must be the work of the caṇḍāla," becoming remorseful, went and asked, "Was the water of the Ganges made to flow upstream by you, caṇḍāla?" "Yes, teacher." "Then you should not live downstream of the Ganges, live upstream of the Ganges." "Good, teacher, I will live in the place you have said," living there, he withdrew his power, and the water became as it was before. Again, the ascetic suffered the same trouble. He again went and asked the Bodhisatta, – "Caṇḍāla, are you making the water of the Ganges flow upstream at times and downstream at times?" "Yes, teacher." "Caṇḍāla, you do not allow renunciants who live happily to live in peace, on the seventh day your head will split into seven pieces." "Good, teacher, but I will not allow the sun to rise."

Then the Great Being thought – "His curse will fall upon himself, I will protect," and out of compassion for beings, on the next day, he did not allow the sun to rise with his power. The range of power of one with psychic power is inconceivable. From then on, the dawn was not visible, there was no distinction between day and night, and there was no one engaging in activities such as agriculture and trade.

People – "Is this an attack by yakkhas, ghosts, deities, nāgas, or supaṇṇas?" afflicted by the misfortune, wondering, "What should be done?" thought, "The royal family is very wise and can think of the welfare of the world; let us go there," and going to the royal family, they reported the matter. The king, even though frightened, pretending to be unafraid – "Do not be afraid, dear ones, the ascetic of noble birth living on the bank of the Ganges will know the reason; having asked him, we will be free from doubt," with only a few messengers, approached the ascetic and, after exchanging courtesies, asked about the matter. The ascetic said – "Yes, great king, there is a caṇḍāla; he makes the water of the Ganges flow downstream at times and upstream at times. I have said something about it; ask him, he will know."

The king went to Mātaṅga's presence and asked – "Venerable sir, are you not allowing the dawn to rise?" "Yes, great king." "For what reason, venerable sir?" "Because of the conceited ascetic, great king; I will show it when the conceited ascetic comes and pays homage and asks for forgiveness, great king." The king went and said, "Come, teacher, let us ask forgiveness from the ascetic." "I will not pay homage to a caṇḍāla, great king." "Do not do so, teacher, consider the people of the country." But he refused again and again. The king approached the Bodhisatta and said, "The teacher does not want to ask for forgiveness." "If he does not ask for forgiveness, I will not release the sun." The king thought, "This one does not want to ask for forgiveness, this one does not release the sun if he does not ask for forgiveness; what have we to do with that ascetic? I will look after the world." He said, "Go, sirs, take the ascetic by his hands and feet and bring him and make him lie down at the feet of Mātaṅga and ask for forgiveness for the sake of compassion for these people." Those royal men went and did so, brought him, made him lie down at the feet of Mātaṅga, and made him ask for forgiveness.

I forgive those who should be forgiven, but his words will fall upon himself. When I release the sun, the sun's rays will fall upon his head, then his head will split into seven pieces. But may he not suffer that misfortune; come, you should lower him into water up to his neck and place a large lump of clay on his head. Then I will release the sun. The sun's rays will fall on the lump of clay and break it into seven pieces. Then tell him to throw away the lump of clay, dive, and come up on the other side; thus, he will be safe. Those men said, "We will do so," and had it done accordingly. Safety came to him in that way. From then on, he abandoned pride in lineage and clan, thinking – "Lineage is not a reason, virtue within renunciants is the reason," and became humble.

Thus, when the conceited ascetic was subdued, the great multitude recognized the power of the Bodhisatta, and a great commotion arose. The king requested the Bodhisatta to go to his city. The Great Being, having given his promise, thinking, "I will subdue those eighty thousand Brahmins and release my promise," went to the city of Majjharāja. The Brahmins, seeing the Bodhisatta, said – "Hey, this is that great thief who has come; now he will make it known to all that we have eaten his leftovers and become non-Brahmins; thus, we will have no dwelling here either; let us kill him immediately," and again approaching the king, they said – "Do not think of this caṇḍāla ascetic as virtuous, great king; he knows powerful spells; he can take the earth and make it sky, and the sky earth, he can make the distant near and the near distant, he can turn back the Ganges and make it flow upstream; I think he can pick up the earth and drop it. It is not possible to grasp another's mind at all times; while gaining a foothold here, he might destroy your kingdom as well, cause danger to life and cut off the lineage; heed our words, great king, it is fitting to kill him today."

Kings are swayed by others' opinions; thus, he came to a conclusion because of the words of many. The Bodhisatta, however, having wandered for alms in the city, having eaten mixed rice at the water-bathing place, went to the royal garden and, being free from offense and without apprehension, sat on the auspicious stone slab. To one capable of recollecting eighty aeons—forty past and forty future—there was not enough time for a moment because of the lack of advertence. The king, without informing anyone else, went himself and struck the Great Being, sitting negligently due to lack of advertence, with a sword, and cut him into two pieces. In the conquered territory of this king, an eighth shower of iron clubs and a ninth shower of filth fell. Thus, nine rains fell in his kingdom. And that king, with his retinue, was reborn in the great hell. Therefore, Saṃkicca-paṇḍita said –

‘‘Having struck down the mind, in Mātaṅga, who was famous;
He was destroyed with his retinue, then it was a middle forest.’’ (jā. 2.19.96) –

mātaṅgārañña is said.

66.Pañhapaṭibhānānī means answering questions. Paccanīkaṃ katabba means the opposite should be done. Amaññissa means he was as if taking the opposite side.

67.Anuviccakāra means it is said that you should do what should be done after considering, thinking, and weighing it. Sādhu hotī means it is good. For if, seeing someone like you seeing me and going for refuge in me, or seeing a Nigaṇṭha and going for refuge in a Nigaṇṭha, [they would say] – "Does this Upāli go for refuge in whatever he sees?" Blame will arise; therefore, he shows that doing so thoughtfully is good for those like you. Paṭākaṃ parihareyyu means that having obtained such a disciple, they raise a flag and wander around the city proclaiming – "So-and-so, a king, a royal minister, or a wealthy man, has become our disciple and gone for refuge." Why? So that our greatness will become apparent, and also, if remorse should arise in him, "Why have I gone for refuge to these people?" he will dispel it, thinking, "Many know that I have gone for refuge to them, it is now difficult to turn back," and he will not retreat. "Therefore, paṭākaṃ parihareyyu" is said.

68. Opānabhūta means remaining like a public water trough. Kula means your dwelling. Dātabbaṃ maññeyyāsī means, having previously seen ten, twenty, or sixty people come and, without saying "there is nothing," giving to them, now, merely because I have gone for refuge, do not cut off that giving of alms to these people; for indeed, it is proper to give to those who have come. Sutametaṃ, bhante; from where was this heard? From the Nigaṇṭhas, it is said, who proclaim thus in the family houses: "We say that alms should be given to anyone who comes, but the ascetic Gotama says, 'Alms should be given only to me...[pe]...alms given to other disciples are not of great fruit.'" With reference to that, this householder said, "This has been heard."

69. Anupubbikathā means gradual discourse: first, talk on giving (dāna), then talk on virtue (sīla), then talk on heaven (sagga), then talk on the path (magga) – thus, sequential discourse. Therein, dānakathā (talk on giving): this giving is the source of happiness, the root of attainments, the foundation of enjoyment; it is a refuge, a shelter, a destination for those going astray. In this world and the next, there is no better refuge, foundation, support, protection, shelter, or destination like giving. Indeed, it is like a jeweled lion throne in the sense of being a support, like the great earth in the sense of being a foundation, like a supporting rope in the sense of being a support. It is a boat for crossing over suffering, a hero in battle for giving reassurance, a well-fortified city for protection from fear, a lotus unstained by the impurities of stinginess, a fire for burning them up, a venomous snake for being unapproachable, a lion for not causing terror, an elephant for being strong, a white bull regarded as auspicious, a cloud king, a noble steed for conveying one to a safe land. Giving, it is said, is the path taken by me. This is my lineage. By me, fulfilling the ten pāramīs, great sacrifices such as Velāma, Mahāgovinda, Mahāsudassana, and Vessantara were set in motion. With me, becoming a hare, leaping into a blazing fire, the minds of those requesting attainments were pleased. Giving bestows wealth in the world of Sakka, wealth of Māra, wealth of Brahmā, wealth of a Wheel-turning monarch, the knowledge of a disciple's perfection, the knowledge of a Paccekabuddha, the knowledge of perfect enlightenment – thus, a talk connected with the virtues of giving.

Sīlakathā (talk on virtue): virtue, it is said, is a refuge, a foundation, a support, a protection, a shelter, a destination. Virtue, it is said, is my lineage. As the Nāga king Saṅkhapāla, as the Nāga king Bhūridatta, as the Nāga king Campeyya, as the Nāga king Sīlavana, as the elephant king Mātuposaka, as the elephant king Chaddanta, in countless existences, I have perfected virtue. For the wealth of this world and the next, there is no better refuge than virtue, no better foundation than virtue, no better support, protection, shelter, or destination. There is no adornment like the adornment of virtue, no flower like the flower of virtue, no fragrance like the fragrance of virtue. Indeed, even the world with the devas is never satiated looking upon one adorned with the adornment of virtue, wearing the garland of virtue's blossoms, anointed with the fragrance of virtue – thus, a talk connected with the virtues of virtue.

Saggakatha (talk on heaven): this heaven is desirable, pleasing, delightful; here, there is constant play, constant attainment of wealth. The Cātumahārājika devas experience divine happiness and divine wealth for ninety hundred thousand years; the Tāvatiṃsa devas for three vassakoṭis and sixty hundred thousand years – thus, talk connected with the virtues of heaven. The mouths of the Buddhas are not sufficient to describe heavenly attainment. For it was said, "In many ways, monks, I might describe talk on heaven," etc. (M. iii, 255).

Ādīnavo means fault. Okāro means inferiority, a base condition. Saṃkileso means the defilement of beings in saṃsāra by these things. As he said, "Indeed, beings are defiled" (M. ii, 351).

Kallacitta means a healthy mind. Sāmukkaṃsikā means taken up by oneself, having lifted up and taken up by one's own effort, seen with self-originated knowledge, not common to others. What is it? The teaching of the Four Noble Truths. Therefore, he said, "Suffering, its origin, its cessation, and the path."

Virajaṃ vītamalaṃ means virajaṃ because of the absence of the dust of passion, etc., vītamalaṃ because the stains of passion, etc., are gone. Dhammacakkhu (Dhamma-eye): in the Brahmā's Net Sutta, this is a name for the three paths, in the Cūḷarāhulovāda Sutta, for the destruction of the āsavas. Here, however, the Sotāpatti-magga is intended. To show the manner of its arising, he said, "Whatever is of the nature to arise, all that is of the nature to cease." For that (path) arises, making cessation its object, thus penetrating all conditioned things according to its function.

Diṭṭhadhammo. This is the method in the remaining words also. Tiṇṇā vicikicchā anenāti means one who has crossed over doubt by this (path), hence tiṇṇavicikiccho. Vigatā kathaṃkathā assāti means one who has no more perplexity, hence vigatakathaṃkatho. Vesārajjappatto means one who has attained confidence. Where? In the Teacher's Dispensation. Nāssa paro paccayo, na parassa saddhāya ettha vattatīti means his conviction is not due to another, he does not proceed here by the faith of another, hence aparappaccayo.

70. Cittena sampaṭicchamāno abhinanditvā means having rejoiced, receiving with his mind; vācāya pasaṃsamāno anumoditvā means having praised with his voice, having expressed appreciation. Āvarāmī means I hinder, I shut off. Anāvaṭa means not hindered, open, unlocked.

71. Assosi kho dīghatapassī means from the time he departed, he was ever listening, thinking, "The householder is wise, and the ascetic Gotama is accomplished in vision and speaks on the way out (to liberation). He will be pleased even by seeing him, he will be pleased by the talk on the Dhamma, and having been pleased, he will go for refuge. Has the householder gone for refuge? Not yet gone." Therefore, he heard it first.

72. Tena hi sammā means overwhelmed by strong grief, even having heard the words "stay right here," not considering the meaning, he converses with the doorkeeper.

Majjhimāya dvārasālāyā means of a house that has seven gate chambers, the fourth gate chamber from either the innermost or outermost, or of a house that has five, the third, or of a house that has three, the second gate chamber is called the majjhimadvārasālā (middle gate hall). But for a house with only one gate chamber, the majjhimadvārasālā is in the middle, leaning against the maṅgala pillar. His house, however, had seven gate chambers, or five as was said.

73. Agga, etc., are all synonyms for each other. Yaṃ suda; here, ya means whatever of Nāṭaputta. Suda is merely an expletive. Pariggahetvā means having taken hold of him, wrapping the outer robe around his belly. Nisīdāpetī means he seats him slowly, as if placing a large oil jar, saying, "Gently, Teacher, gently, Teacher." Dattosī means, "Are you born stupid?" Paṭimukko means taken, having wrapped it around his head. He speaks such coarse language as aṇḍahārako, etc., not considering that he speaks this name because of the great grief arisen from the attendant's changed state.

74. Bhaddikā, bhante, āvaṭṭanī means the Nigaṇṭha speaks intending only deceit, the lay follower (speaks of) the Sotāpatti-magga he has penetrated himself. Tena hī is merely an expletive, it means, "Venerable sir, I will make a simile for you." Or it is a statement of reason, meaning, "For whatever reason your doctrine is not a way out (to liberation) and my teacher's is, for that reason I will make a simile for you."

75. Upavijaññā means approaching the time of discernment. Makkaṭacchāpaka means a young monkey. Kiṇitvā ānehī means fetch it only after paying the price. For in the market, they sell both animate and inanimate toy monkeys and other playthings. He says this with that in mind. Rajita means having taken very thick yellow dye, he means, "I want this one which has been dyed and given." Ākoṭitapaccākoṭita means struck and turned over and struck again and again. Ubhatobhāgavimaṭṭha means well-smoothed on both sides with a touchstone, having produced a polished surface.

Raṅgakkhamo hi kho means both animate and inanimate things absorb dye. Therefore, he said thus. No ākoṭṭanakkhamo; for if a living one is struck on the belly with a striking board, the belly bursts and excrement comes out; if the rest is struck, the head breaks and brain matter comes out. An inanimate one goes to pieces. Therefore, he said thus. No vimajjanakkhamo; for a living one, when rubbed with a touchstone, becomes hairless and loses its complexion, and an inanimate one becomes powdery. Therefore, he said thus. Raṅgakkhamo hi kho bālāna means the Nigaṇṭha's doctrine or another, or a pointless path of talk like the abduction of Sītā by the heavy-burdened Rāma, is dear to fools, those of dull intellect, because it is able to produce mere attachment. But it is unpleasant to the wise. No anuyogakkhamo, no vimajjanakkhamo means it does not tolerate investigation or examination, it is empty and hollow, like searching for rice by pounding chaff, or searching for heartwood in a banana tree. Raṅgakkhamo ceva paṇḍitāna; for talk on the Four Noble Truths is dear to the wise, they are never satiated even hearing it for a hundred years. Therefore, he said thus. But the Buddha's word, the more it is fathomed, the more profound it becomes, like the great ocean, thus he said, "It tolerates investigation and it tolerates examination." Suṇohi yassāhaṃ sāvako means listen to the virtues of him whose disciple I am; having begun to speak of the qualities of the Blessed One.

76. Dhīrassā; dhīra means wisdom, that is, the knowledge, the understanding...[pe]...right view. I am a disciple of that wise one, endowed with that (right view), skilled in the possible and the impossible, in the elements, sense bases, and dependent origination; he is my teacher – thus, the connection should be understood in all the phrases. Pabhinnakhīlassā means one whose five mental barrenness have been broken. All ordinary people conquered, conquer, and will conquer. Who are they? Death, Māra, the defilements, the Māra of the devas, the Māra who is the son of a deva. Because these are conquered by him, he is victorious in conquest, hence vijitavijayo. (He is) the Blessed One, of that vijitavijayassa. Anīghassā means free from sorrow, both from the sorrow of defilements and from the sorrow of results. Susamacittassā means one whose mind is very equanimous towards devas and humans, even towards Devadatta, Dhanapālaka, Aṅgulimāla, the Elder Rāhula, etc. Vuddhasīlassā means one whose conduct is developed. Sādhupaññassā means one whose wisdom is excellent. Vesamantarassā means one who has crossed over and passed beyond inequality such as passion. Vimalassā means one free from the stains of passion, etc.

Tusitassā means one whose mind is content. Vantalokāmisassā means one who has vomited out worldly pleasures. Muditassā means one who is gladdened by the practice of muditā, or this is simply a repetition. For due to affection, one may repeat even a single virtue again and again. Katasamaṇassā means one who has performed the duties of an ascetic, one who has reached the peak of the ascetic life. Manujassā means, according to common parlance, a single being. Narassā means a repetition. Otherwise, with different words, ten virtues cannot be expressed in each verse.

Venayikassā means the leader of beings. Ruciradhammassā means one whose Dhamma is pure. Pabhāsakassā means the illuminator. Vīrassā means one endowed with energy (vīriya). Nisabhassā means in usabha, vasabha, and nisabha, one who is unsurpassed in all ways. Gambhīrassā means one whose qualities are profound, or one who is profound in qualities. Monapattassā means one who has attained knowledge (ñāṇa). Vedassā; veda means knowledge, (he is) endowed with that. Dhammaṭṭhassā means one who stands in the Dhamma. Saṃvutattassā means one whose self is restrained.

Nāgassā means a nāga for four reasons. Pantasenassā means one who frequents remote lodgings. Paṭimantakassā means one endowed with analytical wisdom. Monassā; mona means knowledge, (he is) endowed with that, or one who has shaken off the defilements. Dantassā means one who is not addicted (to sensual pleasures).

Isisattamassāti: of the seventh among the seers, beginning with the six seers Vipassi and others. Brahmapattassāti: of the best attainment. Nhātakassāti: of one who has washed away defilements. Padakassāti: of one skilled in arranging verses by combining letters and so on. Viditavedassāti: of one with known knowledge. Purindadassāti: of the foremost giver of the gift of Dhamma. Sakkassāti: of the capable one. Pattipattassāti: of one who has attained the qualities that should be attained. Veyyākaraṇassāti: of the expounder who illuminates the meaning. For there is no word in the Buddha's teachings that is not explained; the meaning of all is explained.

Vipassissāti: of the one who sees clearly (vipassanā). Anabhinatassāti: of the one who is not attached. No apanatassāti: of the one who is not averse.

Ananugatantarassāti: of the one whose mind does not follow defilements. Asitassāti: of the one who is not bound.

Bhūripaññassāti: bhūri means the earth; thus, it means endowed with extensive, great, and vast wisdom like the earth. Mahāpaññassāti: of the one endowed with great wisdom.

Anupalittassāti: of the one unpolluted by craving, views, and defilements. Āhuneyyassāti: of the one worthy of receiving offerings. Yakkhassāti: the Blessed One is called a yakkha because of the characteristic of showing power or because of the characteristic of being visible. Therefore, he said, "of the yakkha." Mahato: of the great one. Tassa sāvakohamasmīti: I am a disciple of that teacher with such qualities. For the lay follower, the analytical knowledges (paṭisambhidā) arose through the path of stream-entry (sotāpattimagga). Thus, standing in the realm of analytical knowledges, while describing the eradication of defilements of the Ten-Powered One with a hundred verses, he explained the meaning of the question, "Whose disciple do you claim to be, householder?"

77. Kadā saññūḷhāti: when were they compiled? It occurred to him, "This person has just come from the presence of the ascetic Gotama; when did he compile these descriptions?" Therefore, he said this. Vicittaṃ mālaṃ gantheyyāti: even oneself, with skill, could string a variegated garland of flowers, with different colors of flowers and different kinds of arrangements from a single stalk. Evameva kho, bhante: here, the various descriptions should be seen as a great heap of descriptions of the Blessed One, like a great heap of various flowers, like Mount Sineru. Upāli the householder is like a skilled florist. The stringing of a variegated garland by a florist is like the stringing of variegated descriptions of the Tathāgata by the householder.

Uṇhaṃ lohitaṃ mukhato uggañchīti: because he was unable to bear the honor paid to the Blessed One, it occurred to him, "This householder is now useless to us; starting tomorrow, I will not be able to take fifty or sixty people and enter his house to eat; my alms-bowl is broken." Then, due to the change in his attendants, intense sorrow arose. These beings think only of their own selves. When that sorrow arose in him, his interior became hot, his blood dissolved, and it gushed out of his mouth, like lac thrown into a pot after being extracted by a great wind. But few beings are able to live after vomiting blood from internal hemorrhaging. The Nigaṇṭha fell to his knees right there, then the Pāṭaṅkiyas carried him out of the city and took him to Pāvā in a palanquin; he soon passed away in Pāvā. In this sutta, however, the Dhamma teaching is concluded based on the individual who understands upon being prompted (ugghāṭitaññū).

Explanation of the Upālisutta, from the Papañcasūdanī, commentary to the Majjhima Nikāya, is finished.

Upālisuttavaṇṇanā niṭṭhitā.

7. Kukkuravatikasuttavaṇṇanā

78.Evaṃ me sutanti: the Kukkuravatika Sutta. There, koliyesūti: in such-named country. That, though it is one, is so called because it is the dwelling place of the Koliya princes established in the city of Kolanagara. In that Koliya country. Haliddavasananti: it is said that at the time of the construction of that village, people dressed in yellow clothes played at a festival. At the end of that festival, when they were naming the village, they gave it the name Haliddavasana. It means that he lived making that village his alms-resort. Although a monastery is not specified here, it should be understood that he lived only in a dwelling suitable for Buddhas. Govatikoti: one who has undertaken the cow-vow, who behaves as if eating grass with the cows, placing horns on his head and tying his tail. Aceloti: the naked one, without clothing. Seniyoti: his name.

Kukkuravatikoti: one who has undertaken the dog-vow, who performs all the actions of a dog. Both of these were playmates and companions from childhood. Kukkurova palikujjitvāti: a dog sits near its owner, scratching the ground with its two paws and barking a dog's bark; so too, after agreeing with the Blessed One that he would perform the actions of a dog, he sat scratching the ground with his two hands, shaking his head, making a "bū bū" sound, and drawing in his hands and feet like a dog. Chamānikkhittanti: placed on the ground. Samattaṃ samādinnanti: taken having made it complete. Kā gatīti: what is the destination? Ko abhisamparāyoti: where is the rebirth in the future life? Alanti: he rejected it up to the third time, thinking it would be unpleasant for him. Kukkuravatanti: the undertaking of the dog-vow.

79.Bhāvetīti: develops. Paripuṇṇanti: complete, without deficiency. Abbokiṇṇanti: uninterruptedly. Kukkurasīlanti: dog-conduct. Kukkuracittanti: the thought that arose, "From today onward, I will do what dogs should do." Kukkurākappanti: there is a way dogs walk, a way they stand, a way they sit, a way they lie down, a way they urinate and defecate, a way they bare their teeth and walk when they see other dogs; this is called dog-behavior (kukkurākappo), it means that he develops that. Imināhaṃ sīlenātiādīsu: here, "by this conduct or vow-undertaking or practice of difficult austerities or celibacy consisting of abstinence from sexual intercourse." Devoti: one among Sakka, Suyāma, etc. Devaññataroti: one of those in the second, third, or other positions. Micchādiṭṭhīti: because of having the wrong view that the path leading to the non-deva world is the path leading to the deva world, that is called his wrong view. Aññataraṃ gatiṃ vadāmīti: for him, there is no other destination than hell or the animal realm; therefore, he said this. Sampajjamānanti: falling into conformity without mixing with views.

Nāhaṃ, bhante, etaṃ rodāmi, yaṃ maṃ bhagavā evamāhāti: I do not weep or lament or wail about this statement of the Blessed One, that the Blessed One said this to me. The meaning here should be understood in terms of lamentation, not merely in terms of shedding tears.

‘‘Mataṃ vā amma rodanti, yo vā jīvaṃ na dissati;
Jīvantaṃ amma passantī, kasmā maṃ amma rodasī’’ti. (saṃ. ni. 1.239) –

Apica me idaṃ, bhante: moreover, this dog-vow has been undertaken by me for a long time, but there is no increase even when conforming to it, let alone when failing. Thus, thinking "the action done by me for so long has become futile," I weep, venerable sir, while reflecting on my misfortune.

80.Govatantiādīni: cow-vow and the like, should be understood in the same way as said in the dog-vow and the like. Gavākappanti: cow-behavior (goākappaṃ). The rest is just like what was said about dog-behavior. But just as there, the way of baring the teeth and walking when seeing other dogs, so here, the way of raising the ears and walking when seeing other cows should be understood. The rest is the same.

81.Cattārimāni puṇṇa kammānīti: why did he begin this discourse? This discourse came about in terms of specific actions, and by explaining these four kinds of action, their effects will become clear; therefore, he began this discourse. Moreover, knowing that if only these four kinds of action are taught, they will understand them, then one will go for refuge, one will go forth and attain arahantship, and this is suitable for them, he began this discourse.

kaṇhanti: dark, the ten courses of unwholesome action. Kaṇhavipākanti: having dark result because it causes rebirth in the lower realms. Sukkanti: white, the ten courses of wholesome action. Sukkavipākanti: having white result because it causes rebirth in the heavens. Kaṇhasukkanti: mixed action. Kaṇhasukkavipākanti: having result of pleasure and pain. For having done mixed action, one born in the animal realm in places such as the elephant's stall experiences pleasure because of the wholesome action. Even one born in a royal family experiences pain because of the unwholesome action. Akaṇhaṃ asukkanti: action consisting of the fourfold path consciousness, which causes the destruction of action, is intended. For if that were dark, it would give a dark result. If it were white, it would give a white result. But because it does not give either result, it is called "neither dark nor white" because it is neither dark nor white in result. This, for the moment, is the meaning in brief.

sabyābajjhanti: with suffering. Of the twelve unwholesome consciousnesses occurring in the body-door, reaching impulsion through seizing and so on in the body aggregate and the like, is called sabyābajjhakāyasaṅkhāro. Of those same twelve which occur in the door of speech, causing the breaking of speech through the movement of the jaws, is called vacīsaṅkhāro. Of the consciousness occurring in the mind-door of one thinking in private without reaching both impulsions, is called manosaṅkhāro. Thus, in all three doors, unwholesome consciousness, which is differentiated as misconduct of body and the like, should be understood as formations (saṅkhāra). In this sutta, consciousness is the main point, while in the Upāli Sutta, action is. Abhisaṅkharitvāti: constructing, making a mass, is the meaning. Sabyābajjhaṃ lokanti: they are reborn in a world with suffering. Sabyābajjhā phassā phusantīti: painful resultant contacts touch them. Ekantadukkhanti: continuous suffering. Bhūtāti: a term used in the sense of cause, a descriptive term; the birth of a being is from action that has occurred. This is what was said: beings do action as it has occurred, and by that action that has occurred, their rebirth occurs according to the similarity of the action. Therefore, he said, "he is reborn by what he does." Here, tenāti is as if it were said "by action," and rebirth occurs by way of result. But since action is the cause of result, therefore the meaning here is that it is produced by that root cause, action. Phassā phusantīti: by whichever result of action he is born, the contacts resulting from that action touch him. Kammadāyādāti: I say that they are heirs to their action, action is their inheritance and property.

Abyābajjhanti: without suffering. In this case, the eight wholesome sense-sphere consciousnesses occurring in the body-door is called kāyasaṅkhāro. That same consciousness occurring in the speech-door is called vacīsaṅkhāro. That same eight, together with the three lower jhāna consciousnesses, occurring in the mind-door, is called abyābajjhamanosaṅkhāro. Let jhāna consciousness be, but how can sense-sphere consciousness be called without-suffering mind-formation? They are obtained at the time of preparing the kasiṇa and at the time of practicing the kasiṇa. Sense-sphere consciousness is combined with the first jhāna consciousness, and the fourth jhāna consciousness is combined with the third jhāna consciousness. Thus, in all three doors, wholesome consciousness, which is differentiated as good conduct of body and the like, should be understood as formations (saṅkhāra). The third case should be understood in terms of a combination of both.

Seyyathāpi manussātiādīsu: among humans, it is evident that there is pleasure at one time and pain at another time; but among the devas, for the earth-bound devas, the fallen spirits, and the aerial spirits, it should be understood that there is pleasure at one time and pain at another time. It can also be found among animals such as elephants.

Tatrāti: among those three actions. Tassa pahānāya yā cetanāti: the path consciousness for abandoning that. Having attained action, there is no other more brilliant thing than path consciousness. Now, having reached this fourfold action, the twelve unwholesome consciousnesses are called dark, the wholesome consciousnesses of the three realms are called white, and the path consciousness has come to be called neither dark nor white.

82.‘‘Labheyyāhaṃ, bhante’’: he said this thinking, "For a long time, my self has been exhausted by connecting to the non-emancipating side; like one turning around at the shore of a dry river, like one pounding husks, no purpose has been achieved. Now, I will connect myself to the practice." Then, the Blessed One ordained the probationary period for those of other sects by means of the Khandhaka, for one who was formerly of another sect and is standing in the status of a novice: "Venerable sir, I, so-and-so, formerly of another sect, desire ordination in this Dhamma-Vinaya. Therefore, venerable sir, I request the Sangha for a four-month probationary period," (mahāva. 86) and he undergoes the probationary period having undertaken it in that manner; referring to that, he said "Now, Seniya, one who was formerly of another sect" and so on.

Pabbajjā is stated merely with the force of the word. For one obtains pabbajjā without residing on probation. But one who wants upasampadā must reside on probation, fulfilling the eight duties beginning with not entering a village at an unseemly time. Āraddhacittā: with minds pleased by the fulfillment of the eight duties. This is a summary here. But this probationary residence of the heretics should be understood in detail, according to the method stated in the explanation of the Pabbajjakkhandhaka in the Samantapāsādikā Vinaya Commentary (mahāva. aṭṭha. 86). Apica metthā: Moreover, here for me. Puggalavemattatā viditā: the distinctiveness of individuals is known. It shows, "It is clear to me which individual is worthy of probation and which is not worthy of probation."

He said, beginning with "sace, bhante." Then the Blessed One, knowing his intense desire, addressed a certain bhikkhu, "Go, bhikkhu, bathe Seniya, give him pabbajjā, and bring him here." He did so, and after giving him pabbajjā, brought him to the Blessed One. The Blessed One, sitting in the assembly, conferred upasampadā. Therefore, it was said, "The ascetic Seniya obtained pabbajjā in the presence of the Blessed One; he obtained upasampadā."

Acirūpasampanno: having received upasampadā, not long after. Vūpakaṭṭho: withdrawn from sense pleasures and defilements, in body and mind. Appamatto: not abandoning mindfulness in the meditation subject. Ātāpī: ardent with the heat of effort, both physical and mental. Pahitatto: having sent forth the self, having relinquished the sense of self, not expecting anything from the body or life. Yassatthāya: for which purpose. Kulaputtā: sons of respectable families. Sammādeva: truly, indeed. Tadanuttaraṃ: that unsurpassed. Brahmacariyapariyosānaṃ: the fruit of arahatta, which is the culmination of the magga brahmacariya. For it is for that purpose that sons of good families go forth. Diṭṭheva dhamme: in this very life. Sayaṃ abhiññā sacchikatvā: having directly experienced by his own wisdom, meaning having known without reliance on others. Upasampajja vihāsī: having attained and realized, he dwelt. Dwelling thus, he knew: "Destroyed is birth…pe…realized."

Aññataro: a certain one. Arahataṃ: of the arahants, the Blessed One's disciples who are arahants; the meaning is that he was among them. The rest is clear everywhere.

The Kukkuravatika Sutta Commentary of the Papañcasūdanī, Majjhimanikāya Commentary, is finished.

The Kukkuravatika Sutta Commentary is finished.

8. Abhayarājakumārasuttavaṇṇanā

83. Evaṃ me sutaṃ: the Abhaya Sutta. Therein, Abhayo is his name. Rājakumāro is the legitimate son of Bimbisāra. Vādaṃ āropehi: accuse him. Nerayiko: one who is born in hell. Kappaṭṭho: one who will remain for an eon. Atekiccho: cannot be cured even by a thousand Buddhas. Uggilituṃ: unable to state it, unable to release the two ends and speak. Ogilituṃ: unable to impose the fault on the question and defeat him, unable to insert it within.

Evaṃ, bhante: it seems the Nigaṇṭha thought, "The ascetic Gotama divides my followers and takes them. Come, let me devise a question which, when asked, the ascetic Gotama will not be able to rise from his squatting position." So, having taken food from Abhaya's house, eating rich food, and having devised many questions, he foresaw, "Here the ascetic Gotama will show this fault, here that," he abandoned all and after four months saw this question. Then it occurred to him, "It is not possible to assign a fault in asking or answering this question; it is solid as an ovaṭṭika. Who will take this and accuse the ascetic Gotama?" Then, concluding that "Prince Abhaya is wise, he will be able," he thoroughly taught it to him. He, accepting his words with a desire for debate, said, "Evaṃ, bhante."

84. Akālo kho ajjā: this question was devised in four months; thinking that a part of the day would not suffice if one were to take this and answer that, he thought thus. So dāni: then tomorrow. Attacatuttho: Why did he not invite him with many? It seems he thought, "If many are sitting, and he speaks giving a little, he will bring forward another sutta, another reason, another similar thing, and show it. Thus, there will be strife or uproar. But even if I invite him alone, blame will arise for me: 'Abhaya is stingy; even after seeing the Blessed One going about every day with a hundred or a thousand bhikkhus, he invites him alone.'" "However, there will be no fault thus," he invited him with three others, making four in all.

85. Na khvettha, rājakumāra, ekaṃsenā: No, prince, there is no one-sided answer to this question. For the Tathāgata might speak such speech, or he might not speak it. He would speak seeing the meaning through the condition of speaking; not seeing it, he would not speak, is the meaning. Thus, with one word the Blessed One crushed the question devised in four months by the great Nigaṇṭha, like a mountain peak struck by lightning. Anassuṃ nigaṇṭhā: the Nigaṇṭhas were destroyed.

86. Aṅke nisinno hoti: he is sitting on his lap. For those who set up a debate with deceptive arguments sit holding some fruit, flower, or book. When they are victorious, they overwhelm the other; when the other is victorious, they show distraction, as if eating fruit, smelling a flower, or reading a book. But this one thought, "This Sammāsambuddha is an expert warrior who crushes the arguments of others. If I am victorious, that is skillful. If not, I will strike the child and make him cry. Then look, sirs, this child is crying, get up for now, we will know later." Therefore, he sat holding the child. But the Blessed One is a debater a thousand times, a hundred thousand times better than the prince, thinking, "I will break his argument using this very child as an analogy," he said, beginning with "taṃ kiṃ maññasi rājakumārā."

mukhe āhareyyā: would put in his mouth. Āhareyyassāhaṃ: I would remove him. Ādikenevā: with the very first application. Abhūtaṃ: something untrue. Atacchaṃ: not factual. Anatthasaṃhitaṃ: not connected with benefit, not conducive to increase. Appiyā amanāpā: neither dear nor pleasing. The meaning should be understood in this way everywhere.

Paṭhamavācā: the first speech is arisen by saying, "He is a thief even though he is not a thief, he is a slave even though he is not a slave, he is corrupt even though he is not corrupt." The Tathāgata does not speak that. Dutiyavācā: the second speech is arisen by way of "He is a thief even though he is a thief," etc. The Tathāgata does not speak that either. Tatiyavācā: the third speech is the speech that should be spoken with consideration for the welfare of the multitude, with consideration for the Dhamma, and with consideration for instruction: "Now, because of not doing meritorious deeds, you are in a bad state, ugly, and of little power. Even standing here, you do not do merit again. How will you not be freed from the four woeful states at the second moment of thought?" Tatra kālaññū tathāgato: in that third declaration, for the purpose of declaring that speech, the Tathāgata is one who knows the right time; the meaning is that he declares it knowing the time when the multitude can receive it and accept it.

In the case of pleasing speech, the first speech is called senseless talk. That should be understood thus: It seems that some deceitful gamblers, wanting to deceive an old villager who had come to the city and was drinking in a tavern, stood in the drinking place drinking liquor with him, thinking, "We will take his garment, cloak, and all his belongings in hand," they made an agreement: "Let each of us speak a personal account. Whoever speaks what is untrue, or does not believe what is spoken, we will take him as a slave." They asked the old man, "Do you also agree, sir?" "Let it be so, sirs."

One gambler said, "Sir, when my mother was pregnant with me, she had a craving for kapiṭṭha fruit. Unable to find anyone else to bring kapiṭṭha, she sent me. Unable to climb the tree, I myself, holding myself by the feet, threw myself up against the tree like a hammer. Then, moving from branch to branch, unable to descend after taking the fruits, I went home, brought a ladder, and descended, and gave the fruits to my mother. Those were huge, the size of a bowl. Then my mother, sitting on one seat, ate sixty fruits together. Of the fruits I brought in one lap, the remaining ones belonged to the minor elders in the village of our lineage. Our house was sixteen hatthas [cubits], and after removing the remaining belongings, it was filled up to the roof with kapiṭṭha fruits alone. Then they gathered the excess and made a pile at the doorway. That was eighty hatthas high, like a mountain. Is it possible to believe such a thing, sir?"

The old villager, sitting silently, asked at the end of everyone's story, "Will it be so, sirs? It is a great country; because the country is great, it is possible to believe." Just as he did, when the others had spoken such senseless stories, he said, "Listen to me too, sirs; it is not only your families that are great, our family is also a great family. But our cotton field is larger than the remaining fields. In the middle of that cotton field of many hundreds of karīsas, there was one great cotton tree eighty hatthas high. It had five branches; the remaining branches did not bear fruit, but the eastern branch had only one great fruit the size of a large bowl. It had six segments; in the six segments, six cotton bolls had flowered. After having my beard trimmed and bathing and anointing myself, I went to the field and, seeing those cotton bolls flowering, stretched out my hand while still standing and took them. Those cotton bolls were six strong slaves. They all abandoned me alone and fled. I do not see them in such a distance. They were seen today; you are those six people. You are named Nanda, you are named Puṇṇa, you are named Vaḍḍhamāna, you are named Citta, you are named Maṅgala, you are named Poṭṭhiya," and saying so, he stood up and seized them by the hair. They were unable to even say, "We are not slaves." Then, dragging them, he brought them to judgment, branded them, and enjoyed them as slaves for life. The Tathāgata does not speak such a story.

Dutiyavācā: The second speech is various kinds of flattering speech for the sake of material gain, and also animal talk that proceeds in the manner of talk about thieves, talk about kings, etc. The Tathāgata does not speak that either. Tatiyavācā: The third speech is talk based on the Noble Truths, which even wise people do not grow tired of hearing for a hundred years. Thus, the Tathāgata speaks neither all unpleasant speech nor pleasing speech. But he speaks the third, the third alone, without exceeding the time when it should be spoken. There, it should be understood that the analogy of the young child has come below in reference to the third, unpleasant speech.

87. Udāhu ṭhānasoveta: Or does it occur to the Tathāgata at that very moment by means of the knowledge of the fitness of things? he asks. Saññāto: known, made known, evident. Dhammadhātū: the nature of the Dhamma. This is a designation for the knowledge of omniscience. That is well understood by the Blessed One, in the Blessed One's hand. Therefore, whatever he wishes, all of that appears to him at the very moment. The rest is clear everywhere. But this Dhamma talk is concluded in relation to a person who needs guidance.

The Abhayarājakumāra Sutta Commentary of the Papañcasūdanī, Majjhimanikāya Commentary, is finished.

The Abhayarājakumāra Sutta Commentary is finished.

9. Bahuvedanīyasuttavaṇṇanā

88. Evaṃ me sutaṃ refers to the Bahuvedanīya Sutta. In that context, Pañcakaṅgo thapatī means Pañcakaṅga is his name. Because he was endowed with the attributes known as a vāsiphara (axe), sunikhādana (well-sharpened tool), daṇḍa (staff), muggara (mallet), and kāḷasuttanāḷi (black measuring string), he was known as Pañcakaṅga. Thapatī means the chief of the carpenters. Udāyī means the Venerable Paṇḍita Udāyī Thera.

89. Pariyāya means reason or cause. Dvepānandā means both, Ānanda. Pariyāyenā means by reason. Here, two should be understood in terms of bodily and mental feeling. Three in terms of pleasant, etc., five in terms of the faculties, such as the faculty of pleasure, six in terms of the doors, such as feeling born of eye-contact, eighteen in terms of examination (upavicāra), such as "seeing a form with the eye, he examines a form that is a basis for gladness," thirty-six thus: six kinds of gladness connected with the household life, six kinds of gladness connected with renunciation, six kinds of sadness connected with the household life, six kinds of sadness connected with renunciation, six kinds of equanimity connected with the household life, six kinds of equanimity connected with renunciation; thus one hundred and eight feelings should be understood, that is, thirty-six in the past, thirty-six in the future, thirty-six in the present.

90. Pañca kho ime, ānanda, kāmaguṇā (These five strands of sense pleasure, Ānanda) this is a separate connection. Not only did the Blessed One teach feelings starting with two, but also, by way of explanation, one feeling was also spoken of. Showing this, to support the statement of Pañcakaṅga the householder, he began this teaching.

Abhikkantatara means more beautiful. Paṇītatara means more excellent. Here, from the fourth jhāna onwards, there is feeling that is neither painful nor pleasant, which is also called happiness in the sense of peacefulness and excellence. Six kinds of gladness connected with the household life are called happiness. Cessation (nirodha) is called happiness in the sense of unfelt happiness. Feeling of pleasure that arises in terms of the five strands of sense pleasure and in terms of the eight attainments is called felt happiness. Cessation is called unfelt happiness. Thus, whether it be felt happiness or unfelt happiness, it becomes only happiness because of the characteristic of being without suffering, which is the meaning of happiness.

91. Yattha yatthā means in whatever place. Sukhaṃ upalabbhatī means whether felt happiness or unfelt happiness is found. Taṃ taṃ tathāgato sukhasmiṃ paññapetī means the Tathāgata declares all of that, the state of being without suffering, as only happiness. Here, the Blessed One, taking cessation attainment as the head, concluded the teaching in the manner of a person who needs guidance, with the stronghold of Arahantship.

The Bahuvedanīya Sutta Commentary in the Papañcasūdanī, the Commentary to the Majjhima Nikāya, is finished.

Bahuvedanīyasuttavaṇṇanā niṭṭhitā.

10. Apaṇṇaka Sutta Commentary

92. Evaṃ me sutaṃ refers to the Apaṇṇaka Sutta. In that context, cārika means wandering without haste.

93. Atthi pana vo gahapatayo (Do you have, householders) why did he say this? It seems that the village was situated at a crossroads. Various ascetics and brahmins, having gone along the road during the day, in the evening came to that village for lodging. Those people, having spread out benches and chairs, washed their feet, oiled their feet, gave them allowable drinks, invited them the next day, and gave them alms. They, with pleased minds, consulting with them, said thus: "Do you have, householders, any view that has been adopted?" "No, venerable sirs." "Householders, without a view, the world does not go forth; it is fitting to adopt a view after approving and enduring one. Adopt the view that ‘the world is eternal.’" Having said this, they departed. On another day, others came. They, too, asked in the same way. Those people announced to them, "Yes, venerable sirs, in previous days, ascetics and brahmins like you came and made us adopt this view that ‘the world is eternal’ and left." "Those fools, what do they know? Adopt the annihilation view that ‘this world is annihilated.’" In this way, they, too, having made them adopt the annihilation view, departed. By this method, some [taught] a partial eternalism, some [taught] finite and infinite [views], some [taught] eternal equivocation; in this way, they made them learn the sixty-two views. But they were not able to establish themselves even in one view. Last of all, the Blessed One arrived. He, asking for their benefit, said, "Do you have, householders," etc. In that context, ākāravatī means having a reason, having a cause. Apaṇṇako means not confused, not going to two sides, taking one side.

94. Natthi dinnaṃ (There is no giving) etc., the ten grounds for wrong view have been extensively explained in the Sāleyyaka Sutta below. Similarly, the right view, which is the opposite of that.

95. Nekkhamme ānisaṃsa (The benefit in renunciation) means they do not see the benefit in their going forth from what is unwholesome and they do not see the purification side, the side of cleansing. Asaddhammasaññattī means the proclaiming of untrue doctrines. Attānukkaṃsetī (He exalts himself) means setting himself up, "Who other than me is able to make others adopt his own view?" he raises himself up. Paraṃ vambhetī (He disparages others) means, "Among so many people, not even one is able to make others adopt his own view," thus he puts down others. Pubbeva kho panā (But even before) means even as one adopts the wrong view, good morality is abandoned, and immorality is established. Evamassime (Thus these of his) means thus these seven, beginning with wrong view. But in terms of arising one after another, those same unwholesome states, which are conditioned by wrong view, arise again and again.

Tatrā (Therein) means among those teachings of those ascetics and brahmins. Kaliggaho means the seizing of defeat. Dussamatto samādinno means badly grasped, badly adhered to. Ekaṃsaṃ pharitvā tiṭṭhatī means dwelling, clinging and being resolute only on one side, one part, his own doctrine, thinking, "Even if there is no other world," he is still assured of well-being. Riñcatī means rejects.

96. Saddhammasaññattī means the proclaiming of true doctrines.

Kaṭaggaho means the seizing of victory. Susamatto samādinno means well grasped, well adhered to. Ubhayaṃsaṃ pharitvā tiṭṭhatī means dwelling, clinging and being resolute, embracing both sides, both parts, his own doctrine and another's doctrine, thinking, "Even if there is another world," he is still assured of well-being, and also, "Even if there is no other world." The meaning should be understood by this method with respect to the one-sided, both-sided, and remainder [positions] as well.

97. Karoto (Doing) means while doing with one's own hands. Kārayato (Causing to do) means while causing [someone] to do by command. Chindato (Cutting) means while cutting off the hands, etc., of others. Pacato (Cooking) means while oppressing or scaring with a stick. Socayato (Causing to grieve) means while oneself causing grief to another by stealing their goods, etc., and also while causing [others] to cause [grief]. Kilamato (Fatiguing) means while oneself fatiguing through the restriction of food, imprisonment, etc., and also while causing [others] to fatigue [another]. Phandato phandāpayato (Trembling and causing to tremble) means while oneself trembling and causing another to tremble at the time of trembling. Pāṇamatipātayato (Destroying life) means while oneself killing a living being and also while causing [another] to kill [a living being]. Thus, the meaning should be understood everywhere in terms of doing and causing to do.

Sandhi means housebreaking. Nillopa means great plunder. Ekāgārika means plundering by surrounding just one house. Paripanthe tiṭṭhato means standing in the road in order to intercept those who come and go. Karoto na karīyati pāpaṃ (Doing, no evil is done) means even while doing with the intention that "I am doing some evil," no evil is done; there is no evil. But beings have the intention that "I am doing." Khurapariyantenā (With a razor's edge) means with the rim of a razor, or with a boundary similar to the edge of a razor. Ekaṃ maṃsakhalaṃ means a single heap of meat. Puñjaṃ is a synonym for that. Tatonidānaṃ means the cause of making a single heap of meat. The statement hananto (killing) etc. was said with reference to the people on the southern bank [of the river], who are rough and cruel. The statement dadanto (giving) etc. was said with reference to the people on the northern bank [of the river], who have faith, are confident, and are devoted to the Buddha, devoted to the Dhamma, and devoted to the Saṅgha.

yajanto means performing a great sacrifice. Damenā (By taming) means by taming the senses, by means of the uposatha practice. Saṃyamenā (By restraint) means by restraint in morality. Saccavajjenā (By speaking truth) means by speaking truth. Āgamo means coming, that is, continuation. In all cases, they reject only the action of evil and merit. The white side should be understood in the manner stated. The remainder here is similar to what was stated on the previous occasion.

100. Natthi hetu natthi paccayo (There is no cause, no condition) here, paccayo is a synonym for hetu (cause). By both [terms] they reject the condition for defilement, such as bodily misconduct, and the condition for purification, such as bodily good conduct, which do exist. Natthi balaṃ, natthi vīriyaṃ, natthi purisathāmo, natthi purisaparakkamo (There is no strength, no effort, no human power, no human energy) means there is no strength, no effort, no human power, or no human energy to be done by a person to defile or purify beings.

Sabbe sattā (All beings) they show all beings without remainder, such as camels, cattle, and donkeys. Sabbe pāṇā (All living things) they speak in terms of "a living thing with one faculty, a living thing with two faculties," etc. Sabbe bhūtā (All creatures) they speak referring to creatures in eggs, sheaths, and wombs. Sabbe jīvā (All those with life) they speak referring to rice, barley, wheat, etc. Among these, these are those with the designation of life in terms of growing. Avasā abalā avīriyā (Without power, without strength, without effort) means they have no control, no strength, and no effort of their own. Niyatisaṅgatibhāvapariṇatā (Transformed by destiny, association, and nature) here, niyatī means determinacy. Saṅgatī means going to various places of the six classes. Bhāvo means just nature. Thus, transformed by determinacy, association, and nature, they have attained various conditions. For they show that one becomes just as one should become, and one does not become as one should not become. Chasvevābhijātīsū (In just six classes) means they experience happiness and suffering standing in just six classes; they show that there is no other place for happiness and suffering.

There, the six classes are the black class, the blue class, the red class, the yellow class, the white class, and the extremely white class. There, falconers, pig-keepers, hunters, fishermen, thieves, and executioners, or whatever other cruel occupations there are, this is called the black class. They say that monks are the blue class. It seems they eat after putting thorns in the four requisites. "And monks are those who live on thorns"—this is their Pāḷi. Or, others say that those who live on thorns are just one type of renunciant. Indeed, their Pāḷi is also "ascetics who live on thorns." They say that the Nigaṇṭhas who wear a single cloth are the red class. It seems that these are whiter than the former two. They say that householder Ācelaka disciples are the yellow class. Thus, they consider them superior to the Nigaṇṭhas, who are the givers of their requisites. Nanda, Vaccha, Saṅkicca, these are said to be the white class. It seems that these are whiter than the former four. But they say that Ājīvakas are the extremely white class. It seems that these are the whitest of all.

There, all beings are first just falconers, etc., then becoming purified, they are Sakyan ascetics, then becoming purified, they are Nigaṇṭhas, then Ājīvaka disciples, then Nandas, etc., then Ājīvakas; this is their doctrine. The white side should be understood by the stated opposite. The remainder here is also similar to what was stated on the previous occasion.

But among these three views, the nihilistic view obstructs the result, the doctrine of inaction obstructs action, the doctrine of non-causation obstructs both. There, by obstructing action, the result is also obstructed, and by obstructing the result, action is also obstructed. Thus, all these are obstructors of both in meaning, namely, the doctrine of nihilism, the doctrine of non-causation, and the doctrine of inaction. But for those who, having adopted their doctrine, sit in a place at night and a place during the day, reciting and pondering, in that object—"there is no giving, there is no sacrifice, doing, no evil is done, there is no cause, no condition"—wrong mindfulness is established, the mind becomes concentrated, impulsive moments occur, the first impulsive moment is with effort, and so are the second, etc. In the seventh, there is no effort even for Buddhas; it is irreversible, like the thorn of Ariṭṭha.

There, someone embraces one view, someone two, someone even three; even if one is embraced, or two or three are embraced, he is definitely of wrong view, and he has attained obstruction of the path to heaven and obstruction of the path to liberation, and he is incapable of going to heaven immediately after that existence, let alone liberation. This being, named Vaṭṭakhāṇu, is a protector of the earth. Is he fixed in just one existence, or also in another? He is fixed in just one; but through repeated association, he approves of that view in another existence as well. For in general, there is no rising up from such a one who is becoming.

Therefore, a wise person, desiring prosperity, should avoid an immoral person from afar, like a venomous snake.

103.Natthi sabbaso āruppā means there is no immaterial Brahma realm in any way whatsoever. Manomayā means made of the mind of jhāna. Saññāmayā means made of the perception of the immaterial jhāna. Rūpānaṃyeva nibbidāya virāgāya nirodhāya paṭipanno hoti means this person is either an attainer or a reasoner. Attainer (lābhī) means one who has attained the form-sphere jhānas. He has no doubt about the form-sphere, but he has doubt about the immaterial realm. So he thinks: "I hear both those who say the immaterial realms exist and those who say they do not exist, but I do not know whether they exist or not. I will develop the immaterial jhāna, having made the fourth jhāna the basis. If the immaterial realms exist, I will be reborn there; if they do not, I will be reborn in the form-sphere Brahma realm. Thus, my doctrine of certainty (apaṇṇaka dhammo) will be certain and uncorrupted." Thus, he practices. But the reasoner (takkī) has not attained any jhāna; he also has no doubt about the form jhānas, but he has doubt about the immaterial realm. So he thinks: "I hear both those who say the immaterial realms exist and those who say they do not exist, but I do not know whether they exist or not. Having done the kasina preparation, having developed the fourth jhāna and having made that the basis, I will develop the immaterial jhāna. If the immaterial realms exist, I will be reborn there. If they do not, I will be reborn in the form-sphere Brahma realm. Thus, my doctrine of certainty will be certain and uncorrupted." Thus, he practices.

104.Bhavanirodho means Nibbāna. Sārāgāya santike means near to attachment in the round of existence. Saṃyogāyā means for the sake of binding with craving. Abhinandanāyā means for the sake of delighting with craving and views. Paṭipanno hoti means this person is also either an attainer or a reasoner. Attainer (lābhī) means one who has attained the eight attainments (aṭṭhasamāpatti). He has no doubt about the immaterial realms, but he has doubt about Nibbāna. So he thinks: "I hear both that cessation exists and that it does not exist, but I do not know it myself. Having made the attainment the basis, I will develop insight. If cessation exists, having attained Arahatship, I will be completely extinguished (parinibbāyissāmi). If it does not exist, I will be reborn in the immaterial realms." Thus, he practices. But the reasoner (takkī) has not even attained a single attainment; he has no doubt about the immaterial realms, but he has doubt about the cessation of existence. So he thinks: "I hear both that cessation exists and that it does not exist, but I do not know it myself. Having done the kasina preparation, having developed the eight attainments, and having developed insight with the attainments as the basis, if cessation exists, having attained Arahatship, I will be completely extinguished. If it does not exist, I will be reborn in the immaterial realms." Thus, he practices. Here it is asked: "Let the statements 'there is giving' etc., be doctrines of certainty (apaṇṇaka), but how are the statements 'there is no giving' etc., doctrines of certainty?" By way of grasping. Indeed, because they are grasped as 'doctrine of certainty, doctrine of certainty,' they have come to be known as doctrines of certainty.

105.Cattārome means this is a separate connection. The nihilistic doctrine, the doctrine of no cause, the doctrine of non-action, and the statement that there is no immaterial realm and no cessation: these five individuals, including the two who say thus, are only the three individuals below. The five, beginning with the doctrine of existence, are only one fourth individual. To show this meaning, the Blessed One began this discourse. There, everything is clear in meaning.

The Apanṇaka Sutta Commentary of the Papañcasūdanī, Commentary to the Middle Length Discourses, is finished.

The Apanṇaka Sutta Commentary is finished.

The First Division Commentary is finished.

2. The Bhikkhu Division

1. The Ambalaṭṭhika Rāhula Instruction Sutta Commentary

107.Evaṃ me sutaṃ means the Ambalaṭṭhika Rāhula Instruction Sutta. There, ambalaṭṭhikāyaṃ viharati means he dwelt at Ambalaṭṭhika, in such a palace, so-called, fashioned at the edge of the Veḷuvana Monastery, in an arrangement of dwelling places for those desiring solitude, increasing seclusion. Kaṇṭako is sharp from the time of birth; just so, this Venerable One, from the time he was a novice of seven years, dwelt there increasing seclusion. Paṭisallānā vuṭṭhito means having arisen from the attainment of fruition. Āsanaṃ means here there is a seat already prepared by nature; having shaken it off, he placed it. Udakādhāne means in a water vessel. "Udakaṭṭhāne" is also a reading.

Āyasmantaṃ rāhulaṃ āmantesī means he addressed the Venerable Rāhula in order to give instruction. Indeed, many Dhamma teachings were given to the Elder Rāhula by the Blessed One. The novice's question was stated to the Elder himself. Thus, the Rāhula Saṃyutta, the Great Rāhula Instruction Sutta, the Lesser Rāhula Instruction Sutta, and this Ambalaṭṭhika Rāhula Instruction Sutta.

rāhulasuttaṃ (S.N. Rāhula Sutta) he spoke. To show that desire and lust should not be made in existences in places of arrival and departure, he spoke the rāhulasaṃyuttaṃ (S.N. 2.188 ff.). To show that desire and lust rooted in home life should not be made relying on self-regard, thinking "I am beautiful, my complexion is pleasing," he spoke the mahārāhulovādasuttaṃ.

There, it should not be said that the Rāhula Sutta was spoken at this time. Indeed, it was spoken by way of frequent instruction. The Rāhula Saṃyutta was spoken from the time he was a novice of seven years until the time he was an adult bhikkhu. The Great Rāhula Instruction Sutta was spoken when he was a novice of eighteen years. The Lesser Rāhula Instruction Sutta was spoken when he was an adult bhikkhu. The Kumāraka Question and this Ambalaṭṭhika Rāhula Instruction Sutta were spoken when he was a novice of seven years. Among them, the Rāhula Sutta is for the sake of frequent instruction; the Rāhula Saṃyutta is for the Elder to grasp the embryo of insight; the Great Rāhula Instruction is for the removal of desire and lust rooted in home life; the Lesser Rāhula Instruction was spoken at the time of the Elder's maturation of the fifteen kinds of liberation, for the sake of causing him to take hold of Arahatship. But this one, with reference to this, the Elder Rāhula, while recounting the qualities of the Tathāgata in the midst of the Sangha of bhikkhus, said this:

"As a hen would guard its egg, or a yak its fine tail,
The Tathāgata, wise and virtuous, guarded me." (Ap. 1.2.83);

The Novice's Question is for the sake of abandoning improper speech, and this Ambalaṭṭhika Rāhula Instruction Sutta was spoken for the sake of not doing intentional lying.

passasi no means do you see? Parittaṃ means little. Sāmaññaṃ means the qualities of a renunciate. Nikkujjitvā means having turned it upside down. Ukkujjitvā means having turned it right side up.

108.Seyyathāpi, rāhula, rañño nāgo means this simile was spoken to show the analogy of one who lacks restraint in intentional lying. There, īsādanto means having tusks like the pole of a chariot. Uruḷhavā means greatly grown, endowed with rising power. Abhijāto means well-born, endowed with good birth. Saṅgāmāvacaro means one who has previously entered battle. Kammaṃ karotī means causing destruction, continuing in what has come. But with regard to the eastern part of the body, etc., with the eastern part of the body, he strikes down barricades, walls, and ramparts of the opposing army; likewise with the western part of the body. Doing work with the head means having determined "I will crush this place," he turns around and looks; with that much even a hundred or a thousand are split in two. Doing work with the ears means striking and felling with the ears in the sounds that come. Doing work with the tusks means piercing the hand-ropes of opposing elephants, horses, and chariots. Doing work with the tail means cutting and breaking by binding the tail with a long stone stick or an iron pestle. Rakkhateva soṇḍaṃ means he only guards the trunk by putting it in his mouth.

Tattha means in that doing of that elephant. Apariccattaṃ means unabandoned; he thinks, "Others see victory and we see defeat." Soṇḍāyapi kammaṃ karotī means taking an iron hammer or a khadira pestle, he crushes the eighteen-cubit area all around. Pariccattaṃ means abandoned; now he fears no one among the elephant warriors, etc.; he thinks, "We see victory and others see defeat." Nāhaṃ tassa kiñci pāpaṃ means for him there is no evil deed that should not be done, whether it be transgression of minor offenses or actions such as matricide. Tasmā tiha te means since for one who intentionally lies there is no evil deed that should not be done, therefore you should train yourself not to speak falsely even in jest or for the sake of entertainment. Paccavekkhaṇattho means for the sake of reviewing; it is said it is for the sake of seeing what fault there is in the mouth. Paccavekkhitvā paccavekkhitvā means having reviewed and reviewed.

109.Sasakkaṃ na karaṇīyaṃ means it should not be done with certainty. Paṭisaṃhareyyāsī means you should turn back, you should not do it. Anupadajjeyyāsī means you should not support, you should repeatedly do it. Ahorattānusikkhī means one who trains night and day.

111.Aṭṭīyitabbaṃ means one should be afflicted with distress. Harāyitabbaṃ means one should be ashamed. Jigucchitabbaṃ means disgust should be produced as if seeing excrement. But because mental action has no object for confession, it is not said here that it should be confessed. But in how many places should bodily and verbal actions be purified, and in how many mental action? Bodily and verbal actions should be purified in one place, before the meal. Indeed, having done the meal duties, one should review while sitting in the daytime dwelling: "From sunrise until sitting in this place, is there any bodily or verbal action of mine in this interval that is displeasing to others?" If he knows that there is, he should confess according to what is appropriate for confession, he should reveal according to what is appropriate for revealing. If there is not, he should dwell with that same joy and gladness. But mental action should be purified in this alms-seeking place. How? "Is there today, in this alms-seeking place, desire or lust or aversion for forms, etc.?" If there is, he should resolve with the mind, "I will not do this again." If there is not, he should dwell with that same joy and gladness.

112.Samaṇā vā brāhmaṇā vā means Buddhas or Paccekabuddhas or disciples of the Tathāgata. Tasmātihā means since even in the past they purified thus, and in the future they will purify, and even now they purify, therefore you also, training in their ways, should train thus, is the meaning. The rest is clear everywhere. But the Blessed One brought this teaching to completion in accordance with those who are to be led, as if taking hold of the peak with the touchstone of a jeweled mountain raised up to the peak of existence.

The Ambalaṭṭhika Rāhula Instruction Sutta Commentary of the Papañcasūdanī, Commentary to the Middle Length Discourses, is finished.

The Ambalaṭṭhika Rāhula Instruction Sutta Commentary is finished.

2. The Great Rāhula Instruction Sutta Commentary

113.Evaṃ me sutaṃ means the Great Rāhula Instruction Sutta. There, piṭṭhito piṭṭhito anubandhī means going without abandoning the sight, making it uninterrupted, following behind with the pursuit of deportment. At that time, indeed, the Blessed One, placing his foot at each step, went forward with graceful gait, and the Elder Rāhula, becoming one who followed in the footsteps of the Ten-Powered One, went behind.

There, the Blessed One, in the midst of the grove of fully blossomed sal trees, shone forth like a well-bred elephant just emerged for the sake of descending onto the good earth, and Venerable Rāhula like a young elephant calf emerged behind the well-bred elephant. The Blessed One, at eventide, having emerged from the jeweled cave, set forth on his alms round like a lion with a mane, and Venerable Rāhula like a young lion cub emerging, following after the king of beasts. The Blessed One was like a mighty tiger with powerful jaws from a forest grove rich with the splendor of a jeweled mountain, and Venerable Rāhula like a young tiger following after the king of tigers. The Blessed One was like a king of the Garuḍa birds who had emerged from a silk-cotton tree, and Venerable Rāhula like a young Garuḍa bird emerged behind the king of Garuḍa birds. The Blessed One was like a king of golden swans flying forth from Mount Cittakūṭa into the expanse of the sky, and Venerable Rāhula like a young swan flying up after the lord of swans. The Blessed One was like a great golden ship that had plunged into a great lake, and Venerable Rāhula like a small boat following behind the golden ship. The Blessed One was like a Wheel-turning Monarch traveling in the sky by the power of the Jewel Wheel, and Venerable Rāhula like the Counselor Jewel following after the monarch. The Blessed One was like the King of Stars proceeding across the cloudless sky, and Venerable Rāhula like a pure medicinal star following the path of the lord of stars.

The Blessed One was born in the Okkāka lineage of the Great Elect, and so was Venerable Rāhula. The Blessed One was born into a Kshatriya family of perfectly pure lineage, like milk poured into a conch shell, and so was Venerable Rāhula. The Blessed One renounced his kingdom and went forth, and so did Venerable Rāhula. The Blessed One's body was adorned with the thirty-two marks of a Great Man, exceedingly beautiful, like a jeweled archway erected in the deva-cities, and like a fully blossomed pāricchattaka tree adorned on all sides, and so was Venerable Rāhula’s. Thus, both were endowed with aspirations, both were royal renunciates, both were delicate Kshatriyas, both were golden-hued, both were endowed with auspicious marks, and both were proceeding on the same path; like two moons, two suns, two Sakkas, Suyāmas, Santusitas, Sunimmitas, Vasavattis, Great Brahmās and others, they shone forth, surpassing splendor with splendor.

There, Venerable Rāhula, walking directly behind the Blessed One, contemplated the Tathāgata from the soles of his feet up to the top of his head. Having seen the splendor of the Buddha's demeanor, he thought, "The Blessed One is resplendent, his body adorned with the thirty-two marks of a Great Man, surrounded by a fathom-wide halo, like one who is in the midst of scattered golden powder, like a golden mountain surrounded by lightning, like a golden ceremonial vessel adorned with various jewels drawn together by a string, even when covered by a robe of red blanket cloth, like a golden mountain surrounded by a red blanket, like a golden ceremonial vessel adorned with coral creepers, like a golden shrine venerated with Chinese flour, like a golden pillar smeared with lac-dye, like the full moon rising suddenly from within red clouds. Alas, the glory and prosperity of one whose being has been fashioned by the power of the thirty perfections!" Then, looking at himself, he generated sensual desire based on his own being, thinking, "I too am handsome. If the Blessed One were to rule as a Wheel-turning Monarch in the four great continents, he would give me the position of Counselor Jewel without delay. In that case, the surface of Jambudīpa would be exceedingly beautiful."

The Blessed One, walking ahead, thought, "Rāhula's being is now full of complexion, flesh and blood. The time for the mind to rush towards attractive sense objects has arisen; with what will Rāhula spend his time mostly?" Then, with a mere directing of the mind, he saw that thought arising in him, like a fish in clear water, or like the reflection of a face in a clean mirror. Having seen it, he thought, "This Rāhula, being my own son, comes after me, generating sensual desire based on his own being, thinking, 'I am handsome, my sensory sphere is pleasing.' He rushes into an improper place, has set out on the wrong path, and wanders in an improper pasture, like a traveler lost in the directions, going to an impassable direction. Indeed, this defilement, growing within him, will not allow him to see his own good, the good of others, or the good of both as it actually is. From there, it will cause him to take rebirth in hell, in the animal realm, in the realm of ghosts, in the realm of demons, and in the confinement of a mother's womb, throwing him into the beginningless round of existence. For this –

Greed begets what is not good, greed provokes the mind;
Fear is born from within, that people do not understand.

The greedy do not know what is good, the greedy do not see the Dhamma;
Then there is utter darkness, when greed overcomes a person. (itivu. 88) –

Just as a great ship filled with various jewels, taking in water through a crack in its broken planks, should not be ignored for even a moment, but one should quickly patch up the hole, so too, this (Rāhula) should not be ignored. Before this defilement destroys the jewels of virtue and so on within him, I will restrain him." Thus, he made up his mind. In such situations, the Buddhas have what is called the 'elephant's glance.' Therefore, having turned around with his whole body, like a golden statue turned by a machine, he addressed Venerable Rāhula. With that in mind, it was said, "Then the Blessed One, having looked back..."

yaṃkiñci rūpantiādīni sabbākārenavisuddhimaggekhandhaniddese vitthāritāni.Netaṃ mamātiādīni mahāhatthipadopame vuttāni.Rūpameva nu kho bhagavāti kasmā pucchati? Tassa kira – ‘‘sabbaṃ rūpaṃ netaṃ mama, nesohamasmi na meso attā’’ti sutvā – ‘‘bhagavā sabbaṃ rūpaṃ vipassanāpaññāya evaṃ daṭṭhabbanti vadati, vedanādīsu nu kho kathaṃ paṭipajjitabba’’nti nayo udapādi. Tasmā tasmiṃ naye ṭhito pucchati. Nayakusalo hesa āyasmā rāhulo, idaṃ na kattabbanti vutte idampi na kattabbaṃ idampi na kattabbamevāti nayasatenapi nayasahassenapi paṭivijjhati. Idaṃ kattabbanti vuttepi eseva nayo.

For this Venerable One was desirous of training. Early in the morning, he would scatter a space of sand the size of a mat in the enclosure of the Perfumed Chamber, thinking, "Today I will receive this much instruction, this much guidance from the Fully Enlightened One, from my preceptor." The Fully Enlightened One, placing him in the foremost position, said, "Monks, of my disciples who are monks desirous of training, Rāhula is the foremost" (a. ni. 1.209), establishing him as foremost in training itself. That Venerable One, in the midst of the Sangha of monks, roared this very lion's roar –

"Having fully understood all this, my father, the King of Dhamma,
In the presence of the Sangha of monks, established me as the foremost.

I am the foremost of those desirous of training, praised by the King of Dhamma;
My companion is the best of those who have gone forth through faith.

The King of Dhamma is my father, and the protector of the Dhamma is my ancestor;
Sāriputta is my preceptor, all this is the Dispensation of the Conqueror."

rūpampi rāhulātiādimāha.Ko najjāti ko nu ajja. Therassa kira etadahosi ‘‘sammāsambuddho mayhaṃ attabhāvanissitaṃ chandarāgaṃ ñatvā ‘samaṇena nāma evarūpo vitakko na vitakkitabbo’ti neva pariyāyena kathaṃ kathesi, gaccha bhikkhu rāhulaṃ vadehi ‘mā puna evarūpaṃ vitakkaṃ vitakkesī’ti na dūtaṃ pesesi. Maṃ sammukkhe ṭhatvāyeva pana sabhaṇḍakaṃ coraṃ cūḷāya gaṇhanto viya sammukhā sugatovādaṃ adāsi. Sugatovādo ca nāma asaṅkheyyehipi kappehi dullabho. Evarūpassa buddhassa sammukhā ovādaṃ labhitvā ko nu viññū paṇḍitajātiko ajja gāmaṃ piṇḍāya pavisissatī’’ti. Athesa āyasmā āhārakiccaṃ pahāya yasmiṃ nisinnaṭṭhāne ṭhitena ovādo laddho, tatova paṭinivattetvā aññatarasmiṃ rukkhamūle nisīdi. Bhagavāpi taṃ āyasmantaṃ nivattamānaṃ disvā na evamāha – ‘‘mā nivatta tāva, rāhula, bhikkhācārakālo te’’ti. Kasmā? Evaṃ kirassa ahosi – ‘‘ajja tāva kāyagatāsatiamatabhojanaṃ bhuñjatū’’ti.

Addasā kho āyasmā sāriputtoti bhagavati gate pacchā gacchanto addasa. Etassa kirāyasmato ekakassa viharato aññaṃ vattaṃ, bhagavatā saddhiṃ viharato aññaṃ. Yadā hi dve aggasāvakā ekākino vasanti, tadā pātova senāsanaṃ sammajjitvā sarīrapaṭijagganaṃ katvā samāpattiṃ appetvā sannisinnā attano cittaruciyā bhikkhācāraṃ gacchanti. Bhagavatā saddhiṃ viharantā pana therā evaṃ na karonti. Tadā hi bhagavā bhikkhusaṅghaparivāro paṭhamaṃ bhikkhācāraṃ gacchati. Tasmiṃ gate thero attano senāsanā nikkhamitvā – ‘‘bahūnaṃ vasanaṭṭhāne nāma sabbeva pāsādikaṃ kātuṃ sakkonti vā, na vā sakkontī’’ti tattha tattha gantvā asammaṭṭhaṃ ṭhānaṃ sammajjati. Sace kacavaro achaḍḍito hoti, taṃ chaḍḍeti. Pānīyaṭṭhapetabbaṭṭhānamhi pānīyakūṭe asati pānīyaghaṭaṃ ṭhapeti. Gilānānaṃ santikaṃ gantvā, ‘‘āvuso, tumhākaṃ kiṃ āharāmi, kiṃ vo icchitabba’’nti? Pucchati. Avassikadaharānaṃ santikaṃ gantvā – ‘‘abhiramatha, āvuso, mā ukkaṇṭhittha, paṭipattisārakaṃ buddhasāsana’’nti ovadati. Evaṃ katvā sabbapacchā bhikkhācāraṃ gacchati. Yathā hi cakkavatti kuhiñci gantukāmo senāya parivārito paṭhamaṃ nikkhamati, pariṇāyakaratanaṃ senaṅgāni saṃvidhāya pacchā nikkhamati, evaṃ saddhammacakkavatti bhagavā bhikkhusaṅghaparivāro paṭhamaṃ nikkhamati, tassa bhagavato pariṇāyakaratanabhūto dhammasenāpati imaṃ kiccaṃ katvā sabbapacchā nikkhamati. So evaṃ nikkhanto tasmiṃ divase aññatarasmiṃ rukkhamūle nisinnaṃ rāhulabhaddaṃ addasa. Tena vuttaṃ ‘‘pacchā gacchanto addasā’’ti.

ānāpānassatinti assāsapassāse pariggahetvā tattha catukkapañcakajjhānaṃ nibbattetvā vipassanaṃ vaḍḍhetvā arahattaṃ gaṇhāhīti dasseti.

Mahapphalā hotīti kīvamahapphalā hoti? Idha bhikkhu ānāpānassatiṃ anuyutto ekāsane nisinnova sabbāsave khepetvā arahattaṃ pāpuṇāti, tathā asakkonto maraṇakāle samasīsī hoti, tathā asakkonto devaloke nibbattitvā dhammakathikadevaputtassa dhammaṃ sutvā arahattaṃ pāpuṇāti, tato viraddho anuppanne buddhuppāde paccekabodhiṃ sacchikaroti, taṃ asacchikaronto buddhānaṃ sammukhībhāve bāhiyattherādayo viya khippābhiñño hoti, evaṃ mahapphalā.Mahānisaṃsāti tasseva vevacanaṃ. Vuttampi cetaṃ –

‘‘Ānāpānassatī yassa, paripuṇṇā subhāvitā;
Anupubbaṃ paricitā, yathā buddhena desitā;
Somaṃ lokaṃ pabhāseti, abbhā muttova candimā’’ti. (theragā. 548; paṭi. ma. 1.1.60) –

Imaṃ mahapphalataṃ sampassamāno thero saddhivihārikaṃ tattha niyojeti.

atha kho āyasmā rāhulotiādi vuttaṃ.

114.Tatthapaṭisallānāti ekībhāvato.Yaṃkiñci rāhulāti kasmā? Bhagavā ānāpānassatiṃ puṭṭho rūpakammaṭṭhānaṃ kathetīti. Rūpe chandarāgappahānatthaṃ. Evaṃ kirassa ahosi – ‘‘rāhulassa attabhāvaṃ nissāya chandarāgo uppanno, heṭṭhā cassa saṅkhepena rūpakammaṭṭhānaṃ kathitaṃ. Idānissāpi dvicattālīsāya ākārehi attabhāvaṃ virājetvā visaṅkharitvā taṃnissitaṃ chandarāgaṃ anuppattidhammataṃ āpādessāmī’’ti. Atha ākāsadhātuṃ kasmā vitthāresīti? Upādārūpadassanatthaṃ. Heṭṭhā hi cattāri mahābhūtāneva kathitāni, na upādārūpaṃ. Tasmā iminā mukhena taṃ dassetuṃ ākāsadhātuṃ vitthāresi. Apica ajjhattikena ākāsena paricchinnarūpampi pākaṭaṃ hoti.

Ākāsena paricchinnaṃ, rūpaṃ yāti vibhūtataṃ;
Tassevaṃ āvibhāvatthaṃ, taṃ pakāsesi nāyako.

Ettha pana purimāsu tāva catūsu dhātūsu yaṃ vattabbaṃ, taṃ mahāhatthipadopame vuttameva.

118. In "ākāsadhātuyaṃ ākāsagataṃ," ākāsagata means gone to the state of space. Upādinnaṃ means taken, grasped, clung to, meaning related to the body. Kaṇṇacchiddaṃ means the ear-hole not touched by flesh, blood, etc. The same method applies to nāsacchidda (nostril) etc. Yena cā means by which hole. Ajjhoharati means causes to enter inside; for from the base of the tongue to the stomach lining, there is a four-finger-breadth wide hole for humans. This is said in reference to that. Yattha cā means in which space. Santiṭṭhati means it remains, abides. For humans have something called the stomach lining, about the size of a large cloth strainer. This is said in reference to that. Adhobhāgaṃ nikkhamati means that by which it exits downwards. There is something called the intestine, about twenty-two cubits long, curved in twenty-one places. This is said in reference to that. Yaṃ vā panaññampī means by this, he shows the subtle, very subtle space that is internal, gone within the skin, flesh, etc., and exists in the form of hair-pores. The rest here should be understood in the same way as said in the case of the earth element, etc.

119. Now, while stating its characteristic of such-state (tādibhāva), he said pathavīsamaṃ (like the earth), etc. For one who is not attached or averse to desirable and undesirable things is called "tādī" (such). Manāpāmanāpā means here, the eight cittas (states of mind) associated with greed are called "manāpā" (desirable), and the two cittas associated with displeasure are called "amanāpā" (undesirable). Cittaṃ na pariyādāya ṭhassanti means these contacts, having arisen, will not be able to seize and hold your mind, as if making it a fistful, thinking "I am beautiful, my sense-sphere of form is pleasing," craving and lust will not arise again based on the self.

Na katthaci patiṭṭhito means not established in even one of earth, mountain, tree, etc.; for if he were established in the earth, he would be broken together with the breaking of the earth; if falling from the mountain, he would fall together; if the tree were being cut, he would be cut together.

120.Mettaṃ rāhulā (loving-kindness, Rāhula), why was it begun? For the purpose of showing the cause of such-state. For the characteristic of such-state was shown below, and it is not possible to become such without a cause, nor does anyone become such because of these reasons: "I am born in a high family, learned, a gainer, royal and great royal ministers attend on me"; but it happens by the development of loving-kindness, etc.; therefore, this discourse was begun for the purpose of showing the cause of such-state.

Bhāvayato means to one who brings it to the level of access or absorption. Yo byāpādo means whatever anger towards beings, that will be abandoned. Vihesā means harming beings with hands, etc. Aratī means being disgusted in secluded forest abodes and in superior wholesome qualities. Paṭigho means whatever kilesa (defilement) of repulsion towards beings and conditioned things. Asubhaṃ means access or absorption in the decaying corpse, etc. And this development of the perception of repulsiveness in decaying corpses etc., has indeed been spoken about in detail in the Visuddhimagga. Rāgo means the lust consisting of the five sense-pleasures. Aniccasaññaṃ means the perception co-arisen with the contemplation of impermanence. Or, this is itself Vipassanā (insight), though non-perception, it is called perception by way of the chief of perceptions. Asmimāno means the conceit "I am" in form, etc.

121. Now, expanding on the question asked by the Thera, he said ānāpānassati, etc. There, this meditation subject and the practice of the meditation subject, and the Pali meaning, together with the talk on its benefits, have all been fully expanded upon in the Visuddhimagga, in the section on mindfulness. The Blessed One brought this discourse to a conclusion only according to the capacity of a person who needs guidance.

The Māhārāhulovāda Sutta Commentary is finished in the Papañcasūdanī, the commentary to the Middle Length Discourses.

The Māhārāhulovāda Sutta Commentary is finished.

3. Cūḷamālukya Sutta Commentary

122.Evaṃ me sutaṃ (Thus I have heard) is the Mālukya Sutta. There, mālukyaputtassā means of the Thera named thus. Ṭhapitāni paṭikkhittānī means the views are kept unelucidated in such a way as "they should not be explained," and also rejected. Tathāgato means a being. Taṃ me na ruccati means that non-explanation does not please me. Sikkhaṃ paccakkhāyā means having rejected the training.

125.Ko santo kaṃ paccācikkhasī means either a beggar would reject what is begged for, or what is begged for would reject a beggar. You are neither a beggar nor something begged for, so now, as who are you rejecting whom? is the meaning.

126.Viddho assā means he might be struck by someone standing in the opposing army. Gāḷhapalepanenā means by thick plastering. Bhisakka means a physician. Sallakatta means a cutter of darts, a speaker of dart-cutting Suttas. Akkassā means they take the ak tree and make a bowstring. Therefore it was said "akkassā." Saṇhassā means of the bamboo-like vilīva plant. They make bows from the vākehi plant, even from maruvā and khīrapaṇṇī. Therefore it was said yadi vā maruvāya yadi vā khīrapaṇṇino (whether from maruvā or from khīrapaṇṇī). Gacchaṃ means growing in mountain thickets, river thickets, etc. Ropimaṃ means having planted and grown it; having taken reeds from a reed-bed, he made it. Sithilahanuno means of a bird named thus. Bheravassā means of a black lion. Semhārassā means of a monkey. Evaṃ no means with this view, there is not; this is the meaning.

127.Attheva jātī (There is a self, there is birth) means with this view, there is no living of the holy life, but there is indeed birth. Likewise, he shows old age and death, etc. Yesāhaṃ means of whom I. Nighātaṃ means destruction, ruin. For my disciples, disgusted with these, attain Nibbāna right here; this is the intention.

128.Tasmātihā (Therefore, here) means since this is unelucidated, only the Four Noble Truths are elucidated by me, therefore; this is the meaning. Na hetaṃ mālukyaputta atthasaṃhitaṃ (This, Mālukyaputta, is not connected with the goal) means this view or this explanation is not based on a cause. Na ādibrahmacariyakaṃ (It is not the beginning of the holy life) means it is not even the beginning, the preliminary morality, of the holy life. In na nibbidāya, etc., it is not for disgust with the round, or for dispassion, or for the cessation of the round, or for the subsiding of lusts, or for fully knowing things to be fully known, or for the enlightenment consisting of the four paths, or for the realization of unconditioned Nibbāna. Etaṃ hī (This, however) means this explanation of the Four Noble Truths. Ādibrahmacariyakaṃ means the beginning-point, the preliminary foundation, of the holy life. The rest should be understood in the way opposite to what was said. The Blessed One brought this discourse to a conclusion even according to the capacity of a person who needs guidance.

The Cūḷamālukya Sutta Commentary is finished in the Papañcasūdanī, the commentary to the Middle Length Discourses.

The Cūḷamālukya Sutta Commentary is finished.

4. Mahāmālukya Sutta Commentary

129.Evaṃ me sutaṃ (Thus I have heard) is the Mahāmālukya Sutta. There, orambhāgiyānī means the lower, belonging to the lower part, the saṃyojanas (fetters) that lead to rebirth in the kāma-bhava (sensual world). Saṃyojanānī means bonds. Kassa kho nāmā means whose, of which deva or human, did you learn that which you hold? Did only you hear it, or did someone else too? Anusetī means it underlies due to not being abandoned. That which underlies is called a saṃyojana.

And here, the Blessed One asked about a saṃyojana, and the Thera also explained about a saṃyojana. Even so, a fault was imputed to his statement by the Blessed One. Why is that? Because the Thera held such a view. For this was his view: "He is called 'connected' with the kilesas (defilements) only at the moment of arising of the samudācāra (outbreak); at the other moment, he is 'unconnected.'" Therefore, a fault was imputed to him by the Blessed One. Then, Āyasmā Ānanda thought: "This discourse on the Dhamma was begun by the Blessed One according to his own nature, thinking 'I will teach the Dhamma to the community of bhikkhus,' but it was contradicted by this foolish bhikkhu. Come, I will request the Blessed One to teach the Dhamma to the bhikkhus." He did so. To show that, evaṃ vutte āyasmā ānando (When this was said, Āyasmā Ānanda), etc., was said.

Sakkāyadiṭṭhipariyuṭṭhitenā means by one seized and overcome by sakkāyadiṭṭhi (self-view). Sakkāyadiṭṭhiparetenā means by one followed by sakkāyadiṭṭhi. Nissaraṇaṃ means the escape from view, namely Nibbāna; he does not understand that as it actually is. Appaṭivinītā means unremoved, unwarded off. Orambhāgiyaṃ saṃyojanaṃ means it is called a lower fetter. The same method applies in the remaining terms. The bright side has a clear meaning. Because of the saying "sānusayā pahīyatī" (they are abandoned together with their underlying tendencies), some here say "a different saṃyojana, a different anusaya (underlying tendency)." Their view is that, just as when it is said "food with curry," the curry is different from the food, so too, because of the saying "sānusayā," there must be a different anusaya from pariyuṭṭhāna sakkāyadiṭṭhi (self-view which overwhelms). They should be rejected with "sasīsaṃ pārupitvā," etc. (as if covering one's head). For there is no person different from the head. But even if it were so, "if that same saṃyojana is that anusaya, then in that case, the Blessed One's rebuke of the Thera, with the simile of the youth, would be wrongly imputed." It is not wrongly imputed. Why? Because he held such a view; this has been expanded upon. Therefore, understanding that by the meaning of binding, that same kilesa is a saṃyojana, and by the meaning of not being abandoned, it is an anusaya, the Blessed One said "sānusayā pahīyatī."

132. In tacaṃ chetvā (having cut through the bark), etc., this is the application of the simile: the cutting of the bark should be seen as like samāpatti (attainment), the cutting of the sapwood as like vipassanā (insight), and the cutting of the heartwood as like the path. But the practice goes on mixed with both mundane and supramundane. Evamete daṭṭhabbā means such persons should be seen thus.

133.Upadhivivekā means by detachment from the basis. By this, detachment from the five sense-pleasures was spoken of. Akusalānaṃ dhammānaṃ pahānā means by this, the abandoning of the hindrances was spoken of. Kāyaduṭṭhullānaṃ paṭippassaddhiyā means by this, the subsiding of bodily sluggishness was spoken of. Vivicceva kāmehī means having become detached from the sense-pleasures by detachment from the basis. Vivicca akusalehī means having become detached from unwholesome things by the abandoning of unwholesome things and by the subsiding of bodily sluggishness. Yadeva tattha hotī means whatever aggregate of rūpa (form) etc. is there, arisen from samāpatti, at the very moment of internal samāpatti. Te dhamme means those rūpa etc. phenomena, said in the manner beginning with "rūpagataṃ." Aniccato means as impermanent. Dukkhato means as suffering. In rogato, etc., rogato (as a disease) by the meaning of sickness, gaṇḍato (as a boil) by the meaning of an internal defect, sallato (as a dart) by the meaning of being pierced, and by the meaning of generating suffering, aghato (as a misfortune) by the meaning of suffering, ābādhato (as an affliction) by the meaning of disease, parato (as other) by the meaning of being without essence, palokato (as decaying) by the meaning of disintegration, suññato (as empty) by the meaning of being without substance, anattato (as not-self) by the meaning of being not-self. There, by the two terms "aniccato, palokato," the characteristic of impermanence was spoken of; by "dukkhato," etc., the characteristic of suffering; by "parato, suññato, anattato," the characteristic of not-self.

So tehi dhammehī means he, by those internal five-skandha phenomena seen thus, having imposed the three characteristics. Cittaṃ paṭivāpetī means he withdraws, releases, turns away the mind. Upasaṃharati means the Vipassanā-citta, by way of perceiving, by way of praising, by way of encompassing, and by way of designating "this is peaceful, this is Nibbāna," he directs it towards the unconditioned, deathless element in this way. The path-citta, only by way of making Nibbāna its object, says "this is peaceful, this is excellent," and not in this way; but by piercing it in this way, he directs the citta there; this is the meaning. So tattha ṭhito means standing in that Vipassanā with the three characteristics as its object. Āsavānaṃ khayaṃ pāpuṇāti means gradually developing the four paths, he attains the destruction of the āsavas (influxes). Teneva dhammarāgenā means by the desire-passion for the qualities of samatha (serenity) and vipassanā (insight). For one who is able to completely exhaust desire-passion for samatha and vipassanā attains Arahatship; one who is unable becomes a Non-returner.

Yadeva tattha hoti vedanāgataṃ (Whatever feeling arises there): Here, however, form (rūpa) is not included. Why? Because it has been transcended. For this bhikkhu, having attained the form-sphere jhāna below and transcended form, has attained the formless-sphere attainment. Thus, form has been transcended by way of concentration (samatha). Moreover, having thoroughly comprehended form below and transcended it, he now comprehends the formless. Thus, form has been transcended by way of insight (vipassanā). However, since all form is absent in the formless, form is not included here with that in mind.

Atha kiñcarahī (But what is the reason?): He asks, "What am I asking?" When one proceeds by way of serenity, one-pointedness of mind is the burden, and such a one is called cetovimutto (liberated by mind). When one proceeds by way of insight, wisdom is the burden, and such a one is called paññāvimutto (liberated by wisdom). The Elder has no doubt about this. This is the nature of things: of those proceeding by way of serenity, one is called cetovimutto, and one paññāvimutto. Even of those proceeding by way of insight, one is called paññāvimutto, and one cetovimutto. What is the reason for this?" he asks.

Indriyavemattataṃ vadāmi (I say it is due to the diversity of faculties): I say it is due to the variety of faculties. This is what was said: "Ānanda, you did not fulfill the ten perfections and realize omniscience; therefore, this is not clear to you. But I have realized it; therefore, it is clear to me. Here, the diversity of faculties is the reason. For, even among those proceeding by way of serenity, one bhikkhu's burden is one-pointedness of mind, and he is called cetovimutto. One's burden is wisdom, and he is called paññāvimutto. And even among those proceeding by way of insight, one's burden is wisdom, and he is called paññāvimutto. One's burden is one-pointedness of mind, and he is called cetovimutto. The two chief disciples attained arahantship through serenity and insight as their burdens. Of these, the General of the Dhamma (Sāriputta) was born a paññāvimutto, and the Elder Mahāmoggallāna a cetovimutto. Thus, diversity of faculties should be understood as the reason here. The rest is obvious everywhere."

Papañcasūdani, Commentary to the Majjhima Nikāya

The Explanation of the Mahāmālukya Sutta is finished.

5. Bhaddāli Sutta Commentary

134.Evaṃ me sutaṃ (Thus I have heard): the Bhaddāli Sutta. Therein, ekāsanabhojanaṃ (eating a single meal) means eating a single meal, food to be consumed, in one sitting before noon. Appābādhataṃ (Being free from illness), etc., have been explained at length in the Kakacūpama Sutta. Na ussahāmi (I am unable): I am not able. Siyā kukkuccaṃ siyā vippaṭisāro (There might be remorse, there might be regret): while eating in this way, I might wonder, "Will I be able to live the ব্রহ্মcariya (brahmacariya) for the rest of my life, or not?" Thus, I might have regret and remorse. Ekadesaṃ bhuñjitvā (Having eaten a portion): it seems that the ancient elders would put food into their bowls, and when ghee was given, they would eat a small amount of it while it was still warm, wash their hands, take the remainder outside, and sit in a pleasant, shady place with water. The Teacher spoke with this in mind. Bhaddāli, however, thought: "If, after filling the bowl once and eating the food given, he would wash the bowl again, fill it with rice, take what he received outside, and eat it in a pleasant, shady place with water, then it would be acceptable; otherwise, who could do it?" Therefore, he said, evampi kho ahaṃ, bhante, na ussahāmi (Even in this way, venerable sir, I am unable). It seems that in a previous uninterrupted birth, he was born in the kāka (crow) realm. And crows are very greedy. Therefore, he was known as the Greedy Elder. As he was crying out, the Blessed One suppressed him and spoke over him: "Whatever bhikkhu should eat or consume chewable food or edibles at the wrong time, there is an offense entailing expiation" (pāci. 248). Therefore, it was said, atha kho āyasmā, bhaddāli,…pe… anussāhaṃ pavedesī (Then the venerable Bhaddāli… announced his inability).

Yathā taṃ (Just as): just as another who does not fully practice the training, even while living in the same monastery, would not give an audience to the Teacher, so he did not give one. He did not go to the Blessed One's presence, nor to the place of the Dhamma talk, nor to the meditation cloister, nor did he follow the same alms-round path. He did not even stand at the door of the family where the Blessed One was sitting. If the Blessed One went to his dwelling place, he would find out beforehand and go elsewhere. It seems this clansman had gone forth out of faith and was of pure conduct. Therefore, he had no other thought: "I have rejected the Blessed One's establishment of a training rule for the sake of my belly; I have done what is unbecoming." This was his only thought. Therefore, even while living in the same monastery, he did not give an audience to the Teacher out of shame.

135.Cīvarakammaṃ karontī (While they were making robes): people gave robe-cloths to the Blessed One, and taking them, they were making robes. Etaṃ dosakaṃ (This is a fault): this is a fault, this is an offense; keep well in mind the reason for rejecting the Teacher's establishment of a training rule. Dukkarataraṃ (It is more difficult): for when monks have spent the rainy season and depart in various directions, they ask where they have been living. If they are told, "We lived in Jetavana," they ask, "Friends, during this rains, which jātaka did the Blessed One tell? Which suttanta? Which training rule did he establish?" Then they will say, "He established the training rule against eating at the wrong time, and a certain Elder named Bhaddāli rejected it." Having heard that, the monks will say, "It is improper and unreasonable that the Blessed One's establishment of a training rule was rejected." Thus, thinking that this fault of his would become apparent among the great crowd and become difficult to rectify, they spoke in this way. Moreover, other monks will come to the Teacher's presence after the Pavāraṇā (invitation). Then you will gather the Saṅgha, saying, "Come, friends, be companions in appeasing my Teacher." There, the newcomers will ask, "Friends, what has this bhikkhu done?" Then, having heard this matter, they will say, "The bhikkhu has done something serious; it is improper to reject the Ten-Powered One." Thinking that this offense of yours would become apparent among the great crowd and become difficult to rectify, they spoke in this way. Or the Blessed One will leave for a journey after the Pavāraṇā, and then you will gather the Saṅgha in every place he goes to seek forgiveness from the Blessed One. There, monks from different regions will ask, "Friends, what has this bhikkhu done?"... Thinking that it would become difficult to rectify, they spoke in this way.

Etadavocā (He said this): thinking that he had done something inappropriate, but that the Blessed One would not cling to even a great fault and would accept his transgression, he spoke these words beginning with "Accayo maṃ, bhante (A transgression overcame me, venerable sir)." Therein, accayo (transgression) means offense. Maṃ accagamā (A transgression overcame me) means it arose having gone beyond me, having overwhelmed me. Paṭiggaṇhātū (May he accept) means may he forgive. Āyatiṃ saṃvarāya (For restraint in the future): for the sake of restraint in the future, so that such an offense, fault, or slip will not be committed again. Tagghā (Indeed): certainly. Samayopi kho te, bhaddālī (Indeed, there is a reason for you, Bhaddāli): Bhaddāli, there is a cause that should be understood by you, but it has not been understood or perceived by you, he shows.

136.Ubhatobhāgavimutto (Liberated in both ways), etc.: the dhammānusārī (one who follows the Dhamma) and the saddhānusārī (one who follows faith) are two types of individuals possessing the path in a single moment of consciousness. However, it is not proper for even the Blessed One to command the other seven noble individuals in this way, nor is it proper for them to do so when commanded by the Blessed One. However, this was said to show the obedient nature of the noble individuals and the disobedient nature of the Elder Bhaddāli, based on an assumption of what is impossible.

Api nu tvaṃ tasmiṃ samaye ubhatobhāgavimutto (Were you, at that time, liberated in both ways?): why did he begin the discourse? To rebuke Bhaddāli. Here, the intention is this: "Bhaddāli, these seven noble individuals are worthy of offerings in the world and masters in my dispensation; when I establish a training rule, it is proper for them to reject it if there is a valid reason to reject it. But you are an outsider to my dispensation; when I establish a training rule, it is not proper for you to reject it."

Ritto tuccho (Empty, void): empty and void inside due to the absence of noble qualities; there is nothing in the Lord's words. Yathādhammaṃ paṭikarosī (You make amends in accordance with the Dhamma): you do as the Dhamma requires, you ask for forgiveness, it is said. Taṃ te mayaṃ paṭiggaṇhāmā (We accept that from you): we forgive that offense of yours. Vuḍḍhi hesā, bhaddāli, ariyassa vinaye (This is growth, Bhaddāli, in the Noble One's discipline): this, Bhaddāli, is what is called growth in the Noble One's discipline, in the dispensation of the Buddha, the Blessed One. What is it? Seeing a transgression as a transgression, making amends in accordance with the Dhamma, and undertaking restraint in the future. However, making the discourse person-oriented, he said, "Whoever sees a transgression as a transgression, makes amends in accordance with the Dhamma, and undertakes restraint in the future..."

137.Satthāpi upavadatī (Even the Teacher criticizes): having heard, "A bhikkhu named so-and-so, residing in such-and-such monastery, a co-resident of such-and-such Elder, a pupil of such-and-such, has entered the forest to attain the supramundane Dhamma," he criticizes, "What is the use of his forest-dwelling, since he does not fully practice the training in my dispensation?" The same method applies in the remaining passages. Moreover, here the deities not only criticize but also show terrifying sights and cause him to flee. Attanāpi attānaṃ (Also by oneself, oneself): when he reflects on his sīla (virtue), the impure state becomes apparent, his mind wanders, and he does not adhere to the meditation subject. He becomes remorseful, thinking, "What is the use of forest-dwelling for someone like me?" and departs. Attāpi attānaṃ upavadito (Oneself is also criticized by oneself): oneself is also criticized by oneself, or this is the correct reading. The bright side should be understood in terms of the opposite of what has been said. So vivicceva kāmehi (He, quite secluded from sensual pleasures), etc., was said to show that he realizes it in this way.

140.Pasayha pasayha kāraṇaṃ karonti (They force the issue again and again): having rebuked even a minor offense, they force the issue again and again. No tathā (Not so): they do not force the issue in the same way with a major offense as with a minor one. It seems that he was hoping for support from the Saṅgha of bhikkhus, sending some bhikkhu to his presence, saying, "Friend Bhaddāli, do not worry, such things happen; come, let us ask forgiveness from the Teacher," and also hoping for support from the Teacher, thinking, "Friend Bhaddāli, do not worry, such things happen." Then, thinking, "I have not been consoled by the Saṅgha of bhikkhus, nor by the Teacher," he spoke in this way.

Idha, bhaddāli, ekacco (Here, Bhaddāli, some), etc., he said. Therein, aññenāññaṃ (Another by another), etc., are explained at length in the Anumāna Sutta. Na sammā vattati (Does not behave properly): he does not behave even when behaving properly. Na lomaṃ pātetī (Does not drop a hair): he does not behave in an appropriate manner; he only takes the wrong side. Na nitthāraṃ vattati (Does not behave in a way to be freed): he does not behave in a way to be freed; he is not quick and eager for the sake of arising from the offense. Tatra (There): in that instance of his being difficult to speak to. Abhiṇhāpattiko (One who frequently commits offenses): one who commits offenses constantly. Āpattibahulo (Full of offenses): the time when he is with offenses is much, the time when he is pure and without offenses is little. Na khippameva vūpasammati (Does not quickly subside): it does not quickly subside; it is a long story. The vinaya-holders (experts in monastic discipline), when someone comes at the time of washing the feet, say, "Go away, friend, it is time for duties." When he comes again, thinking it is the right time, they say, "Go away, friend, it is your time to be in your dwelling, go away, friend, it is time for the novices to receive instructions, it is our time to bathe, the Elder's time to be attended to, the time to wash the face," and so on, dismissing him whenever he comes, both during the day and at night. Even when asked, "At what time, venerable sir, will there be an opportunity?" they say, "Go away, friend, you only know this place; such-and-such Vinaya-holder Elder is drinking oil, such-and-such is taking a purgative; why are you in such a hurry?" and thus they make it a long story.

141.Khippameva vūpasammati (Quickly subsides): it quickly subsides; it is not a long story. The zealous bhikkhus, thinking, "Friend, this bhikkhu is easy to speak to; the dwelling places, seating, and sleeping places in the countryside are not comfortable, and it is difficult to go on alms-round; let his case be quickly settled," gather together and raise him from the offense, establishing him in purity.

142.Adhiccāpattiko (One who commits offenses occasionally): he commits offenses occasionally. Although he is ashamed and of good character, the bhikkhus treat him in the same way because he is difficult to speak to.

144.Saddhāmattakena vahati pemamattakenā (He lives on just a little faith, just a little affection): he lives with his teachers and preceptors on just a little faith in the household and just a little affection in the household. This going-forth is like taking rebirth; the newly ordained, not knowing the qualities of the going-forth, live with their teachers and preceptors with just affection. Therefore, such people should be supported. For even having received a little support, they will remain in the going-forth and become great ascetics who have attained higher knowledges. With this much line of talk, the Blessed One has shown only this: "They advise on what is proper to advise, not otherwise."

145. Aññāya saṇṭhahiṃsu means they were established in Arahantship. Sattesu hāyamānesu means when beings decline in practice, beings are said to decline. Saddhamme antaradhāyamāne means when the Saddhamma of practice disappears. For indeed, the Saddhamma of practice disappears when there are no beings who fulfill the practice. Āsavaṭṭhānīyā means things in which the āsavas abide, that is, āsavaṭṭhānīyā. Indeed, those āsavas consisting of visible and future sufferings, the criticism of others, remorse, murder, imprisonment, and the like, and the particular sufferings of the apāya, continue to exist. Because they are the cause of these, is the meaning. So long as those āsavaṭṭhānīyā dhammas, which are liable to transgression, do not appear in the Sangha, the Teacher does not enact a training rule for the disciples. This is how it is to be understood here.

He spoke beginning with "yato ca kho, bhaddālī". There, "yato" means when, at what time, it is said. The rest should be understood according to what has been said. Or, this is the meaning in brief: at whatever time those faults of transgression which have come to be numbered as āsavaṭṭhānīyā dhammas appear in the Sangha, then the Teacher enacts a training rule for the disciples. Why? In order to prevent those very faults of transgression which are numbered as āsavaṭṭhānīyā dhammas.

He spoke beginning with "na tāva, bhaddāli, idhekacce". There, mahatta means greatness. For as long as the Sangha has not attained greatness in terms of elders, those of middle standing, and novices, there are sufficient lodgings, and certain āsavaṭṭhānīyā dhammas do not arise in the Dispensation. But when it has attained greatness, they arise, then the Teacher enacts a training rule. There, these are the training rules enacted in the Sangha that has attained greatness:

"Should any bhikkhu arrange to sleep together with one who is not fully ordained for more than two or three nights, it is a pācittiya. (pāci. 51) Should any bhikkhunī ordain someone every year, it is a pācittiya. (pāci. 1171) Should any bhikkhunī ordain two in one year, it is a pācittiya." (pāci. 1175)

These should be understood in this manner.

Lābhagga means the height of gain. For as long as the Sangha has not attained the height of gain, āsavaṭṭhānīyā dhammas do not arise dependent on gain. But when it has attained it, they arise, then the Teacher enacts a training rule:

"Should any bhikkhu give with his own hand solid food or soft food to a naked ascetic or a wandering ascetic or a female wandering ascetic, it is a pācittiya." (pāci. 270)

For this training rule was enacted in a Sangha that had attained the height of gain.

Yasagga means the height of fame. For as long as the Sangha has not attained the height of fame, āsavaṭṭhānīyā dhammas do not arise dependent on fame. But when it has attained it, they arise, then the Teacher enacts a training rule, "The drinking of intoxicants is a pācittiya." (pāci. 327) For this training rule was enacted in a Sangha that had attained the height of fame.

Bāhusacca means the state of being very learned. For as long as the Sangha has not attained the state of being very learned, āsavaṭṭhānīyā dhammas do not arise. But when it has attained the state of being very learned, since individuals, having learned one Nikāya, two Nikāyas, even five Nikāyas, and emerging unwisely, mixing flavor with flavor, illuminate what is not the Dhamma, what is not the Vinaya, the Teacher's Dispensation; then the Teacher enacts a training rule in this way: "Should any bhikkhu say thus, 'As I understand the Dhamma taught by the Blessed One' (pāci. 418)…pe… even a novice who says thus," (pāci. 429) etc.

Rattaññutaṃ patto: Here, rattaññū means knowing nights. They know many nights from the day they went forth; it is said to be long-ordained. The state of the rattaññūs is rattaññutaṃ. There, it should be understood that in a Sangha that has attained rattaññutaṃ, a training rule was enacted concerning Upasena Vaṅgantaputta. Seeing him fully ordaining bhikkhus of less than twenty years, that venerable one fully ordained a saddhivihārika who was one year old. Then the Blessed One enacted a training rule: "Bhikkhus, one of less than twenty years should not be fully ordained; whoever fully ordains [such a one incurs] an offense of wrong-doing." (mahāva. 75) When this training rule had been enacted, bhikkhus, being foolish and unskilful, fully ordained those from ten to ten years [old]. Then the Blessed One enacted another training rule: "Bhikkhus, one who is foolish and unskilful should not fully ordain; whoever fully ordains [such a one incurs] an offense of wrong-doing. I allow, bhikkhus, that one who is skilled, competent, and of ten years or more than ten years [standing] may fully ordain." Thus, at the time of attaining rattaññutaṃ, two training rules were enacted.

146. Ājānīyasusūpamaṃ dhammapariyāyaṃ desesi means he taught the Dhamma making a comparison to a thoroughbred colt being well-trained. Tatrā means in that absence of refuge. Na kho, bhaddāli, eseva hetū means not only is this one reason a cause for the non-fulfillment of training.

147. Mukhādhāne kāraṇaṃ kāretī means in the placing of the mouth by means of a bit and reins, he causes it to diligently lift the neck. He described the practice of training beginning with Visūkāyitānī. All these reasons are synonyms for one another. Tasmiṃ ṭhāne means in that training practice. Parinibbāyatī means it becomes without training, it abandons that training, is the meaning. Yugādhāne means in the placing of the yoke, for the purpose of the yoke being firmly grasped.

Anukkame means lifting up and putting down all four feet with a single effort. For when the opposing army is standing in a ditch, they cut the feet of the horse that comes holding a sword. At that time, they do this training by means of a rope-binding method so that it will lift up all four feet with a single effort. Maṇḍale means he causes [the horse] to train in a circle so that just as when sitting on the horse, he can pick up a weapon fallen on the ground. Khurakāse means treading on the earth with the tips of the hooves. For at night, when doing reconnaissance, they teach [the horse] to go on the tips of its hooves only, giving a signal in one place, so that the sound of the feet is not heard. This was said in reference to that. Jave means in swiftness of movement. "Dhāve" is also a reading. He causes this training for the purpose of fleeing when one's own side is defeated, and for the purpose of pursuing and seizing the one fleeing. Davatte means for davatta; for in time of war, when elephants are making a trumpeting sound or horses are neighing or chariots are roaring or warriors are shouting, this training is done so that it does not become frightened by that noise and [so that it] can enter the opposing army.

Rājaguṇe means in the qualities that should be known by the king. It seems that for King Kūṭakaṇṇa there was a horse named Guḷavaṇṇa. The king, having gone out by the eastern gate, reached the bank of the Kalamba river, intending to go to Cetiyapabbata. The horse, standing on the bank, did not want to go down into the water. The king, addressing the horse-trainer, said, "Alas, you have trained the horse, but it does not want to go down into the water." The trainer said, "The horse has been well-trained, O king; for this is its thought: 'If I go down into the water, the tail will get wet, and when the tail is wet, water might fall on the king's limbs.' It does not go down out of fear of water falling on your body. Have it grasp the tail." The king did so. The horse quickly went down and crossed over to the other side. This training is done for this purpose. Rājavaṃse means in the royal lineage of horses. For that lineage is that of royal horses; even with bodies cut and shattered by such a blow, they carry the rider out of the opposing army without dropping him. This training is done for this purpose, is the meaning.

Uttame jave means in the accomplishment of swiftness; he causes training so that there is supreme swiftness. Uttame haye means in the state of being a supreme horse; he causes training so that it is a supreme horse. There, only a horse that is by nature supreme is worthy of supreme horse-training, not another. And it is through supreme horse-training that a horse attains supreme swiftness, not otherwise.

Here is a story about this: It seems that a certain king obtained a thoroughbred colt, and without knowing that it was a thoroughbred, he gave it to a trainer, saying, "Train this." The trainer, also not knowing that it was a thoroughbred, subjected it to the training for grass-eating horses. It did not take to the training because it was not suitable for it. Being unable to tame it, he dismissed it, saying, "This is a worthless horse, O great king."

Then one day, a young man who had formerly been a horse-trainer, going along carrying provisions for his teacher, saw it grazing on the edge of a moat and said to his teacher, "Venerable sir, this is a priceless thoroughbred colt. If the king knew, he would make it the auspicious horse." The elder said, "The king is of wrong view, my dear, lest he be pleased with the Buddha's Dispensation. Tell the king." He went and said, "O great king, there is a priceless thoroughbred colt." "Have you seen it, my dear?" "Yes, O great king." "What is it worthy to receive?" "Your golden eating dish, your eating rice, your drinking juice, your perfumes, your garlands." The king had it all given. The young man had it taken and went away.

The horse, having smelled the scent, stood looking up, thinking, "I think there is a trainer who knows my qualities." The young man went and uttered the word "Eat rice." The horse came and ate rice from the golden dish, and drank juice. Then, having anointed it with perfumes and adorned it with the king's ornaments, he uttered the word, "Go forward, go forward." It went forward in front of the young man and stood in the place for the auspicious horse. The young man said, "This, O great king, is your priceless thoroughbred colt; for a few days, tend it in this very way," and departed.

Then, after a few days had passed, he came and said, "You will see the horse's power, O great king." "Good, teacher, from where shall we see it?" "Go to the park, O great king." The king had the horse taken and went. The young man uttered a word and gave a signal to the horse, "Go around this tree." The horse leaped forward, went around the tree, and came back. The king did not see it going or coming. "Have you seen it, O great king?" "I have not seen it, my dear." He said, "Place a valañjaka stick leaning against that tree," and uttered a word, "Come, taking the valañjaka stick." The horse leaped forward, took it with its mouth, and came back. "Have you seen it, O great king?" "I have seen it, my dear."

Again he uttered a word, "Go walking on the top of the park wall." The horse did so. "Have you seen it, O great king?" "I have not seen it, my dear." Having had a red blanket brought, he had it tied to the horse's feet and gave the same signal. The horse leaped over and walked around on the top of the wall. It appeared on the top of the park wall like a torch-flame swung around by a strong man. The horse went and stood nearby. "Have you seen it, O great king?" "I have seen it, my dear." He gave the signal, "Go around on the top of the auspicious-pond wall."

Again he gave the signal, "Go down into the pond and walk on the lotus leaves." Having gone down into the pond, it walked on all the lotus leaves; not one leaf was trodden on, broken, cut, or damaged. "Have you seen it, O great king?" "I have seen it, my dear." Uttering a word, he brought it near his palm. Supported by Dhātu, it leaped and stood on his palm. "Have you seen it, O great king?" "I have seen it, my dear." Thus, only a supreme horse attains supreme swiftness through supreme training.

Uttame sākhalye means with gentle speech. For with gentle speech, "Dear, do not worry, you will be the king's auspicious horse, you will obtain the king's food, etc.," the training for a supreme horse should be done. Therefore it was said, "Uttame sākhalye." Rājabhoggo means the king's use. Rañño aṅganteva saṅkhaṃ gacchatī means wherever it goes, it must go without leaving anything out, like a hand or a foot. Therefore it is counted as a limb, or it is one limb among the four divisions of the army.

Asekhāya sammādiṭṭhiyā ti: By asekha sammādiṭṭhi, it refers to the sammādiṭṭhi of the fruition of Arahatship. The sammāsaṅkappa and the rest are also associated with that. Sammāñāṇaṃ: Sammāñāṇa is the sammādiṭṭhi previously mentioned. However, except for the eight factors of fruition, the remaining dhammas should be understood as vimutti (deliverance). The rest is straightforward everywhere. This discourse, however, is concluded by taking the pinnacle of Arahatship from the perspective of a person who understands quickly (ugghaṭitaññū puggala).

From Papañcasūdanī, the Commentary to the Majjhima Nikāya

The Commentary on the Bhaddāli Sutta is complete.

6. Laṭukikopama Sutta Commentary

Evaṃ me sutaṃ: Thus have I heard refers to the Laṭukikopama Sutta. Here, yena so vanasaṇḍo ti: to that woodland, it should be understood that the Elder Mahā-Udāyi entered for alms with the Blessed One and returned with him. Therefore, he approached that woodland by which he was approaching the Blessed One. Apahattā ti: Apahattā means one who steals. Upahattā ti: Upahattā means one who offers. Paṭisallānā vuṭṭhito ti: Having arisen from seclusion means having arisen from the attainment of fruition.

Bhūtapubbaṃ ti: Formerly, with this, he shows the danger in eating at night and at the wrong time. Here, andhakāratimisāya ti: In the darkness of the night. Māṇavehī ti: By robbers. Katakammehī ti: By those who have done evil deeds. It is said that robbers, after performing an action by appealing to whichever deity their action is fulfilled by, kill humans to collect blood from the throat and other offerings for that deity. When other humans are being killed, noises will arise, and thinking that there is no one seeking out ascetics, they seize and kill monks. This was said referring to that. Akatakammehī ti: By those who have not done evil deeds means those who, upon arriving at the village from the forest, wish to perform a preliminary offering for the fulfillment of their action. Asaddhammena nimantetī ti: Invites with the untrue Dhamma, saying, "Come, bhikkhu, spend this one night here, dwell here, experience prosperity, and go tomorrow," he invites with the methuna dhamma (sexual activity).

Bhūtapubbaṃ ti: Formerly, with this, he relates a cause seen by himself. Vijjantarikāyā ti: In the flash of lightning. Vissaramakāsī ti: Made a great noise. Abhumme ti: Abhumme, bhū means increase, abhū means non-increase, destruction, is what I mean. Pisāco vata maṃ ti: A pisāca (demon) has come to eat me. Ātumārī mātumārī ti: Ātumārī mātumārī, here ātū means father, mātū means mother. This is what is said: one who has a father or a mother, the parents, produce him in whatever way as "our son" and having given him whatever edibles and food, they make him lie down in one place. He thus does not wander for alms at night. But your parents, I think, are dead, therefore you wander in this way.

Evameva ti: Just so, not seeing any benefit, without any reason. Saying, "Thus they said," he spoke disparagingly. Here, āhaṃsū ti: They say. Kiṃ panimassā ti: What is this, what should be said for this insignificant reason, surely one should be as if not seeing, as if not hearing. Oramattakassā ti: For the sake of a trifling matter. Adhisallikhatevāyaṃ ti: He is overscrupulous, this samaṇa is overscrupulous as if grinding butter, as if cutting a lotus stalk with a saw, he exerts himself excessively. Sikkhākāmā ti: Desiring training, like Sāriputta, Moggallāna, and others, they establish no confidence in those who desire training. For it occurs to them, "If these were to say, 'This is insignificant, take it, Blessed One,' wouldn't the Teacher take it? But instead of saying so, they surround the Blessed One and sit down, 'Thus, Blessed One, good, Blessed One, explain, Blessed One,' they gain even more enthusiasm." Therefore, they establish no confidence in them.

Sukkapakkhe pahātabbassā ti: Should be abandoned, is there anything that should be said by the Blessed One for the sake of abandoning this trifling thing, for which the Blessed One speaks of abandonment? Surely, even knowing the Blessed One's intention in this way, it should be abandoned. Appossukkā ti: Without eagerness. Pannalomā ti: With fallen hairs, his hairs are not standing on end out of fear of abandoning that. Paradattavuttā ti: Living on what is given by others, meaning they live on what is received from others. Migabhūtena cetasā viharantī ti: They live with a mind like a deer, they live having stood on the side of no expectation. For a deer, having received a wound, does not go to a human settlement thinking, "I will get medicine or wound oil," but having received the wound, it enters a non-village forest, lies down with the wounded place underneath, and gets up and goes when it is comfortable. Thus, deer stand on the side of no expectation. This was said referring to that: "They live with a mind like a deer." Tañhi tassā ti: That, that rope-binding, for the large body and great strength of that elephant, is indeed a weak bond. It is easily cut like a rotten creeper. Tesaṃ taṃ ti: That, that major offense, even for those sons of good families due to their great faith and great wisdom, is as easy to abandon as a minor offense.

So na sakkuṇeyyāti: He would not be able, having thought thus, even after going to the house—"Renunciation is difficult, hard to obtain, hard to approach, entailing great gain; even having wandered for alms in seven or eight villages, one has to return with the bowl as if just washed. For me, unable to live like that, a dwelling place must be desired upon returning; materials such as grass, vines, and dabba grass are difficult to obtain; what shall I do?"—he contemplates. Then that small house appears to him like the Vejayanta palace. Then, looking at the worn-out bed, he thinks, "When I am gone, they will tear this apart and make a funeral pyre. Worn-out legs and frames must be obtained again; what shall I do?" Then it appears to him like a delightful bed. Then, looking at the grain container, he thinks, "When I am gone, this woman will eat this grain with this and that person. A means of living must be obtained again upon returning; what shall I do?" Then it appears to him like one hundred and thirteen koṭṭhāgāras. Then, looking at the woman, he thinks, "When I am gone, an elephant trainer or a horse trainer or whoever will seduce her. A cook must be obtained again upon returning; what shall I do?" Then she appears to him like a beautiful goddess. This was said referring to that: "He would not be able," and so on.

Nikkhagaṇānaṃ ti: Of collections of nikkhas (gold coins), of hundreds of gold nikkhas. Cayo ti: Pile, a pile made from a continuous gathering. Dhaññagaṇānaṃ ti: Of collections of grain, of hundreds of carts of grain.

Cattārome, udāyi, puggalā ti: These four persons, Udāyi, here, what does he show? Below, "they abandon that, they do not abandon that," abandoning and non-abandoning were shown as aggregates, not separately distinguished. Now, just as a man who has gone for the sake of materials cuts down trees in order and then, returning, abandons what is crooked and takes only what is suitable for the work, so too, having discarded and made unserviceable those who do not abandon, he began this discourse to show that there are four persons who abandon.

Upadhipahānāyā ti: For the abandoning of attachments, for the abandoning of these attachments, namely, the aggregates (khandhupadhi), the defilements (kilesupadhi), the mental formations (abhisaṅkhārupadhi), and the sense pleasures (kāmaguṇūpadhi). Upadhipaṭisaṃyuttā ti: Connected with attachments, those who run after attachments. Sarasaṅkappā ti: Reasoning and thinking, here, sarā means running, chasing. Saṅkappā means thinking. By both of these two words, only thoughts are spoken of. Samudācarantī ti: Arise, they overcome, they overpower and proceed. Saṃyutto ti: Bound, bound by defilements. Indriyavemattatā ti: Diversity of faculties. Kadāci karahacī ti: Sometimes, rarely, having spent a long time. Satisammosā ti: Through forgetfulness of mindfulness. Nipāto ti: Falling, falling into a cauldron of iron. With this much, three aggregates are shown: "does not abandon, abandons, quickly abandons." Among them, four people are named as not abandoning, four are named as abandoning, four are named as quickly abandoning.

There, these four people—an ordinary person, a stream-enterer, a once-returner, and a non-returner—are named as not abandoning. Let alone ordinary people and so on not abandoning, how does a non-returner not abandon? Even he, as long as he has desire for existence, rejoices, exclaiming, "Ah, happiness! Ah, happiness!" Therefore, he is named as not abandoning. But these same four people are named as abandoning. Let alone stream-enterers and so on abandoning, how does an ordinary person abandon? Indeed, one who has begun insight, when defilements suddenly arise through forgetfulness of mindfulness, making remorse, "Defilements have arisen for a bhikkhu like me," exerting effort, developing insight, eradicates the defilements by the path. Thus, he is named as abandoning. Those same four quickly abandon. Here, in this sutta, in the Mahāhatthipadopama Sutta (M. i.288 ff.), and in the Indriyabhāvanā Sutta (M. iii.453 ff.), although the third instance is taken, the question should be understood as having been spoken of only in the second instance.

Upadhi dukkhassa mūlaṃ ti: Attachment is the root of suffering, here, the five aggregates are called attachment. Having known that it is the root of suffering, one becomes without attachment by means of the defilement attachment, meaning he is free from seizing and free from craving. Upadhisaṅkhaye vimutto ti: Liberated by the destruction of attachment, liberated from the object in Nibbāna, the destruction of craving.

155. Having expanded on the four types of individuals in this way, now, to show that "these ones abandon such-and-such defilements," and "these ones do not abandon such-and-such defilements," he said, beginning with pañca kho ime udāyi kāmaguṇā [Indeed, Udayi, these five are sensual qualities]. Here, miḷhasukha means the pleasure of impurity.Anariyasukha means pleasure cultivated by the ignoble.Bhāyitabba means that one should be afraid of this pleasure, both in terms of its attainment and its result.Nekkhammasukha means the pleasure of having gone forth from sensuality.Pavivekasukha means the pleasure of seclusion, secluded from the multitude and from defilements.Upasamasukha means pleasure for the sake of the stilling of passion, etc.Sambodhasukha means pleasure for the sake of generating awakening, which is synonymous with the path.Na bhāyitabba means one should not be afraid of this pleasure, either in terms of its attainment or its result; indeed, it should be cultivated.

156.Iñjitasmiṃ vadāmī means I speak of iñjana, movement, trembling.Kiñca tattha iñjitasmiṃ means what is iñjita there?Idaṃ tattha iñjitasmiṃ means these unceased thoughts and considerations, this is iñjita there. The same method applies to the second and third jhānas as well.Aniñjitasmiṃ vadāmī means I speak of the fourth jhāna as aniñjana, unmoving, non-trembling.

Analanti vadāmī means I speak of non-attachment; I show that the clinging of craving should not be produced here. Or alternatively, analaṃ means without limit; I speak of the conclusion that one should make no determination that "this is enough."Nevasaññānāsaññāyatanassāpī means I speak of the abandoning of even such a peaceful attainment as that.Aṇuṃ vā thūlaṃ vā means whether small or large, of little fault or of great fault. The rest is straightforward everywhere. However, the teaching is concluded with the pretense of arahantship, based on the individual who is to be guided.

Commentary on the Laṭukikopama Sutta, Majjhima Nikāya, Papañcasūdanī

The Commentary on the Laṭukikopama Sutta is finished.

7. Cātuma Sutta Commentary

157.Evaṃ me sutaṃ [Thus I have heard] refers to the Cātuma Sutta. Here, cātumāya refers to a village by that name.Pañcamattāni bhikkhusatānī means five hundred monks who had recently gone forth. It seems the elders thought, "These sons of good families have gone forth without seeing the Ten-Powered One; we will show them the Blessed One. Having heard the Dhamma in the Blessed One’s presence, they will become established according to their respective underlying conditions." Therefore, they took those monks and came.Paṭisammodamānā means exchanging courteous conversation, such as, "Is it agreeable, friend?" etc.Senāsanāni paññāpayamānā means asking about the residences of their respective teachers and preceptors, opening doors and windows, taking out couches, chairs, mats, etc., shaking them, and arranging them in their proper places.Pattacīvarāni paṭisāmayamānā means gathering together the monastic requisites, saying, "Venerable Sir, place my bowl here, this is my robe, this is my dish, this is my water pot, this is my needle case."

Uccāsaddā mahāsaddā means making a loud and great, inseparable noise because it is raised upwards (uccaṃ), and widespread (mahantaṃ).Kevaṭṭā maññe macchavilope means it is as if a great crowd had gathered at the place where fishermen display fish, and they make a loud noise, saying, "Give me another fish, give me a piece of fish, yours is big, mine is small." This was said with that in mind. Even when a net is cast for catching fish, the fishermen and others make a great noise in that place, saying, "Entered? Not entered? Caught? Not caught?" This too was said with that in mind.Paṇāmemī means I am driving them away.Na vo mama santike vatthabbaṃ means do not make such a great noise after coming to the dwelling place of a Buddha like me. What kind of suitability will you do while living according to your own nature? It indicates that there is no need for people like you to live in my presence. Even one monk among them was not able to say anything, such as, "The Blessed One is driving us away just because of a great noise," or anything else. Accepting the Blessed One's words, they all said, "Yes, Venerable Sir," and departed. But it occurred to them, "We came hoping to see the Teacher, to hear the Dhamma talk, to live in the Teacher's presence. However, having come into the presence of such a venerable Teacher, we made a great noise. This is our own fault; we have been driven away. We were not allowed to live in the Blessed One's presence, nor to behold his golden-colored body, nor to hear the Dhamma with his sweet voice." Having become filled with strong sadness, they departed.

158.Tenupasaṅkamiṃsūti it seems that even at the time of their arrival, those Sakyans saw those monks sitting there. Then it occurred to them, "Have these monks entered and then returned? We will find out the reason," thinking thus, they approached those monks.Handā is a particle used in the sense of encouragement.Kahaṃ pana tumhe means where are you going, having just arrived? Is there some trouble for you, or for the Ten-Powered One? Although there was such a way of speaking for those monks—"Friends, we came to see the Blessed One; we have seen the Blessed One; now we are going to our own dwelling places"—they did not make such a deceptive excuse, but having declared the truth as it was, they said, bhagavatā kho, āvuso, bhikkhusaṅgho paṇāmito [Friends, the Sangha of monks has been driven away by the Blessed One]. But those kings were upholders of the teaching; therefore, they thought, "With five hundred monks going along with the two chief disciples, the foot of the Blessed One will become deserted. We will make a way for them to return." Thinking thus, they said, beginning with tena hāyasmanto [Then, venerable sirs]. Even among those monks, there was not even one monk who replied, saying, "We were driven away just because of a great noise; we did not go forth because we were unable to live." But all of them together accepted it, saying, "Yes, friend."

159.Abhinandatū means may he rejoice at the arrival of the Sangha of monks.Abhivadatū means may he welcome them, generating the thought, "Let the Sangha of monks come."Anuggahito means supported both by material support and by Dhamma support.Aññathattaṃ means there may be a change in faith because we cannot obtain a vision of the Ten-Powered One.Vipariṇāmo means for those who are confused by the change in faith, there may be a complete change.Bījānaṃ taruṇānaṃ means of young saplings.Siyā aññathattaṃ means if they do not receive water during the time for watering, there may be a change in the form of withering; there may be a complete change by drying up and reaching a withered state. For a young calf, drying up from thirst for milk is called a change, while dying after drying up is called a complete change.

160.Pasādito bhagavā means it seems that the Elder, while sitting there, saw Brahma coming with his divine eye and heard the sound of entreaty with his divine ear and knew the Blessed One's state of faith with his mind-reading knowledge. Therefore, thinking, "Going when monks are sent for by sending someone is not comfortable; as long as the Teacher does not send for us, we will go," he said this.Appossukko means having become unconcerned about other duties.Diṭṭhadhammasukhavihāraṃ means I think the Blessed One wishes to dwell engaged in the dwelling of fruition attainment, and now he will dwell as he pleases, so he says, "This is what occurred to me."Mayampi idānī means we, while advising others, are dragged out of our dwelling place; what is the use of advising others to us? He indicates that now we too will dwell only in the dwelling of present moment bliss. In this instance, the Elder offended [the Blessed One]; he did not know the weight of his responsibility. Indeed, this Sangha of monks is the responsibility of both great elders, but while he was preventing them, the Blessed One said, beginning with āgamehī [Come!]. But the Elder Mahāmoggallāna knew the weight of his responsibility. Therefore, the Blessed One gave him approval.

161.Cattārimāni, bhikkhave [Monks, these four]—why did he begin? In this Dispensation, there are four fears. Whoever is fearless of them is able to be established in this Dispensation. To show that the other is not able, he began this teaching. Here, udakorohante means a person descending into water.Kumbhīlabhayaṃ means the fear of crocodiles.Susukābhayaṃ means the fear of fierce fish.

162.Kodhupāyāsassetaṃ adhivacanaṃ means just as one who has descended into external water dies by sinking in the waves, so in this Dispensation, one who sinks into anger and despair becomes confused. Therefore, anger and despair are called "fear of waves."

163.Odarikattassetaṃ adhivacanaṃ means just as one who has descended into external water dies eaten by a crocodile, so in this Dispensation, one who is eaten by gluttony becomes confused. Therefore, gluttony is called "fear of crocodiles."

164.Arakkhiteneva kāyenā means having an unprotected body by doing things like shaking the head.Arakkhitāya vācāyā means having unprotected speech in the manner of speaking harsh language, etc.Anupaṭṭhitāya satiyā means without establishing mindfulness of the body.Asaṃvutehī means with uncontrolled [senses].Pañcannetaṃ kāmaguṇānaṃ adhivacanaṃ means just as one who has descended into external water dies by being submerged in a whirlpool, so in this Dispensation, one who has gone forth becomes confused by being submerged in the whirlpool of the five sensual qualities. Therefore, the five sensual qualities are called "fear of whirlpools."

165.Anuddhaṃsetī means torments, withers.Rāgānuddhaṃsenā means with the tormenting of lust.Mātugāmassetaṃ adhivacanaṃ means just as one who has descended into external water, having come upon a fierce fish, dies having received a strike, so in this Dispensation, one who has come upon a woman and has arisen with sensual lust becomes confused. Therefore, a woman is called "fear of fierce fish."

However, just as there is no benefit associated with relying on water for one who, fearing these four fears, does not descend into the water, and he is thirsty with thirst for water and his body is soiled with the dirt of dust, so too there is no benefit associated with relying on this Dispensation for one who, fearing these four fears, does not go forth in this Dispensation, and his mind is soiled with the dirt of defilements and he is thirsty with thirst for craving. However, just as there is the aforementioned benefit for one who descends into the water without fearing these four fears, so too there is the aforementioned benefit for one who goes forth in this Dispensation without fearing these fears. However, the Elder said, "One who does not enter the water, fearing the four fears, is not able to cut off the stream and reach the other shore; one who enters without fearing is able. Just so, one who does not go forth in this Dispensation, fearing, is not able to cut off the stream of craving and see the further shore of Nibbāna; however, one who goes forth without fearing is able." The rest is straightforward everywhere. However, this teaching is concluded based on the individual who is to be guided.

Commentary on the Cātuma Sutta, Majjhima Nikāya, Papañcasūdanī

The Commentary on the Cātuma Sutta is finished.

8. Naḷakapāna Sutta Commentary

166.Evaṃ me sutaṃ [Thus I have heard] refers to the Naḷakapāna Sutta. Here, naḷakapāne refers to a village by that name. It seems that in the past, our Bodhisatta was born in a monkey lineage, a great-bodied monkey king surrounded by thousands of monkeys, wandering at the foot of a mountain. He was wise and of great merit. He advises the assembly thus: "Dear ones, in this mountain foot, there are poisonous fruits and ponds haunted by non-humans. You should eat only the fruits you have eaten before and drink only the water you have drunk before. There is no need to question me about that. But do not eat fruits you have not eaten before and do not drink water you have not drunk before without asking me."

One day, while wandering, they went to another mountain foot, took their food, and looking for water, saw a pond possessed by non-humans. They didn't drink immediately, but surrounded it and sat down, awaiting the Great Being's arrival. The Great Being arrived and asked, "Why don't you drink the water, friends?" (They replied) "We are waiting for your arrival." "Good, friends," he said, and searching around for a place to enter, he saw only the place of entry, not the place of exit. Seeing this, he understood it was dangerous. Just then, a non-human who had manifested there, splitting the water in two, rose up—white-faced, blue-bellied, with red hands and feet, large fangs, crooked teeth, hideous, and repulsive—a water-ogre. He said this: "Why don't you drink the water? Drink the sweet water! Why do you listen to him?" The Great Being said, "Are you a non-human dwelling here?" "Yes," he said. "Are you able to seize those who enter here?" "Yes, I am able. Moreover, I will eat all of you!" "You will not be able to, ogre!" "Will you drink the water then?" "Yes, we will drink." "In that case, not even one of you will escape!" "We will drink the water, but we will not come under your power." Having them bring a reed, he took it at the tip and blew on it, making it all one-holed. Sitting on the bank, he drank the water. He had each of the remaining monkeys bring reeds, blow on them, and gave them to them. They all drank the water while the ogre looked on. This was also said:

"Seeing the un-exited footprint, discerning the untrodden path;
With a reed, we will drink the water, and you will not slay me." (jā. 1.1.20);

These are called the four kappaṭṭhiyapāṭihāriyāni (miracles lasting a kappa): the hare in the moon, the non-cessation of the fire at the place of the act of truth in the Vaṭṭaka Jātaka, the deva's raining at the dwelling place of the potter Ghaṭikāra's parents, and the one-holedness of the reeds on the bank of that pond. Thus, that pond, because water was drunk with a reed, obtained the name Naḷakapāna (Reed-Drink). Later, a village was established relying on that pond, and it also became known as Naḷakapāna. Referring to that, it was said "Naḷakapāna." Palāsavana means a forest of kiṃsuka trees.

Taggha, bhante: "Indeed, venerable sir," (this means) certainly, we are delighted. They indicate that others who delight in your teaching are also delighted, being similar to us.

Neva rājābhinītā ("Not brought by a king"), etc.: One commits an offense against the king and flees. The king (asks), "Where is so-and-so?" (They reply), "He has fled, your majesty." The king says, "Even in the place he has fled to, he will not escape me. But if he were to ordain, he would escape." One of his friends goes to him, announces that event, and (says), "If you wish to live, ordain!" He ordains and lives, protecting his life. This is called rājābhinīto ("brought by a king").

corābhinīto ("brought by a thief") is (similar).

iṇaṭṭo ("oppressed by debt") is (similar).

bhayaṭṭo ("oppressed by fear") is (similar). One who is unable to live due to famine, etc., and ordains is called ājīvikāpakato ("made by livelihood"), meaning overcome by livelihood. However, not even one of these has ordained due to these reasons; therefore, he said, "Neva rājābhinīto," etc.

Viveka: "Seclusion," having become secluded, detached. This is what is said: if one does not attain the joy and happiness consisting of the first and second jhānas, which are detached from sense pleasures and unwholesome states, or if one does not attain a more peaceful happiness through the higher two jhānas or the four paths, then these abhijjhā, etc., overwhelm his mind. There, aratī is discontent with superior qualities. Tandī is a state of laziness. Thus, showing that these seven evil qualities arise and overwhelm the mind of one who has ordained but is unable to do what should be done by one who has ordained, he now says again "vivekaṃ anuruddhā…pe… aññaṃ vā tato santatara ("desiring seclusion...or something more peaceful than that"), that only one for whom these qualities overwhelm the mind is unable to do the duties of a renunciate.

He said vivekaṃ, etc. Its meaning should be understood in the manner already stated.

Saṅkhāyā: "Having known," having understood. Ekaṃ: "One," a certain one. Paṭisevatī: "He cultivates," he cultivates what is fitting to be cultivated. The same method (applies) in the remaining words. Upapattīsu byākarotī: "He declares about rebirths," let him declare about those with rebirth; how does he declare about those without rebirth? By saying that there is no rebirth again in future existence for one without rebirth, he is said to declare about rebirths.

Janakuhanatthaṃ: "For the sake of deceiving people." Janalapanatthaṃ: "For the sake of cajoling the masses." Na iti maṃ jano jānātū: "Lest people should know me thus," (thinking,) "The great mass of people will know me thus; praise of me will arise among the great mass," he does not declare for this reason. Uḷāravedā: "Having great joy."

So kho panassa āyasmā: "That venerable one," that venerable one who has attained parinibbāna (final nibbāna), of this venerable one who is living. In Evaṃsīlo, etc., the virtues, etc., should be understood as mixed with mundane and supramundane. But here in Evaṃdhammo, the qualities pertaining to samādhi are meant by "qualities." Phāsuvihāro hotī: "He dwells comfortably," for that monk who completes the practice, attaining the fruit of arahatta (arahantship) and dwelling in the attainment of fruition, there is comfortable dwelling. Even for one who is fulfilling the practice but unable to attain arahatta, there is indeed comfortable dwelling. The meaning should be understood in this way in all instances.

The Naḷakapānasutta Commentary in the Papañcasūdanī, the Majjhima Nikāya Commentary,

is finished.

9. Goliyānisutta Commentary

Evaṃ me sutaṃ: "Thus I have heard," the Goliyānisutta. There, padasamācāro: "conduct according to the letter," (means) conduct that is weak, coarse conduct, dependent on requisites, like the Venerable Mahārakkhita. It seems that when he was sitting in a supporter's family, the supporter said, "Venerable sir, a robe has been given to such-and-such a thera by me." (He replied), "Good, you have done well giving a robe to one who lives thinking of just that!" "Venerable sir, I will give to you also." "You will do well, (giving) to one who thinks of just that," he said. This was also a type of coarse conduct. Sappatissenā: "Together with superiors," one should not live having made oneself a superior. Serivihārenā: "Living freely," living without restraint.

Nānūpakhajjā: "Not drawing near," not approaching, not entering. There, one who, when two great theras are sitting on either side, sits down touching them with his robe or knee without asking their permission, is said to sit down approaching improperly. But without doing so, one should sit down when told, "Sit down, friend," after standing near one's own seat. If they do not say (anything), one should ask, "May I sit down, venerable sirs?" and sit down. From the time of asking permission, it is proper to sit down whether they say (to sit) or not. Na paṭibāhissāmī: "I will not obstruct," here, one who sits down passing over his own seat in a place where junior monks would reach is said to obstruct the new monks with the seat. Indeed, when he sits in that way, the new monks, complaining, "He does not allow us to sit," stand or wander about looking for a seat. Therefore, one should sit down in one's own assigned seat. Thus, he does not obstruct.

Ābhisamācārikampi dhammaṃ: "Even conduct pertaining to higher training," even just conduct pertaining to duties. Nātikālenā: "Not too early," one should not enter too early, and one should not leave too late. One should enter and leave together with the Saṅgha of monks. Indeed, if one enters too early and leaves too late, the duties of the cetiya courtyard, bodhi courtyard, etc., are neglected. Having washed one's face early, breaking off spider threads, dripping drops of saliva, one enters the village, seeks rice-gruel, and sits in the village until the time for alms, talking various kinds of animal talk, and having done the meal duty, one should leave during the day and return to the monastery at the time for washing the monks' feet. Na purebhattaṃ pacchābhattaṃ kulesu cārittaṃ āpajjitabbaṃ: "One should not be intent on wandering among families before or after the meal," guarding this training rule, "Whatever monk, being invited for a meal, should be intent on wandering among families before or after the meal without informing a monk, except in an emergency, there is expiation" (pāci. 299), one should not be intent on wandering before the meal or after the meal as stated in its analysis. Uddhato hoti capalo: "He is haughty and fickle," he is of a haughty nature and also endowed with fickleness, which has been said thus: the decoration of robes, the decoration of bowls, the decoration of lodgings, or fondling this putrid body.

Paññavatā bhavitabbaṃ: "One should be wise," one should be endowed with wisdom of means in the duties, such as the robe-making. Abhidhamme abhivinaye: "In the Abhidhamma, in the Abhivinaya," effort should be made in the Abhidhamma Piṭaka and in the Vinaya Piṭaka, both in terms of the text and in terms of the commentary. Indeed, with the last section, it is not proper without the analysis of the Dhamma-Heart together with the dual-triplet matrices in the Abhidhamma. But in the Vinaya, it is not proper without two pātimokkhas well decided together with the decision on what is allowable and unallowable.

Āruppā: "The formless attainments," thus far, all eight attainments have been stated. But one who is unable to (do) all of them should make an effort in seven, or in six...or in five. With the last section, having made one preparatory meditation on a kasiṇa proficient, one should go about taking it along. It is not proper without this much. Uttarimanussadhamme: "Superior human qualities," with this, he shows all the supramundane qualities. Therefore, one should live having become an arahant. One who has not attained arahatta should be established in the fruit of anāgāmi, in the fruit of sakadāgāmi, or in the fruit of sotāpatti. With the last method, having made one door of vipassanā (insight) proficient up to arahatta, one should go about taking it along. The rest is obvious everywhere. But the Venerable Sāriputta, in accordance with the temperament of one who is to be guided, caused this teaching, beginning with the conduct pertaining to higher training, to reach completion by gradually bringing (him) to arahatta.

The Goliyānisutta Commentary in the Papañcasūdanī, the Majjhima Nikāya Commentary,

is finished.

10. Kīṭāgirisutta Commentary

Evaṃ me sutaṃ: "Thus I have heard," the Kīṭāgirisutta. There, kāsīsū: "in Kāsi," in a country of such a name. Etha tumhepi, bhikkhave: "Come, monks, even you," come, monks, even you, seeing these five benefits, eat only apart from the night meal. Thus, the Blessed One, without abandoning these two meals—eating unseasonably at night and eating unseasonably during the day—with one blow, at one time caused (them) to abandon eating unseasonably during the day. Again, after letting the time pass, when causing (them) to abandon eating unseasonably at night, he said this. Why? Indeed, these two meals, being practiced in the cycle, habitually practiced, like water descending into a river, are continuous, and the delicate sons of good families, nurtured having eaten good food in sheltered houses, grow weary abandoning two meals with one blow. Therefore, without causing (them) to abandon (them) with one blow, in the Bhaddāli Sutta, he caused (them) to abandon eating unseasonably during the day, here he (caused them to abandon) eating unseasonably at night. But when causing (them) to abandon (it), he did not (do so) by threatening or scolding, but only after showing the benefit, "You will recognize the absence of illness as the cause of abandoning that." Kīṭāgirī: "Kīṭāgiri," (is) the name of that town.

Assajipunabbasukā: "Assaji and Punabbasuka," Assaji and Punabbasuka (were) two teachers of groups among the six in the group of six. Paṇḍuka, Lohitaka, Mettiya, Bhummajaka, Assaji, and Punabbasu—these six people are called the Chabbaggiyā. Among them, Paṇḍuka and Lohitaka dwell in Sāvatthi taking their retinue, Mettiya and Bhummajaka (dwell) in Rājagaha. These two people are residents in Kīṭāgiri. Āvāsikā: "Residents," permanent dwellers; they, bound to that (place), build lodgings that have not been made, renovate old ones, and are masters of what has been made. Kālikaṃ: "Something timely," (means) a benefit to be obtained in the future.

Mayā cetaṃ, bhikkhave: "This by me, monks," here, what does he show? Monks, one who produces only pleasant feeling having eaten three times a day is not a doer of what needs to be done in this Dispensation. To show this meaning, "So much feeling should be cultivated, so much should not be cultivated," he began this teaching. Evarūpaṃ sukhavedanaṃ pajahathā: "You should abandon such pleasant feeling," and this was said in terms of pleasant feeling dependent on the household life. Upasampajja viharathā: "Having attained, you should dwell," and this (was said) in terms of pleasant feeling dependent on renunciation. In the two instances after this, the meaning should be understood in terms of pleasant feeling dependent on the household life and dependent on renunciation, and in terms of unpleasant feeling and neutral feeling.

181. Having shown the feeling that should be cultivated and not cultivated in this way, now, to show those for whom effort should be made with diligence and those for whom it should not be made, he said, "I do not, monks, [say that it should be done] for all," etc. There, "what should be done by them with diligence" means what should be done by them with diligence has been done. "Suitable" means suitable for the practice, conducive to the meditation subject, where, dwelling, it is possible to attain the paths and fruits. "Not bringing the faculties into evenness" means not making the faculties, such as faith, equal.

182. "These seven individuals, monks": Here, what does he show? He shows this meaning: that those for whom there is nothing to be done with diligence are two, and those for whom there is something to be done are five, thus all these are seven individuals.

"Liberated in both ways" (ubhatobhāgavimutto) means liberated from both parts. Liberated from the form body by means of the formless attainments, and from the name body by means of the path. He is fivefold by way of the four who, having arisen from each of the four formless attainments, contemplate the formations and attain arahantship, and the non-returner who attains arahantship having arisen from cessation. The Pali in this regard is: "And what individual is liberated in both ways? Here, a certain individual dwells having contacted the eight liberations with his body, and his taints are destroyed by seeing with wisdom" (pu. pa. 208). Thus, in the Abhidhamma, it comes in regard to one who has gained the eight liberations.

"Wisdom-liberated" (paññāvimutto) means liberated by wisdom. He is a bare-insight meditator and the four who attain arahantship having arisen from the four jhānas, thus he is fivefold in regard to these. The Pali in this regard comes only in the context of rejecting the eight liberations. As he said: "But indeed, he does not dwell having contacted the eight liberations with his body, and his taints are destroyed by seeing with wisdom. This is called an individual who is wisdom-liberated."

"Body-witness" (kāyasakkhī): He who first contacts the jhāna contact, then realizes cessation, Nibbāna. He should be understood as being sixfold, beginning with the stream-entry fruit attainer up to the arahantship path attainer. Therefore he said: "Here, a certain individual dwells having contacted the eight liberations with his body, and some of his taints are destroyed by seeing with wisdom. This is called an individual who is a body-witness."

"View-attained" (diṭṭhippatto): Here is the concise definition: Suffering are the formations, happiness is cessation—this is known, seen, understood, realized, contacted with wisdom, [that one is] a view-attained one. But in detail, even he is sixfold like the body-witness. Therefore he said: "Here, a certain individual understands as it actually is, ‘This is suffering’…pe…he understands as it actually is, ‘This is the path leading to the cessation of suffering.’ And the doctrines proclaimed by the Tathāgata are seen and examined with wisdom…pe…This is called an individual who is view-attained" (pu. pa. 208).

"Faith-liberated" (saddhāvimutto) means liberated by faith. Even he is sixfold in the manner stated. Therefore he said: "Here, a certain individual understands as it actually is, ‘This is suffering’…pe…he understands as it actually is, ‘This is the path leading to the cessation of suffering.’ And the doctrines proclaimed by the Tathāgata are seen and examined with wisdom…pe…but not as in the case of the view-attained one. This is called an individual who is faith-liberated" (pu. pa. 208). In these cases, for the faith-liberated one, in the moment of the preliminary path, destruction of the defilements occurs as for one who has faith, as for one who is convinced, as for one who is resolved. For the view-attained one, in the moment of the preliminary path, the wisdom that cuts off defilements functions unhesitatingly, sharply, and bravely. Therefore, just as when cutting a banana stalk with a not-very-sharp sword, the cut place is not smooth, the sword does not move quickly, a sound is heard, and a stronger effort must be made, so is the preliminary path cultivation of the faith-liberated one. But just as when cutting a banana stalk with a sharp sword, the cut place is smooth, the sword moves quickly, a sound is not heard, and there is no need for a strong effort, so should the preliminary path cultivation of the wisdom-liberated one be understood.

"Dhamma-follower" (dhammānusārī): Dhamma means wisdom; [he] cultivates the path with wisdom as its forerunner, this is the meaning. The same method applies to "faith-follower" (saddhānusārī) as well. However, both of these are only stream-entry path attainers. And this was said: "For whichever individual who is practicing for the realization of the stream-entry fruit, the faculty of wisdom is excessive, [he] cultivates the Noble Path that flows with wisdom, that has wisdom as its forerunner. This is called an individual who is a Dhamma-follower" (pu. pa. 208). Likewise, "For whichever individual who is practicing for the realization of the stream-entry fruit, the faculty of faith is excessive, [he] cultivates the Noble Path that flows with faith, that has faith as its forerunner. This is called an individual who is a faith-follower." This is the summary here. In detail, however, this discussion of the liberated-in-both-ways, etc., is stated in the Visuddhimagga in the chapter on the cultivation of wisdom. Therefore, it should be understood in the manner stated there. However, in that Pali which has come here for the purpose of showing the distinction of these, since there is no such thing as formless attainments without the form attainments, therefore, even when formless states are mentioned, it should be understood that the eight liberations have already been mentioned.

"Having contacted with the body" means having contacted with the co-arisen name-body. "And his taints are destroyed by seeing with wisdom" means having seen the Noble Truths with wisdom. "Some taints" means a portion of the taints that should be abandoned by the first path, etc. "Proclaimed by the Tathāgata" means the four Noble Truths proclaimed by the Tathāgata. "Are seen with wisdom" means, in this place, morality is spoken of; in this place, concentration; in this place, insight; in this place, the path; in this place, the fruit—thus, because of the practice of discernment of truth in truths, of cause in causes, [they] are well-seen by the path-wisdom. "Examined" means investigated. "Faith is established" means conviction-faith is established. "They tolerate a slight contemplation" means they tolerate contemplation to a small extent. "Just faith" (saddhāmatta) means just faith; the other is a synonym for that same thing.

Thus, among these individuals for whom diligence should be done, three are trainees who have realized the path and fruit. They, frequenting suitable lodgings, associating with good friends, and bringing their faculties into evenness, gradually attain arahantship. Therefore, the meaning of the Pali is just as it stands for them. At the end, however, are two who are endowed with the stream-entry path. They have frequented lodgings suitable for that path, associated with good friends, and brought their faculties into evenness. But frequenting, associating, and bringing into evenness for the sake of the three higher paths, they will gradually attain arahantship; this is the meaning of the Pali here.

However, a debater, taking this same Pali, says: "The supramundane path is not of a single moment of consciousness, [but] of many moments of consciousness." He should be told: "If you say that the path is not of a single moment of consciousness, but of many moments of consciousness, implying that one consciousness frequents lodgings, another associates with good friends, another brings the faculties into evenness, [and] another is the path consciousness, then in that case, one who is frequenting lodgings sees a mountain with a blue glow, sees a forest, hears the sound of birds and animals, smells the fragrance of flowers and fruits, tastes the flavor while drinking water, and touches contact while sitting and lying down. Thus, even one endowed with the five consciousnesses will be endowed with supramundane qualities. But if you accept this, you are contradicting the Teacher. For the Teacher has said that the five sense consciousnesses are entirely indeterminate; the skillful and unskillful is rejected for one endowed with that, and the supramundane path is entirely skillful. Therefore, abandon that view." If he does not accept the instruction, he should be sent away, saying, "Go, enter the monastery early in the morning and drink rice gruel."

183. "I do not, monks, [say it is attained] right at the beginning": I, monks, do not say that establishing in arahantship is the seeking of another, like a frog jumping and going right at the beginning. "Gradual training" (anupubbasikkhā) is a word of individual reference in the sense of instrumentality. The same method applies to the two words that follow as well. "Born of faith" (saddhājāto) means having faith born of conviction-faith. "Approaches" (upasaṅkamati) means goes near teachers. "Waits upon" (payirupāsati) means sits nearby. "Retains" (dhāreti) means retains having done well. "Desire arises" (chando jāyati) means the skillful desire to do arises. "Endeavors" (ussahati) means exerts effort. "Weighs" (tuleti) means weighs, [thinking], "impermanent, suffering, not-self." "Having weighed, applies" (tulayitvā padahati) means applying the effort of the path, weighing with the insight of judging thus. "With mind applied" (pahitatto) means with mind directed. "And with the body the supreme truth" (kāyena ceva paramasaccaṃ) means realizes the truth of Nibbāna with the name-body. "And with wisdom" (paññāya ca) means penetrates and sees with the path-wisdom associated with the name-body.

He said, "That was not really faith, monks", etc. There, "How far away are these?" (kīvadūrevime) means how far away in place? It is fitting to say, "Even a hundred yojanas or a thousand yojanas have passed," but he does not say anything. "Four-footed exposition" (catuppadaṃ veyyākaraṇaṃ) is said with reference to the exposition of the four truths.

184. "Of what was taught" (yassuddiṭṭhassa) means of what was pointed out. "Even that teacher, monks" shows the external teacher. "Of such a kind" (evarūpī) means of such a nature. "Increasing and decreasing" (paṇopaṇaviyā) means increasing and decreasing. "Does not approach" (na upeti) means does not occur. It means that increasing and decreasing of price, as in the time of buying and selling, does not occur. What is this ox worth? Saying "It is worth twenty," one names [the price]. Saying "It is not worth twenty, it is worth ten," one decreases [the price]. Preventing this, he says, "He does not approach increasing and decreasing." Now, to show that increasing and decreasing, he says, "If it were like this for us, then we would do it; but it is not like this for us, [so] we would not do it."

"But, monks, what?" (kiṃ pana, bhikkhave): Monks, since the Tathāgata dwells entirely unattached to material things, what increasing and decreasing would be suitable for a teacher who is thus unattached? "Speaking after having taken up" (pariyogāhiya vattato) means speaking having taken up and lifted up. "This is the teaching" (ayamanudhammo) means this is the nature. "The Blessed One knows, I do not know" (jānāti bhagavā, nāhaṃ jānāmī): The Blessed One knows the benefits in eating one meal a day, I do not know—with faith in me, abandoning eating three times a day, he eats one meal a day. "Conducive to healing" (ruḷahanīya) means restorative. "Full of nutriment" (ojavantaṃ) means full of sustenance. "Though only skin" (kāmaṃ taco cā): With this, he shows the fourfold effort. Here, skin is one part, sinew is one, bone is one, flesh and blood are one—thus, showing that, having determined on effort endowed with four parts in this way, "I will not give up without attaining arahantship," he practices in this way. The rest is easy to understand everywhere. But the Blessed One brought the teaching to a conclusion with the secret of arahantship in accordance with the person to be guided.

The Kīṭāgirisutta Commentary is finished in the Papañcasūdanī, the commentary to the Majjhima Nikāya.

The Kīṭāgirisutta Commentary is finished.

The Second Chapter Commentary is finished.

3. The Wanderer Chapter

1. The Tevijjavacchasutta Commentary

185. "Thus I have heard" (evaṃ me sutaṃ): [This is] the Tevijjavacchasutta. There, "Ekapuṇḍarīka": Puṇḍarīka means a white sandalwood tree. There is one puṇḍarīka tree in that park, thus [it is called] Ekapuṇḍarīka. "It occurred to him" (etadahosī) means it occurred to him with the desire to enter there. "For a long time, venerable sir" (cirassaṃ kho, bhante) means taking into account that [you] have not come by nature previously. "And the teaching in accordance with the teaching" (dhammassa cānudhammaṃ): Here, the omniscience-knowledge is called the teaching, the explanation to the multitude is called the teaching in accordance with the teaching. The rest is in the same manner as stated in the Jīvakasutta (ma. ni. 2.51 ff.). "Not to me" (na me te) means rejecting even permission, remaining without permission. For this, "He claims omniscience, all-seeing, knowledge and vision without residue," should be permitted. However, this, "While walking…pe…present," should not be permitted. For with omniscience-knowledge, he knows having adverted [to it]. Therefore, rejecting even permission, remaining without permission, he says thus.

186. "From the destruction of the taints" (āsavānaṃ khayā): Here, because there is no further need to destroy taints that have been destroyed once, "as long as" was not said. Here, with the knowledge of past lives, the Blessed One shows the quality of knowing the past; with the knowledge of the divine eye, [he shows] the quality of knowing the present; with the knowledge of the destruction of the taints, [he shows] the supramundane quality. Thus, with these three knowledges, he spoke having summarized all the qualities of the Buddha.

Gihisaṃyojana means the fetter of a householder, attachment to the possessions of a householder. Natthi kho vacchā means there is no one who, without abandoning the fetter of a householder, can make an end to suffering. Even those such as Santati Mahāmatta, Uggasena the merchant's son, and Vītasoka Dāraka, who attained Arahatship while remaining in the guise of householders, they attained it by drying up attachment to all conditioned things through the path. Having attained it, however, they did not remain in that guise, for the guise of a householder is inferior and cannot sustain the highest qualities. Therefore, one who attains Arahatship while in that state either ordains or attains Parinibbāna on that very day. But the Bhūmadevatā (earth deities) remain. Why? Because there is a place of concealment. In the remaining sensual existences, the first three (ariya puggala) remain among humans; and among the Kāmāvacara deities, Sotāpannas and Sakadāgāmis remain, but Anāgāmis and Khīṇāsavas do not remain here. Why? Because that place is the abode of frivolous people, and there is no secluded, hidden place suitable for them. Thus, a Khīṇāsava attains Parinibbāna there, and an Anāgāmi passes away and is reborn in the Suddhāvāsa. However, all four ariyas remain above the Kāmāvacara deities.

Sopāsi kammavādī means he, too, was an advocate of action, and he did not reject the efficacy of deeds. For he speaks about himself, taking himself as the subject, at the head of ninety-one aeons. It seems that at that time, the Mahāsatta, having gone forth to embrace a sect, did not diminish his effort upon realizing the fruitlessness of that sect, and was reborn in heaven as an advocate of action. Therefore, he said thus. The rest is straightforward everywhere.

Tevijjavacchasuttavaṇṇanā of the Papañcasūdanī, commentary to the Majjhima Nikāya, is finished.

The Tevijjavacchasutta Commentary is complete.

2. Aggivacchasutta Commentary

187.Evaṃ me suta means the Aggivacchasutta. There, na kho aha means, in the first instance, "I am not one who holds the sassata-diṭṭhi (eternalism view)," and in the second instance, "I am not one who holds the uccheda-diṭṭhi (annihilationism view)." In this way, the rejection should be understood in all instances, such as antānantika (finite/infinite) and so on. Hoti ca na ca hotī means this is the ekaccasassata-vāda (partial eternalism). Neva hoti na na hotī means this should be understood as amarāvikkhepa (evasiveness).

189.Sadukkha means with suffering, both the suffering of defilements and the suffering of results. Savighāta means with harm, in terms of those same two. Saupāyāsa means with distress, in terms of those same two. Sapariḷāha means with torment, in terms of those same two.

Kiñci diṭṭhigata means "Is there any view at all that has been liked, accepted, and grasped?" he asks. Apanīta means removed, discarded. Diṭṭha means seen with wisdom. Tasmā means because he saw the arising and passing away of the five khandhas, therefore. Sabbamaññitāna means of all the assumptions of craving, views, and conceit. Mathitāna means a synonym for those same. Now, showing them by distinguishing them, he says, sabbaahaṃkāra-mamaṃkāra-mānānusayāna. Here, ahaṃkāra is diṭṭhi (view), mamaṃkāra is taṇhā (craving), and mānānusaya is māna (conceit). Anupādā vimutto means liberated without clinging to any dhamma with the four upādānas (clinging).

190.Na upetī means it is not fitting. Here, ‘‘na upapajjatī’’ should be understood as being allowed. Since, however, if it were said thus, the wanderer might take it as annihilationism, but "upapajjati" (arises) as eternalism, "upapajjati ca na ca upapajjati" (arises and does not arise) as partial eternalism, "neva upapajjati na na upapajjati" (neither arises nor does not arise) as evasiveness, therefore the Blessed One, thinking, "Let this be without foundation, without support, let it not find a place to enter easily," refused permission, and even rejected permission. Ala means capable, sufficient. Dhammo means the law of causal origination. Aññatrayogenā means by connection with another. Aññatrācariyakenā means by dwelling in the presence of other teachers who do not know causal origination.

191.Tena hi vacchā means, "Since you say that you have fallen into confusion, therefore I will question you about that very thing." Anāhāro nibbuto means extinguished without fuel.

192.Yena rūpenā means "by which form could one designate the Tathāgata, who is reckoned as a being, as having form?" Gambhīro means deep in qualities. Appameyyo means impossible to measure. Duppariyogāḷho means difficult to fathom, difficult to know. Seyyathāpi mahāsamuddo means just as the great ocean is deep, immeasurable, and difficult to know, so too is the Khīṇāsava. In relation to that, everything beginning with "upapajjati" is not fitting. How? Just as in relation to a fire that has gone out, everything beginning with "it went to the eastern direction" is not fitting, so too is this the case.

Aniccatā means to impermanence. Sāre patiṭṭhita means established in the essence of the supramundane Dhamma. The rest is straightforward everywhere.

Aggivacchasutta Commentary of the Papañcasūdanī, commentary to the Majjhima Nikāya, is finished.

The Aggivacchasutta Commentary is complete.

3. Mahāvacchasutta Commentary

193.Evaṃ me suta means the Mahāvacchasutta. There, sahakathī means speaking together, establishing friendship and cementing it by saying, "Much has been spoken by me with you in the past." For the previous two suttas were spoken to him, and in the Saṃyutta Nikāya, the Abyākata-saṃyutta (SN 4.416 ff.) was spoken to him – "What then, Master Gotama, is the world eternal, is this alone true and other views are worthless?" – in this way, there is indeed something spoken with him even in the Ekuttara Nikāya. Therefore, he said thus. The Sammāsambuddha, too, made a gathering for him as he came and went, and made an opportunity. Why? Because this one holds to the sassata-diṭṭhi, and those who hold to sassata-diṭṭhi do not quickly relinquish their view, just as a wick smeared with castor oil is cleansed with difficulty over a long time. And the Blessed One sees – "This wanderer, as time goes on, will relinquish his view and, going forth in my presence, will realize the six Abhiññās and become a disciple known for his Abhiññā." Therefore, he made a gathering for him as he came and went, and made an opportunity. This, however, was his final coming. For in this sutta, whether it be crossing over or not crossing over, he came having made the determination that he would go to the presence of the Samaṇa Gotama and go forth, like one falling into the water after leaning on a staff. Therefore, asking for a Dhamma talk, he said, sādhu me bhavaṃ gotamo and so on. To him, the Blessed One taught a concise teaching in terms of roots, and an extensive teaching in terms of the courses of action. Here, the teaching in terms of roots is very concise, and the teaching in terms of the courses of action is concise, but similar to an extensive one. But for Buddhas, there is no extensive teaching that is without a method. For even the twenty-four conditioned relations in the Paṭṭhāna and all seven treatises in the Abhidhamma Piṭaka are concise. Therefore, it should be understood that he taught concisely both in terms of roots and in terms of courses of action.

194.There, pāṇātipātā veramaṇī kusala and so on, the first seven dhammas are Kāmāvacara, and the last three operate in all four planes.

Yato kho, vaccha, bhikkhuno although it was said without specifying, just as in the Jīvaka Sutta and the Caṅkī Sutta, so too in this sutta it should be understood that this was said by the Blessed One referring to himself.

195.Atthi panā means "What am I asking?" he asks. This, it seems, was his view – "In each dispensation, only the teacher is an Arahant, but no disciple is capable of attaining Arahatship. And the Samaṇa Gotama speaks as if speaking of one bhikkhu when he says, 'yato kho, vaccha, bhikkhuno', is there a disciple of the Samaṇa Gotama who has attained Arahatship?" He asks, intending to ask about this matter. There, tiṭṭhatū means "Let the revered Gotama stand aside for the moment, for the revered one is an Arahant manifest in the world," is the meaning. When that was explained, he asked a question about the bhikkhunīs and so on, and the Blessed One explained it to him.

196.Ārādhako means accomplishing, fulfilling.

197.Sekhāya vijjāya pattabba means the lower three fruits are to be attained. He says that all of that has been attained by him. But the debater says – "Which dhammas are Sekha? The four paths are not included, and the lower three fruits of the ascetic life" (Dhs. 1023) – from this statement, even the Arahatta path has been attained by him. But the fruit has not been attained, and he is initiating further effort for its attainment. He should be made to understand thus –

‘‘He who, having abandoned the five kilesas,
Is fully a sekha, of unfading virtue;
Having attained mastery over his mind, with senses composed,
That man is said to be established.’’ (AN 4.5);

For the Anāgāmi individual is completely a Sekha. Referring to that, he said, ‘‘sekhāya vijjāya pattabba’’. But since the path is of a single moment of consciousness, there is no question of being established there. If it is said that by this sutta, the path is also of many moments of consciousness, this is not the word of the Buddha, and the meaning contradicts the verse that has been said. Therefore, it should be understood that he is initiating Vipassanā of the Arahatta path while established in the Anāgāmi fruit. Since, however, he has not only the supporting condition for pure Arahatship, but also the supporting condition for the six Abhiññās, therefore the Blessed One – "In this way, having done the work in Samatha, he will generate the five Abhiññās, having done the work in Vipassanā, he will attain Arahatship. In this way, he will become a great disciple with six Abhiññās" – without speaking of Vipassanā alone, taught Samatha and Vipassanā.

198.Sati satiāyatane means with mindfulness, with the cause of mindfulness. What is the cause here? Either the Abhiññā or the Jhāna that is the basis for the Abhiññā, but in the end, either Arahatship is the cause or Vipassanā for Arahatship should be understood.

200.Pariciṇṇo me bhagavā means for the seven Sekhas attend upon the Blessed One, and the Blessed One is attended upon by the Khīṇāsava. Thus, briefly declaring Arahatship, the Thera said this. But those bhikkhus did not know that meaning, and without knowing, they accepted his word and reported it to the Blessed One. Devatā means a deity who is the gainer of those qualities. The rest is straightforward everywhere.

Mahāvacchasutta Commentary of the Papañcasūdanī, commentary to the Majjhima Nikāya, is finished.

The Mahāvacchasutta Commentary is complete.

4. Dīghanakhasutta Commentary

201.Evaṃ me suta means the Dīghanakhasutta. There, sūkarakhatāya means in the cave named Sūkarakhatā. It seems that in the time of Kassapa Buddha, that cave became underground due to the earth increasing during a Buddha-less interval. Then one day, a pig dug up the soil near the edge of its roof. When the rain fell, the edge of the roof, with the soil washed away, became visible. A forest wanderer, seeing it, thought, "It must have been a cave used by virtuous people in the past, I will restore it," and removing the soil all around, he cleaned the cave, made a wall enclosure, fitted a door and window, made the cave a surrounding area with sand spread like a silver plate with well-finished stucco work and paintings, and had a couch and chair set up, and gave it to the Blessed One to dwell in. The cave was deep and had to be entered and ascended. Referring to that, this was said.

Dīghanakho is the name of that wanderer. Upasaṅkamī means why did he approach? It seems that the Thera, having gone forth for half a month, thought – "My maternal uncle goes to another sect and does not stay long, but now it has been half a month since he went to the presence of the Samaṇa Gotama. I do not hear of his conduct either, I will find out whether the teaching has substance or not" – and he became desirous of going. Therefore, he approached. Ekamantaṃ ṭhito means it seems that at that time, the Thera was standing fanning the Blessed One, and the wanderer asked a question while standing with shame and fear of wrongdoing towards his maternal uncle. Therefore, it was said, "standing to one side."

Sabbaṃ me nakkhamatī means all my rebirths are displeasing, all my re-linkings are displeasing, is what he says with this intention. Just by this, it is shown, "I am an annihilationist." But the Blessed One, releasing his intention and showing the fault in the mere wording, said yāpi kho te etc. Therein, esāpi te diṭṭhi nakkhamatī means this view, which was pleasing to you at first, having made it agreeable and accepted, is displeasing. Esā ce me, bho gotama, diṭṭhi khameyyā means for me, indeed, everything is displeasing, for me, this view that everything is displeasing, may that be pleasing to me. What was said, "everything is displeasing to me," that too would be just like that for him. Just as this view, though taken with the inclusion of everything, is pleasing, in the same way, that too may be pleasing. Thus, he speaks with the perception that he is avoiding the fault attributed to his own doctrine, but in reality, it amounts to "this view is not pleasing to me." But for whom this is not pleasing, not agreeable, for him, by that view, the view that everything is not pleasing to me is agreeable. Therefore, by the unpleasantness, the disagreeableness of the view, it amounts to everything being pleasing, agreeable. But he does not accept that, he only grasps the annihilation itself of that annihilationist view. Therefore, the Blessed One said, ato kho te, aggivessana,…pe… aññañca diṭṭhiṃ upādiyantī. Therein, ato means excessively abandoning, those who abandon, by those who are said not to abandon, they are indeed more numerous, is the meaning. In bahū hi bahutarā, the hi is merely a particle, many are more numerous is the meaning. The same method applies to the phrase tanū hi tanutarā later. Ye evamāhaṃsū means those who say thus. Tañceva diṭṭhiṃ nappajahanti, aññañca diṭṭhiṃ upādiyantī means they do not abandon the root view, they adopt another view.

And here, having taken the eternalist view, one cannot take annihilationism or partial eternalism without abandoning that. Having taken annihilationism, one cannot take eternalism or partial eternalism without abandoning that. Having taken partial eternalism, one cannot take eternalism or annihilationism without abandoning that. But without abandoning the root eternalism, one can indeed take another eternalism. How? At one time, having taken "form is eternal," at another time he takes "not only pure form is eternal, feeling too is eternal, consciousness too is eternal." The same method applies to annihilationism and partial eternalism. Just as with the aggregates, so it should be applied to the sense bases. This was said referring to this – "tañceva diṭṭhiṃ nappajahanti, aññañca diṭṭhiṃ upādiyantī."

ato means excessively not abandoning, by those who do not abandon, those who are said to abandon are indeed fewer, less, is the meaning. Tañceva diṭṭhiṃ pajahanti, aññañca diṭṭhiṃ na upādiyantī means they abandon that root view, and do not take up another view. How? At one time, having taken "form is eternal," at another time, seeing the drawbacks there, he abandons, "this is a coarse view of mine," and rejects, "not only the view that form is eternal is coarse, the view that feeling is eternal…pe…consciousness is eternal is also coarse." The same method applies to annihilationism and partial eternalism. Just as with the aggregates, so it should be applied to the sense bases. Thus, they abandon that root view, and do not take up another view.

Santaggivessanā – why did he begin? This annihilationist hides his own doctrine, but when the virtues of that doctrine are being spoken, he will reveal his own doctrine, so having shown the three doctrines together, he began this discourse in order to distinguish them.

In sārāgāya santike etc., near to being attached to the round due to passion, near to the entanglement with the round by means of craving, views, and fetters. Abhinandanāyā means near to swallowing and consuming by means of craving and views, and to grasping. In asārāgāya santike etc., the meaning should be understood by the method beginning with near to not being attached to the round.

And here, the eternalist view is of little fault, slow to dispassion, the annihilationist view is of great fault, quick to dispassion. How? The eternalist knows that there is this world and the next world, he knows that there is a result of good and bad deeds, he does good, is afraid of doing bad, enjoys the round, rejoices. Being face to face with Buddhas or disciples of the Buddhas, he is not able to quickly abandon the doctrine. Therefore, that eternalist view is said to be of little fault, slow to dispassion. But the annihilationist knows that there is this world and the next world, he knows that there is a result of good and bad deeds, he does not do good, is not afraid of doing bad, does not enjoy the round, does not rejoice, in the presence of Buddhas or disciples of the Buddhas, he quickly abandons the view. Being able to fulfill the perfections, he becomes a Buddha, being unable, having made a resolution, he becomes a disciple and attains parinibbāna. Therefore, the annihilationist view is said to be of great fault, quick to dispassion.

202. But that wanderer, not considering this matter, thinking – "he praises and extols my view, truly my view is beautiful" – said ukkaṃseti me bhava etc.

tatraggivessanā etc. was begun. Viggaho means quarrel. Evametāsaṃ diṭṭhīnaṃ pahānaṃ hotī means having seen thus the drawbacks beginning with quarrel, the abandonment of those views occurs. That wanderer abandons that annihilationist view thinking, "what is the use to me of this quarrel etc.?"

205. Then the Blessed One, as if filling the heart with the elixir of immortality while pouring molasses, honey, etc. into a vomited gruel-ladle, saying ayaṃ kho pana, aggivessana, kāyo etc., explained the vipassanā. Its meaning was stated in the Vammika Sutta. Aniccato etc. were also already explained below in detail. Yo kāyasmiṃ kāyachando means the craving that is in the body. Sneho means craving-affection itself. Kāyanvayatā means the state of following the body, the defilements that follow the body, is the meaning.

tisso kho etc. was said. Again, showing the unmixed nature of those same feelings, yasmiṃ, aggivessana, samaye etc. was said. There, this is the condensed meaning – at whatever time one experiences one feeling among pleasant etc., at that time other feelings do not exist as if sitting looking out for their turn or opportunity, but rather they are unarisen, and either vanished like bubbles of water. Sukhāpi kho etc. was said for the purpose of showing the crushed, pulverized nature of those feelings.

Na kenaci saṃvadatī means not conversing with anyone, having taken the eternalist view, "I am an eternalist," even with an annihilationist, not arguing, having taken that same view, "I am an eternalist," not disputing with a partial eternalist. Thus, the three views should be applied by rotating them. Yañca loke vutta means he speaks that which is spoken, expressed in the world, without touching, without grasping any dhamma with the grasping of clinging. And this was said –

‘‘Yo hoti bhikkhu arahaṃ katāvī,
Khīṇāsavo antimadehadhārī;
Ahaṃ vadāmītipi so vadeyya,
Mamaṃ vadantītipi so vadeyya;
Loke samaññaṃ kusalo viditvā,
Vohāramattena so vohareyyā’’ti. (saṃ. ni. 1.25);

And further it was said – "These, Citta, are world's designations, world's expressions, world's usages, world's descriptions, with which the Tathāgata makes use of without clinging" (dī. ni. 1.440).

206. Abhiññāpahānamāhā means having known the eternality etc. of those respective dhammas with direct knowledge, he speaks of the abandonment of eternality, having known annihilationism, partial eternalism with direct knowledge, he speaks of the abandonment of partial eternalism. The meaning here should be understood by the method beginning with having known form with direct knowledge, he speaks of the abandonment of form.

Paṭisañcikkhato means for one who reflects. Anupādāya āsavehi cittaṃ vimuccī means without grasping, with the āsavas ceasing by way of cessation of origination, the mind was freed. To this extent, just as one who dispels hunger by eating food increased by another, having directed knowledge by the dhamma discourse begun by another, having increased vipassanā, he attained arahatta, and the pinnacle of the disciple's perfection of wisdom, and stood having penetrated the sixteen wisdoms. But Dīghanakha, having attained the fruit of stream-entry, was established in the refuges.

But the Blessed One, having completed this discourse while the sun was still in the sky, descended from Gijjhakūṭa and went to Veḷuvana and held a gathering of disciples, the gathering was endowed with four factors. These are the factors – it was the full-moon uposatha day associated with the Māgha constellation, one thousand two hundred fifty monks gathered of their own accord by their own nature, without being summoned by anyone, there was not even one ordinary person or any one of stream-enterers, once-returners, non-returners, dry-insight-attainers, or arahats, all were of the six superknowledges, and here not even one was ordained having cut his hair with a razor, all were ehi-bhikkhus.

The Dīghanakha Sutta Commentary is finished in the Papañcasūdanī, the commentary to the Middle Length Discourses.

The Dīghanakha Sutta Commentary is finished.

5. The Māgaṇḍiya Sutta Commentary

207. Evaṃ me sutaṃ – the Māgaṇḍiya Sutta. Therein, agyāgāre means the fire-offering hall. Tiṇasanthārake – two Māgaṇḍiyas, an uncle and a nephew. Of those, the uncle, having gone forth, attained arahatta, the nephew too, with supporting conditions, not long after going forth, will attain arahatta. Then the Blessed One, having seen his supporting condition, abandoning the beautiful, deva-chamber-like Perfumed Chamber, having prepared a straw mat in the fire hall cluttered with ashes, grass, rubbish, etc., resided there for a few days for the purpose of helping others. This was said referring to that. Tenupasaṅkamī means not only on that day, but since that fire hall was crowded with boys and girls in the vicinity of the village, not secluded, therefore the Blessed One, always spending the day in that forest grove, would go there in the evening for lodging.

Addasā kho…pe… tiṇasanthārakaṃ paññatta – on other days, the Blessed One, having scattered the straw mat and made a sign, would go, but on that day, he went having prepared it. Why? Then, indeed, at dawn, having looked at the world, he saw – "today Māgaṇḍiya, having come here and seen this straw mat, will engage in conversation with Bhāradvāja concerning the straw mat, then I will come and teach the dhamma, having heard the dhamma, he will go forth in my presence and attain arahatta. Indeed, I have fulfilled the perfections only for the purpose of helping others" – having prepared the straw mat, he went.

Samaṇaseyyānurūpaṃ maññe – I think that this straw mat is a suitable bed for a renunciant. And this is not a place dwelt in by an unrestrained renunciant. Thus, here, a place dragged by hand or a place dragged by foot or a place struck by the head is not evident, undisturbed, uncrowded, unbroken, as if demarcated and prepared by a skilled painter with a brush. A dwelling place of a restrained renunciant, whose, sir, is the dwelling place he asks? Bhūnahuno – of the multiplier, the maker of limits. Why did he say this? Because of the doctrine of establishing increase in the six doors. For this is his doctrine – the eye should be strengthened, increased, the unseen should be seen, the seen should be transcended. The ear should be strengthened, increased, the unheard should be heard, the heard should be transcended. The nose should be strengthened, increased, the unsmelled should be smelled, the smelled should be transcended. The tongue should be strengthened, increased, the untasted should be tasted, the tasted should be transcended. The body should be strengthened, increased, the unfelt should be felt, the felt should be transcended. The mind should be strengthened, increased, the unknown should be known, the known should be transcended. Thus, he establishes increase in the six doors. But the Blessed One –

‘‘Cakkhunā saṃvaro sādhu, sādhu sotena saṃvaro;
Ghānena saṃvaro sādhu, sādhu jivhāya saṃvaro.

‘Good is restraint in body, good is restraint in speech;
Restraint in mind is good, good is restraint in all things;
A bhikkhu restrained in all things, is freed from all suffering.’ (dha. pa. 360-361) –

He establishes restraint at the six doors. Therefore, thinking, “The samaṇa Gotama is ruined by increase, a maker of boundaries,” he said, “sensualist.”

Ariye ñāye dhamme kusale: in the pure, causal, and faultless Dhamma. What does he show by this? He should speak words about such a celebrated, well-known, and famous person after considering and examining them, keeping guard over his mouth. Therefore, he shows, "Do not speak rashly, keep guard over your mouth." Evañhi no sutte ocarati: Because it comes to us thus in the Sutta, we do not speak merely according to what comes to our mouth, and if we speak what comes in the Sutta, why should we fear anyone? Therefore, we would even speak it to his face. Appossukko: Unsolicitous and unengaged for my protection. Vuttova naṃ vadeyya: Bhāradvāja should speak what has already been said by me, without initiating a discussion unasked, like filling something without adding anything, taking ambajambū etc.; let him speak according to the rule stated by me.

208.Assosi kho: The Teacher, increasing the light, saw Māgaṇḍiya coming there with his divine eye, and heard the sound of the two people speaking with his divine ear. Paṭisallānā vuṭṭhito: Having arisen from the fruition attainment. Saṃviggo: Agitated with the agitation of joy. It seems that this occurred to him: “Neither Māgaṇḍiya informed samaṇa Gotama, nor did I. There is no third person here apart from us. Our sound must have been heard by a man with a sharp ear.” Then joy arose within him, making the thousands of hairs on his body stand erect. Therefore, it is said, “agitated, with hair standing on end." Atha kho māgaṇḍiyo paribbājako: The knowledge of the wanderer was like a cracked face, a seed that has reached maturity. Therefore, unable to sit down, wandering about, he came again to the Teacher and sat down to one side. To show that, "Atha kho māgaṇḍiyo," etc. was said.

209.The Teacher, without saying, “Māgaṇḍiya, did you speak to me thus?” began the teaching of the Dhamma to the wanderer, Cakkhuṃ kho, māgaṇḍiyā:. Here, rūpa is the ārāma (pleasure ground) of the eye, by way of being a place to reside; therefore, the eye is rūpārāmaṃ. Delighting in rūpa is rūparataṃ. The eye is delighted and gladdened by rūpa; therefore, it is rūpasamuditaṃ. Dantaṃ: Unattached. Guttaṃ: Guarded. Rakkhitaṃ: Kept under protection. Saṃvutaṃ: Covered. Saṃvarāya: For the purpose of covering.

210.Paricāritapubbo: Formerly enjoyed. Rūpapariḷāhaṃ: The burning that arises in dependence on rūpa. Imassa pana te, māgaṇḍiya, kimassa vacanīyaṃ: What should be said by you to this arahant, a Khīṇāsava who has attained Arahantship, having grasped rūpa? Should it be said, "Ruined by increase, a maker of boundaries," or should it not be said? He asks. Na kiñci, bho gotamā: "Bho Gotama, there is nothing to be said." The same method applies to the remaining doors.

211.Now, because there is nothing to be said by you to an Arahant, a Khīṇāsava who has attained Arahantship, having grasped the five khandhas, and I have attained omniscience having grasped the five khandhas, therefore, to show that there is nothing to be said by me to you, he said ahaṃ kho panā etc. Tassa mayhaṃ māgaṇḍiyā: He spoke, showing his wealth in his lay life. There, in vassiko etc., that in which it is pleasant to live in the rainy season is vassiko. The same method applies to the others. Here, this is the meaning of the word: vassaṃ vāso vassaṃ, vassaṃ arahatīti vassiko. The same method applies to the others.

There, the vassiko palace is neither too high nor too low; its doors and windows are neither too thin nor too many; the spreads on the ground, the coverings, the food, and the meals here are found to be mixed. In the hemantika (winter palace), the pillars and walls are low, and the doors and windows are thin with subtle openings. Wall projections are removed for the entry of heat. The spreads on the ground, coverings, clothing, and cloaks here are warm and vigorous, such as blankets. The food and meals are oily and mixed with pungent flavors. In the gimhika (summer palace), the pillars and walls are high. The doors and windows here are many with wide nets. The spreads on the ground etc. are made of dukūla cloth. The foods and meals are of sweet taste and have a cooling potency. Near the windows, new clay pots are placed, filled with water and covered with blue lotuses etc. In those places, they make water contraptions from which streams of water issue forth as if the gods were raining.

For the Bodhisatta, they filled eight hundred golden pots and silver pots with scented water and surrounded the sleeping place by making bunches of blue lotuses. They filled large iron cauldrons with scented paste, planted blue lotuses, lotuses, and white lotuses, and placed them here and there for taking the pollen. The flowers bloomed with the rays of the sun. Various swarms of bees entered the palace and wandered about, taking nectar from the flowers. The palace was exceedingly fragrant. Placing an iron pipe between the double walls, a delicate net with tiny holes was tied on top of the nine-storied palace in the open space of the sky at the top of the jeweled pavilion. In one place, they spread a dry antelope skin. At the time of the Bodhisatta's water sport, they threw stone balls onto the antelope skin, making a sound like thunder. They turned a device below, and the water ascended and fell on top of the net, like rain falling. Then the Bodhisatta wore a blue cloth, covered himself with a blue cloth, and adorned himself with blue ornaments. His retinue, forty thousand actresses, wearing blue clothes and ornaments and smeared with blue ointment, surrounded the Great Being and went to the jeweled pavilion. Spending the day playing water sports, he experienced pleasant seasonal comfort.

In the four directions of the palace were four ponds. During the day, flocks of birds of various colors, rising from the eastern pond, chirping, went over the palace to the western pond. Rising from the western pond, they went to the eastern pond, from the northern pond to the southern pond, and from the southern pond to the northern pond, like the time between rains. The hemantika palace had five stories, while the vassika palace had seven stories.

Nippurisehī: Devoid of men. Not only were the musical instruments devoid of men here, but all the places were devoid of men. Even the doorkeepers were women, and the bathing and other attendants were also women. It seems the king thought, "Upon seeing a man, while experiencing such wealth and happiness, suspicion arises, may that not happen to my son." Therefore, he appointed only women for all tasks. Tāya ratiyā ramamāno: This was said referring to the joy of the fourth jhāna fruit attainment.

212.Gahapati vā gahapatiputto vā: Here, since the Khattiyas only aspire for a white umbrella, and their affairs are extensive, the Brahmins are not satisfied with mantras and wander about seeking mantras, but the gahapati experiences wealth from the time he learns to count money, therefore, without taking Khattiyas and Brahmins, he said, "Gahapati vā gahapatiputto vā." Āvaṭṭeyyā: Would be attracted due to human sensual desire. Abhikkantatarā: More excellent. Paṇītatarā: More pleasing. This was also said:

"Taking water with the tip of a kusa grass, measure the water in the ocean;
So are human sensual pleasures, compared to divine sensual pleasures." (jā. 2.21.389) –

Samadhigayha tiṭṭhati: Having taken divine happiness, he stands having become more excellent than that.

The connection of the simile here should be understood thus: The time when the Bodhisatta was enjoying himself in the three palaces amidst forty thousand women, like the time when a gahapati is endowed with the five strands of sense pleasure; the time when he fulfilled his good conduct and was reborn in heaven, like the time when the Bodhisatta, having renounced, realized omniscience at the Bodhi-seat; the time when he was experiencing prosperity in the Nandana Grove, like the time when the Tathāgata was passing the time in the joy of the fourth jhāna fruit attainment; the time when he did not aspire for the five strands of human sense pleasure, like the time when the Tathāgata was passing the time in the joy of the fourth jhāna fruit attainment, not aspiring for the happiness of common people.

213.Sukhī: May he be happy later, having been unhappy before. Serī: May he be free and alone later, having been dependent on a physician before. Sayaṃvasī: Having been dependent on a physician before, sitting when the physician said to sit, lying down when he said to lie down, eating when he said to eat, drinking when he said to drink, he became independent later. Yena kāmaṃ gamo: He was not able to go to a desired place as he wished before, but later, with the disease subsided, he became able to go wherever he wished, even to see forests, mountains, and hills. Wherever he wished to go, he could go there.

Here too, this is the connection of the simile: The time of the leper, like the time when the Bodhisatta was living in the household; a single kama object, like an ember pan; two kapallas, like two objects; two and a half crores of ember pans, like the Sakka's two and a half crore actresses; scraping the wounds with fingernails and heating on the ember pan, like resorting to sense objects; the time of being disease-free after resorting to medicine, like the time of becoming a Buddha after seeing the danger in sensual pleasures and the benefit in renunciation, passing the time in the joy of the fourth jhāna fruit attainment; the time of not aspiring upon seeing another leper, like the time of not aspiring for the pleasure of common people while passing the time in that joy.

214.Upahatindriyo: One whose bodily sense is impaired by skin disease. Upahatindriyā: Those whose wisdom faculty is impaired. Just as that leper with an impaired bodily sense perceived the opposite, thinking there was pleasure in the painful contact of fire, so too, because the wisdom faculty was impaired, they perceived the opposite, thinking there was pleasure in the painful contact of sensual pleasures.

215.Asucitarāni ceva: By nature, those are impure, foul-smelling, and putrid, but now they are even more impure, more foul-smelling, and more putrid. Kācī: Indeed, when he is heating himself and scratching, worms enter, and corrupted blood and corrupted pus flow out. Thus, he has only a slight taste.

Ārogyaparamā: In the verse, whatever gains of wealth, fame, or children there may be, health is the highest of those, there is no gain higher than that; health is the highest gain. Whatever jhāna happiness, path happiness, or fruition happiness there is, Nibbāna is the highest there, there is no happiness higher than that; Nibbāna is the highest happiness. Aṭṭhaṅgiko maggānaṃ: The eightfold path is the secure one for those going to the deathless, by going by the preliminary paths alone, there is no other path more secure than that. Or alternatively, in khemaṃ amatagāminaṃ, both khemaṃ and amataṃ are names for Nibbāna. As many ordinary samaṇas and brāhmaṇas who are proponents of other doctrines are taken as those who have attained security and the deathless in a conventional sense, for all those paths leading to security and the deathless, the eightfold path is the highest; this is the meaning here.

216.Ācariyapācariyānaṃ: Of the teachers and the teachers of teachers. Sametī: It is similar, like measured by one nāḷi, like weighed on one scale, not making it lower. Anomajjatī: Lowering his hand, he massages, saying, “This is that health, bho Gotama, this is that Nibbāna,” sometimes massaging his head, sometimes his chest.

217. Cheka means accomplished. Sāhuḷicīrena means a coarse cloth made of black goat hair. Some say it means saṅkāracoḷakena. Vācaṃ nicchāreyyā means he should utter speech after carefully considering the right time—whether it be after ten days, at the end, in the middle—uttering words deliberately. Pubbakehesā means from former times. For indeed, the Blessed Vipassī…pe… the Blessed Kassapa, sitting in the midst of the four assemblies, spoke this verse, which the great multitude learned as the "verse filled with meaning." After the Teacher's Parinibbāna, it entered among the wanderers in later times. They, having put it in a book, were only able to preserve two lines. Therefore, he said: sā etarahi anupubbena puthujjanagāthā—"nowadays it is gradually become a verse of ordinary people."

218. Rogova bhūto means rogabhūto—"become a disease". The same method applies to the remaining words. Ariyaṃ cakkhu means pure wisdom of insight and the wisdom of the path. Pahotī means capable. Bhesajjaṃ kareyyā means he should make medicine, such as an upward purgative, a downward purgative, or eye ointment.

219. Na cakkhūni uppādeyyā means that if someone's eye faculty is damaged by an intervening layer of bile, phlegm, etc., they come to a skilled doctor and, using suitable medicine, can "produce" eyes. But for someone born blind, whose eyes are already destroyed in the mother's womb, this is not possible. Therefore, it was said, "na cakkhūni uppādeyyā"—"they could not produce eyes."

220. The second time, jaccandho means blind from birth due to a layer of bile etc. Amusmiṃ means in that previously mentioned one. Amittatopi daheyyā means he would treat me as an enemy, thinking "this one is my enemy." The same method applies to the second phrase. Iminā cittenā means with a mind following the round. Tassa me upādānapaccayā means one connection, two condensations of the paccayākāra are spoken, the round is illuminated.

221. Dhammānudhammaṃ means a practice in accordance with the Dhamma, befitting the Dhamma. Ime rogā gaṇḍā sallā indicates the five aggregates. Upādānanirodhā he says, showing the unconditioned. The rest is straightforward everywhere.

The Māgaṇḍiyasutta Commentary is finished in the Papañcasūdanī, the Commentary to the Majjhimanikāya.

The Māgaṇḍiyasutta Commentary is finished.

6. Sandakasutta Commentary

223. Evaṃ me sutaṃ—"Thus I have heard"—refers to the Sandakasutta. There, pilakkhaguhāya means there was a pilakkha tree at the entrance to that cave; therefore, it became known as Pilakkhaguhā. Paṭisallānā vuṭṭhito means arisen from seclusion. Devakatasobbho means a large water-filled pond that formed in three places due to rainwater. Guhādassanāyā here, guhā means a cave of earth. It was on elevated ground, free from water; they made a tunnel on one side, removed the soil and earth, erected pillars inside, and made it like a house covered with leaves on top; the wanderers lived there. It remained full of water during the rainy season, and they lived there in the dry season. Referring to that, he said, "guhādassanāyā"—"for seeing the cave." For it is proper to go to see a monastery, or after reflecting on Anamatagga, to go to see the ocean or mountains.

Unnādiniyā means one that makes a loud noise. Because it makes such a noise, being high due to its upward movement, and a great sound because it spreads in all directions, it is uccāsaddamahāsaddāya—"with a great, loud noise." For those wanderers, there was no practice to be done upon rising in the morning, such as cetiyavatta, bodhivatta, paying respects to teachers and preceptors, or wise reflection. Therefore, they would rise early in the morning and sit in the sun, or gather in the evening to talk for leisure, saying things like, "this one has a beautiful hand, this one has a beautiful foot," discussing each other's hands, feet, etc., or the beauty of men, women, boys, and girls, or other topics related to the enjoyment of sensual pleasures and becoming, establishing a conversation and gradually engaging in various kinds of frivolous talk such as talk about kings. Since it does not lead out [of suffering] and is an obstacle to the paths to heaven and liberation, such talk is called tiracchānakathā—"frivolous talk." There, talk about kings (rājakathā) proceeds in ways such as, "Mahāsammata, Mandhātā, Dhammāsoka were so powerful." This method applies to corakathādīsu—"talk about thieves, etc."

Among those, talk about household life is frivolous talk, such as "such and such king is handsome and pleasing to see." However, talk that proceeds with, "even he who was so powerful has passed away," stands as a meditation subject. Among thieves also, talk about household life is frivolous talk, such as "Mūladeva was so powerful, Meghamāla was so powerful," based on their deeds, exclaiming "how brave!" However, talk that proceeds with, "even they have passed away," is always a meditation subject. Moreover, it is not proper to talk about food, etc., in terms of sensual pleasure, saying, "we ate, consumed, drank, and enjoyed such and such food that had such and such color, smell, taste, and tactile quality," but it is proper to talk purposefully, saying, "in the past, we gave such and such food, drink, cloth, lodging, garlands, and perfumes, which were endowed with such qualities, to virtuous people, and we made offerings at shrines."

Ñātikathādīsupi it is not proper to speak based on enjoyment, saying "our relatives are brave and capable," or "in the past, we traveled in such and such splendid vehicles," but it should be spoken purposefully, saying "even those relatives of ours have passed away," or "in the past, we gave such and such shoes to the Saṅgha." Gāmakathāpi it is not proper to speak based on enjoyment, discussing whether a village is well-established or poorly established, has good harvests or poor harvests, or saying "the villagers of such and such village are brave and capable," but it is proper to say they are faithful and have passed away. Nigamanagarajanapadakathāsupi the same method applies to talk about market towns, cities, and districts. Itthikathāpi it is not proper to speak based on enjoyment, focusing on appearance and form, but it is proper to say that they are faithful, have passed away, and so on. Sūrakathāpi it is not proper to speak based on enjoyment alone, saying that a warrior named Nandimitta was brave, but it is proper to say that he was faithful, had passed away, and so on. Visikhākathāpi it is not proper to speak based on enjoyment alone, saying that such and such street is well-laid out or poorly laid out, and the people are brave and capable, but it is proper to say that they are faithful, have passed away, and so on.

Kumbhaṭṭhānakathā means talk about the kumbhaṭṭhāna water-place, or talk about kumbhadāsī. It too is not proper based on enjoyment, such as "they are delightful, skilled at dancing and singing," but it is proper in the manner of saying they are faithful, and so on. Pubbapetakathā means talk about departed relatives. There, the judgment is similar to that of talk about living relatives.

Nānattakathā means diverse, pointless talk that is free from past and future talk and is of various natures. Lokakkhāyikā means talk of this kind: "who created this world? It was created by such and such; crows are white because bones are white, herons are red because blood is red," and other such worldly speculative discussions and wrangling talk.

Samuddakkhāyikā means pointless talk about the ocean, such as "why is the ocean called sāgara? Because it was dug by Sāgara-deva; because he showed it with a hand gesture saying ‘dug by me’ it is called samuddoti." The talk that proceeds by asserting some pointless reason, saying "thus it was, thus it was not" is called itibhavābhavakathā. Here, bhava means eternalism, and abhava means annihilationism. Bhava means growth, and abhava means decline. Bhava means sensual pleasure, and abhava means self-mortification. Thus, with these six kinds of itibhavābhavakathā, there are thirty-two kinds of frivolous talk. He was sitting speaking such frivolous talk.

addasā kho sandako paribbājako…pe… tuṇhī ahesunti—"Then the wanderer Sandaka saw…pe…they became silent."

Saṇṭhapesī means he instructed, he covered up his fault. He placed him so that he was well-established. Just as a man entering an assembly arranges his lower garment to cover his fault, arranges his upper garment, and wipes off a dust-covered place, so too, to cover up his fault, he instructed him, saying "be quiet, sirs," placing him so that he was well-established, that is the meaning. Appasaddakāmā means they desire little noise; they sit alone, they stand alone, they do not live in groups. Appasaddavinītā means disciplined by the Buddha, who is free from noise. Appassaaddassa vaṇṇavādino means they speak in praise of that place which is quiet and still. Upasaṅkamitabbaṃ maññeyyā means he would think, "it is appropriate to come here."

Tuṇhī ahesunti—"they became silent," surrounding Sandaka and sitting quietly.

224. Svāgataṃ bhoto ānandassāti—"welcome to you, Ānanda." He indicates that with your arrival, we have joy, and with your departure, we have sorrow. Cirassaṃ kho is a term of affectionate address. However, the Elder goes to the wanderers' park for alms round from time to time, so taking his previous visit into account, he said this. Having said this, he did not sit down out of pride and conceit, but rising from his own seat and dusting it off, inviting the Elder with the seat, he said: nisīdatu bhavaṃ ānando, idamāsanaṃ paññattaṃ—"Venerable Ānanda, please sit down, this seat is prepared."

Antarākathā vippakatā—"What talk was interrupted between when you were sitting down from the beginning and my arrival? What talk did not reach its conclusion because of my arrival?" he asks.

Tiṭṭhatesā, bho and so on he said. Nesā bhoto—"If you, sir, wish to hear it, that talk will not be difficult to obtain later, but we have no need for this talk. Having obtained your arrival, sir, we wish to hear other good Dhamma," he indicates. Then requesting a Dhamma talk, he said sādhu vata bhavantaṃ ye vā and so on. There, ācariyake means in the teacher's time. Anassāsikānī means without consolation. Sasakka is a particle with a single meaning, meaning a wise man should definitely not live alone. Vasanto ca nārādheyyā means he should not accomplish, he should not fulfill. Ñāyaṃ dhammaṃ kusalaṃ means Dhamma that is causal, and wholesome in the sense of being blameless.

225. Idhā means in this world. Natthi dinnaṃ and the rest are stated in the Sāleyyakasutta (ma. ni. 1.440). Cātumahābhūtiko means made of the four great elements. Pathavī pathavīkāyaṃ means the internal earth element goes along with the external earth element. Anupetī means it follows. Anupagacchatī is a synonym for that, it also means it goes along, showing that with both it goes along. The same method applies to the water element and so on. Indriyānī means the six sense faculties including the mind dart into the sky. Āsandipañcamā means with the bed as the fifth, meaning the bed and four men standing holding the four legs of the bed. Yāvāḷāhanā means as far as the charnel ground. Padānī means qualities that proceed in this way: "he was so virtuous, he was so immoral," and so on. Or perhaps here, padānī is intended to mean the body itself. Kāpotakānī means pigeon-colored, the color of pigeon wings.

Bhassantā means becoming ashes, or this very reading is the correct one. Āhutiyo means whatever gifts of offerings and honors, all that ends in ashes, and does not go beyond that to become a giver of fruit, that is the meaning. Dattupaññattaṃ means established by foolish people giving. This is what is said: this giving is established by fools who lack wisdom, not by the wise. Fools give, the wise receive, this is what it shows. Atthikavādaṃ means they only say that there is a donation, there is a result of donation; their empty words are false babble. Bāle ca paṇḍite cā means both fools and wise men.

Akatena me ettha kataṃ means even though I have not done the ascetic's work, in this time it is as if the work has been done, even though I have not lived the holy life, it is as if it has been lived. Etthā means in this ascetic Dhamma. Samasamā means exceedingly equal, or equal with respect to qualities. Sāmaññaṃ pattā means attained to a state of equality.

226. Karato and so on are stated in the Apaṇṇakasutta. Tathā natthi hetū and so on.

228. Catutthabrahmacariyavāse akaṭāti, unmade. Akaṭavidhāti not made by any means, meaning they are not made to do anything by anyone saying, "Do it this way." Animmitāti not even created by psychic power. Animmātāti not caused to be created. Some say the word is animmitabbā, but it is not found in the Pali texts or commentaries. Vañjhāti barren, like a barren female animal or a barren palm tree, meaning they do not produce any result, they do not generate anything for anyone. With this, he rejects the generating nature of the earth element etc., in producing form etc. They remain like mountain peaks, hence kūṭaṭṭhā. Īsikaṭṭhāyiṭṭhitāti they remain like īsika in muñja grass. The meaning here is—that which is called arising, comes out from what exists just like īsika from muñja grass. There is also a reading, ‘‘Esikaṭṭhāyiṭṭhitā,’’ meaning like a well-planted esika post that stands still, they remain in that way. By both of these, he shows the absence of their destruction. Na iñjantīti because they stand like an esika post, they do not move. Na vipariṇāmentīti they do not abandon their nature. Na aññamaññaṃ byābādhentīti they do not harm each other. Nālanti they are not capable.

In Pathavīkāyoti, earth itself is the earth-element group, or a collection of earth. Tatthāti in those living beings as entities. Natthi hantā vāti he shows that there is no one capable of killing, or causing to be killed, or hearing, or causing to hear, or knowing, or causing to know. Sattannaṃtveva kāyānanti just as a weapon strikes a heap of mallets etc., and penetrates through the interior of the heap, similarly, a weapon penetrates through the interior, the gap, the opening, of the seven entities. There, he shows that there is only the perception that "I will deprive this being of life." Yonipamukhasatasahassānīti one hundred and forty thousand prominent or excellent wombs and another sixty-six hundred. Pañca ca kammuno satānīti and five hundred kamma groups, he indicates a worthless view based merely on speculation. In Pañca ca kammāni tīṇi ca kammānīti etc., the same method applies. However, some say that pañca kammānīti refers to the five senses. Tīṇīti refers to bodily action etc. Kamme ca aḍḍhakamme cāti here, his doctrine considers bodily action and verbal action as kamma, and mental action as half-kamma. Dvaṭṭhipaṭipadāti he says sixty-two paths. Dvaṭṭhantarakappāti in one kappa, there are sixty-four antarakappas; however, not knowing these other two, he speaks in this way. Chaḷābhijātiyo are explained in detail in the Apaṇṇaka Sutta.

Aṭṭha purisabhūmiyoti he says that these are the eight stages of a person: the dull stage, the playful stage, the inquisitive stage, the upright stage, the trainee stage, the ascetic stage, the conquering stage, and the wise stage. Among these, beings are dull and deluded because they have emerged from confined spaces within seven days from the day of birth. He calls this the dull stage. Those who come from a bad state often cry and wail; those who come from a good state remember and laugh repeatedly. This is called the playful stage. Holding the hands or feet of their parents, or a bed or a seat, and placing their feet on the ground is called the inquisitive stage. The time when they are able to walk on their own is called the upright stage. The time of learning skills is called the trainee stage. The time of leaving home and going forth is called the ascetic stage. The time of learning by serving a teacher is called the conquering stage. He says that a bhikkhu who is wise and a conqueror does not claim anything, and thus he calls this state of non-gain the wise stage.

Ekūnapaññāsa ājīvasateti forty-nine hundreds of ājīvaka livelihoods. Paribbājakasateti hundreds of paribbājaka renunciations. Nāgāvāsasateti hundreds of nāga mandala sites. Vīse indriyasateti twenty hundreds of faculties. Tiṃse nirayasateti thirty hundreds of hells. Rajodhātuyoti places where dust is scattered. He speaks referring to places like the back of the hand, the back of the foot, etc. Satta saññīgabbhāti he speaks referring to the camel, donkey, goat, cattle, deer, buffalo. Asaññīgabbhāti he speaks referring to rice, barley, wheat, mung beans, millet, kaṅgu, and kudrūsaka. Nigaṇṭhigabbhāti born in nigaṇṭhi, he speaks referring to sugarcane, bamboo, reeds, etc. Satta devāti many gods, but he says seven. Even humans are infinite, but he says seven. Satta pisācāti pisācas are large, but he says seven.

Sarāti great lakes. He speaks, taking the Kaṇṇamuṇḍa, Rathakāra, Anotatta, Sīhapapāta, Kuḷira, Mucalinda, Kuṇāladahe. Pavuṭāti mounds. Papātāti great precipices. Papātasatānīti hundreds of small precipices. Supināti great dreams. Supinasatānīti hundreds of small dreams. Mahākappinoti great kappas. Here, he says one great kappa is when one drop of water is taken out from a certain lake with a blade of kusa grass every hundred years, and after that lake has been emptied seven times. Having exhausted eighty-four hundred thousand such great kappas, both fools and wise men will make an end to suffering—this is his doctrine. It seems that even the wise cannot be purified in between, nor does the fool go beyond that.

Sīlenāti by acelaka morality or any other kind. Vatenāti by such a vow. Tapenāti by ascetic practice. He causes the unripe to ripen, meaning one who purifies himself in between, thinking "I am wise." He wears out the ripened by repeatedly touching it, meaning one who goes beyond the stated time, saying "I am a fool." Hevaṃ natthīti thus it is not. Indeed, he shows that neither of these is possible to do. Doṇamiteti as if measured by a doṇa. Sukhadukkheti pleasure and pain. Pariyantakateti having made an end by the stated amount of time. Natthi hāyanavaḍḍhaneti there is no decrease or increase. Saṃsāra does not decrease for the wise, nor does it increase for the fool, this is the meaning. Ukkaṃsāvakaṃseti increase and decrease, this itself is a synonym for decrease and increase. Now, to prove that meaning by an analogy, he said seyyathāpi nāmāti etc. There, suttaguḷeti a ball of thread that has been wound up. Nibbeṭhiyamānameva paletīti being unwound according to the measure of the thread, it goes while standing on a mountain or the top of a tree; when the thread is exhausted, it stands there and does not go. In the same way, he shows that it does not go beyond the stated time.

229. Kimidanti what is this your ignorance, what are you, an all-knowing one, being asked this way, casting it into determinism, he said suññaṃ me agāranti etc.

230. Anussaviko hotīti he relies on hearsay. Anussavasaccoti one who stands taking hearsay as truth. Piṭakasampadāyāti by the attainment of the Piṭaka texts in terms of vagga and paṇṇāsaka.

232. Mandoti dull-witted. Momūhoti greatly deluded. Vācāvikkhepaṃ āpajjatīti he falls into verbal equivocation. What kind? Amarāvikkhepa, meaning endless equivocation. Or, amarā is a type of fish. Just as that, running in the water by diving and emerging, cannot be caught, so too this argument runs from here to there and does not come to a grasp, therefore it is called amarāvikkhepa. That amarāvikkhepa.

Evantipi me notiādīsu when asked, "Is this skillful?", he says "Evantipi me no." Then, when asked "Is it unskillful?", he says "Tathātipi me no." When asked "Is it something other than both?", he says "Aññathātipi me no." Then, when it is said that it is not in any of the three ways, he says "Notipi me no." Then, when asked "What is not not your view?", he falls into equivocation by saying "No notipi me no," he does not stand on any one side. Nibbijja pakkamatīti even this teacher cannot be a refuge for himself, what will he be able to do for me, becoming disgusted, he departs. The same method applies to the previous non-assurers.

234. Sannidhikārakaṃ kāme paribhuñjitunti just as previously as a householder, he enjoyed sense pleasures by accumulating, similarly, it is not possible now to enjoy accumulating things like sesame seeds, rice, ghee, butter, etc. But aren't sesame seeds etc., found in the dwelling place of a Khīṇāsava? No, they are not found; however, he does not keep them for his own benefit, but keeps them for the benefit of uncomfortable renunciants, etc. What about the Anāgāmi? For him too, the five strands of sense pleasure are completely abandoned, but he considers and enjoys what he has obtained by Dhamma.

236. Puttamatāya puttāti it seems that having heard this Dhamma, he becomes conscious that the ājīvakas are said to be dead and says this. Here, this is the meaning—the ājīvakas are said to be dead, their mother is a dead mother, thus the ājīvakas are said to be sons of a dead mother. Samaṇe gotameti the monastic life exists in the Samaṇa Gotama, it does not exist elsewhere, this is indicated. The rest is straightforward everywhere.

The Sandaka Sutta commentary is finished in the Papañcasūdanī, the commentary to the Majjhima Nikāya.

The Sandaka Sutta Commentary is complete.

7. Mahāsakuludāyi Sutta Commentary

237. Evaṃ me sutanti The Mahāsakuludāyi Sutta. There, moranivāpeti in that place, they announced safety for the peacocks and gave food. Therefore, that place became known as moranivāpo. Annabhāroti the name of one wanderer. Likewise, varadharoti. Aññe cāti not only these three, but other well-known, many wanderers as well. App отсутствии слова vaṇṇavādīti here, this is said without saying "disciplined by a lesser word." Why? Because the Blessed One is not disciplined by another.

238. Purimānīti beginning from yesterday, they are called purimāni; beyond that, they are purimatarāni. Kutūhalasālāyanti the kutūhalasālā is not a specific hall; rather, the place where various sectarians, ascetics, and brahmins initiate various discussions, because it is the place of arising curiosity for many—"what does this one say, what does that one say?"—is called the "kutūhalasālā". There is also a reading ‘‘Kotūhalasālā.’’ Lābhāti these are gains for the people of Aṅga and Magadha who are able to see, ask questions of, or hear Dhamma talks from such ascetics and brahmins.

Saṅghinotiādīsu because there is a Saṅgha—defined as a group of renunciants—for these, therefore saṅghino. The same group exists for these, therefore gaṇino. Because he is the teacher of that group in terms of teaching conduct, he is a gaṇācariyā. Ñātāti known, famous. Because fame has risen for these, gathered from both genuine and untrue qualities, therefore yasassino. For Pūraṇa etc., fame has risen in the manner beginning with "He is of few desires, content; due to his few desires, he does not even wear clothes," while for the Tathāgata, it is due to genuine qualities beginning with "Indeed, the Blessed One." Titthakarāti makers of doctrines. Sādhusammatāti they are considered to be good, beautiful, virtuous people. Bahujanassāti for the unlearned and the blind, foolish common people, and for the discerning and wise people. There, the sectarians are considered thus by foolish people, the Tathāgata by wise people. In this way, the meaning should be understood in pūraṇo kassapo saṅghīti etc. The Blessed One, however, is worthy to be called "titthakaro" because he made many places for crossing over to Nibbāna by distinguishing the thirty-eight objects.

Why do all these descend there? For the sake of protecting supporters and for the sake of gain and honor. For they think, "Our supporters might go for refuge to the ascetic Gotama, and we will protect them. Seeing our supporters making offerings to the ascetic Gotama, our supporters too will make offerings to us." Therefore, wherever the Blessed One descends, they all descend there.

239. Vādaṃ āropetvā means having attributed a fault in the doctrine. Apakkantā means having departed; some departed in various directions, some reverted to lay life, some came to this dispensation. Sahitaṃ me means my statement is coherent, well-connected, meaningful, and based on reason. Asahitaṃ te means your statement is incoherent. Adhiciṇṇaṃ te viparāvattaṃ means that which you have long practiced and is well-honed has been overturned by my single statement, transformed, and nothing remains. Āropito te vādo means a fault in your doctrine has been attributed by me. Cara vādappamokkhāya means wander and roam to seek release from the fault, learn by going here and there. Nibbeṭhehi vā sace pahosī means, if you are capable, refute it right now. Dhammakkosenā means by a genuine accusation.

240. Taṃ no sossāmā means we will listen to that Dhamma expounded by you. Khuddamadhū means honey in a small honeycomb made by small bees. Anelakaṃ means flawless, free from bee larvae. Pīḷeyyā means would give. Paccāsīsamānarūpo means standing nearby with a bowl in hand, expecting and hoping, "Will he give us food to fill it?". Sampayojetvā means having engaged in a minor dispute.

241. Itarītarena means with trivial, paltry things. Pavivitto means this wanderer speaks with only bodily seclusion in mind, but the Blessed One is secluded by the three kinds of seclusion.

242. Kosakāhārāpī means in the homes of alms-givers, there are small bowls for placing the first portion of alms; the alms-givers place the first portion of food there before eating, and when a renunciant arrives, they give him that food. That small bowl is called a kosaka. Therefore, those who sustain themselves with just one portion of food from such a bowl are called kosakāhārā. Beluvāhārā means those whose food consists only of the amount of food equal to a beluva fruit. Samatittikaṃ means level with the lower line of the lip. Iminā dhammenā means by this practice of eating little. Here, the Blessed One should not be regarded as one who always eats little. During the six years in the grounds for striving, he ate very little, in Verañjā he lived for three months on horse-fodder, and in the Pārileyyaka forest grove, he lived for three months on lotus roots and stalks. Here, however, he is showing this point: "I was once one who ate little, but my disciples, from undertaking the dhutaṅga practices, do not break them as long as they live." Therefore, if they were to honor you with this practice, they would be more outstanding than me. Moreover, there is another practice by which they honor me, he indicates. In this way, the application should be understood in all instances.

Paṃsukūlikā means those who have undertaken the paṃsukūlikaṅga, the practice of wearing robes made from discarded cloth. Lūkhacīvaradharā means wearing robes that are rough, made of coarse, stitched cloth. Nantakānī means pieces of cloth without ends; for if they had ends, they would be called pilotikā. Uccinitvā means having picked out, discarded the weak parts, and taken only the strong parts. Alābulomasānī means fine threads like the fuzz on a gourd, he indicates. By this much, the Teacher should not be regarded as not content with robes. For on the day he took the rag-robe of coarse cloth discarded by Puṇṇadāsī in the Atimuttaka charnel ground, having made it up to the water's edge, the great earth trembled. Here, however, he is showing this point: "I took a rag-robe only once, but my disciples, from undertaking the dhutaṅga practices, do not break them as long as they live."

Piṇḍapātikā means those who, rejecting extra gain, have undertaken the piṇḍapātikaṅga, the practice of living on alms-food. Sapadānacārino means those who, rejecting greedy wandering, have undertaken the sapadānacārā, the practice of going on alms-round from house to house. Uñchāsake vate ratā means delighting in the practice that is the traditional custom of monks known as uñchācariya, standing at the doors of various houses, high and low, collecting mixed food and consuming it. Antaragharaṃ means in the Brahmāyu Sutta, antaragharaṃ is from the doorway inwards, but here it is intended from the gatepost inwards. By this much, the Teacher should not be regarded as not content with alms-food, but everything should be elaborated according to the rule stated for eating little. Here, however, he is showing this point: "I did not accept an invitation only once, but my disciples, from undertaking the dhutaṅga practices, do not break them as long as they live."

Rukkhamūlikā means those who, rejecting shelter, have undertaken the rukkhamūlikaṅga, the practice of living at the foot of a tree. Abbhokāsikā means those who, rejecting both shelter and the foot of a tree, have undertaken the abbhokāsikaṅga, the practice of living in the open air. Aṭṭhamāse means in the winter and summer months. But during the rainy season, they enter shelter to maintain their robes. By this much, the Teacher should not be regarded as not content with lodgings, but his contentment with lodgings should be shown by the great striving for six years and by the Pārileyyaka forest grove. Here, however, he is showing this point: "I did not enter shelter only once, but my disciples, from undertaking the dhutaṅga practices, do not break them as long as they live."

Āraññikā means those who, rejecting village boundary lodgings, have undertaken the āraññikaṅga, the practice of living in the forest. Saṅghamajjhe osarantī means it is said of those without a fixed boundary; but those living within a fixed boundary perform the uposatha within their own dwelling place. By this much, the Teacher should not be regarded as not secluded, for his seclusion is evident in "I desire, monks, to seclude myself for half a month" (pārā. 162; 565). Here, however, he is showing this point: "I secluded myself in such a way only once, but my disciples, from undertaking the dhutaṅga practices, do not break them as long as they live." Mamaṃ sāvakā means my disciples.

244. Sanidānaṃ means with a cause. But does he not teach nibbāna, which is without cause? No, he does teach it, but he teaches it after making that teaching causal, not causeless. Sappāṭihāriyaṃ is another word for the previous one, meaning with a reason. Taṃ vatā here vatā is merely an expletive.

245. Anāgataṃ vādapathaṃ means a future path of discourse on that question, whether it be today, tomorrow, the day after, half a month, a month, or a year from now. Na dakkhatī means he will not see, just as Saccaka the Nigaṇṭha did not see, specifying the reason for his defeat. Therefore, this situation will not occur. Sahadhammenā means with a reason. Antarantarā kathaṃ opāteyyuṃ means how could they interrupt my flow of speech and insert their own speech in between. Na kho panāhaṃ, udāyī means, Udāyi, even when I was engaged in great debates with Ambaṭṭha, Soṇadaṇḍa, Kūṭadanta, Saccaka the Nigaṇṭha, and others, I did not expect such instruction from my disciples, thinking, "Oh, that even one of my disciples would bring forth a simile or a reason!" Mamayevā means in such situations, the disciples expect instruction and advice from me alone.

246. Tesāhaṃ cittaṃ ārādhemi means I please, satisfy, and fulfill their minds by explaining that question; I do not answer one thing when asked another, like answering labuja when asked about a mango, or a mango when asked about a labuja. And here, in the statement "they inspire confidence in higher morality," the morality of the Buddha is spoken of; in the statement "they inspire confidence in surpassing knowledge and vision," it is the knowledge of omniscience; in the statement "they inspire confidence in higher wisdom," it is the wisdom of situational awareness; in the statement "with what suffering," it is the wisdom of explaining the truth. Among these, excluding the knowledge of omniscience and the wisdom of explaining the truth, the remaining wisdom belongs to higher wisdom.

247. Now, while describing the practice for the attainment of various superior qualities, he said, puna caparaṃ udāyī, etc. There, abhiññāvosānapāramippattā means having attained arahantship, which is both the culmination of direct knowledge and the perfection of direct knowledge.

Sammappadhāne means in the effort of skillful means. Chandaṃ janeti means he generates the desire to do wholesome deeds. Vāyamatī means he makes effort. Vīriyaṃ ārabhati means he initiates energy. Cittaṃ paggaṇhāti means he uplifts his mind. Padahatī means he makes effort of skillful means. Bhāvanāya pāripūriyā means for the full completion of growth. Moreover, here, "that which is stability is non-confusion… that which is abundance is the complete fulfillment of development" (vibha. 406), in this way, the meaning of each preceding term should be understood to be in the subsequent term.

By these sammappadhānas, what is spoken of? The preliminary practice of a disciple is spoken of in the Kassapa Saṃyutta discourse. For it was said there:

"There are these four right exertions, friend. Which four? Here, friend, a monk generates enthusiasm so that evil, unwholesome states that have not yet arisen do not arise to his detriment. He generates enthusiasm so that evil, unwholesome states that have arisen are abandoned to his detriment. He generates enthusiasm so that wholesome states that have not yet arisen arise to his benefit. He generates enthusiasm so that wholesome states that have arisen do not disappear to his benefit" (saṃ. ni. 2.145).

Here, evil, unwholesome states should be understood as greed, etc. Unarisen wholesome states are serenity and insight, as well as the path; arisen wholesome states are serenity and insight alone. But the path, once arisen, is not such that it disappears to one's detriment. For it ceases only after giving the condition for the fruition. Or, in the former case too, only serenity and insight should be taken, it is said, but that is not fitting.