Namo tassa bhagavato arahato sammāsambuddhassa

Middle Length Discourses

Commentary to the Mūlapaṇṇāsa

(First Part)

Introductory Words

With a heart cooled by compassion, dispelling the darkness of delusion with the light of wisdom; the Sugata, freed from destinies.

The Buddha himself, having cultivated and realized Buddhahood; the Dhamma.

The Ariyasaṅgha of the Sugata’s own sons, who crush the army of Māra.

Thus, with a mind full of joy, may the merit of my veneration of the Triple Gem, be such that all obstacles being overcome,

Of this excellent Majjhimāgama, praised by Buddhas and those awakened like Buddhas, which crushes the doctrines of others,

The Aṭṭhakathā, which was first sung together by those foremost and later also re-sung by the wise.

Then it was brought to the island of Sri Lanka by the wise Mahāmahinda and established in the Sinhala language for the benefit of the island's inhabitants.

Removing that Sinhala language, I now ascend to a language that is delightful, conforming to the method of the texts, and free from faults.

Without transgressing the conventions of the elders, the luminaries of the Theravāda lineage, who are skilled in precise judgments, and reside in the Mahāvihāra.

Having abandoned meanings that have been repeatedly stated, I will reveal the meaning, for the satisfaction of good people and for the long-lasting benefit of the Dhamma.

Discussions on morality (Sīla), ascetic practices (dhutadhammā), and all meditation subjects (kammaṭṭhānāni); along with the methods of conduct, and the detailed exposition of jhānas and samāpattis.

All the supernormal knowledges (abhiññāyo), and the determination of the combination of wisdom (paññā); the aggregates (khandhā), elements (dhātā), sense bases (āyatana), faculties (indriyā) and the four Noble Truths (ariyāni ceva cattāri).

The truths (saccāni), the teaching of dependent origination (paccayākāradesanā) with its thoroughly pure and subtle method; the uninterrupted sequence of the path, and the cultivation of insight (vipassanābhāvanā).

In the Visuddhimagga, I have spoken of it in a very pure way; therefore, I will not discuss it further here.

The Visuddhimagga will stand and illuminate what has been spoken there, for all four Āgamas.

Therefore, having done so, taking that also with faith and joy, understand the meaning of the Majjhima Saṅgīti from this commentary.

Introduction

1. Here, Majjhimasaṅgīti means the collection of three Paṇṇāsas: Mūlapaṇṇāsa, Majjhimapaṇṇāsa, and Uparipaṇṇāsa, each Paṇṇāsa having five Vaggas, thus a combination of fifteen Vaggas. In terms of Suttas, there are one hundred and fifty-two Suttas. In terms of Padas, there are eighty-five thousand and twenty-three Padas. Therefore, the ancients said:

"Eighty thousand Padas, and also five hundred; again, twenty-three are stated, thus the Padas are determined."

In terms of Akkharas, there are seven hundred forty thousand three hundred and fifty-three Akkharas. In terms of Bhāṇavāras, there are eighty Bhāṇavāras and half a Bhāṇavāra with twenty-three Padas extra. In terms of Anusandhi, there are three types of Anusandhi in brief: Pucchānusandhi, Ajjhāsayānusandhi, and Yathānusandhi. In detail, there are three thousand and nine hundred Anusandhis in this text. Therefore, the ancients said:

"Three thousand Sandhis, and also nine hundred; these are the Anusandhi methods, as explained in the Majjhima."

Among the Mūlapaṇṇāsa and other Vaggas, the Mūlapariyāyavagga is the first, and among the Suttas, the Mūlapariyāyasutta is the first. Its Nidāna, beginning with "Evaṃ me sutaṃ," was spoken by the Venerable Ānanda at the time of the First Great Saṅgīti. That First Great Saṅgīti has been extensively described at the beginning of the Sumaṅgalavilāsinī, the commentary to the Dīghanikāya. Therefore, it should be understood in the same detailed manner as described there.

1. Mūlapariyāyavaggo

1. Mūlapariyāyasuttavaṇṇanā

1. Now, regarding this Nidāna beginning with "Evaṃ me sutaṃ." Here, Evaṃ is a particle (nipātapada). Me and others are nouns (nāmapadāni). In Ukkaṭṭhāyaṃ viharati, Vī is a prefix (upasaggapada), and harati is a verb (ākhyātapadanti); in this way, the division of words should be understood.

The word Evaṃ has various meanings such as comparison, instruction, approval, condemnation, acceptance of a statement, manner, indication, and determination. For example, it appears in the sense of comparison in "Evaṃ jātena maccena kattabbaṃ kusalaṃ bahu" (Dha. Pa. 53) and others. In the sense of instruction in "Evaṃ te abhikkamitabbaṃ, evaṃ te paṭikkamitabbaṃ" (A. Ni. 4.122) and others. In the sense of approval in "Evametaṃ bhagavā, evametaṃ sugatā" (A. Ni. 3.66) and others. In the sense of condemnation in "Evamevaṃ panāyaṃ vasalī yasmiṃ vā tasmiṃ vā tassa muṇḍakassa samaṇakassa vaṇṇaṃ bhāsatī" (Saṃ. Ni. 1.187) and others. In the sense of acceptance of a statement in "Evaṃ bhanteti kho te bhikkhū bhagavato paccassosu" (Ma. Ni. 1.1) and others. In the sense of manner in "Evaṃ byākho ahaṃ, bhante, bhagavatā dhammaṃ desitaṃ ājānāmī" (Ma. Ni. 1.398) and others. In the sense of indication in "Ehi tvaṃ, māṇavaka, yena samaṇo ānando tenupasaṅkama, upasaṅkamitvā mama vacanena samaṇaṃ, ānandaṃ, appābādhaṃ appātaṅkaṃ lahuṭṭhānaṃ balaṃ phāsuvihāraṃ puccha – ‘subho māṇavo todeyyaputto, bhavantaṃ ānandaṃ, appābādhaṃ appātaṅkaṃ lahuṭṭhānaṃ balaṃ phāsuvihāraṃ pucchatī’ti, evañca vadehi sādhu kira bhavaṃ ānando yena subhassa māṇavassa todeyyaputtassa nivesanaṃ, tenupasaṅkamatu anukampaṃ upādāyā" (Dī. Ni. 1.445) and others. In the sense of determination in "Taṃ kiṃ maññatha, kālāmā, ime dhammā kusalā vā akusalā vāti? Akusalā, bhante. Sāvajjā vā anavajjā vāti? Sāvajjā, bhante. Viññugarahitā vā viññuppasatthā vāti? Viññugarahitā, bhante. Samattā samādinnā ahitāya dukkhāya saṃvattanti no vā, kathaṃ vo ettha hotīti? Samattā, bhante, samādinnā ahitāya dukkhāya saṃvattanti, evaṃ no ettha hotī" (A. Ni. 3.66) and others. Here, it should be understood in the sense of manner, indication, and determination.

By the word Evaṃ, it indicates this meaning: who is capable of understanding in every way the word of that Blessed One, which is skilled in various methods, arises from various intentions, is endowed with meaning and phrasing, has diverse miracles, is profound in the teaching of the Dhamma and its meaning, and comes to the ears of all beings according to their respective languages? Even after generating a desire to hear with all one’s might, it was heard by me in one way, thus "Evaṃ me sutaṃ," it was heard by me in this way.

In the sense of indication, while freeing himself with "nāhaṃ sayambhū, na mayā idaṃ sacchikata," he indicates the entire Sutta that is now to be spoken with "Evaṃ me sutaṃ," thus, it was heard by me in this way.

In the sense of determination, showing his ability to retain the Dhamma, in accordance with the praise given by the Blessed One with "etadaggaṃ, bhikkhave, mama sāvakānaṃ bhikkhūnaṃ bahussutānaṃ yadidaṃ ānando, gatimantānaṃ, satimantānaṃ, dhitimantānaṃ, upaṭṭhākānaṃ yadidaṃ ānando" (A. Ni. 1.219-223), and by the Dhammasenāpati with "āyasmā ānando atthakusalo dhammakusalo byañjanakusalo niruttikusalo pubbāparakusalo" (A. Ni. 5.169), he generates a desire to hear in beings, saying, "Evaṃ me sutaṃ, tañca kho atthato vā byañjanato vā anūnamanadhikaṃ, evameva na aññathā daṭṭhabbaṃ," thus, it was heard by me, and it should be seen as exactly like that, neither less nor more, in meaning or phrasing.

The word Me appears in three senses. For example, its meaning is "by me" in "gāthābhigītaṃ me abhojaneyya" (Su. Ni. 81) and others. Its meaning is "to me" in "Sādhu me, bhante bhagavā, saṃkhittena dhammaṃ desetū" (Saṃ. Ni. 4.88) and others. Its meaning is "mine" in "Dhammadāyādā me, bhikkhave, bhavathā" (Ma. Ni. 1.29) and others. Here, it is suitable in both senses, "by me heard" and "mine heard."

Suta This word "suta" with or without a prefix, has various meanings such as going, well-known, wetted, accumulated, engaged, knowable through hearing, perceived through the ear-door, and understood. For example, its meaning is "going" in "senāya pasuto" and others. Its meaning is "well-known Dhamma" in "Sutadhammassa passato" (Udā. 11) and others, its meaning is "wetted" in "avassutā avassutassa" (Pāci. 657) and others. Its meaning is "accumulated" in "Tumhehi puññaṃ pasutaṃ anappakaṃ" (Khu. Pā. 7.12) and others. Its meaning is "engaged in jhāna" in "Ye jhānapasutā dhīrā" (Dha. Pa. 181) and others. Its meaning is "knowable through hearing" in "Diṭṭhaṃ sutaṃ muta" (Ma. Ni. 1.241) and others. Its meaning is "one who retains what is understood through the ear-door" in "Sutadharo sutasannicayo" (Ma. Ni. 1.339) and others. Here, its meaning is "ascertained" or "ascertainment" through the ear-door. When the word "me" is in the sense of "by me," it is suitable to say "evaṃ mayā sutaṃ sotadvārānusārena upadhārita," thus, "it was ascertained by me through the ear-door." When it is in the sense of "mine," it is suitable to say "evaṃ mama sutaṃ sotadvārānusārena upadhāraṇa," thus, "it is my ascertainment through the ear-door."

Evaṃ is the indication of the function of consciousness, such as ear-consciousness. Me is the indication of the individual associated with the stated consciousness. Suta is the indication of unerring, complete, and non-perverted grasping, rejecting the state of non-hearing. Thus, Evaṃ is the manifestation of the state of the arising of the consciousness-process through the ear-door in various ways in the object. Me is the manifestation of self. Suta is the manifestation of the Dhamma. Here, in brief, "no other action was done by me by the consciousness-process arising in various ways in the object, but this was done, this Dhamma was heard."

Evaṃ is the manifestation of what is to be indicated. Me is the manifestation of the individual. Suta is the manifestation of the individual's action. This is what is said: the Sutta that I will indicate, that was heard by me in this way.

Evaṃ is the manifold indication of the continuum of consciousness that has various modes of operation, grasping various meanings and expressions. Evaṃ is the concept of manner, me is the indication of the agent, suta is the indication of the object. Thus, by the continuum of consciousness operating in various ways, the firm conclusion of grasping is made in the object of the agent associated with it.

Evaṃ is the indication of the individual’s action. Suta is the indication of the function of consciousness. Me is the indication of the individual endowed with both actions. Here, in brief, it was heard by the individual endowed with the function of hearing-consciousness, with the designation of the action of hearing obtained through consciousness.

Evaṃ and me are concepts that do not exist in terms of the ultimate reality of truth. For what is there in the ultimate sense that could receive the designation "evaṃ" or "me"? Suta is an existing concept. For what is apprehended here by the ear, that exists in the ultimate sense.

Evaṃ and me are concepts based on what is to be stated, thus they are dependent concepts (upādāpaññatti). Suta is a concept based on placing things such as seeing in relation to it, thus it is a relative concept (upanidhāpaññatti). Here, by the word Evaṃ, it indicates non-confusion. For one who is confused is not capable of various kinds of understanding. By the word Suta, it indicates the non-forgetting of what is heard. For one whose hearing is forgotten, he does not acknowledge after a time that it was heard by him. Thus, by non-confusion, there is the accomplishment of wisdom (paññā), and by non-forgetting, there is the accomplishment of mindfulness (sati). There, with wisdom preceding, mindfulness is capable of determining the phrasing; with mindfulness preceding, wisdom is capable of understanding the meaning; with the combination of both capabilities, there is the ability to maintain the collection of Dhamma that is endowed with meaning and phrasing, thus the accomplishment of being a treasurer of the Dhamma.

By the word Evaṃ, it indicates wise attention (yoniso manasikāra), for without wise attention, there is no possibility of various kinds of understanding. By the word Suta, it indicates non-distraction (avikkhepa), for there is no hearing for one with a distracted mind. Thus, even if all kinds of riches are being spoken to a person with a distracted mind, he says, "I did not hear, please say it again." By wise attention, one accomplishes self-establishment in what is right (attasammāpaṇidhi) and past merit, for without proper establishment or past merit, these are not possible. By non-distraction, one accomplishes the hearing of the true Dhamma and reliance on good people (sappurisūpanissaya). For one with a distracted mind cannot hear, and there is no hearing for one who does not rely on good people.

Evaṃ: The statement 'evaṃ' indicates that the flow of his mental continuum (cittasantāna) is diverse, grasping various meanings and expressions; thus, it is said to denote a diverse manner. Such a blessed manner ('bhaddako ākāro') does not occur for one whose mind is not rightly directed (appaṇihita) and who has not previously performed meritorious deeds (akatapuññassa). Therefore, with this blessed manner ('evaṃ'), he indicates his attainment of the latter two wheels (pacchimacakkadvaya), and with "sutaṃ" (heard), he indicates the attainment of the former two wheels (purimacakkadvaya) through the act of hearing. For one who dwells in an unsuitable location (appatirūpadesa) or lacks the support of good people (sappurisūpanissayavirahitassa), hearing is not possible. Thus, through the accomplishment of the latter two wheels, purity of intention (āsayasuddhi) is accomplished, and through the accomplishment of the former two wheels, purity of effort (payogasuddhi) is accomplished. By that purity of intention, the accomplishment of expressive understanding (adhigamabyattisiddhi) is achieved, and by purity of effort, the accomplishment of textual understanding (āgamabyattisiddhi) is achieved. Thus, the words of one who is pure in effort and intention, and who is accomplished in textual understanding and realization, are like the dawn emerging with the sun or like wise attention (yonisomanasikāra) leading to wholesome action, and are fitting to be the prelude to the words of the Blessed One (Bhagavato vacanassa pubbaṅgamaṃ bhavituṃ). Establishing the cause (nidānaṃ ṭhapento) in its proper place, he said, "Evaṃ me sutaṃ" (Thus have I heard), and so on.

Evaṃ: With this word, which illuminates various kinds of penetration (nānappakārapaṭivedhadīpakena vacanena), he indicates the presence of his accomplishment in meaning-discrimination (atthapaṭibhāna-paṭisambhidā). Sutaṃ: With this word, which illuminates the discernment of various kinds of things to be heard (sotabbabhedapaṭivedhadīpakena), he indicates the presence of his accomplishment in dhamma-discrimination (dhammaniruttipaṭisambhidā). Uttering this word "Evaṃ," which illuminates wise attention (yonisomanasikāradīpakaṃ vacanaṃ), he reveals, "These things (dhammā) have been examined by me in my mind (manasānupekkhitā) and thoroughly penetrated by insight (diṭṭhiyā suppaṭividdhā)." Uttering this word "Sutaṃ," which illuminates the act of hearing (savanayogadīpakaṃ vacanaṃ), he reveals, "Many things (dhammā) have been heard by me, retained, and recited." By both of these, indicating the completeness in meaning and expression (atthabyañjanapāripūriṃ dīpento), he generates respect for the act of hearing (savane ādaraṃ janeti), emphasizing that one who does not listen with reverence to the Dhamma that is complete in meaning and expression (atthabyañjanaparipuṇṇaṃ hi dhammaṃ ādarena assuṇanto) is far removed from great benefit (mahatā hitā paribāhiro hoti), so the Dhamma should be heard respectfully (sakkaccaṃ dhammo sotabbo).

By this entire statement, "Evaṃ me sutaṃ," Venerable Ānanda, by not attributing the Dhamma proclaimed by the Tathāgata to himself, transcends the state of an unprincipled person (asappurisabhūmiṃ atikkamati), and by acknowledging himself as a disciple, enters the state of a principled person (sappurisabhūmiṃ okkamati). Thus, he removes his mind from unwholesome teachings (asaddhammā cittaṃ vuṭṭhāpeti) and establishes his mind in the true Dhamma (saddhamme cittaṃ patiṭṭhāpeti). Revealing, "This was merely heard by me, but it is the word of that Blessed One (tasseva pana bhagavato vacanaṃ)," he liberates himself (attānaṃ parimoceti), refers to the Teacher (satthāraṃ apadisati), applies to Jina's teachings (jinavacanaṃ appeti), and establishes the Dhamma-nettiṃ (dhammanettiṃ patiṭṭhāpeti).

Moreover, by not claiming that "Evaṃ me sutaṃ" was produced by himself (attanā uppāditabhāvaṃ appaṭijānanto), elaborating on the previous statement (purimavacanaṃ vivaranto), he clarifies, "This was received by me directly from that Blessed One (sammukhā paṭiggahitamidaṃ mayā tassa bhagavato), who is confident in the four grounds of assurance (catuvesārajjavisāradassa), possesses the ten powers (dasabaladharassa), stands in the place of an excellent bull (āsabhaṭṭhānaṭṭhāyino), roars the lion's roar (sīhanādanādino), is the highest of all beings (sabbasattuttamassa), the lord of the Dhamma (dhammissarassa), the king of the Dhamma (dhammarājassa), the master of the Dhamma (dhammādhipatino), the lamp of the Dhamma (dhammadīpassa), the refuge of the Dhamma (dhammasaraṇassa), the supreme wheel-turner of the true Dhamma (saddhammavaracakkavattino), the Sammāsambuddha. There should be no doubt or uncertainty regarding the meaning, the Dhamma, the words, or the expressions," thus dispelling the lack of faith in this Dhamma in all gods and humans (sabbadevamanussānaṃ imasmiṃ dhamme assaddhiyaṃ vināseti), and generating the accomplishment of faith (saddhāsampadaṃ uppādeti). Therefore, it is said:

"He dispels disbelief, increases faith in the Dispensation;
Thus says the disciple of Gotama, 'Evaṃ me sutaṃ' (Thus have I heard)."

Ekaṃ: 'One' is a designation that indicates a specific number (gaṇanaparicchedaniddeso). Samayaṃ: 'Time' is a designation that indicates a defined period (paricchinnaniddeso). Ekaṃ samayaṃ: 'One time' indicates an unspecified period (aniyamitaparidīpanaṃ). Here, the word "samaya" (time) is seen:

In confluence, moment, period, assembly, cause, views;
In attainment, abandonment, and realization as well.

Thus, in passages such as, "Perhaps we might approach him tomorrow, considering the time and occasion," (appeva nāma svepi upasaṅkameyyāma kālañca samayañca upādāyā) (dī. ni. 1.447) the meaning is "confluence" (samavāyo). In passages such as, "Monks, a single moment and occasion is enough for living the holy life," (Ekova kho, bhikkhave, khaṇo ca samayo ca brahmacariyavāsāyā) (a. ni. 8.29) the meaning is "moment" (khaṇo). In passages such as, "A time of heat, a time of burning," (Uṇhasamayo pariḷāhasamayo) (pāci. 358) the meaning is "period" (kālo). In passages such as, "The Great Assembly in the Pavanā Grove," (Mahāsamayo pavanasmi) the meaning is "assembly" (samūho). In passages such as, "Bhaddāli, even the reason was not discovered by you. The Blessed One is dwelling in Sāvatthi, and the Blessed One will know me, Bhaddāli, a monk is not a complete follower in the teaching of the Teacher. This too, Bhaddāli, was a reason not discovered by you." (Samayopi kho te, bhaddāli, appaṭividdho ahosi, bhagavā kho sāvatthiyaṃ viharati, bhagavāpi maṃ jānissati, ‘bhaddāli, nāma bhikkhu satthusāsane sikkhāya na paripūrakārī’ti, ayampi kho te, bhaddāli, samayo appaṭividdho ahosī) (ma. ni. 2.135) the meaning is "cause" (hetu). In passages such as, "At that time, Uggāhamāno the wanderer, the son of Samaṇamuṇḍikā, was dwelling at Tindukācīra in Eḷasāla Grove, a proponent of samaya (views)," (Tena kho pana samayena uggāhamāno paribbājako samaṇamuṇḍikāputto samayappavādake tindukācīre ekasālake mallikāya ārāme paṭivasati) (ma. ni. 2.260) the meaning is "views" (diṭṭhi).

"He who understands the meaning in this very life,
And the meaning in the life to come,
The wise man, understanding the meaning,
Is called intelligent."

In passages such as these (saṃ. ni. 1.129), it means "attainment" (paṭilābho). In passages such as, "Having rightly abandoned conceit, he made an end to suffering," (Sammā mānābhisamayā antamakāsi dukkhassa) (ma. ni. 1.24) it means "abandonment" (pahānaṃ). In passages such as, "Suffering has the characteristic of oppression, the characteristic of being conditioned, the characteristic of burning, the characteristic of change, the characteristic of realization," (Dukkhassa pīḷanaṭṭho saṅkhataṭṭho santāpaṭṭho vipariṇāmaṭṭho abhisamayaṭṭho) (paṭi. ma. 3.1) it means "realization" (paṭivedho). Here, however, its meaning is "time" (kālo). Thus, among the various divisions of time such as year, season, month, half-month, night, day, forenoon, midday, afternoon, first watch, middle watch, last watch, and moment (saṃvacchara-utu-māsaḍḍhamāsa-ratti-diva-pubbaṇha-majjhanhika-sāyanha- paṭhamamajjhimapacchimayāma-muhuttādīsu kālappabhedabhūtesu samayesu), it indicates "one time" (ekaṃ samayaṃ).

Although whatever sutta was spoken in whatever year, season, month, fortnight, part of the night, or part of the day among these times such as years, all of that is well-known and well-established in the wisdom of the Elder (therassa suviditaṃ suvavatthāpitaṃ paññāya). However, because if it were said, "Thus have I heard, in such and such a year, in such and such a season, in such and such a month, in such and such a fortnight, in such and such a part of the night, or in such and such a part of the day," it would not be easy to remember, recite, or have recited, and much would have to be said (bahu ca vattabbaṃ hoti), therefore, summarizing that meaning in one word (ekeneva padena tamatthaṃ samodhānetvā), he said "ekaṃ samayaṃ" (one time).

Or, those times, such as the time of conception (gabbhokkantisamayo), the time of birth (jātisamayo), the time of inspiration (saṃvegasamayo), the time of renunciation (abhinikkhamanasamayo), the time of undertaking difficult practices (dukkarakārikasamayo), the time of victory over Māra (māravijayasamayo), the time of enlightenment (abhisambodhisamayo), the time of dwelling in the bliss of attainment (diṭṭhadhammasukhavihārasamayo), the time of teaching (desanāsamayo), and the time of final passing away (parinibbānasamayo), are various distinct times that are extremely well-known among gods and humans regarding the Blessed One. Among those times (tesu samayesu), it indicates "ekaṃ samayaṃ" as the time of teaching (desanāsamayasaṅkhātaṃ). Furthermore, among the times of the task of knowledge and compassion (ñāṇakaruṇākiccasamayesu), the time of the task of compassion (aruṇākiccasamayo); among the times of practice for one's own benefit and the benefit of others (attahitaparahitapaṭipattisamayesu), the time of practice for the benefit of others (parahitapaṭipattisamayo); among the times of things to be done when gathered together (sannipatitānaṃ karaṇīyadvayasamayesu), the time of Dhamma talk (dhammikathāsamayo); among the times of teaching and practice (desanāpaṭipattisamayesu), the time of teaching (desanāsamayo), he says "ekaṃ samayaṃ" referring to one of those times.

Why is it that here, as in the Abhidhamma where it says, "At the time when pertaining to the sense sphere," (yasmiṃ samaye kāmāvacara) and in other sutta passages where it says, "Monks, at the time when a monk is secluded from sensual pleasures," (yasmiṃ samaye, bhikkhave, bhikkhu vivicceva kāmehī) the indication is made with the locative case (bhummavacanena), and in the Vinaya it says, "At that time the Buddha, the Blessed One," (tena samayena buddho bhagavā) with the instrumental case (karaṇavacanena), why is it that here it is not done like that, but the indication is made with the accusative case (upayogavacananiddeso) as "ekaṃ samayaṃ"? Because in that case and in this case, there are different possibilities of meaning (atthasambhavato). There, in the Abhidhamma and in other sutta passages, the meaning of location and the meaning of the state of being (bhāvenabhāvalakkhaṇattho) are possible. For the meaning of location and the meaning of time and the meaning of assembly is "samayo," and the state of the mentioned mental factors such as contact, is marked by the presence of "samaya," which is known as the "cause of the moment of assembly," therefore, to illuminate that meaning, the indication is made there with the locative case.

And in the Vinaya, the meaning of cause and the meaning of instrument are possible (hetuattho karaṇattho ca sambhavati). Because that time of the enactment of the training rule (sikkhāpadapaññattisamayo) is difficult even for Sāriputta and others to understand, and the Blessed One, while enacting the training rules (sikkhāpadāni paññāpayanto) at that time (tena samayena) as a cause and as an instrument, and expecting the cause of the enactment of the training rules (sikkhāpadapaññattihetuñca apekkhamāno), dwelled there and there, therefore, to illuminate that meaning, the indication is made there with the instrumental case.

Here, however, and in other similar cases (aññasmiñca evaṃjātike), the meaning of absolute connection (accantasaṃyogattho) is possible. For at whatever time the Blessed One taught this or another sutta (Yañhi samayaṃ bhagavā imaṃ aññaṃ vā suttantaṃ desesi), he dwelt at all times in compassion (accantameva taṃ samayaṃ karuṇāvihārena vihāsi), therefore, to illuminate that meaning, here the indication is made with the accusative case (idha upayogavacananiddeso katoti).

Therefore, it is said:

"Having regard for that particular meaning, with the locative and instrumental cases;
'Samaya' is stated elsewhere, here with the accusative case."

The ancients, however, explain (Porāṇā pana vaṇṇayanti): "Whether it is 'tasmiṃ samaye' (at that time) or 'tena samayena' (by that time) or 'ekaṃ samaya' (one time), it is merely a difference in expression (abhilāpamattabhedo esa), the meaning is the locative case in all instances (sabbattha bhummameva attho)." Therefore, even when "ekaṃ samaya" is said, the meaning should be understood as "ekasmiṃ samaye" (at one time).

Bhagavā: The Blessed One is revered (garu). The revered one in the world is called "bhagavā." And this one is revered by all beings due to being distinguished by all virtues, therefore, he should be understood as "bhagavā." It was said by the ancients:

"'Bhagavā' is the supreme word, 'Bhagavā' is the excellent word;
He is endowed with reverence and respect, therefore, he is called 'Bhagavā'."

Moreover -

"He has fortune (bhāgyavā), he has destroyed (bhaggavā), he is endowed (yutto), he is distinguished by virtues (bhagehi ca vibhattavā);
He shares (bhattavā), he has relinquished existence (vantagamano), therefore he is 'Bhagavā' in existences."

This was already mentioned in the section on mindfulness of the Buddha (buddhānussatiniddese) in the Visuddhimagga.

By the statement "evaṃ me sutaṃ," showing the Dhamma as it was heard (yathāsutaṃ dhammaṃ dassento), he makes the Dhamma-body of the Blessed One (bhagavato dhammasarīraṃ) apparent. Thus, he reassures the people who are longing for the Teacher (satthu adassanena ukkaṇṭhitaṃ janaṃ samassāseti) with "This teaching is not without a Teacher; this is your Teacher."

By the statement "Ekaṃ samayaṃ bhagavā," showing the non-existence of the Blessed One at that time (tasmiṃ samaye bhagavato avijjamānabhāvaṃ dassento), he demonstrates the final passing away of the physical body (rūpakāyaparinibbānaṃ sādheti). Thus, he makes the people who are intoxicated with pride in life (jīvitamadamattaṃ janaṃ saṃvejeti) feel remorse with "Even the Blessed One, the teacher of such noble Dhamma, the one with the ten powers, whose body was like a diamond-hammer, has passed away. In whom else should one place hope for life?", and he generates enthusiasm for them in the true Dhamma (saddhamme cassa ussāhaṃ janeti).

Saying "Evaṃ," he indicates the accomplishment of the teaching (desanāsampattiṃ niddisati). "Me sutaṃ" indicates the accomplishment of the disciple (sāvakasampattiṃ). "Ekaṃ samayaṃ" indicates the accomplishment of the time (kālasampattiṃ). "Bhagavā" indicates the accomplishment of the teacher (desakasampattiṃ).

Ukkaṭṭhāyaṃ viharati: Here, "ukka" means "torch" (dīpikā), and that city is called Ukkaṭṭhā because it was measured with torches held up at night, thinking, "May the auspicious day, the good moment, the auspicious constellation not pass by (maṅgaladivaso sukhaṇo sunakkhattaṃ mā atikkamī)." It means that it was measured while torches with handles were lit and carried (Daṇḍadīpikāsu jāletvā dhārīyamānāsu māpitattāti vuttaṃ hoti), in that Ukkaṭṭhā. This locative case is in the sense of proximity (Samīpatthe cetaṃ bhummavacanaṃ). Viharati: "Dwells" is an indication of being associated with one of the modes of dwelling (aññataravihārasamaṅgiparidīpanametaṃ), without specifying whether it is physical posture (iriyāpatha), divine, Brahma, or Ariyan modes. Here, however, it is an indication of association with one of the physical postures among standing, walking, sitting, and lying down (ṭhānagamananisinnasayanappabhedesu riyāpathesu aññatarairiyāpathasamāyogaparidīpanaṃ). Therefore, it should be understood that the Blessed One dwells (bhagavā viharati) whether standing, walking, sitting, or lying down. For that Blessed One, breaking up the burden of one physical posture with another (ekaṃ iriyāpathabādhanaṃ aññena iriyāpathena vicchinditvā), carries on (harati pavatteti) the body without interruption (aparipatantaṃ attabhāvaṃ), therefore, he is said to dwell (viharati).

Subhagavane: Here, because it is beautiful, it is subhagaṃ, which means beautiful and desirable due to its beautiful fortune. For due to the beauty of that forest (Tassa hi vanassa sirisampattiyā), people bring food and drink and enjoy the pleasure of enjoyment, spending the day there in festivals and gatherings (chaṇasamajjaussave karontā bhogasukhaṃ anubhonti), and they desire beautiful and beautiful things there (sundarasundare cettha kāme patthenti), saying, "May we obtain a son, may we obtain a daughter," (puttaṃ labhāma, dhītaraṃ labhāmā) and that happens for them accordingly, thus it is subhagaṃ due to its beautiful fortune and because it is desirable (sundarakāmattā ca). Moreover, it is also subhagaṃ because it is pleasing to many people (bahujanakantatāyapi subhagaṃ). What makes one delight is vanaṃ (forest), which creates devotion in beings through its own excellence (attasampadāya sattānaṃ bhattiṃ kāreti), it generates affection in itself, this is the meaning. Or vanaṃ is what is desired, which seems to request all living beings saying "Come, enjoy me" (etha maṃ paribhuñjathā) through branches, twigs, shoots and leaves of trees swayed by gentle breezes with sounds of various kinds of flowers, fragrances, gatherings and cuckoos and other birds. What is both beautiful and a forest is subhagavanaṃ. In that Subhagavana. And a forest (vanañca nāma) is of two kinds: planted and naturally grown (ropimaṃ, sayaṃjātanti duvidhaṃ). There, Veḷuvana, Jetavana, and others are planted. Andhavana, Mahāvana, Añjanavana, and others are naturally grown. This should be known to be naturally grown as well (Idampi sayaṃjātanti veditabbaṃ).

Sālarājamūle: Here, a sal tree is also called sālo. As he said, "Just as, monks, near a village or town, there is a large sal forest, and it is covered with castor oil plants," (seyyathāpi, bhikkhave, gāmassa vā nigamassa vā avidūre mahantaṃ sālavanaṃ, tañcassa eḷaṇḍehi sañchanna) (ma. ni. 1.225) and "between twin sal trees" (antarena yamakasālāna) (dī. ni. 2.195) also refers to a forest of chief trees (vanappatijeṭṭhakarukkhopi). As he said -

"In your victorious land, O King, in your pleasure-garden,
Tall and straight, beautiful as sapphire, are the great sal trees." (jā. 2.19.4);

sālarājā, and that sālo, being the chief and king by virtue of its great wood, is sālarājā. Mūla means nearby. For this word "mūla" is seen in the sense of root in passages such as, "He might pull out the roots, even as little as the size of a usira stalk," (mūlāni uddhareyya, antamaso usiranāḷimattānipī) (a. ni. 4.195), and in the sense of a non-common cause in passages such as, "Greed is an unwholesome root" (Lobho akusalamūla) (dī. ni. 3.305), and in the sense of proximity in passages such as, "As far as the shadow extends at midday, where leaves fall in a sheltered place, that is the vicinity of the tree." (Yāva majjhanhike kāle chāyā pharati, nivāte paṇṇāni patanti, ettāvatā rukkhamūla). Here, however, proximity is intended, therefore, the meaning here should be understood as near the king of sal trees (sālarājassa samīpeti evamettha attho daṭṭhabbo).

Here, there might be a question: if the Blessed One dwells in Ukkaṭṭhā, it shouldn't be said, "at the root of the Sāla-tree in Subhagavana"; and if he dwells there, it shouldn't be said, "in Ukkaṭṭhā," since it's impossible to dwell in both places at the same time. But this is not how it should be understood.

Didn't we say, "this is a locative of proximity"? Therefore, just as herds of cattle grazing near the Ganges, Yamuna, and other rivers are said to be "grazing in the Ganges, grazing in the Yamuna," so too, here, because Subhagavana, the root of the Sāla-tree, is near Ukkaṭṭhā, it is said, "He dwells in Ukkaṭṭhā, at the root of the Sāla-tree in Subhagavana." For the mention of Ukkaṭṭhā is to indicate a village for alms-gathering, and the remaining words are to indicate a dwelling place suitable for renunciants.

Here, by mentioning Ukkaṭṭhā, Venerable Ānanda shows that the Blessed One favors householders; by mentioning Subhagavana, etc., he shows that he favors renunciants. Similarly, the former indicates the avoidance of self-mortification by taking requisites appropriately; the latter indicates the means to avoid indulgence in sensual pleasures by abandoning desire for objects. The former indicates devotion to teaching the Dhamma, the latter, inclination towards solitude. The former indicates approaching with compassion, the latter, departing with wisdom. The former indicates dedication to accomplishing the welfare and happiness of beings; the latter, detachment in doing good and bringing happiness to others. The former indicates a comfortable dwelling (phāsuvihāra) that is the cause for not forsaking lawful pleasures; the latter indicates pursuing higher human qualities. The former indicates great benefit to humans, the latter, to gods. The former indicates being born into the world and growing up in the world; the latter, being unstained by the world. The former indicates fulfilling the purpose for which the Blessed One arose, according to the saying, "When one person arises in the world, he arises for the benefit of many people, for the happiness of many people, out of compassion for the world, for the good, benefit, and happiness of gods and humans. Who is that one person? The Tathāgata, the Arahant, the Perfectly Enlightened One" (A.i.170); the latter indicates dwelling in accordance with where he arose. For the Blessed One first arose in Lumbini Grove, and the second time at the Bodhi-maṇḍala; thus, for both worldly and supramundane arisings, he arose in a grove, therefore, it shows his dwelling in a grove. In this way, the application of meaning should be understood here.

Tatra: "There" indicates defining the place and time. For it indicates the time at which he dwells, and it indicates the particular root of the Sāla-tree at which he dwells. Or it indicates the appropriate place and time for speaking. For the Blessed One does not speak the Dhamma at an inappropriate place or time. "It is not the right time for you, Bāhiya" (Udā. 10) and so on is evidence for this. Kho is a particle that merely fills the sentence, or it is a particle used for emphasis or to indicate the beginning. Bhagavā: "The Blessed One" indicates the world's Teacher. Bhikkhū: "Monks" is a word for individuals fit to hear the discourse. Moreover, here, the meaning of the word should be understood in the way described, beginning with "bhikkhu because he lives on alms (bhikkhācariyaṃ ajjhupagato)" (Pārā. 45). Āmantesi: "Addressed" means he spoke to, conversed with, awakened; this is the meaning here. But elsewhere it also means informing, as in "I inform you, monks, I make known to you, monks." And also calling, as in "Go, monk, address Sāriputta in my name" (A.ix.11).

Bhikkhavo: "Monks" indicates the form of address. And that is said because of the accomplished association with qualities such as the habit of begging. For even a bhikkhu is associated with the quality of the habit of begging, and also associated with the quality of the nature of begging. And also associated with the quality of being skilled in begging, so the wise think. And by that word, which is accomplished by association with qualities such as the habit of begging, while revealing a way of life frequented by inferior and superior people, he controls conceit and depression. And by this word "Bhikkhavo," with a compassionate outpouring, a gentle heart, and a falling glance, he turns them towards his face. And by that word, which indicates a desire to speak, he generates in them a desire to listen. And by that vocative sense, he also directs them to careful hearing and attention. For the success of the Dispensation depends on careful hearing and attention.

If one asks, why did he address only the monks when other gods and humans were present? Because they were the elders, the best, the closest, and always near. For the Blessed One's teaching of the Dhamma is common to all assemblies. And the monks are the elders of the assembly, because they arose first. They are the best because they follow the Teacher's conduct, beginning with the homeless life, and because they are the receivers of the entire Dispensation. They are close because they are sitting there near the Teacher. They are always near because they are constantly in the Teacher's presence. Moreover, they are vessels for the teaching of the Dhamma, because of their ability to practice as instructed. And especially because this discourse was intended for certain monks, he addressed them alone.

Here, there might be a question: why did the Blessed One, when teaching the Dhamma, first address the monks, and not just teach the Dhamma? It is to arouse mindfulness. For the monks might be sitting there thinking of something else, with distracted minds, reflecting on the Dhamma, or attending to a meditation subject; if the Dhamma were taught without addressing them, they might not be able to discern, "What is the cause and condition for this discourse? For what reason was it taught?" and they might grasp it wrongly, or not grasp it at all. Therefore, to arouse their mindfulness, the Blessed One first addresses them and then teaches the Dhamma.

Bhadante: "Venerable Sir" is a word of respect, or it is giving a reply to the Teacher; moreover, here, the Blessed One addresses those monks, saying "Bhikkhavo." Those saying "Bhadante" reply to the Blessed One. Thus, the Blessed One speaks, "Bhikkhavo." They reply, "Bhadante." He elicits a response, "Bhikkhavo," they give a response, "Bhadante." Te bhikkhū: "Those monks" whom the Blessed One addressed. Bhagavato paccassosuṃ: "They responded to the Blessed One" means they heard the Blessed One's address, they listened attentively, they accepted, they received it; this is the meaning. Bhagavā etadavoca: "The Blessed One said this" means the Blessed One spoke this entire sutta that is now to be spoken.

Thus far, the introduction spoken by Venerable Ānanda, adorned with references to place, time, speaker, subject matter, and assembly, has been completed for the easy comprehension of this sutta, which is rich in meaning and expression, and indicative of the profound wisdom of the Buddhas in teaching, like a jeweled staircase, adorned with the splendor of crafted flawless stone, leading to the easy descent into a lotus- and water-lily-filled pond with clear, delightful water; like a staircase of ivory, smooth and soft to the touch, bound with golden vines and radiant with the brilliance of gems, leading to the easy ascent of a magnificent palace, intending to touch the path of the stars; like a great door with well-established, broad sides, illuminated by the radiating brilliance of gold, silver, gems, pearls, coral, etc., leading to the easy entrance of a great house, adorned with the glory of splendid opulence, frequented by household members with sweet voices of speech and laughter mixed with the sounds of golden bracelets and anklets. The description of its meaning is complete.

Exposition on the laying down of the Sutta

Now, the occasion has arisen to explain the sutta laid down by the Blessed One in the way beginning with "I will teach you the Root Discourse on all Dhammas." Since this sutta explanation becomes clear when spoken after examining the laying down of the sutta, we will first examine the laying down of the sutta. For there are four ways of laying down a sutta: according to one's own inclination (attajjhāsaya), according to another's inclination (parajjhāsaya), based on a question (pucchāvasika), and based on an event (aṭṭhuppattika).

Of these, those suttas that the Blessed One spoke without being requested by others, solely out of his own inclination, such as the Ākaṅkheyya Sutta, the Vattha Sutta, the Mahāsatipaṭṭhāna Sutta, the Mahāsaḷāyatanavibhaṅga Sutta, the Ariyavaṃsa Sutta, the collection of suttas on Right Exertions (sammappadhānasuttantahārako), and the collection of suttas on the bases of success, faculties, powers, factors of enlightenment, and path factors (iddhipādaindriyabalabojjhaṅgamaggaṅgasuttantahārako), and so on, have the laying down according to one's own inclination.

But those that were spoken after considering the inclination, patience, mind, intention, and potential for understanding of others, such as "The Dhamma is ripe for Rāhula to ripen his liberation; suppose I train Rāhula further in the destruction of the āsavas (taints)?" (S.iv.121), in accordance with the inclination of others, such as the Cūḷarāhulovāda Sutta, the Mahārāhulovāda Sutta, the Dhammacakkappavattana, the Dhātuvibhaṅga Sutta, and so on, have the laying down according to another's inclination.

Those that the Blessed One spoke when approached by the four assemblies, the four castes, nāgas, supaṇṇas, gandhabbas, asuras, yakkhas, great kings, gods of the Tāvatiṃsa heaven, and Mahābrahmā, and so on, who asked questions such as "What are bojjhaṅgas (factors of enlightenment) called, Venerable Sir?" "What are nīvaraṇas (hindrances) called, Venerable Sir?" "Are these the five aggregates subject to clinging, Venerable Sir?" "What is the best wealth for a man?" (Sn. 183), and so on, such as the Bojjhaṅga-saṃyutta and others, or any other suttas such as the Devatā-saṃyutta, Māra-saṃyutta, Brahma-saṃyutta, Sakka-pañha, Cūḷavedalla, Mahāvedalla, Sāmaññaphala, Āḷavaka, Sūciloma, Kharalomā Sutta, and so on, have the laying down based on a question.

But those that were spoken in connection with a cause that had arisen, such as the Dhammadāyāda, Cūḷasīhanāda, Candūpama, Puttamaṃsūpama, Dārukkhandhūpama, Aggikkhandhūpama, Pheṇapiṇḍūpama, Pāricchattakūpama, and so on, have the laying down based on an event.

He began the discourse on sabbadhammamūlapariyāya.

Sabbadhammamūlapariyāyaṃ: The root discourse on all dhammas. Sabbesaṃ: "All" means without exception. For this word sabba- is a word that expresses without exception. Whatever it is connected to, it indicates the entirety of that thing. For example, "all form is impermanent, all feeling is impermanent, among all things included in the concept of self (sakkāya)." The word dhamma, however, is seen in the meanings of learning (pariyatti), truth (sacca), concentration (samādhi), wisdom (paññā), nature (pakati), inherent nature (sabhāva), emptiness (suññatā), merit (puñña), offense (āpatti), knowable (ñeyya), and so on. For the word dhamma occurs in the sense of learning in passages such as "Here, a monk learns the Dhamma: sutta, geyya" (A.v.73). In the sense of truths in passages such as "He has seen the Dhamma, understood the Dhamma" (D.i.299). In the sense of concentration in passages such as "Thus, those Blessed Ones had the quality of Dhamma."

“He who has these four qualities, O monkey king, like you:
Truth, Dhamma, resolution, and generosity, he overcomes what is seen.” –

And so on (Jā.i.1.57) in the sense of wisdom.

Dhammā. The word mūla "root" has already been explained in detail. Here, however, it should be understood in the sense of the unique cause.

The word pariyāya occurs in the sense of teaching in passages such as "Remember it as the honey-cake discourse (madhupiṇḍikapariyāyoti naṃ dhārehi)" (M.i.205). In the sense of reason in passages such as "There is, Brahmin, a way (pariyāyo) by which one, speaking rightly of me, might say, 'The ascetic Gotama is a non-doer' (akiriyavādo samaṇo gotamo)" (Pārā. 3). In the sense of turn or opportunity in passages such as "Whose turn (pariyāyo) is it today, Ānanda, to advise the nuns?" (M.iii.398). Here, however, it occurs in both the sense of reason and teaching. Therefore, "sabbadhammamūlapariyāya" here should be understood as either "the reason known as the unique cause of all dhammas" or "the teaching about the cause of all dhammas." Because this sutta is of interpretable meaning (neyyattha), even the conditioned dhammas of the four planes of existence should not be understood as "all dhammas." But only the conditioned dhammas of the three planes of existence included in the concept of self (sakkāya) should be understood as without exception; this is the intended meaning here.

Vo: This word "vo" is seen in the senses of personal, use, instrument, dative, possessive, sentence filler. For in passages such as "Are you, Anuruddhas, living in harmony, in concord?" (M.i.326), it is seen in the personal sense. In passages such as "Go, monks, I bid you farewell" (M.ii.157), in the sense of use. In passages such as "You should not dwell near me" (M.ii.157), in the sense of instrument. In passages such as "I will teach you, monks, the discourse on the forest dwelling (vanapatthapariyāyaṃ vo, bhikkhave, desessāmi)" (M.i.190), in the sense of dative. In passages such as "Everything is well-spoken by you, Sāriputta" (M.i.345), in the sense of possessive. In passages such as "For those of you whose bodily actions are pure" (M.i.35), merely as a sentence filler. Here, however, it should be understood in the dative sense.

Bhikkhave is a repeated address to those who have turned their faces (towards the speaker) in response to the invitation. Desessāmī is an avowal to teach. The meaning here is: "Bhikkhus, I will teach you the root cause of all dhammas," or in another way, "I will teach you the explanation of the cause." Taṃ suṇātha means, "Listen to that matter, that cause, that teaching which is being spoken by me." Sādhukaṃ manasi karotha—here, sādhukaṃ and sādhu have the same meaning. This word sādhu is seen in instances of requesting, receiving, delighting, beautifying, strengthening, and so on. For example, it is seen in requesting in instances such as, "Sādhu me bhante bhagavā, saṃkhittena dhammaṃ desetū" (Saṃ. Ni. 4.95). It is seen in receiving in instances such as, "Sādhu, bhante'ti kho so bhikkhu bhagavato bhāsitaṃ abhinanditvā anumoditvā" (Ma. Ni. 3.86). It is seen in delighting in instances such as, "Sādhu, sādhu sāriputtā" (Dī. Ni. 3.349).

"Sādhu dhammarucī rājā, sādhu paññāṇavā naro;
Sādhu mittānamaddubbho, pāpassākaraṇaṃ sukhaṃ."

It is seen in beautifying in instances such as (Jā. 2.18.101). In instances such as, "Tena hi, brāhmaṇa, sādhukaṃ suṇāhi" (A. Ni. 5.192), the word sādhukaṃ itself means strengthening; it is also called a command. Here too, this meaning should be understood as strengthening and as a command. It also functions in the sense of beautiful. By way of strengthening, it means, "Listen to this dhamma firmly, taking it with a good grasp." By way of command, it means, "Listen by my command." By way of beautiful, it is shown thus: "Listen to this beautiful, auspicious dhamma."

Manasi karotha means "attend," "apply the mind," that is, "listen without a scattered mind, put it in your mind." Now, here, taṃ suṇātha is a warding off of distraction of the ear faculty. Sādhukaṃ manasi karotha is a warding off of distraction of the mind faculty by enjoining strengthening in mental application. The former is to prevent grasping with perversion of the letter, the latter is to prevent grasping with perversion of the meaning. The former enjoins listening to the Dhamma, the latter (enjoins) attending to the retention, examination, etc., of the Dhammas that have been heard. The former indicates that this Dhamma is with its complete wording, therefore it should be listened to. The latter (indicates) that it is with meaning, therefore it should be attended to in the mind. Or, by connecting the word sādhukaṃ with both phrases, it should be understood that since this Dhamma is deep in Dhamma and deep in exposition, therefore listen carefully; since it is deep in meaning and deep in penetration, therefore attend carefully in the mind.

Bhāsissāmī means "I will expound." By taṃ suṇātha, it is said that "I will not teach the promised teaching only in brief, but also in detail will I expound it," for these words are indicative of brevity and detail. As Venerable Vaṅgīsa said:

"He teaches in brief, and speaks in detail;
Like the call of the Sāḷikā bird, he utters his eloquence." (Saṃ. Ni. 1.214);

Evaṃ bhante'ti kho te bhikkhū bhagavato paccassosuṃ—the bhikkhus responded to the Blessed One, that is, they received and accepted the Teacher's word. Then bhagavā etadavoca—the Blessed One spoke this, what was now to be said, the entire sutta beginning with idha bhikkhavo. Therein, idha is a particle indicating location. This word is used somewhere in reference to the world. As it is said, "Idha tathāgato loke uppajjati" (Dī. Ni. 1.190). Somewhere, (it is used in reference to) the Sāsana. As it is said, "Idheva, bhikkhave, samaṇo, idha dutiyo samaṇo" (A. Ni. 4.241). Somewhere, (it is used in reference to) an opportunity. As it is said:

"Idheva tiṭṭhamānassa, devabhūtassa me sato;
Punarāyu ca me laddho, evaṃ jānāhi mārisā." (Dī. Ni. 2.369);

Somewhere it is merely to fill a line. As it is said, "Idhāhaṃ bhikkhave, bhuttāvī assaṃ pavārito" (Ma. Ni. 1.30). Here, however, it should be understood as said in reference to the world.

2.Bhikkhave—again he addresses the bhikkhus in order to teach the teaching as promised. It is said (in this way) “in this world, bhikkhus,” with both (terms of address). Assutavā puthujjano—here, assutavā should be understood as (one) without learning and realization. For since he lacks both learning, which dispels conceit, because he is without mastering, questioning, and deciding on the aggregates, elements, sense bases, truths, dependent origination, the modes of mindfulness, etc., and also lacks realization, because he has not realized what should be realized by practice, therefore assutavā should be understood as (one) without learning and realization. Furthermore,

Because of the generation of masses and so on, the puthujjana (is so called);
Because of being included among the mass, this person is called a puthu.

puthujjano. As it is said, "They generate masses of defilements, therefore they are puthujjanas; they are masses of indestructible personality views, therefore they are puthujjanas; they look to the faces of masses of teachers, therefore they are puthujjanas; they have not risen above all the masses of existences, therefore they are puthujjanas; they produce masses of various fabrications, therefore they are puthujjanas; they are swept away by masses of various floods, therefore they are puthujjanas; they are tormented by masses of various torments, therefore they are puthujjanas; they are consumed by masses of various burnings, therefore they are puthujjanas; they are attached, infatuated, addicted, besotted, clinging, fastened, and bound to masses of the five strands of sense pleasure, therefore they are puthujjanas; they are covered, enveloped, shrouded, screened, concealed, and obscured by masses of the five hindrances, therefore they are puthujjanas" (Mahāni. 51). Or, because they are included among the masses of people who are countless, turned away from the noble Dhamma, and of base behavior, they are also puthujjanas. Or, because this person is a mass, counted separately, unassociated with noble ones endowed with virtue, learning, and other qualities, therefore he is a puthujjana. Thus, by these two terms, assutavā puthujjano, those who—

Two kinds of puthujjanas are said by the Buddha, kinsman of the sun:
One is a blind puthujjana, the other is a virtuous puthujjana.

Ariyānaṃ adassāvī—in ariyā, because they are far from defilements, free from the bad, endowed with the good, and worthy of respect by the world with its devas, the Buddhas, Paccekabuddhas, and disciples of the Buddhas are called ariyas, or only the Buddhas are ariyas here. As it is said, "In the world with its devas, bhikkhus...the Tathāgata is called an ariya" (Saṃ. Ni. 5.1098). Sappurisā—here, Paccekabuddhas and disciples of the Tathāgata should be understood as "sappurisā." For they are noble persons because of their association with supramundane qualities. Ariyānaṃ adassāvī—should be understood. And he is of two kinds: not seeing with the eye, and not seeing with knowledge. Among these, not seeing with knowledge is intended here. For even if ariyas are seen with the physical eye or the divine eye, they are as if not seen, because those eyes grasp only the color and not the sphere of the state of ariyas. And jackals, etc., see ariyas with their eyes, but they are not seers of ariyas.

"He who is grateful, appreciative,
Wise, a good friend, and of firm devotion;
Does the duty of the afflicted respectfully,
Such a one they call a noble person." (Jā. 2.17.78);

Here is an incident: it is said that a certain elderly renunciate, an attendant of a Khīṇāsava Thera dwelling on Cittalapabbata, after going for alms with the Thera one day, while coming behind carrying the Thera's bowl and robe, asked the Thera, "What are ariyas like, Bhante?" The Thera said, "Here, some elder, even though carrying the bowl and robe of ariyas, performing his duties and practices, and living with ariyas, does not know ariyas. Thus, Āvuso, ariyas are difficult to know." Even when spoken to thus, he did not understand. Therefore, seeing with the eye is not seeing; seeing with knowledge is seeing. As it is said, "What is the use, Vakkali, of seeing this foul body? He who sees the Dhamma, Vakkali, sees me" (Saṃ. Ni. 3.87). Therefore, even while seeing with the eye, if one does not see impermanence and other characteristics that are seen by ariyas with knowledge, and does not realize the Dhamma realized by ariyas, and because he has not seen the practices of ariyas and the state of ariyas, he should be understood as ariyānaṃ adassāvī.

Ariyadhammassa akovido—unskilled in the ariyadhamma that has mindfulness and other distinctions. Ariyadhamme avinīto—here,

There are two kinds of discipline, each with five aspects here;
Because of the absence of that, he is called "undisciplined."

For saṃvaravinayo is fivefold: virtue-restraint, mindfulness-restraint, knowledge-restraint, forbearance-restraint, and effort-restraint. Pahānavinayo is also fivefold: momentary abandonment, substitutional abandonment, eradicational abandonment, tranquilization abandonment, and escape abandonment.

Saṃvaravinayo is fivefold: virtue-restraint, mindfulness-restraint, knowledge-restraint, forbearance-restraint, and effort-restraint. Pahānavinayo is also fivefold: momentary abandonment (tadaṅgapahānaṃ), substitutional abandonment (vikkhambhanapahānaṃ), eradicational abandonment (samucchedapahānaṃ), tranquilization abandonment (paṭippassaddhipahānaṃ), and escape abandonment (nissaraṇapahānaṃ).

Sīlasaṃvaro. "He guards the eye faculty, he undertakes restraint of the eye faculty" (Dī. Ni. 1.213; Ma. Ni. 1.295; Saṃ. Ni. 4.239; A. Ni. 3.16)—this is satisaṃvaro.

"Whatever streams there are in the world,
Mindfulness is their prevention;
I call mindfulness the restraint of the streams,
They are blocked by wisdom." (Su. Ni. 1041);

ñāṇasaṃvaro. "He is forbearing of cold and heat" (Ma. Ni. 1.23; A. Ni. 4.114; 6.58)—this is khantisaṃvaro. "He does not tolerate an arisen thought of sensuality" (Ma. Ni. 1.26; A. Ni. 4.114; 6.58)—this is vīriyasaṃvaro. And all this saṃvara is called "saṃvaro" because of restraining, and "vinayo" because of disciplining, the misconduct of body, etc., which should be restrained and disciplined according to each case. Thus, saṃvaravinayo should be understood as divided into five aspects.

tadaṅgapahānaṃ is...

vikkhambhanapahānaṃ is...

samucchedapahānaṃ is... But the tranquility of the defilements at the moment of fruition is called paṭippassaddhipahānaṃ. And Nibbāna, which is the abandoning of all conditioned things because of escape from all conditioned things, is called nissaraṇapahānaṃ. And since all this abandoning is abandoning in the sense of relinquishing and discipline in the sense of disciplining, therefore it is called "pahānavinayo." Or, because of the presence of that particular discipline due to having that particular abandonment, it is called "pahānavinayo." Thus, pahānavinayo should be understood as divided into five aspects.

Sappurisānaṃ adassāvī sappurisadhammassa akovido sappurisadhamme avinīto—here too, this is not different in meaning. As it is said, "Whatever ariyas there are, those are sappurisas. Whatever sappurisas there are, those are ariyas. Whatever is the dhamma of the ariyas, that is the dhamma of the sappurisas. Whatever is the dhamma of the sappurisas, that is the dhamma of the ariyas. Whatever are the disciplines of the ariyas, those are the disciplines of the sappurisas. Whatever are the disciplines of the sappurisas, those are the disciplines of the ariyas. Whether it is ariya or sappurisa, ariyadhamma or sappurisadhamma, ariyavinaya or sappurisavinaya, all this is one, of one meaning, the same, of equal status, of the same nature, that very thing."

Why, after saying "I will teach you, bhikkhus, the All-Dhamma Root Discourse," did the Blessed One not teach that, but instead pointed out the puthujjana by saying "Here, bhikkhus, an unlearned ordinary person is not a seer of the ariyas"? (It is) in order to reveal that meaning by means of a Dhamma teaching based on persons. For the Blessed One's teaching is fourfold, based on Dhamma, teaching about Dhamma; based on Dhamma, teaching about persons; based on persons, teaching about persons; based on persons, teaching about Dhamma, only in terms of Dhamma and persons.

Here, the teaching of the Dhamma based on the Dhamma should be understood as: "Bhikkhus, there are these three feelings. Which three? Pleasant feeling, painful feeling, and neither-painful-nor-pleasant feeling. These, bhikkhus, are the three feelings" (Saṃ. Ni. 4.250). The teaching of a person based on the Dhamma is: "This body is composed of six elements, six spheres of contact, eighteen mental preoccupations, and four foundations" (Ma. Ni. 3.343). The teaching of a person based on a person is: "Bhikkhus, these three types of persons exist and are found in the world. Which three? The blind, the one-eyed, and the two-eyed. And which, bhikkhus, is the blind person?" (A. Ni. 3.29). The teaching of the Dhamma based on a person is: "And what, bhikkhus, is the fear of a bad destination? Here, bhikkhus, someone reflects thus: 'Indeed, the evil result of misconduct of body [will lead] to the next life…pe…he maintains himself purely.' This, bhikkhus, is called fear of a bad destination" (A. Ni. 4.121).

Here, since the ordinary person (puthujjana) has an object that is not fully understood (apariññātavatthuko), and the conceiving (maññanā) is the root of all the Dhammas intended here, which are fundamental, therefore, to reveal that meaning by teaching based on the person after showing the ordinary person, it should be understood that the ordinary person is indicated thus: "Here, bhikkhus, an uninstructed ordinary person, who is not a seer of the Noble Ones."

The Commentary on Suttanikkhepa is complete.

Explanation of the Section on Earth

He said, beginning with pathaviṃ pathavito. Here, earth is fourfold: earth as characteristic (lakkhaṇa-pathavī), earth with its constituents (sasambhāra-pathavī), earth as object (ārammaṇa-pathavī), and conventional earth (sammuti-pathavī). Among these, earth as characteristic is that which is stated in passages such as, "And what, friend, is the internal earth element? Whatever internal, belonging to oneself, is hard and solid" (vibha. 173). Earth with its constituents is that which is stated in passages such as, "Whether one digs earth or causes it to be dug" (pāci. 85). And also, the twenty parts beginning with hair, and external things such as iron and copper. Indeed, that, along with constituents such as color, is called earth with its constituents. But the earth as object that comes in passages such as, "He perceives the earth kasina as one" (dī. ni. 3.360) is also called the nimitta-earth. A being who has attained jhāna based on the earth kasina, being reborn in the deva world, obtains the name "earth deity" according to the way of coming. This should be understood as conventional earth. All of that is obtained here. Among these, whatever earth, this ordinary person perceives as earth (pathavito sañjānāti), recognizes as earth (pathavīti sañjānāti), perceives as a part of earth (pathavībhāgena sañjānāti), having taken up the conventional usage, perceives as earth with a distortion of perception (saññāvipallāsena sañjānāti). Thus, without abandoning the part of earth, he perceives it in the way beginning with "a being or of a being." Why he perceives thus should not be said. For an ordinary person is like a madman. He grasps whatever it may be in whatever manner. Or, the distinction of being "not a seer of the Noble Ones" is the reason here. Or, it was said by the Blessed One himself in what follows, "it is uncomprehended by him."

Pathaviṃ pathavito saññatvā: Having thus perceived that earth with a distorted perception, because of the saying, "Proliferation-thought has perception as its source" (su. ni. 880), with the proliferations of craving, conceit, and views—which are called conceiving (maññanā) here—being firm in the latter part, he conceives, imagines, and differentiates; he grasps differently in various ways. Therefore, it is said, "he conceives earth." To show those conceivings in a coarse way to one who conceives thus, the twenty kinds of internal earth are stated in the manner beginning with "that which is hair, body hair." And that which is the external earth stated in the Vibhaṅga as, "There, what is the external earth element? Whatever external is hard, solid, the state of being hard, the condition of being hard, external, not clung to. That is to say, iron, copper, tin, lead, alloy, pearl, gem, lapis lazuli, conch, stone, coral, silver, gold, ruby, agate, grass, wood, gravel, potsherd, ground, rock, mountain" (vibha. 173). And the nimitta-earth, which is internal and an object, taking that, this connection of meaning is called.

Pathaviṃ maññati: He conceives with three conceivings: he conceives "I am earth," he conceives "earth is mine," he conceives "another is earth," he conceives "earth is another's." Or else, he conceives internal earth with craving-conceiving, he conceives with conceit-conceiving, he conceives with view-conceiving. How? For he generates desire and lust for hair, he savors hair, he rejoices in it, he speaks highly of it, he clings to it. [He does the same for] body hair, nails, teeth, skin, or any object that causes attachment. Thus, he conceives internal earth with craving-conceiving. "May I have hair like this in the future." Or else, he brings delight there in the way beginning with "body hair." Or else, he directs his mind to obtain what has not been obtained in the way beginning with "Through this virtue or practice or ব্রহ্মcariya, I will have sleek, soft, fine, dark hair." Even thus, he conceives internal earth with craving-conceiving.

Likewise, relying on the attainment or failure of his own hair, etc., he generates conceit, [thinking] "I am superior," or "I am equal," or "I am inferior." Thus, he conceives internal earth with conceit-conceiving. But following the way that comes in "That is the life, that is the body" (ma. ni. 2.187), he clings to hair as "life." This method applies to body hair, etc. Thus, he conceives internal earth with view-conceiving.

Or else, "Whatever internal earth element there is, friend, and whatever external earth element there is, that is simply the earth element. That is not mine" (ma. ni. 1.302). In a way contrary to this occurrence, he clings to earth, which is divided into hair, etc., thinking, "This is mine, this I am, this is my self." Even thus, he conceives internal earth with view-conceiving. Thus, for now, he conceives internal earth with three conceivings.

Just as with internal, so also with external. How? For he generates desire and lust for iron and copper, etc. He savors, rejoices in, speaks highly of, and clings to iron and copper, etc. Considering iron, etc., as "mine" in the way beginning with "my iron, my copper," he protects and guards them. Thus, he conceives external earth with craving-conceiving. "May I have iron and copper like this in the future." Or else, he brings delight there, [thinking,] "Through this virtue, or observance, or asceticism, or brahmacariya, I will have implements with abundant iron and copper." He directs his mind to obtain what has not been obtained. Even thus, he conceives external earth with craving-conceiving.

Likewise, relying on the attainment or failure of his own iron and copper, etc., he generates conceit, [thinking,] "Through this, I am superior, or I am equal, or I am inferior" (vibha. 832). Thus, he conceives external earth with conceit-conceiving. But having a perception of life in iron, he clings to iron as "life." This method applies to copper, etc. Thus, he conceives external earth with view-conceiving.

Or else, "Here, someone regards the earth kasina as self. 'What is the earth kasina, that is me. What I am, that is the earth kasina.' Thus, he regards the earth kasina and the self as non-dual" (paṭi. ma. 1.131). Just as said in the Paṭisambhidā, he clings to the nimitta-earth as "self." Thus, he conceives external earth with view-conceiving. Even thus, he conceives external earth with three conceivings. Thus, for now, in "he conceives earth," all three conceivings should be understood. From here on, we will speak concisely.

Pathaviyā maññati: Here, pathaviyā is a bhumma-vacana (a word that indicates a location or ground). Therefore, the meaning here is that he conceives "I am of earth," he conceives "my possession and attachment are of earth," he conceives "another is of earth," he conceives "another's possession and attachment are of earth."

Or else, just as the way of meaning has been stated: "How does one regard self in form? Here, someone regards feeling… perception… volitional formations… consciousness as self. It occurs to him, 'This is my self. And that my self is in this form.' Thus, he regards self in form" (paṭi. ma. 1.131). Having taken the phenomena beginning with feeling as self in this same way, then, having conceived any earth among internal and external earths as having the characteristic of being the basis, thinking "And that my self is in this earth," he conceives "of earth." This is his view-conceiving. But when he generates affection for that same self and conceit based on that, craving-conceiving and conceit-conceiving should also be understood. But when, in that same way, he conceives "And that my self is earth," then only view-conceiving is appropriate. Others also desire the other two.

Pathavito maññati: Here, pathavito is a nissakka-vacana (a word that indicates departure or separation). Therefore, it should be understood that he conceives "from earth" thinking of the arising or departing from earth of his own or another's endowed-with-equipment self, or else that the self is other than earth, in the previously stated way. This is his view-conceiving. But when he generates affection and conceit for the object conceived by that same view-conceiving, craving-conceiving and conceit-conceiving should also be understood. Others say, having developed a limited earth kasina, then, having taken another immeasurable self, thinking "My self is also outside of earth," he conceives "from earth."

Pathaviṃ meti maññati: Here, it should be understood that only one craving-conceiving is obtained, which occurs in this way: he claims only the great earth as "mine" due to craving. And that should be connected to all the internal and external earth of the previously stated kinds as "my hair, my body hair, my iron, my copper."

Pathaviṃ abhinandati: It is said that he rejoices in, savors, and touches earth in the manner stated previously, with craving, etc. If one asks, "Why is this said when this meaning is accomplished by 'Pathaviṃ maññati'?" This was not considered by the ancients. But this is one's own opinion, either due to the charm of the teaching or due to seeing the danger. For this was well understood by the Blessed One, who is endowed with the charm of various teachings with diverse methods, due to the thorough understanding of that element of Dhamma. Therefore, having previously shown the arising of defilements by way of conceiving, now, showing it by way of rejoicing, he says this either due to the charm of the teaching. Or, because he who conceives earth, conceives "of earth," conceives "from earth," conceives "earth is mine" is unable to abandon craving or views dependent on earth, therefore, he rejoices in earth. And he who rejoices in earth rejoices in suffering, and suffering is a danger; therefore, he says this also from seeing the danger. And this was said by the Blessed One: "Bhikkhus, he who rejoices in the earth element rejoices in suffering. He who rejoices in suffering, I say, is not freed from suffering."

taṃ kissa hetu, apariññātaṃ tassāti vadāmī: Its meaning is, "For what reason does that ordinary person conceive and rejoice in that earth? Because that thing is not comprehended by him." For he who fully understands earth fully understands it with three kinds of full understanding: with the full understanding of knowing, with the full understanding of investigating, and with the full understanding of abandoning.

ñātapariññā. What is the full understanding of investigating? Having known thus, he investigates the earth element as impermanent, as suffering, as a disease in forty-two ways. This is the full understanding of investigating. What is the full understanding of abandoning? Having investigated thus, with the path of the highest fruition, he abandons desire and lust for the earth element. This is the full understanding of abandoning.

Or, the determining of name and form is the full understanding of knowing. Kalāpa-sammasana (group-touching) and the like, from beginning to end, is the full understanding of investigating. Knowledge in the Noble Path is the full understanding of abandoning. He who fully understands earth fully understands it with these three kinds of full understanding. And that ordinary person does not have those kinds of full understanding; therefore, due to being uncomprehended, he both conceives and rejoices in earth. Therefore, the Blessed One said: "Here, bhikkhus, an uninstructed ordinary person…pe…conceives earth, conceives 'of earth,' conceives 'from earth,' conceives 'earth is mine,' rejoices in earth. For what reason? I say it is uncomprehended by him."

The Explanation of the Section on Earth is complete.

Explanation of the Section on Water, etc.

Āpaṃ āpato: Here too, āpo (water element) is fourfold in terms of characteristic, substance, object, and convention. Among these, characteristic-āpo is that stated in passages beginning with "And what, is the internal water element? Whatever internal, personal water, water-gone-to-water, cohesion, cohesion-gone-to-cohesion, binding nature of the body, internally clung-to" (vibha. 174). Substance-āpo is that stated in passages beginning with "While learning the water kasiṇa, one grasps the sign in the water." The rest is all similar to what was said about earth. However, in terms of analysis, the internal water element is known to be of twelve kinds, stated in the manner beginning with "bile, phlegm," and the external water element is known to be that stated in this way: "And what is the external water element? Whatever external water, water-gone-to-water, cohesion, cohesion-gone-to-cohesion, binding nature of the body, externally not clung-to. That is to say: root sap, trunk sap, bark sap, leaf sap, flower sap, fruit sap, milk, curd, ghee, fresh butter, oil, honey, molasses, terrestrial waters or celestial waters" (vibha. 174). And the sign-āpo is the nimitta (mental image) for the three which have internal objects.

Tejaṃ tejato: In this section on tejo (fire element), the elaboration should be understood in the same way as stated above. In terms of analysis here, the internal fire element is of four kinds, stated in this way: "That by which one is warmed, that by which one ages, that by which one is consumed, that by which what is eaten, drunk, chewed, and savored properly matures" (vibha. 175). And the external fire element is known to be that stated in this way: "And what is the external fire element? Whatever external fire, fire-gone-to-fire, heat, heat-gone-to-heat, warmth, warmth-gone-to-warmth, externally not clung-to. That is to say: wood fire, straw fire, grass fire, dung fire, husk fire, rubbish fire, lightning fire, heat from fire, heat from the sun, heat from a collection of wood, heat from a collection of grass, heat from a collection of grain, heat from a collection of goods" (vibha. 175).

Vāyaṃ vāyato: In this section on vāyo (air element) too, in terms of analysis, the internal air element is stated in this way: "Upward-going winds, downward-going winds, winds that stay in the belly, winds that stay in the bowels, winds that move through the limbs, knife-winds, razor-winds, wind like uppala flowers, inhalation, exhalation." And the external air element is known to be that stated in this way: "And what is the external air element? Whatever external air, air-gone-to-air, the quality of being supportive, externally not clung-to. That is to say: eastern winds, western winds, northern winds, southern winds, dusty winds, dustless winds, cold winds, hot winds, slight winds, excessive winds, black winds, verambha winds, wing winds, supanna winds, palm-frond winds, fan winds" (vibha. 176). The rest is as stated above. And so far this –

"In what is stated as one phenomenon,
Those phenomena of one characteristic thereby;
Are all stated to be, thus is stated the characteristic combination." –

is stated as the characteristic combination, because, by virtue of that, when the four elements are grasped, the upādārūpa (derived materiality) is also grasped, since the characteristic of rūpa (materiality) is not separate. And whatever is bhūta (elemental) and upādārūpa, that is the Rūpakkhandha (aggregate of materiality). Therefore, by saying "an uninstructed ordinary person considers earth, water, fire, and air to be 'I'," it is also said that in essence, they regard rūpa as self. By saying "he considers himself in earth, water, fire, and air," it is also said that he regards himself in rūpa. By saying "he considers himself as being from earth, water, fire, and air," since it is established that self is other than rūpa, it is also said that he regards himself as possessing rūpa, or rūpa in the self. Thus, these four perceptions of sakkāyadiṭṭhi (self-view) based on rūpa are to be understood. Here, one is ucchedadiṭṭhi (annihilation view), and three are sassatadiṭṭhi (eternalism view), thus there are only two views. This special meaning should also be understood.

The Description of Āpo Section, etc., is Complete.

Description of the Element Section, etc.

3.Thus, having stated the perception with rūpa as its face and saṅkhāra (formations) as its basis, now, since ordinary people also make perceptions about those beings who are designated by relying on saṅkhāras, therefore, pointing out those beings, he says, "bhūte bhūtato sañjānāti (he perceives beings as beings)," etc. Here, this word bhūta is seen in the contexts of the five aggregates, non-human beings, elements, existing things, khīṇāsavas (one who has destroyed influxes), beings, trees, etc. For this is seen in the five aggregates in passages beginning with "You should, monks, perceive this as being" (ma. ni. 1.401). Here it refers to non-human beings in "Whatever beings have assembled here" (su. ni. 224). Here it refers to the elements in "Monks, the four great elements are the cause" (ma. ni. 3.86). Here it refers to existing things in passages beginning with "An offense requiring expiation in the case of what exists" (pāci. 69). Here it refers to a khīṇāsava in "He who is a devourer of time, one who has become" (jā. 1.10.190). Here it refers to beings in "All beings will deposit a mass in the world" (dī. ni. 2.220). Here it refers to trees, etc., in "For damaging plant life" (pāci. 90). But here, this refers to beings, but not indiscriminately. For here, beings below the realm of the Four Great Kings are intended by "beings."

bhūte bhūtato sañjānāti: is as stated above. But in bhūte maññati (he conceives about beings), all three perceptions should be applied. How? For this person, having grasped beings as beautiful and happy in the manner stated in "He sees a householder or a householder's son endowed and furnished with the five strands of sensual pleasure" (a. ni. 7.50), is infatuated; even seeing them, he is infatuated; even hearing, smelling, tasting, touching, or knowing them. Thus, he conceives about beings with craving-perception. Or, by the manner stated in "Oh, that I might attain companionship with great Khattiya families" (dī. ni. 3.337), he directs his mind towards attaining what has not been attained; even thus, he conceives about beings with craving-perception. Or, relying on the success or failure of himself and other beings, he considers himself better than them. And whatever being is inferior, or himself is inferior, to any being that is better, he considers himself equal to the being, or the being equal to himself. As he said, "Here, someone, by birth or by any other thing, formerly considers himself equal to others. Later, he considers himself better. He considers others inferior; this kind of conceit...is called overweening conceit" (vibha. 876-880). Thus, he conceives about beings with conceit-perception.

But conceiving about beings that they are "permanent, stable, eternal, and not subject to change," or that "all beings, all creatures, all entities, all living things are helpless, weak, and without vigor, subject to destiny, fate, and circumstance, experiencing pleasure and pain in the six classes," (dī. ni. 1.168) he conceives with view-perception. Thus, he conceives about beings with three perceptions.

bhūtesu maññati? (he conceives in beings?) In those various beings, he desires his own rebirth or happy rebirth. Thus, he conceives in beings with craving-perception. Or, desiring rebirth among beings, he gives alms, undertakes sīla (virtue), and performs the uposatha (observance day) practice. Even thus, he conceives in beings with craving-perception. But, having grasped beings in a group, he considers some beings better, some equal, or some inferior. Thus, he conceives in beings with conceit-perception. Similarly, he conceives some beings as permanent and stable. He conceives some as impermanent and unstable, or he conceives that "I am one of the beings." Thus, he conceives in beings with view-perception.

Bhūtato maññatī (he conceives as beings): here, it should be understood that he conceives as beings if he conceives that his own or another's existence with its requisites arises from some being or another, this is his view-perception. Furthermore, when he generates affection and conceit towards that object conceived with view-perception, craving-perception and conceit-perception should also be understood. Bhūte meti maññatī (he conceives beings as mine): here, only craving-perception is obtained. And this, it should be understood, proceeds with possessiveness in the manner beginning with "my sons, my daughters, my goats and sheep, chickens and pigs, elephants, cattle, horses, and buffaloes." Bhūte abhinandatī (he delights in beings) is as stated above. Apariññātaṃ tassā (uncomprehended by him): here, it should be understood that beings are uncomprehended because the saṅkhāras upon which the designation of beings depends are uncomprehended. The application, however, should be done in the manner stated above.

deve devato (gods as gods): Here, devā (gods) means those who sport with the five strands of sensual pleasure or with their own power; meaning they play and shine. They are threefold: conventional gods, gods by rebirth, and gods by purification. Conventional gods are kings, queens, and princes. Gods by rebirth are the gods beginning with those in the Cātumahārājika realm and the gods above them. Gods by purification are arahants, those who have destroyed the influxes. Here, gods by rebirth should be regarded, but not indiscriminately. For here, the six Kāmaloka realms, excluding Māra and his assembly in the Paranimmitavasavatti heaven, are intended by "gods." There, all the explanation of the meaning should be understood in the same way as stated in the section on beings.

Pajāpati: Here, Māra should be understood as Pajāpati. But some say that "this is a designation for the overlords of those various gods, the Great Kings, etc." This is refuted in the Great Commentary as being inappropriate since they are already included by the term "gods." But here, Māra himself is intended as Pajāpati due to being the overlord of the populace counted as beings. Where does he live? In the Paranimmitavasavatti heaven. There, King Vasavatti exercises sovereignty. They say that Māra lives in one region, wielding power over his assembly, like a frontier prince in the borderlands. Here, it should be understood that Māra's assembly is also included by the term "Māra." The way of applying this here is that, seeing or hearing of Pajāpati as handsome, long-lived, and full of happiness, one is infatuated and conceives with craving-perception. Or, directing one's mind to attain what has not been attained, in the manner beginning with "Oh, that I might attain companionship with Pajāpati," one conceives about Pajāpati with craving-perception. But, having attained the state of Pajāpati, generating conceit that "I am the lord and master of the populace," one conceives about Pajāpati with conceit-perception. But conceiving that "Pajāpati is permanent and stable," or "he will be annihilated and destroyed," or "he is helpless, weak, and without vigor, subject to destiny, fate, and circumstance, experiencing pleasure and pain in the six classes," one should understand that he conceives about Pajāpati with view-perception.

Pajāpatismi: Here, only view-perception is applicable. Its process should be understood as follows: Here, someone conceives that "whatever qualities exist in Pajāpati, all of them are permanent, stable, eternal, and not subject to change." Or, he conceives that "there is no evil in Pajāpati, no evil deeds are found in him."

Pajāpatito: Here, all three perceptions are obtainable. How? Here, someone conceives that his own or another's existence with its requisites arises or emerges from Pajāpati, this is his view-perception. Furthermore, when he generates affection and conceit towards that object conceived with view-perception, craving-perception and conceit-perception should also be understood. Pajāpatiṃ me: Here, only craving-perception is obtainable. And this, it should be understood, proceeds with possessiveness in the manner beginning with "Pajāpati is my teacher, my master." The rest is as stated above.

Brahmaṃ brahmato: Here, Brahmā means one who is magnified by those various special qualities. Moreover, Brahmā also refers to Mahābrahmā, the Tathāgata, a Brahmin, parents, and the best. For Mahābrahmā is called Brahmā in passages beginning with "A thousand Brahmās, two thousand Brahmās" (ma. ni. 3.165-166). The Tathāgata is called Brahmā in "Monks, 'Brahmā' is a designation for the Tathāgata."

"The Buddha, dispeller of darkness, all-seeing,
Gone to the end of the world, transcended all becoming;
Without influxes, abandoned all suffering,
Called Truth, Brahmā, is revered by me." (cūḷani. 104)

Here, a Brahmin.

"Parents are called Brahmā, former teachers." (itivu. 106; jā. 2.20.181)

Here, parents. "He sets in motion the Brahmachakka (excellent wheel)" (ma. ni. 1.148; a. ni. 5.11) Here, the best. Here, the Brahmā who is newly born and has a lifespan of a kappa (aeon) is intended. And it should be understood that by including him, the Brahma-purohitas (Brahmā's ministers) and Brahma-pārisajjas (members of Brahmā's retinue) are also included. Here, the explanation of the meaning should be understood in the same way as stated in the section on Pajāpati.

ābhassarā: By including them, the entire second jhāna realm is included, and all of these, the Parittābhā, Appamāṇābhā, and Ābhassarā, should be understood as living on a single level.

Subhakiṇhā. By grasping these, the entire third jhāna plane is grasped. All these beings dwelling on one level are known as limited-subha, immeasurable-subha, and subhakiṇha.

Vehapphalā. The brahmās of the fourth jhāna plane are referred to. The application of meaning and interpretation in these three instances should be understood in the same way as described in the section on beings (bhūtavāra).

Abhibhū. What is "abhibhū"? It refers to the four immaterial aggregates. This is a designation for the plane of non-perception (asaññabhava). The non-percipient beings (asaññasattā) together with the Vehapphalas, dwell on a single level, in one location, generated by whatever posture, remaining for their entire lifespan, having become similar to mind-made form. All of them here are included by the word "abhibhū." Some describe abhibhū as the chief Brahmā in various ways, such as "a thousand Brahmās." However, since that is already included by the term Brahmā, it should be understood that this is inappropriate. Here, the method of interpretation is that one who, hearing that the abhibhū is beautiful, long-lived, and possesses complexion, generates desire and lust there, conceives of the abhibhū through perception based on craving (taṇhāmaññanā). Or, one who directs the mind towards attaining what has not been attained, with the thought, "Oh, that I might attain companionship with the abhibhū," also conceives of the abhibhū through perception based on craving. However, one who sees himself as inferior and the abhibhū as superior conceives of the abhibhū through perception based on conceit (mānamaññanā). One who clings, thinking, "The abhibhū is permanent, lasting," conceives of the abhibhū through perception based on views (diṭṭhimaññanā). The rest is to be understood in the same way as described in the section on Pajāpati.

End of the Description of the Sections on Beings, etc.

Description of the Section on the Ākāsānañcāyatana, etc.

In this way, even while the Blessed One was showing the deva-worlds in order, having shown the plane of non-perception by the word abhibhū, now, because this is a round (of existence) and the Pure Abodes (suddhāvāsa) stand on the side of cessation, indeed, those devas are non-returners and arahants. Or, since those devas have a lifespan of several thousands of aeons, they exist only at the time of a Buddha's arising. Buddhas, however, do not arise even in countless aeons; at that time, that plane is empty. The existence of the Pure Abodes is like a king's encampment for Buddhas. And for that reason, they are not included in terms of dwelling-places for beings who subsist on consciousness (viññāṇaṭṭhitisattāvāsa), but these perceptions are perpetual. Therefore, showing the always-existing plane of those perceptions, having passed over the Pure Abodes, he said, "ākāsānañcāyatana," etc. There, ākāsānañcāyatana means the four aggregates of skillful, resultant, and functional consciousness belonging to that plane. And they should be seen as only arisen there, making this the discourse on the delimitation of existence (bhavapariccheda). This is the method for viññāṇañcāyatana, etc. However, the application of meaning in all these four sections should be understood in the same way as described in the section on abhibhū. Here, perception based on conceit is also applicable in the way described in the section on Pajāpati.

End of the Description of the Section on the Ākāsānañcāyatana, etc.

Description of the Section on the Seen, Heard, etc.

In this way, having shown the object of perception extensively with distinction by way of specific planes, etc., now, showing the diversity of the three planes (tebhūmaka) included within the concept of self (sakkāya), which is the object of all perceptions, by gathering them into four categories—the seen, etc., he said, "diṭṭhaṃ diṭṭhato," etc.

Diṭṭha means seen by the physical eye and also seen by the divine eye. This is a designation for the visual object (rūpāyatana). There, diṭṭhaṃ maññati means one perceives the seen with three perceptions. How? Seeing the visual object with the perception of beauty and the perception of pleasure, one generates desire and lust there, relishes it, and delights in it. For it was said by the Blessed One, "Beings, monks, are stained, infatuated, intoxicated, stupefied, and obsessed with the form of a woman; they grieve for a long time following after the form of a woman" (a. ni. 5.55). In this way, one perceives the seen through perception based on craving. "Either he brings delight in this—'May I have such form in the future'—or, desiring excellence of form, he gives alms," and so on in detail. In this way, too, one perceives the seen through perception based on craving. However, relying on the attainment or failure of excellence of form for oneself and others, one generates conceit. "I am superior to this," or "I am equal," or "I am inferior"—in this way, one perceives the seen through perception based on conceit. However, one perceives the visual object as permanent, lasting, and eternal; one perceives it as self or belonging to self; one perceives something auspicious in what is inauspicious—in this way, one perceives the seen through perception based on views. In this way, one perceives the seen with three perceptions. How does one perceive in the seen? Perceiving self in the visual object in the way of regarding as self, one perceives in the seen, just as in wealth and grain. In this way, also, thinking "Greed, etc., are in form," one perceives in the seen. This is his perception based on views. However, when one generates affection and conceit based on that very object that is perceived through perception based on views, perception based on craving and conceit should also be understood. In this way, one perceives in the seen. The rest is to be understood in the same way as described in the section on earth.

Suta means heard by the physical ear and also heard by the divine ear. This is a designation for the auditory object (saddāyatana).

Muta means grasped by experiencing and knowing, meaning having come into contact with. It is said to be known in the mutual contact of the sense faculties and their objects. This is a designation for the olfactory, gustatory, and tactile objects (gandharasaphoṭṭhabbāyatana).

Viññāta means known by the mind. This is a designation for the remaining seven sense bases (āyatana), or for the object of mind (dhammārammaṇa). Here, however, only that which is included within the concept of self is obtained. The detailed explanation here should be understood in the same way as described in the section on the seen.

End of the Description of the Section on the Seen, Heard, etc.

Description of the Section on Oneness, etc.

In this way, having shown all the diversity of the concept of self (sakkāya) by means of the four—the seen, etc.—now, showing that very same thing in two ways—by way of attainment and non-attainment—he said, "ekattaṃ nānatta," etc.

Ekatta (oneness) indicates the way of attainment (samāpannakavāra). Nānatta (separateness) indicates the way of non-attainment (asamāpannakavāra). The meaning of these words is: the state of being one is ekatta; the state of being diverse is nānatta. The interpretation here is that the way of attainment should be discerned with four aggregates, and the way of non-attainment should be discerned by dividing it into five aggregates, in accordance with the teaching, "He regards form as self," and according to the commentary method described in the sections on earth, etc., as appropriate. Some, however, say that ekatta means the view of oneness, and nānatta means the view of separateness. Others say that "the self is percipient of oneness, free from disease after death; the self is percipient of separateness," and so on, as clinging to views. Since all that is not intended here, it is indeed inappropriate.

He said "sabbaṃ sabbato," etc. The method of interpretation here is that one who relishes all perceives all through perception based on craving. One who thinks that he himself created it, in the way of "These beings were created by me," perceives all through perception based on conceit. One who thinks, in the way of "All is due to past action, all is due to the creation of a god, all is without cause or condition, all exists, all does not exist," perceives all through perception based on views. How does one perceive in all? Here, a certain person has such a view: "My self is great." Having conceived of the entire world with its inhabitants as belonging to that occasion, he thinks, "Indeed, this self of mine is in all." This is his perception based on views. However, when he generates affection and conceit based on that self and its possessions, perception based on craving and conceit should also be understood. The rest should be understood in the same way as described in the section on earth.

He said, "nibbānaṃ nibbānato." There, nibbāna should be understood as the highest immediately visible nibbāna (paramadiṭṭhadhammanibbāna) that comes in five ways, in the manner of "From the time when, venerable sir, this self is furnished and endowed with the five strands of sensual pleasure, from just that much this self has attained the highest immediately visible nibbāna." There, one who relishes nibbāna perceives through perception based on craving. Generating conceit with that nibbāna, "I have attained nibbāna," he perceives through perception based on conceit. Considering what is not nibbāna to be nibbāna, and as permanent, he perceives through perception based on views.

However, having taken a self other than nibbāna, thinking "Indeed, this self of mine is in this nibbāna," he perceives in nibbāna; this is his perception based on views. However, when he generates affection and conceit based on that self and its possessions, perception based on craving and conceit should also be understood. This same method applies to perception from nibbāna. There too, having taken a self other than nibbāna, thinking "This is nibbāna, this is self, indeed, this self of mine is other than this nibbāna," he perceives from nibbāna; this is his perception based on views. However, when he generates affection and conceit based on that self and its possessions, perception based on craving and conceit should also be understood. However, one who thinks "Oh, how pleasant is my nibbāna" should be understood as perceiving nibbāna as "mine." The rest is as previously described. Here is a summary:

As is this self-concept (sakkāya), to one who does not understand it thus,
In the self-concept of the worldling, all perceptions arise.

Repulsive, fragile is this, painful, not a source of joy;
Opposed to that, the fool, grasping, grasps at perception.

Regarding the self-concept as beautiful and pleasurable;
Like a moth in the fire, there is perception through craving.

Establishing a perception of permanence, seeing its accomplishment;
Like filth in filth, there is perception through conceit.

Regarding it as self, belonging to self, mine, the unwise;
Like a boil in a mirror, there is perception through views.

Perception, indeed, this name is a subtle bond of Māra;
Loose, difficult to release, by which the worldling is bound.

Though much he struggles, he does not overcome the self-concept;
Like a tether of rope, around a high, strong pillar.

That one, clinging to the self-concept, by birth and by old age,
By diseases and sufferings, is constantly and strongly struck.

That I tell you, good sirs, see the self-concept (sakkāya) as undesirable, as unpleasant,
As breakable, and as not-self.

This is the nature of its cause; seeing thus this thing, the wise one,
Abandoning all perceptions, is released from all suffering.

End of the Description of the Section on Oneness, etc.

End of the First Method Discourse, consisting of twenty-four sections, according to the perspective of worldlings.

Description of the Second Method: the Section on the Trainee

In this way, having shown the activity of the worldling, which is the root of all phenomena related to self-concept, in objects such as earth, etc., now, showing the activity of the trainee (sekkha) in those very same objects, he said, "yopi so, bhikkhave, bhikkhu sekkho," etc. There, yo (whoever) is a word of introduction. So (that) is a word of specification. The particle pi has the meaning of combination, as in ayampi dhammo aniyatotiādi (this Dhamma too is indefinite, and so on). And by that, it combines the person through the object aspect, not through the personal aspect. For below, the persons are of depraved views, while here they are of correct views; there is no shared nature between them. However, the object is the same for the persons below and the same for these. Therefore, it was said, "It combines the person through the object aspect, not through the personal aspect." However, by this whole expression yopi so, it should be understood that it shows the trainee who is now to be spoken of. Bhikkhave, bhikkhū (Monks, a monk) is as previously stated.

Sekkho: In what sense is one a trainee (sekkha)? Because of attaining the qualities of a trainee, one is a sekkha. For it was said, "In how much, venerable sir, is one a trainee?" "Here, monks, a monk is endowed with right view that is of a trainee…with right concentration that is of a trainee. In so much, monks, is one a trainee" (saṃ. ni. 5.13). Moreover, because one trains, one is a trainee (sekkha). For it was said, "Because he trains, monk, therefore he is called a trainee (sekkha). And what does he train in? He trains in higher morality, he trains in higher mind, he trains in higher wisdom. Because he trains, monk, therefore he is called a trainee" (a. ni. 3.86).

Also, that noble worldling who is fulfilling the path of conformity, accomplished in virtue, with guarded sense doors, knowing moderation in eating, devoted to wakefulness, abiding devoted to the cultivation of the qualities pertaining to enlightenment during the early and late watches of the night—"Today or tomorrow I will attain one of the fruits of recluseship (sāmaññaphala)"—he too is called one who trains, a trainee. In this meaning, however, only one who has attained penetration is intended as a trainee, not a worldling.

appattamānaso. Mānasa means both passion (rāga), mind (citta), and arahantship (arahatta). For example, in "Antalikkhacaro pāso, yvāyaṃ carati mānaso" (mahāva. 33; saṃ. ni. 1.151), mānasa means passion. In "Cittaṃ mano mānasa" (dha. sa. 65), it means mind. In "Appattamānaso sekkho, kālaṃ kayirā janesutā" (saṃ. ni. 1.159), it means arahantship. Here, too, arahantship is intended. Therefore, appattamānaso means one who has not attained arahantship.

Anuttara means supreme, incomparable. Khemaṃ ananuyuttaṃ catūhi yogehi means secure, not attached to the four yogas, which is yogakkhemaṃ, intending arahantship. Patthayamāno means there are two types of wishing: craving-wish (taṇhāpatthanā) and desire-wish (chandapatthanā). "Patthayamānassa hi pajappitāni, pavedhitaṃ vāpi pakappitesū" (su. ni. 908) refers to craving-wish.

‘‘Chinnaṃ pāpimato sotaṃ, viddhastaṃ vinaḷīkataṃ;
Pāmojjabahulā hotha, khemaṃ pattattha bhikkhavo’’ti. (ma. ni. 1.352) –

patthayamāno should be understood as one who desires to attain that yogakkhema, one who wants to achieve it, one who is inclined towards it, devoted to it, and focused on it. Viharatī means he carries the body without collapsing, by alternating one posture-suffering (iriyāpathadukkhaṃ) with another. Alternatively, the meaning here should be understood in accordance with the method of explanation beginning with "sabbe saṅkhārā aniccāti adhimuccanto saddhāya viharatī." Pathaviṃ pathavito abhijānātī means he directly knows earth as the earth element; he does not perceive it with a completely distorted perception like an ordinary person. Moreover, he knows with superior knowledge; thus, it is said that while focusing on the earth element as earth, he directly knows it as impermanent (anicca), as suffering (dukkha), and as not-self (anattā). And having directly known it in this way, it is said, "He does not conceive earth as earth." Maññati means maññi. However, it cannot be said that this is either conceiving or not conceiving. It should be understood that this term is used by way of exception in this context. What is the intention here? It is said that the ordinary person (puthujjana) is said to conceive because all conceits have not been abandoned. The arahant is said not to conceive because conceits have been abandoned. But for the trainee (sekha), conceit of views has been abandoned, while other conceits have become attenuated; therefore, it cannot be said that he conceives like an ordinary person, nor can it be said that he does not conceive like an arahant.

Pariññeyyaṃ tassā means that object of conceiving for that trainee is to be fully understood with three kinds of full understanding (tihi pariññāhi), because of the inevitability of its occurrence and because it leads to enlightenment; it is neither not-fully-understood nor unknown like it is for an ordinary person, nor is it fully understood like it is for an arahant. The rest is as previously stated in all instances.

The second method of exposition based on the trainee is concluded.

Explanation of the Third and Subsequent Methods Concerning the Arahant

8. Having shown the conduct of a trainee (sekha) in regard to objects such as earth, he now shows the conduct of an arahant, beginning with yopi so, bhikkhave, bhikkhu araha. Here, yopī The particle "pi" is in the sense of a collection. Therefore, it shows that both shared states are obtained here. The trainee shares something in common with the arahant because of being a noble individual; therefore, the shared state of individuals is obtained, but the shared state of objects is just as stated previously. Araha means one who is far from defilements (ārakakileso), whose defilements are distant (dūrakileso), one who has abandoned defilements (pahīnakileso). This was stated by the Blessed One, "And how, monks, is a monk an Arahant? Evil, unwholesome states that defile, lead to renewed existence, cause anxiety, and result in suffering in the future, connected with birth, aging, and death, are far from him. Thus, monks, a monk is an Arahant." (Ma. ni. 1.434) khīṇāsavo means the four āsavas—the āsava of sensual desire (kāmāsavo)…pe… the āsava of ignorance (avijjāsavo)—these four āsavas are destroyed, abandoned, eradicated, calmed, incapable of arising again, and burnt by the fire of knowledge in the arahant; therefore, he is called one with destroyed āsavas.

Vusitavā means he has lived, dwelt, completed, finished in the heavy dwelling, in the dwelling of the Noble Path, and in the ten noble dwellings; therefore, he is vusitavā katakaraṇīyo, meaning he has lived the life. Based on the auspicious acts of an ordinary person, the seven trainees do what needs to be done with the four paths, but all that needs to be done by the arahant is completed and finished; there is nothing further for him to do in order to attain the cessation of suffering; therefore, he has done what needs to be done. It was also said:

‘‘Tassa sammā vimuttassa, santacittassa bhikkhuno;
Katassa paṭicayo natthi, karaṇīyaṃ na vijjatī’’ti. (theragā. 642);

Ohitabhāro means the three burdens—the burden of the aggregates (khandhabhāro), the burden of defilements (kilesabhāro), and the burden of volitional formations (abhisaṅkhārabhāro)—these three burdens of his are laid down, unloaded, discarded, and dropped; therefore, he is called ohitabhāro. Anuppattasadattho means he has attained his own benefit (sadatthaṃ), which means his own goal (sakatthanti). This dakāra has been done to the kakāra. Sadattho should be understood as arahantship. Indeed, that is called one's own benefit (sakattho) because of the characteristic of being bound to oneself (attupanibandhanaṭṭhena), because of the characteristic of not abandoning oneself (attānaṃ avijahanaṭṭhena), and because of the characteristic of being one's own highest goal (attano paramatthaṭṭhena).

Parikkhīṇabhavasaṃyojano means bhavasaṃyojanānī which are the ten fetters (saṃyojanāni): the fetter of sensual desire (kāmarāgasaṃyojanaṃ), the fetter of aversion (paṭighamānasaṃyojanaṃ), the fetter of views (diṭṭhisaṃyojanaṃ), the fetter of doubt (vicikicchāsaṃyojanaṃ), the fetter of clinging to rites and rituals (sīlabbataparāmāsasaṃyojanaṃ), the fetter of desire for existence (bhava rāgasaṃyojanaṃ), the fetter of envy (issāsaṃyojanaṃ), the fetter of miserliness (macchariyasaṃyojanaṃ) and the fetter of ignorance (avijjāsaṃyojanaṃ). These bind together in the seven existences, they tie down, or they bind one existence with another; therefore, they are called "fetters of existence (bhavasaṃyojanānī)." These fetters of existence are completely destroyed, abandoned, and burnt by the fire of knowledge in the arahant; therefore, he is called "one whose fetters of existence are destroyed (parikkhīṇabhavasaṃyojano)." Sammadaññā vimutto here, sammadaññā means by rightly knowing. What is said? Having rightly known, understood, discerned, weighed, analyzed, and made distinct the state of aggregates as aggregates, the state of sense bases as sense bases, the state of elements as elements, the characteristic of suffering as affliction, the characteristic of arising as origin, the characteristic of cessation as peaceful, the characteristic of the path as seeing, and also the distinction that all conditioned things are impermanent, etc., according to reality.

Vimutto means there are two kinds of liberation: liberation of mind (cittassa ca vimutti) and nibbāna. The Arahant is liberated by liberation of mind, since his mind is liberated from all defilements. He is also liberated in nibbāna because he is intent on nibbāna. Therefore, he is said to be "liberated through right knowledge (sammadaññā vimutto)." Pariññātaṃ tassā means that the object of conceiving is fully understood by that arahant with three kinds of full understanding. Therefore, it is said that he does not conceive that object, or he does not conceive that conceiving; the rest is as previously stated.

khayā rāgassātiādayo The three instances beginning with khayā rāgassa have been stated. These should be expanded in the instances beginning with pathavīvārādī. This instance of full understanding should also be expanded in the instance of nibbāna. When expanding, "pariññātaṃ tassā" should be connected to all terms, and then "khayā rāgassa vītarāgattāti" should be connected again. This is the method for the others. But the teaching is concise, since what is said in one place is said in all places.

Khayā rāgassa vītarāgattā Here, since an outsider is free from lust for sense pleasures, but is not free from lust through the destruction of lust. But the arahant is indeed free through destruction; therefore, it is said "khayā rāgassa vītarāgattā". This is the method for hatred and delusion as well. Just as when it is said "pariññātaṃ tassāti vadāmī," it means that because it is fully understood, he does not conceive that object or that conceiving, so too here, because he is free from lust, it should be seen that he does not conceive that object or that conceiving.

Here, "pariññātaṃ tassāti" This instance is stated to show the perfection of the path and development. But the others should be understood to show the perfection of realizing the fruit. Or, for two reasons, the arahant does not conceive: because the object is fully understood, and because the unwholesome roots are eradicated. Therefore, with the instance of full understanding, he indicates the full understanding of the object in regard to the object, and with the others, he indicates the eradication of the unwholesome roots. There, in the latter three instances, this distinction should be understood: in the three instances, seeing the danger in lust, dwelling contemplating suffering, he is liberated by the signless liberation, he is free from lust through the destruction of lust. Seeing the danger in hatred, dwelling contemplating impermanence, he is liberated by the desireless liberation, he is free from hatred through the destruction of hatred. Seeing the danger in delusion, dwelling contemplating not-self, he is liberated by the emptiness liberation, he is free from delusion through the destruction of delusion.

If it is thus, would not the two instances "one is not liberated by the three liberations" have to be said? No, that is not the case. Why? Because it is not fixed. For it is said unfixedly, "yopi so, bhikkhave, bhikkhu araha". But it is not said that he is liberated by the signless liberation or by the other. Therefore, whatever is fitting for the arahant, all of that must be said.

Or without distinction, whatever arahant is alike, even in the destruction of lust etc., because of the full understanding of suffering of change (vipariṇāmadukkhassa), it is said that he is free from lust through the destruction of lust; because of the full understanding of suffering of suffering (dukkhadukkhassa), he is free from hatred through the destruction of hatred. Because of the full understanding of suffering of conditioned phenomena (saṅkhāradukkhassa), he is free from delusion through the destruction of delusion. Or, because of the full understanding of a desirable object, he is free from lust through the destruction of lust. Because of the full understanding of an undesirable object, he is free from hatred through the destruction of hatred. Because of the full understanding of a neutral object, he is free from delusion through the destruction of delusion. Or, because the underlying tendency of lust has been eradicated in pleasant feeling, he is free from lust through the destruction of lust; in the others, because the underlying tendencies of aversion and delusion have been eradicated, he is free from hatred and free from delusion. Therefore, showing that distinction, he says "khayā rāgassa vītarāgattā…pe… vītamohattā".

The third, fourth, fifth, and sixth methods based on the Arahant are concluded.

Explanation of the Seventh Method Concerning the Tathāgata

12. Having shown the conduct of the arahant in regard to objects such as earth, now, showing his own conduct, he begins with tathāgatopi, bhikkhave. Here, tathāgato The Blessed One is called Tathāgata for eight reasons: because he has come thus (tathā āgatoti tathāgato), because he has gone thus (tathā gatoti tathāgato), because he has the characteristic of thusness (tathalakkhaṇaṃ āgatoti tathāgato), because he has fully awakened to the thus-dhamma as it actually is (tathadhamme yāthāvato abhisambuddhoti tathāgato), because he has shown thus (tathadassitāya tathāgato), because he has spoken thus (tathāvāditāya tathāgato), because he has done thus (tathākāritāya tathāgato), and because of the characteristic of overcoming (abhibhavanaṭṭhena tathāgatoti).

How is the Blessed One one who has come thus (tathā āgatoti tathāgato)? Just as the former fully enlightened Buddhas came, having undertaken effort for the welfare of all the world; just as Vipassī, the Blessed One, came; just as Sikhī, the Blessed One, came; just as Vessabhū, the Blessed One, came; just as Kakusandha, the Blessed One, came; just as Koṇāgamana, the Blessed One, came; just as Kassapa, the Blessed One, came. What is being said? With whatever aspiration these Blessed Ones came, with that same aspiration our Blessed One also came.

Or, just as Vipassī, the Blessed One…pe… just as Kassapa, the Blessed One, having fulfilled the perfection of giving, having fulfilled the perfection of virtue, renunciation, wisdom, effort, patience, truthfulness, resolution, loving-kindness, and equanimity; these ten perfections, the ten secondary perfections, the ten ultimate perfections—having fulfilled these thirty perfections; having relinquished the great sacrifices of limbs, eyes, wealth, kingdom, sons, and wives; having fulfilled the prior practice, the prior conduct, the practice of making known the Dhamma, the practice of benefiting relatives, etc.; having reached the culmination of Buddha-conduct, our Blessed One also came thus.

Just as Vipassī, the Blessed One…pe… just as Kassapa, the Blessed One, having developed and expanded the four foundations of mindfulness, the four right efforts, the bases of psychic power, the five faculties, the five powers, the seven factors of enlightenment, and the Noble Eightfold Path, our Blessed One also came thus; therefore, he is the Tathāgata.

Yatheva lokamhi vipassiādayo,
Sabbaññubhāvaṃ munayo idhāgatā;
Tathā ayaṃ sakyamunīpi āgato,
Tathāgato vuccati tena cakkhumāti.

Thus, one who has come thus is a Tathāgata.

How is one who has gone thus a Tathāgata? Just as Vipassī, the Blessed One, having just been born, went…pe… Kassapa, the Blessed One, went. And how did he go? Just having been born, he stood on the earth with level feet, faced north, and went seven strides. As it was said—Having just been born, Ānanda, the Bodhisatta stands on the earth with level feet, faces north, and goes seven strides while a white parasol is held over him, and he surveys all directions, and utters the declaration of a bull: "I am the chief in the world, I am the best in the world, I am the foremost in the world; this is my last birth, now there is no renewed existence." (ma. ni. 3.207).

And that going of his was true, not false, in that it served as a prior indication of the attainment of specific superior qualities by many beings. For when he was just born, he stood with even feet; this was a prior indication of his attainment of the four bases of psychic power (caturiddhipāda). Furthermore, his facing the north was a prior indication of his being supreme in the entire world. His taking seven steps was [a prior indication] of his attaining the seven jewels of the enlightenment factors (sattabojjhaṅgaratana). The tossing of the chowrie-tree mentioned in "Like golden staffs, chowries waved" (Sn. 693) [at his birth] was [a prior indication] of the overthrow of all the sectarians. The holding of the white parasol [over him] was [a prior indication] of his attaining the supreme, stainless white parasol of liberation from Arahatship. His looking around in all directions was [a prior indication] of his attaining unobstructed knowledge of omniscience. His uttering the Asabhi speech was a prior indication of the turning of the unexcelled, irreversible Wheel of the Dhamma. Likewise, this Blessed One also went. And that going of his was true, not false, in that it served as a prior indication of the attainment of those very specific superior qualities. Therefore, the ancients said:

"Just as the Lord of Herds, newly born,
Touched the earth with even feet;
So Gotama strode forth seven paces,
And the gods held a white parasol over him.

Having gone seven paces, Gotama
Looked around in all directions equally;
He uttered a speech endowed with eight factors,
Like a lion standing on a mountain peak."

Thus, because he went thus, he is a Tathāgata.

Or again, just as Vipassī, the Blessed One...pe... just as Kassapa, the Blessed One, so too, this Blessed One, in the very same way, having abandoned sensual desire (kāmacchanda) through renunciation (nekkhammena), having abandoned ill-will (byāpāda) through non-ill-will (abyāpādena), having abandoned sloth and torpor (thinamiddhaṃ) through the perception of light (ālokasaññāya), having abandoned restlessness and remorse (uddhaccakukkuccaṃ) through non-restlessness (avikkhepena), having abandoned doubt (vicikicchaṃ) through the determination of the Dhamma (dhammavavatthānena), having shattered ignorance (avijjaṃ) through knowledge (ñāṇena), having dispelled discontent (aratiṃ) through joy (pāmojjena), having unbolted the gate of the hindrances (nīvaraṇakavāṭaṃ) through the first jhāna, having calmed the smoke of applied and sustained thought (vitakkavicāradhūmaṃ) through the second jhāna, having faded out rapture (pītiṃ virājetvā) through the third jhāna, having abandoned pleasure and pain (sukhadukkhaṃ pahāya) through the fourth jhāna, having transcended the perceptions of form, of sensory impact, and of non-distinctness (rūpasaññāpaṭighasaññānānattasaññāyo samatikkamitvā) through the attainment of the sphere of infinite space (ākāsānañcāyatanasamāpattiyā), [having transcended] the perception of the sphere of infinite space (ākāsānañcāyatanasaññaṃ) through the attainment of the sphere of infinite consciousness (viññāṇañcāyatanasamāpattiyā), [having transcended] the perception of the sphere of infinite consciousness (viññāṇañcāyatanasaññaṃ) through the attainment of the sphere of nothingness (ākiñcaññāyatanasamāpattiyā), [having transcended] the perception of the sphere of nothingness (ākiñcaññāyatanasaññaṃ) through the attainment of the sphere of neither-perception-nor-non-perception (nevasaññānāsaññāyatanasamāpattiyā), he went.

Having abandoned the perception of permanence (niccasaññaṃ) through the contemplation of impermanence (aniccānupassanāya), [having abandoned] the perception of pleasure (sukhasaññaṃ) through the contemplation of suffering (dukkhānupassanāya), [having abandoned] the perception of self (attasaññaṃ) through the contemplation of non-self (anattānupassanāya), [having abandoned] delight (nandiṃ) through the contemplation of revulsion (nibbidānupassanāya), [having abandoned] lust (rāgaṃ) through the contemplation of dispassion (virāgānupassanāya), [having abandoned] arising (samudayaṃ) through the contemplation of cessation (nirodhānupassanāya), [having abandoned] grasping (ādānaṃ) through the contemplation of relinquishment (paṭinissaggānupassanāya), [having abandoned] the perception of solidity (ghanasaññaṃ) through the contemplation of dissolution (khayānupassanāya), [having abandoned] accumulation (āyūhanaṃ) through the contemplation of decline (vayānupassanāya), [having abandoned] the perception of permanence (dhuvasaññaṃ) through the contemplation of change (vipariṇāmānupassanāya), [having abandoned] the sign (nimittaṃ) through the contemplation of the signless (animittānupassanāya), [having abandoned] longing (paṇidhiṃ) through the contemplation of the desireless (appaṇihitānupassanāya), [having abandoned] clinging (abhinivesaṃ) through the contemplation of emptiness (suññatānupassanāya), [having abandoned] the adherence to taking things as essential (sārādānābhinivesaṃ) through the contemplation of the Dhamma as higher wisdom (adhipaññādhammavipassanāya), [having abandoned] the adherence to delusion (sammohābhinivesaṃ) through the knowledge and vision of things as they actually are (yathābhūtañāṇadassanena), [having abandoned] the adherence to attachment (ālayābhinivesaṃ) through the contemplation of danger (ādīnavānupassanāya), [having abandoned] non-reflection (appaṭisaṅkhaṃ) through the contemplation of reflection (paṭisaṅkhānupassanāya), [having abandoned] the adherence to entanglement (saṃyogābhinivesaṃ) through the contemplation of detachment (vivaṭṭānupassanāya), having shattered the defilements of fixed views (diṭṭhekaṭṭhe kilese) through the path of stream-entry (sotāpattimaggena), having abandoned the gross defilements (oḷārike kilese pahāya) through the path of once-returning (sakadāgāmimaggena), having uprooted the subtle latent defilements (aṇusahagate kilese samugghāṭetvā) through the path of non-returning (anāgāmimaggena), having completely cut off all defilements (sabbakilese samucchinditvā) through the path of Arahatship (arahattamaggena), he went. Thus, because he went thus, he is a Tathāgata.

How is he a Tathāgata because he came having the characteristic of thusness (tathalakkhaṇa)? The characteristic of hardness (kakkhaḷattalakkhaṇaṃ) of the earth element (pathavīdhātuyā) is thus, not false. The characteristic of flowing (paggharaṇalakkhaṇaṃ) of the water element (āpodhātuyā). The characteristic of heat (uṇhattalakkhaṇaṃ) of the fire element (tejodhātuyā). The characteristic of supporting (vitthambhanalakkhaṇaṃ) of the air element (vāyodhātuyā). The characteristic of non-obstruction (asamphuṭṭhalakkhaṇaṃ) of the space element (ākāsadhātuyā). The characteristic of cognizing (vijānanalakkhaṇaṃ) of the consciousness element (viññāṇadhātuyā).

The characteristic of being afflicted (ruppanalakkhaṇaṃ) of form (rūpassa). The characteristic of experiencing (vedayitalakkhaṇaṃ) of feeling (vedanāya). The characteristic of perceiving (sañjānanalakkhaṇaṃ) of perception (saññāya). The characteristic of constructing (abhisaṅkharaṇalakkhaṇaṃ) of volitional formations (saṅkhārānaṃ). The characteristic of cognizing (vijānanalakkhaṇaṃ) of consciousness (viññāṇassa).

The characteristic of directing the mind (abhiniropanalakkhaṇaṃ) of initial application (vitakkassa). The characteristic of sustained application (anumajjanalakkhaṇaṃ) of sustained thought (vicārassa). The characteristic of suffusing (pharaṇalakkhaṇaṃ) of rapture (pītiyā). The characteristic of ease (sātalakkhaṇaṃ) of happiness (sukhassa). The characteristic of non-distraction (avikkhepalakkhaṇaṃ) of one-pointedness of mind (cittekaggatāya). The characteristic of contacting (phusanalakkhaṇaṃ) of contact (phassassa).

The characteristic of conviction (adhimokkhalakkhaṇaṃ) of the faculty of faith (saddhindriyassa). The characteristic of exertion (paggahaṇalakkhaṇaṃ) of the faculty of energy (vīriyindriyassa). The characteristic of establishing mindfulness (upaṭṭhānalakkhaṇaṃ) of the faculty of mindfulness (satindriyassa). The characteristic of non-distraction (avikkhepalakkhaṇaṃ) of the faculty of concentration (samādhindriyassa). The characteristic of understanding (pajānanalakkhaṇaṃ) of the faculty of wisdom (paññindriyassa).

The characteristic of being unshakeable by lack of faith (assaddhiye akampiyalakkhaṇaṃ) of the power of faith (saddhābalassa). [The characteristic of being unshakeable] by laziness (kosajje) of the power of energy (vīriyabalassa). [The characteristic of being unshakeable] by forgetfulness (muṭṭhasacce) of the power of mindfulness (satibalassa). [The characteristic of being unshakeable] by restlessness (uddhacce) of the power of concentration (samādhibalassa). The characteristic of being unshakeable by ignorance (avijjāya akampiyalakkhaṇaṃ) of the power of wisdom (paññābalassa).

The characteristic of establishing mindfulness (upaṭṭhānalakkhaṇaṃ) of the mindfulness enlightenment factor (satisambojjhaṅgassa). The characteristic of investigation (pavicayalakkhaṇaṃ) of the investigation of phenomena enlightenment factor (dhammavicayasambojjhaṅgassa). The characteristic of exertion (paggahaṇalakkhaṇaṃ) of the energy enlightenment factor (vīriyasambojjhaṅgassa). The characteristic of suffusing (pharaṇalakkhaṇaṃ) of the rapture enlightenment factor (pītisambojjhaṅgassa). The characteristic of tranquility (upasamalakkhaṇaṃ) of the tranquility enlightenment factor (passaddhisambojjhaṅgassa). The characteristic of non-distraction (avikkhepalakkhaṇaṃ) of the concentration enlightenment factor (samādhisambojjhaṅgassa). The characteristic of reflecting (paṭisaṅkhānalakkhaṇaṃ) of the equanimity enlightenment factor (upekkhāsambojjhaṅgassa).

The characteristic of seeing (dassanalakkhaṇaṃ) of right view (sammādiṭṭhiyā). The characteristic of directing the mind (abhiniropanalakkhaṇaṃ) of right thought (sammāsaṅkappassa). The characteristic of expression (pariggāhalakkhaṇaṃ) of right speech (sammāvācāya). The characteristic of exertion (samuṭṭhānalakkhaṇaṃ) of right action (sammākammantassa). The characteristic of purification (vodānalakkhaṇaṃ) of right livelihood (sammāājīvassa). The characteristic of exertion (paggahaṇalakkhaṇaṃ) of right effort (sammāvāyāmassa). The characteristic of establishing mindfulness (upaṭṭhānalakkhaṇaṃ) of right mindfulness (sammāsatiyā). The characteristic of non-distraction (avikkhepalakkhaṇaṃ) of right concentration (sammāsamādhissa).

The characteristic of unknowing (aññāṇalakkhaṇaṃ) of ignorance (avijjāya). The characteristic of volition (cetanālakkhaṇaṃ) of volitional formations (saṅkhārānaṃ). The characteristic of cognizing (vijānanalakkhaṇaṃ) of consciousness (viññāṇassa). The characteristic of bending (namanalakkhaṇaṃ) of name (nāmassa). The characteristic of being afflicted (ruppanalakkhaṇaṃ) of form (rūpassa). The characteristic of sense-fields (āyatanalakkhaṇaṃ) of the six sense-fields (saḷāyatanassa). The characteristic of contacting (phusanalakkhaṇaṃ) of contact (phassassa). The characteristic of experiencing (vedayitalakkhaṇaṃ) of feeling (vedanāya). The characteristic of being a root cause (hetulakkhaṇaṃ) of craving (taṇhāya). The characteristic of grasping (gahaṇalakkhaṇaṃ) of clinging (upādānassa). The characteristic of accumulating (āyūhanalakkhaṇaṃ) of becoming (bhavassa). The characteristic of arising (nibbattilakkhaṇaṃ) of birth (jātiyā). The characteristic of decaying (jīraṇalakkhaṇaṃ) of aging (jarāya). The characteristic of deceasing (cutilakkhaṇaṃ) of death (maraṇassa).

The characteristic of emptiness (suññatālakkhaṇaṃ) of the elements (dhātūnaṃ). The characteristic of sense-fields (āyatanalakkhaṇaṃ) of the sense-fields (āyatanānaṃ). The characteristic of establishing mindfulness (upaṭṭhānalakkhaṇaṃ) of the foundations of mindfulness (satipaṭṭhānānaṃ). The characteristic of striving (padahanalakkhaṇaṃ) of the right kinds of striving (sammappadhānānaṃ). The characteristic of accomplishing (ijjhanalakkhaṇaṃ) of the bases of psychic power (iddhipādānaṃ). The characteristic of dominion (adhipatilakkhaṇaṃ) of the faculties (indriyānaṃ). The characteristic of being unshakeable (akampiyalakkhaṇaṃ) of the powers (balānaṃ). The characteristic of leading out (niyyānalakkhaṇaṃ) of the enlightenment factors (bojjhaṅgānaṃ). The characteristic of being a root cause (hetulakkhaṇaṃ) of the path (maggassa).

The characteristic of thusness (tathalakkhaṇaṃ) of the truths (saccānaṃ). The characteristic of non-distraction (avikkhepalakkhaṇaṃ) of serenity (samathassa). The characteristic of contemplating (anupassanālakkhaṇaṃ) of insight (vipassanāya). The characteristic of having a single flavor (ekarasalakkhaṇaṃ) of serenity and insight (samathavipassanānaṃ). The characteristic of non-transgression (anativattanalakkhaṇaṃ) of yuganaddha.

The characteristic of restraint (saṃvaralakkhaṇaṃ) of purity of virtue (sīlavisuddhiyā). The characteristic of non-distraction (avikkhepalakkhaṇaṃ) of purity of mind (cittavisuddhiyā). The characteristic of seeing (dassanalakkhaṇaṃ) of purity of view (diṭṭhivisuddhiyā).

The characteristic of cutting off (samucchedalakkhaṇaṃ) of the knowledge of cessation (khayeñāṇassa). The characteristic of tranquility (passaddhilakkhaṇaṃ) of the knowledge of non-arising (anuppāde ñāṇassa). The characteristic of being a root cause (mūlalakkhaṇaṃ) of intention (chandassa). The characteristic of exertion (samuṭṭhānalakkhaṇaṃ) of attention (manasikārassa). The characteristic of confluence (samodhānalakkhaṇaṃ) of contact (phassassa). The characteristic of convergence (samosaraṇalakkhaṇaṃ) of feeling (vedanāya). The characteristic of being foremost (pamukhalakkhaṇaṃ) of concentration (samādhissa). The characteristic of sovereignty (ādhipateyyalakkhaṇaṃ) of mindfulness (satiyā). The characteristic of being superior (tatuttarilakkhaṇaṃ) of wisdom (paññāya). The characteristic of essence (sāralakkhaṇaṃ) of liberation (vimuttiyā). The characteristic of finality (pariyosānalakkhaṇaṃ) of Nibbāna, the plunge into the deathless (amatogadhassa nibbānassa), is thus, not false. Thus, because he came having the characteristic of thusness by way of knowledge, having attained it without deviation, he is a Tathāgata, thus he is a Tathāgata because he came having the characteristic of thusness.

How is he a Tathāgata because he fully awakened to the true Dhammas (tathadhamme yāthāvato abhisambuddhoti tathāgato)? The true Dhammas are the four Noble Truths. As it was said, "Monks, these four are true, not false, not otherwise. Which four? 'This is suffering,' monks, this is true, this is not false, this is not otherwise" (SN 5.1050), and so on at length. And the Blessed One fully awakened to them, therefore he is called Tathāgata because of his full awakening to the truths. For here, the word "gone" has the meaning of "fully awakened." Moreover, the state of being truly, unfalsely, and not otherwise of aging and death is born of the condition of birth...pe... the state of being truly, unfalsely, and not otherwise of volitional formations is born of the condition of ignorance. Likewise, the state of being a condition for volitional formations is ignorance. The state of being a condition for consciousness is volitional formations...pe... the state of being a condition for aging and death is birth, being true, not false, not otherwise. The Blessed One fully awakened to all of that; therefore, he is called Tathāgata because of his full awakening to those true Dhammas. Thus, because he fully awakened to the true Dhammas as they actually are, he is a Tathāgata.

How is he a Tathāgata because of his true seeing (tathadassitāya tathāgato)? The Blessed One knows and sees in every way the object of form that comes into the range of the eye-door of limitless beings in limitless world-systems in the world with its gods...pe...with its gods and humans. And knowing and seeing thus, he understands, whether in terms of agreeable and disagreeable, or in terms of the terms obtainable among the seen, heard, sensed, and cognized, that which is distinguished by many names and by fifty-two methods in thirteen turns, according to the method beginning with, "Which is that form, the form element, that form that is derived from the four great elements, that is color, appearance, visible, and resistant, blue, yellow?" (Dhs. 616), is just so; there is no falsity. The same method applies to sounds and other phenomena that come into the range of the ear-door and other [sense] doors. And this was said by the Blessed One: "Monks, whatever is seen, heard, sensed, cognized, attained, sought after, and examined by the mind of the world with its gods...pe...with its gods and humans, that I know...that I have fully known; that is known by the Tathāgata; that is not [newly] arisen for the Tathāgata" (AN 4.24). Thus, because of his true seeing, he is a Tathāgata. Here, the derivation of the word Tathāgata should be understood as based on the meaning of true seeing (tathadassīatthe).

How is he a Tathāgata because of his true speaking (tathāvāditāya tathāgato)? During the forty-five years between the night when the Blessed One, seated on the unvanquished seat at the Bodhi-tree, crushed the heads of the three Māras and fully awakened to unexcelled complete enlightenment, and the night when he attained final Nibbāna in the Nibbāna-element without remainder between the twin sāla trees, all that the Blessed One spoke, whether Sutta, Geyya…pe… Vedalla, in the first enlightenment, the intermediate enlightenment, and the final enlightenment, all of that is blameless and complete in every way, both in meaning and in phrasing, neither deficient nor excessive, quelling the intoxication of lust, the intoxication of hatred and delusion. There is not even a hair's breadth of deviation there; all of it is just so, not false, as if stamped with a single seal, measured with a single measure, and weighed with a single balance. Therefore, he said: "Cunda, the night the Tathāgata fully awakens to unexcelled complete enlightenment, and the night he attains final Nibbāna in the Nibbāna-element without remainder, whatever he speaks, utters, and indicates in between, all of that is just so, not otherwise. Therefore, he is called a Tathāgata" (AN 4.23). For here, the word "gone" has the meaning of "speaking." Moreover, the establishment of the word Tathāgata in this meaning should be understood as follows: āgadanaṃ āgado, meaning speaking. One whose speaking (āgado) is true (tatho) and not reversed (aviparīto) is a Tathāgata, by changing the letter "d" to "t" (dakārassa takāraṃ katvā).

How is he a Tathāgata because of his true doing (tathākāritāya tathāgato)? For the Blessed One's body conforms to his speech, and his speech conforms to his body. Therefore, he is one whose action is in accordance with his speech (yathāvādī tathākārī), and whose speech is in accordance with his action (yathākārī tathāvādī). And for one who is thus, his body proceeds in accordance with his speech, meaning he is a Tathāgata. And as his body is, so too his speech has gone forth, meaning he is a Tathāgata. Therefore, he said, "Monks, the Tathāgata is one whose action is in accordance with his speech, and whose speech is in accordance with his action. Thus, being one whose action is in accordance with his speech, and whose speech is in accordance with his action, he is called a Tathāgata" (AN 4.23). Thus, because of his true doing, he is a Tathāgata.

How is the Tathāgata one who surpasses (abhibhavanaṭṭha)? Having made the upper limit the peak of existence (bhavagga) and the lower limit Avīci hell, horizontally he surpasses all beings in countless world-spheres (lokadhātu) through virtue (sīla), concentration (samādhi), wisdom (paññā), liberation (vimutti), and the knowledge and vision of liberation (vimuttiñāṇadassana). There is no scale or measure for him; he is incomparable, immeasurable, unsurpassed, the king of kings, the god of gods, more powerful than Sakka, more Brahman than Brahmā. Therefore, he said, "In the world with its devas, monks… the Tathāgata is the conqueror, the unconquered, the all-seeing, the master of all. Therefore, he is called the Tathāgata."

Here, the derivation of the word should be understood thus: like an antidote (agada), he is an antidote (agada). And what is that? It is both the charm of his teaching and the accumulation of merit. Therefore, this great, powerful physician (bhisakka), like an antidote, surpasses all opponents and the world with its devas. Thus, in surpassing all the world, he is called Tathāgata (tathāgata), with the 'd' (da) changed to 't' (ta), as he is an unfailing antidote, both the charm of his teaching and the accumulation of merit. Thus, the Tathāgata is so called because he surpasses.

Gata means understood, gone beyond, attained, or practiced. Herein, the Tathāgata has truly gone (gata) and understood the entire world through thorough understanding (tīraṇapariññā). The Tathāgata has truly gone and passed beyond the origin of the world through abandonment (pahānapariññā). The Tathāgata has truly gone and attained the cessation of the world through realization (sacchikiriyā). The Tathāgata has truly gone and practiced the path leading to the cessation of the world. Therefore, the Blessed One said, "The world, monks, is fully awakened to by the Tathāgata, and the Tathāgata is detached from the world. The origin of the world, monks, is fully awakened to by the Tathāgata, and the origin of the world is abandoned by the Tathāgata. The cessation of the world, monks, is fully awakened to by the Tathāgata, and the cessation of the world is realized by the Tathāgata. The path leading to the cessation of the world, monks, is fully awakened to by the Tathāgata, and the path leading to the cessation of the world is developed by the Tathāgata. Whatever, monks, is of the world with its devas… all that is fully awakened to by the Tathāgata; therefore, he is called the Tathāgata" (a. ni. 4.23). Thus, its meaning should also be understood. This is only a glimpse into the Tathāgata's declaration of his Tathāgata-nature. Only the Tathāgata himself could describe the Tathāgata-nature of the Tathāgata in every way.

In the two words Arahaṃ Sammāsambuddho, Arahaṃ is to be understood by these reasons: because he is far (āraka) from defilements, because he has slain (hata) the spokes (ara) of the wheel of existence, because he is worthy (araha) of offerings, and because he has no secret (rahābhāva) in doing evil.

Sammāsambuddho: This is a summary here. In detail, however, these two words are explained in the Visuddhimagga in the section on recollection of the Buddha (buddhānussati).

Pariññātantaṃ tathāgatassā: Here, it should also be understood to mean that the object of conceiving (maññanāvatthu) is fully known (pariññāta) by the Tathāgata. Pariññātantaṃ means the ultimate extent of full knowledge, the limit of full knowledge, fully known without remainder. For although there is no difference in the abandonment of defilements through this or that path by the Buddhas and their disciples, there is a difference in full knowledge. For disciples attain Nibbāna after comprehending only a part of the four elements, whereas for the Buddhas, not even an infinitesimal part of conditioned things remains unseen, unassessed, unconsidered, or unrealized by their knowledge.

The seventh explanation of the Tathāgata section is finished.

The eighth explanation of the Tathāgata section

13. In " Nandī dukkhassa mūlaṃ" (delight is the root of suffering), etc., Nandī is the prior craving. Dukkha is the five aggregates. Mūlaṃ, etc. Iti viditvā (having thus known) means having thus known that prior craving of existence as "the root of this suffering." Bhavā (existence) is from the karma existence (kammabhava). Jātī (birth) is the aggregates of result (vipākakkhandha). Since they are born (jāyanti), they are called "birth." Or, this teaching is headed by birth. This too should be connected with "iti viditvā." For here, the meaning is "having thus known that from karma existence comes rebirth existence." Bhūtassa (of the being) means of the being. Jarāmaraṇaṃ (old age and death) means old age and death. This is what is said: having thus known that for the being who has come into existence (upapattibhava), there is old age and death of the aggregates.

To this extent, the Blessed One, sitting at the foot of the Bodhi tree on the unconquered seat (aparājitapallaṅka), having comprehended and attained omniscience, shows the cause of the absence of conceptions (maññanā), the four summaries, the three junctions, the three times, and the twenty aspects of that same dependent origination (paṭiccasamuppāda).

How, to this extent, is all of it shown? Here, nandī is one summary. Dukkha is the second, from the statement "of suffering." Bhava is the third, from the statement "existence, birth." Jāti-jarāmaraṇaṃ is the fourth. Thus, four summaries should be understood; sections is the meaning. Moreover, the interval between craving and suffering is one junction, the interval between suffering and existence is the second, and the interval between existence and birth is the third. Thus, three junctions, like the intervals between four fingers, should be understood.

There, nandī is the past time (addhā), jāti-jarāmaraṇaṃ is the future, and dukkha and bhava are the present; thus, three times should be understood. Moreover, in the five aspects of the past, craving (taṇhā) is included by the word nandī; by its conditionality, ignorance (avijjā), volitional formations (saṅkhāra), grasping (upādāna), and becoming (bhava) of the future are already included. By the statement of jāti-jarāmaraṇaṃ, the aggregates to which that jāti-jarāmaraṇaṃ belongs are already mentioned, so consciousness (viññāṇa), name-and-form (nāmarūpa), the six sense bases (saḷāyatana), contact (phassa), and feeling (vedanā) of the future are already included.

Thus, these twenty aspects with their defined characteristics are to be understood here: "In the prior karma existence, delusion is ignorance, activities are volitional formations, attachment is craving, approaching is grasping, and intention is becoming; these five factors in the prior karma existence are the conditions for rebirth here. Here, rebirth is consciousness, descent is name-and-form, clarity is the sense base, touching is contact, and experiencing is feeling; these five factors in the present existence are the result of karma done previously. Here, due to the maturation of the sense bases, delusion is ignorance, activities are volitional formations, attachment is craving, approaching is grasping, and intention is becoming; these five factors in this karma existence are the conditions for future rebirth. In the future, rebirth is consciousness, descent is name-and-form, clarity is the sense base, touching is contact, and experiencing is feeling; these five factors in the future existence are the result of karma done here." Thus, it should be understood that by "nandī dukkhassa mūlanti iti viditvā bhavā jāti, bhūtassa jarāmaraṇa," all of this—the four summaries, three junctions, three times, and twenty aspects—of dependent origination is shown.

Tasmā tiha, bhikkhave…pe… abhisambuddhoti vadāmī (Therefore, monks… I say awakened) – having made a description of the preceding words, we will draw a conclusion of the meaning by connecting the words. Tasmā tihā (therefore) is just what was said. The letters ti and ha are particles. Sabbaso means completely, without remainder. Taṇhānaṃ (of cravings) is of all the cravings mentioned as nandī. Khayā (through destruction) means through ultimate destruction by the supramundane path. Virāgā, etc., are just synonyms for destruction (khaya). For the craving that is destroyed is also dispassionate (viratta), ceased (niruddha), relinquished (catta), and abandoned (paṭinissaṭṭha). Or, Khayā is common to the function of the four paths. Then, virāgā should be connected with the first path, nirodhā with the second, cāgā with the third, and paṭinissaggā with the fourth. Or, through which cravings one might perceive earth as earth, through the destruction of those cravings. Through which one might conceive earth, through dispassion towards those. Through which one might think in terms of earth, through the cessation of those. Through which one might think as being in earth, through the relinquishment of those. Through which one might think "earth is mine," through the abandonment of those. Or, through which one might conceive earth, through the destruction of those… through which one might delight in earth, through the abandonment of those. Thus, the connection should be made here; there is no contradiction.

Anuttaraṃ means without superior, the best of all. Sammāsambodhiṃ means truly, by oneself, awakening. Or, excellent and beautiful awakening. Bodhī can mean the tree, the path, omniscient knowledge, or Nibbāna. The tree is called bodhi in places where it appears such as "he first awakened at the foot of the Bodhi tree" (mahāva. 1; udā. 1) and "between the Bodhi tree and Gayā" (mahāva. 11; ma. ni. 1.285). The path is in places where it appears such as "knowledge in the four paths" (cūḷani. 121). Omniscient knowledge is in places where it appears such as "He attains awakening, possessed of excellent, vast wisdom" (dī. ni. 3.217). Nibbāna is in places where it appears such as "Having attained awakening, the deathless, the unconditioned." Here, the Blessed One's knowledge of the path of Arahatship is intended. Others say it refers to omniscient knowledge.

Is the path of Arahatship of the disciples an unsurpassed awakening or not? It is not. Why? Because it does not bestow all qualities. For the path of Arahatship of some gives only the fruit of Arahatship, for some three knowledges (vijjā), for some six higher knowledges (abhiññā), for some four kinds of analytical knowledge (paṭisambhidā), and for some the knowledge of a disciple's perfection (sāvakapāramīñāṇa). The awakening of a Paccekabuddha gives only the knowledge of a Paccekabuddha. But the awakening of the Buddhas gives the accomplishment of all qualities, like the anointing of a king bestows universal sovereignty. Therefore, the unsurpassed awakening does not belong to anyone else.

Abhisambuddho means he fully knew, penetrated, attained, realized. Iti vadāmī means thus I say, declare, teach, make known, establish, reveal, analyze, make clear. Here is the connection: The Tathāgata, monks… does not conceive earth… does not delight in earth. What is the reason for that? "Nandī dukkhassa mūlaṃ, bhavā jāti, bhūtassa jarāmaraṇaṃ iti viditvā." There, iti viditvā means the word iti has the sense of reason. Therefore, it means because of knowing, penetrating this dependent origination. Moreover, because the Tathāgata, having known this dependent origination in this way, has abandoned all kinds of craving (taṇhā) mentioned as nandī, and the Tathāgata, through the destruction of all those cravings… has fully awakened to the unsurpassed perfect awakening. Therefore, I say that he does not conceive earth… does not delight in earth; thus, it is said that he does not conceive or delight because of being fully awakened.

Or, since, in the manner beginning with "nandī dukkhassa mūlaṃ," having known dependent origination, all cravings have gone to destruction, therefore, monks, the Tathāgata, through the destruction of all cravings… I say is fully awakened. Since he is thus fully awakened, he does not conceive earth… does not delight in it. Wherever "tasmā" (therefore) is said without saying "yasmā" (because), "yasmā" should be brought in and connected; this is the rule of the teaching. This rule applies everywhere.

Idamavoca bhagavā (Thus spoke the Blessed One): From the beginning of the source (nidāna) to the end, up to "abhisambuddhoti vadāmī," the Blessed One, showing the omniscient knowledge that is extremely profound, the foundation of which cannot be grasped by the wisdom of others, spoke this entire discourse (suttanta), adorned with eight great sections—one by a worldling (puthujjana), one by a learner (sekha), four by those with destroyed taints (khīṇāsava), and two by the Tathāgata—and within each section with twenty-four intermediate sections regarding earth, etc., in a text (tanti) measuring two recitation sections (bhāṇavāra).

Na te bhikkhū bhagavato bhāsitaṃ abhinanduṃ (Those monks did not rejoice in the Blessed One's words): Those five hundred monks did not approve of this saying of the Blessed One. Why? Because of ignorance. They apparently did not understand the meaning of this sutta, therefore they did not rejoice. For at that time, this sutta, even though endowed with varied methods of teaching, was like unpalatable food placed before them, with their mouths covered by a thick cloth. But surely, the Blessed One, having perfected the perfections (pāramī) for more than a hundred thousand aeons (kappa) and attained omniscience in order to make the Dhamma he taught known to others, why did he teach in such a way that they did not understand? It was said in the investigation of the background of this sutta, "He began the teaching of the Root Discourse on All Dhammas in order to break pride," so there is no need to say it again here. Having heard this sutta, taught in order to break pride, those monks apparently thought, "Even a person with wrong view (diṭṭhigatika) knows the earth, so do learners, Arahats, and Tathāgatas. What is this? How is this?" Previously, we quickly understood whatever was spoken by the Blessed One, but now we do not know or see the end or limit of this Root Discourse; alas, the Buddhas are immeasurable, incomparable!" Like snakes with extracted fangs, they became without conceit and approached the Buddha's presence and the hearing of the Dhamma with reverence.

At that time, bhikkhus, assembled in the Dhamma assembly hall, started this discussion: "Indeed, the power of the Buddhas is amazing! They have subdued the pride and conceit of those Brahmins and ascetics with the Mūlapariyāyadesanā (Discourse on the Root Principles)." While this discussion of those bhikkhus was interrupted, the Blessed One, emerging from his Perfumed Chamber, sat down on the excellent Buddha-seat prepared in the Dhamma assembly hall, by means of a miraculous display appropriate to the moment, and asked the bhikkhus: "With what discussion are you assembled here now, bhikkhus?" They reported the matter to the Blessed One. The Blessed One said: "Not only now, bhikkhus, but also in the past, I have subdued the pride of these who walk around with their heads raised in pride." Then, with the arising of this matter, he brought forth this past story:

In the past, bhikkhus, there lived a distinguished Brahmin, pre-eminent in the directions, in Bārāṇasī. He was an expert in the three Vedas, with their Nighaṇṭu, Keṭubha, and Sākkhara variations, history as the fifth, a master of grammar, and without peer in Lokāyata (cosmology) and the marks of a great man. He taught the mantras to five hundred young students. The wise students learned much and quickly, retained it well, and what they learned did not disappear from their minds. That Brahmin, without keeping back anything in the teacher's fist, like pouring water into a pot, taught them all the skills and then said to those students, "This much skill is for the benefit of both the seen and future lives." Those students, developing pride, said, "What our teacher knows, we also know; now we are also teachers." From then on, they behaved disrespectfully and carelessly towards their teacher. The teacher, knowing this, thought, "I will curb their pride." So, one day, coming to their place of attendance, after paying homage and sitting down, he said to those students, "Young men, I will ask a question; are you capable of answering it?" They, immediately said, "Ask, teacher, ask, teacher!" as if drunk with the pride of learning. The teacher said:

‘‘Time devours beings, all along with the self;
And he who is devoured by time, cooks what cooks beings.’’ (jā. 1.10.190) –

Explain this question, young men.

Thinking it over, they remained silent, not knowing the answer. The teacher said, "Enough, young men, go today, you may speak tomorrow," and dismissed them. They, gathering in groups of ten, twenty, or all together, could not see the beginning or the end of that question. They came and told the teacher, "We do not understand the meaning of this question." The teacher, to subdue them, spoke this verse:

‘‘Many are the heads of men, hairy and large;
Hung about the necks, but few here are discerning.’’ (jā. 1.10.191) –

Meaning of the verse: Many heads of men are seen, and all of them are hairy and all of them are large, and they are placed only on the neck, not held in the hand like a palm fruit; there is no distinction among them in these qualities. Here, "few here are discerning" refers to himself. Kaṇṇavā means wise. But there is no one without ear holes; having heard that, those students, ashamed, with downcast faces like overturned alms bowls, silently scratched the ground with their fingers.

Kāla (Time) means both the time before the meal and the time after the meal, and so on. Bhūtāni (Beings), this is a designation for beings. Time does not devour the skin, flesh, etc., of beings; rather, while diminishing their lifespan, beauty, and strength, suppressing youth, and destroying health, it is said to ghasati (devour), eat. Sabbāneva sahattanā (All along with the self), while devouring in this way, it omits nothing, it devours all. Not only beings, but also, along with the self, it devours. The time before the meal does not reach the time after the meal. This is the method for the time after the meal, etc. Yo ca kālaghaso bhūto (And he who is devoured by time), this is a designation for the one with destroyed āsavas (influxes). He is called "kālaghaso" because he has destroyed and consumed the time of future rebirth. Sa bhūtapacaniṃ pacī (cooks what cooks beings), that craving which cooks beings in the lower realms, that he cooked, burned, and reduced to ashes with the fire of knowledge; therefore, it is said "bhūtapacaniṃ pacī." "Pajani" is also a reading. The meaning is that which generates, brings forth.

Then those students, seeing the meaning of the question clearly revealed by the teacher’s explanation, like night illuminated by a thousand lamps, thought, "Now we will live under the guidance of the teacher for as long as we live. These teachers are indeed great! We, having developed pride in our great learning, do not even know the meaning of a four-line verse!" Having their pride subdued, they performed their duties to the teacher as before and were intent on the heavens.

I, bhikkhus, was the teacher at that time; these bhikkhus were the students. Thus, in the past, I subdued the pride of these who walked around with their heads raised in pride.

Having heard this Jātaka, those bhikkhus, thinking, "Even in the past, we were afflicted by pride," with even greater effort, having their pride subdued, were intent on the meditation subject that was beneficial to them.

Then the Blessed One, at one time, while wandering in the countryside, arrived at Vesālī and, dwelling at the Gotamaka shrine, knowing the maturation of knowledge of these five hundred bhikkhus, spoke this Gotamaka Sutta:

"I teach the Dhamma for direct knowledge, bhikkhus, not without direct knowledge; I teach with a cause…pe… I teach the Dhamma with a miracle, bhikkhus, not without a miracle. For me, bhikkhus, teaching the Dhamma with direct knowledge…pe… not without a miracle, an admonition should be done, an instruction should be done. And indeed, bhikkhus, enough for joy, enough for satisfaction, enough for gladness: The Blessed One is a Fully Enlightened One, the Dhamma is well-proclaimed, the Saṅgha is practicing well." This the Blessed One said. And while this exposition was being spoken, the ten-thousandfold world system trembled (a. ni. 3.126).

Having heard this sutta, those five hundred bhikkhus, in that very seat, attained Arahatship together with the discriminations, thus this discourse reached its conclusion in this place.

The Eighth Section on the Ways of the Tathāgata is finished.

The Commentary on the Mūlapariyāyasutta

In the Papañcasūdanī, commentary on the Majjhimanikāya, is finished.

2. Sabbāsavasutta Commentary

14.ThusI have heard…pe… Sāvatthī, this is the Sabbāsavasutta. Herein, this is the explanation of the words not previously explained: Sāvatthī is the city that was the dwelling place of the sage Savattha, just as Kākandī, Mākandī, and Kosambī; thus, these are merely thinkers of syllables. But the Aṭṭhakathā teachers say, "Whatever enjoyment and use of humans is, all of that is here, therefore it is Sāvatthī. And in the gathering of merchants, when asked, 'What goods are here?' it is said, 'Everything is here,' taking up this statement, it is Sāvatthī."

‘‘All times, all equipment,
Are assembled in Sāvatthī;
Therefore, taking up all,
It is called Sāvatthī.’’

‘‘The beautiful capital of the Kosalans,
Worth seeing, delightful;
Not devoid of the ten sounds,
Endowed with food and drink.

Having attained growth and abundance,
Prosperous, flourishing, delightful;
Like the city of Āḷakamandā of the devas,
The excellent city of Sāvatthī.’’

sāvatthiyaṃ. Jetavane (In Jeta's Grove) Here, "Jeta" means he conquers his adversaries; or, by the king, his adversaries having been conquered, he was born; or, for the sake of auspiciousness, that name itself was given, this is Jeta; Jeta's grove is Jetavana. Indeed, it was planted, grown, and maintained by Prince Jeta, and he was its owner. Therefore, it is called Jetavana, in that Jetavana. Anāthapiṇḍikassa ārāme (In Anāthapiṇḍika's Park) Here, Sudatta is the name of that householder, according to the name given by his parents. However, because of the fulfillment of all wishes, and because of the absence of the stain of stinginess, and because he possessed qualities such as compassion, he constantly gave alms to the helpless, therefore, he went by the name Anāthapiṇḍika. Ārāma (Park): here, either because those who have gone forth especially delight in it, it is ārāma; or because of the accomplishment of the five kinds of requisites for a dwelling place, such as the beauty of flowers and fruits, and not being too far or too near, those who come from here and there delight, rejoice, and dwell there without longing. Or, by the accomplishment of the stated kind, even when gone there and there, it causes one to delight, bringing it only into one’s inner self, therefore, it is ārāma. Indeed, that park was bought by the householder Anāthapiṇḍika from the hand of Prince Jeta for eighteen crores of gold coins by covering the ground with them, and after having monasteries built with eighteen crores of gold coins, and after completing the great monastery with eighteen crores of gold coins, thus with the expenditure of fifty-four crores of gold coins, it was given over to the Saṅgha headed by the Buddha. Therefore, it is called "Anāthapiṇḍikassa ārāmo (Anāthapiṇḍika's Park)," in that Anāthapiṇḍikassa ārāme.

And here, the phrase "Jetavane" is the mention of the former owner. "Anāthapiṇḍikassa ārāme" is the mention of the latter owner. What is the purpose of mentioning these? To induce imitation in those who desire merit. There, the eighteen crores of gold coins obtained from the sale of the land for the gatehouse, palace, and measuring places, and the trees worth many crores, are Jeta's gift, and fifty-four crores are Anāthapiṇḍika's. Thus, by the mention of these, showing that those who desire merit do meritorious deeds in this way, venerable Ānanda enjoins others who desire merit to undertake imitation of them.

Sabbāsavasaṃvarapariyāyaṃ vo, bhikkhave (I will teach you, bhikkhus, the discourse on the restraint of all āsavas) Why did he speak this sutta? To show the practice for the destruction of the āsavas, beginning with the purification of the defilements of those bhikkhus. There, sabbāsavasaṃvarapariyāya means the cause of restraint of all āsavas, the state of being restrained, the cause by which they, being restrained and closed off, go to destruction, counted as the cessation of non-arising, are abandoned, and do not occur; that is the meaning of "cause." There, āsavā (āsavas) means they flow, from the eye…pe… from the mind, it is said that they stream and proceed. Or, from the Dhamma up to the Gotrabhu, from the place up to the peak of existence, they flow, therefore, they are āsavas, they proceed including these things and this place, that is the meaning. Indeed, this form has the meaning of including. Because of the long association, liquors etc. are āsavas, also those which are like āsavas are āsavas. Indeed, in the world, long-associated liquors etc. are called āsavas. And if they are āsavas because of the long association, these themselves are fit to be so. Indeed, this was said: "The former end point of ignorance is not discerned, bhikkhus, (thinking) before this, there was no ignorance," etc. (a. ni. 10.61). Or, the long suffering of saṃsāra flows and pours forth, therefore, they are āsavas. Here, the former explanations are fitting where the defilements come as āsavas, the latter is also for karma. Not only karma and defilements are āsavas, but also various kinds of calamities. Indeed, in the suttas, "I do not, Cunda, teach the Dhamma only for the restraint of the āsavas related to the visible here and now," etc. (dī. ni. 3.182), here the defilements that are the root of disputes have come as āsavas.

‘‘By which he would go to deva-birth,
Or gandhabba or bird;
By which he would go to yakkha-state,
And turn away from man’s estate;

Here, the karma of the three realms and the remaining unwholesome things. "For the restraint of the āsavas related to the visible here and now, for the warding off of the āsavas related to the future," etc. (pārā. 39) here both the various kinds of calamities that are others' insults, remorse, beatings, bondage, etc., and the suffering of the lower realms. But these āsavas should be understood there and then where they have come, as they have come.

For, in the Vinaya, these [āsavas] are spoken of in two ways: "for the restraint of defilements that are seen in this very life, and for the warding off of defilements related to the future life." In the Saḷāyatana [chapter], they are spoken of in three ways: "There are three kinds of āsavas, friend: the kāmāsava, the bhavāsava, and the avijjāsava" (A.N. 6.63). And in other suttas and in the Abhidhamma, the same are spoken of in four ways, along with the diṭṭhāsava. In the Nibbedhikapariyāya, they are spoken of in five ways: "There are, bhikkhus, āsavas that lead to hell; there are āsavas that lead to the animal realm; there are āsavas that lead to the realm of ghosts; there are āsavas that lead to the human world; there are āsavas that lead to the world of the gods" (A.N. 6.63). In the Chakkanipāta, they are spoken of in six ways with the passage beginning, "There are, bhikkhus, āsavas that should be abandoned by restraint," etc. In this sutta, however, the same are spoken of in seven ways along with those to be abandoned by seeing. This, firstly, is the word meaning and the classification in the term āsava.

Saṃvara: means to cover, to prevent, to not allow to occur. For example, it says regarding covering "I allow, bhikkhus, that one who is meditating during the day may meditate with the door covered" (pāci. 77), and "I declare restraint of the ears; they are covered by wisdom" (Sn. 1041), using saṃvara in the sense of covering. This saṃvara is fivefold: sīlasaṃvara, satiñāṇa, khanti, and vīriyasaṃvara. Therein, "endowed with this restraint of the pātimokkha" (vibha. 511), this is sīlasaṃvara. For here, pātimokkhasīla is said to be saṃvara. "Saṃvara regarding the eye faculty..." (D.N. 1.213), this is satisaṃvara. For here, sati is said to be saṃvara. "I declare restraint of the ears; they are covered by wisdom," this is ñāṇasaṃvara. For here, ñāṇa is said to be saṃvara in the sense of covering. But in the passage beginning "He is patient with cold…he does not tolerate an arisen thought of sensual desire" (M.N. 1.24-26), khanti and vīriyasaṃvara are spoken of in this way. And because they are included in the designation "all the ways of restraint from āsavas," their nature as saṃvara should be understood.

Moreover, this fivefold saṃvara is included here. Therein, khanti and vīriyasaṃvara have already been stated. "He is one who avoids that unsuitable place and that improper resort" (M.N. 1.25), this is sīlasaṃvara. "Having reflected wisely, [he lives] restrained with restraint of the eye faculty" (M.N. 1.22), this is satisaṃvara. Everywhere, reflection [is] ñāṇasaṃvara. By taking the graspable, seeing, using, and developing [are all] ñāṇasaṃvara. By pariyāya, it is said that phenomena go to pariyāya, either arising or ceasing. Thus, what should be said regarding "all the ways of restraint from āsavas" has been said.

15. Now, in "knowing, he sees," etc., jānato: to one who knows. Passato: to one who sees. Both terms have the same meaning; only the expression is different. Even so, "knowing" indicates the individual by way of the characteristic of knowledge, for knowledge is the characteristic of knowing. "Seeing" indicates by way of the effect of knowledge, for the effect of seeing is knowledge. An individual endowed with knowledge sees phenomena with knowledge as one with eyes sees forms with the eye. Moreover, the essence here is that by generating wise attention, unwise attention does not arise, and thus, he sees. But some teachers speak with much proliferation; they are not consistent with this meaning.

Āsavānaṃ khaya: the destruction of āsavas, the utter destruction and cessation of āsavas, the state of being depleted, non-existence; this is the meaning of the destruction of āsavas in this sutta and in passages such as, "With the destruction of the āsavas, [he enters and remains in] the taintless liberation of mind" (M.N. 1.438). Elsewhere, however, the path, fruition, and nibbāna are also called the destruction of āsavas. For example:

"Of one still under training, a learner,
Following the straight path,
First knowledge is of destruction,
Then immediately, final knowledge." (Itv. 62)

In passages such as this, the path is said to be the destruction of āsavas.

"Through the destruction of the āsavas, one is a samaṇa," etc. (M.N. 1.438) [refers to] fruition.

"For one who looks at the faults of others,
Who is always critical,
The āsavas increase for him,
And he is far from the destruction of āsavas." (Dhp. 253)

In passages such as this, nibbāna is said to be "the destruction of āsavas."

No ajānato no apassato: but for one who does not know, does not see, that, I say, is not [possible]. By this, those who say that purification comes only from restraint, etc., even for one who does not know or see, are refuted. Or, by the first two terms, the means is stated; by this, the rejection of the lack of means. In brief, here, knowledge is shown to be the way of restraint from āsavas.

kiñca, bhikkhave, jānato: he begins the question. There, knowing is of many kinds. For indeed, a certain bhikkhu of the artisan class knows how to make an umbrella, or one of the robes, etc. But that knowing of his, while performing such actions as a trade, is not to be spoken of as the basis for the path and its fruition. But for one who, having gone forth in the Dispensation, knows how to practice medicine, etc., even for one knowing thus, the āsavas increase. Therefore, showing only that by which, for one knowing and seeing, there is the destruction of āsavas, he says yoniso ca manasikāraṃ ayoniso ca manasikāraṃ.

Yoniso manasikāro: wise attention, initial attention, turning the mind towards or around the impermanent, etc., or in accordance with the truths, in this way, engagement, application, attention; this is called wise attention.

Ayoniso manasikāro: unwise attention, improper attention. Unwise attention is improper attention towards the permanent in the impermanent, the pleasant in the painful, the self in the not-self, the beautiful in the repulsive. Or, turning the mind towards or around what is contrary to the truths, engagement, application, attention; this is called unwise attention. Thus, by knowing how to generate wise attention, and by seeing that unwise attention does not arise, there is the destruction of the āsavas.

ayoniso, bhikkhave…pe… pahīyantī: By this, what is said? Because āsavas arise for one who attends unwisely, and are abandoned for one who attends wisely, therefore it should be known that by knowing how to generate wise attention, and by seeing that unwise attention does not arise, there is the destruction of āsavas. This, firstly, is the brief explanation here.

But this is the detailed explanation: there, "wise and unwise" — by these two terms, the entire sutta is connected above. For the entire sutta above is spoken of in terms of the round and the escape. And the round has its root in unwise attention, and the escape has its root in wise attention. How? For unwise attention, when increasing, fulfills two things: ignorance and craving for existence. And when there is ignorance, "conditioned by ignorance are volitional formations… thus is the arising of this entire mass of suffering." When there is craving, "conditioned by craving is clinging… thus is the arising." Thus, this individual, abundant in unwise attention, like a ship wrecked by the force of the wind, like cattle fallen into a whirlpool of the Ganges, like an ox yoked to a wheel, again and again circles and revolves in the wombs of existence, destinies, stations of consciousness, and abodes of beings. Thus, firstly, the round has its root in unwise attention.

But wise attention, when increasing, fulfills the eightfold path beginning with right view, according to the statement, "It is to be expected of a bhikkhu endowed with wise attention that he will develop the Noble Eightfold Path, that he will cultivate the Noble Eightfold Path" (S.N. 5.55). And that which is right view is knowledge, and with the arising of that knowledge, there is the cessation of ignorance. "With the cessation of ignorance, there is the cessation of volitional formations… thus is the cessation of this entire mass of suffering" (Mahāva. 1). Thus, the escape should be understood as having its root in wise attention. Thus, by these two terms, the entire sutta is connected above.

And connected thus, since showing the abandonment of the āsavas first, and then speaking of their arising afterwards, is not consistent—for what has been abandoned does not arise again, but the abandonment of what has arisen is consistent—therefore, even from the reversal of the statement, he says, "ayoniso, bhikkhave, manasikaroto," etc.

ayoniso manasikaroto: for one generating unwise attention of the kind spoken of. Anuppannā ceva āsavā uppajjantī: here, when one obtains robes, etc., or requisites never obtained before, or a pleasant object such as one of the supporters, fellow monks, or pupils, and attends unwisely to that, [thinking] "it is beautiful, it is pleasant," or when one attends unwisely to an object never before experienced in whatever way, then āsavas arise; these should be understood as unarisen [before] now arising. Otherwise, there are no āsavas that have not arisen in the beginningless saṃsāra. And even in an object or a sense object that has been experienced before, because of the purity of one's nature, or because of the study, inquiry, or performance of new actions, or because of wise attention, they suddenly arise with such a condition; these, too, should be understood as unarisen [before] now arising. But those that arise again and again in those very objects and sense objects are said to be arisen and increasing. Otherwise, there is no increase of what has arisen for the first time.

Yoniso ca kho, bhikkhave: but here, for one whose āsavas do not arise because of the purity of his nature, such as the venerable Mahākassapa and Bhaddā Kāpilānī, or because of study, inquiry, etc., and he knows, "my āsavas have not gone to destruction by the path; come, let me practice for their destruction." Then, by developing the path, he destroys all of them. His āsavas are said to be unarisen [before] and not arising. But when āsavas suddenly arise for one who is acting, through loss of mindfulness, then, becoming agitated, he abandons those āsavas by wisely striving. His arisen āsavas are said to be abandoned, like Mahātissa Bhūtatthera, who lived in Maṇḍalārāma. It seems that he was reciting the text in that very monastery when a defilement arose in him towards an improper object while going for alms in the village. He suppressed it with insight and returned to the monastery. That object did not occur to him even in a dream. He generated agitation [thinking], "This defilement, if increased, will lead to a bad rebirth," and after informing his teacher, he left the monastery, took the repulsive meditation object, which is the opposite of lust, from the venerable Mahāsaṅgharakkhita, entered a thicket, spread out his rag-robes, sat down, cut off the lust that makes the five strands of sense-desire with the path of non-returning, got up, paid homage to his teacher, and attained the path of recitation the next day. But there is no abandonment by practice for those that are arising in the present.

16. Now, taking this very term, "uppannā ca āsavā pahīyantī," and expanding the discourse in order to reveal another cause of abandonment due to the diversity of those āsavas that are abandoned, he says, atthi, bhikkhave, āsavā dassanā pahātabbā, etc., just like that Dhammarāja who is skilled in the divisions of the teaching. There, dassanā pahātabbā: to be abandoned by seeing. This is the method everywhere.

Explanation of Āsavas to be Abandoned by Seeing

17. Now, wishing to explain those terms in sequence, he asks the question, "katame ca, bhikkhave, āsavā dassanā pahātabbā," and begins the discourse based on the individual, "idha, bhikkhave, assutavā puthujjano," in the same way as stated in the explanation of the root-cause. There, manasikaraṇīye dhamme nappajānātī: he does not understand phenomena that should be attended to, that should be engaged with and applied to. Amanasikaraṇīye: the opposite of that. This is the method in the remaining terms. However, since there is no fixed rule in the phenomena, "these phenomena should be attended to, these should not be attended to," but rather there is in the way [they are attended to]. In whatever way they are attended to, they are the basis for the arising of unwholesome states, in that way they should not be attended to. In whatever way they are the basis for the arising of wholesome states, in that way they should be attended to. Therefore, he says, "ya'ssa, bhikkhave, dhamme manasikaroto anuppanno vā kāmāsavo," etc.

ya’ssāti: Ya assa assutavato puthujjanassa (whose): That which belongs to an uninstructed ordinary person. Manasikarototi: Āvajjayato samannāharantassa (attending): Directing the mind, bringing together. Anuppanno vā kāmāsavoti: Here, the word "vā" has the meaning of a collection, not an option. Therefore, just as when it is said, "To the extent, monks, that there are beings without feet or with two feet... the Tathāgata is said to be the chief of them" (Itivuttaka 90), the meaning is both without feet and with two feet; and just as when it is said, "For the support of beings that have come to be, or for the help of those seeking a state of existence" (Majjhima Nikāya 1.402), the meaning is both for beings that have come to be and for those seeking a state of existence; and just as when it is said, "From fire or from water or from discord" (Udāna 76), the meaning is both from fire and from water and from discord; so too here, both the unarisen kāmāsava arises, and the arisen kāmāsava increases. The same should be understood in the remaining instances.

kāmāsavoti: Pañcakāmaguṇiko rāgo (sense desire): The lust associated with the five strands of sense pleasure. Bhavāsavoti: Rupārūpabhave chandarāgo, jhānanikanti ca sassatucchedadiṭṭhisahagatā (craving for existence): Desire and lust for existence in the realms of form and formlessness, as well as delight in jhāna, accompanied by eternalist and annihilationist views. Thus, diṭṭhāsava (the influx of views) is also included within bhavāsava. Avijjāsavoti: Catūsu saccesu aññāṇaṃ (ignorance): Unknowingness regarding the four noble truths. Therein, by attending to sense qualities with enjoyment, both the unarisen kāmāsava arises and the arisen one increases. By attending to the exalted states (mahaggata dhamma) with enjoyment, both the unarisen bhavāsava arises and the arisen one increases. By attending to the dhamma in the three realms as a basis for the four perversions, both the unarisen avijjāsava arises and the arisen one increases. The bright side should be expanded in the opposite way to what has been stated.

But why are only three āsavas mentioned here? Because of their opposition to liberation (vimokkha). Kāmāsava is the opponent of signless liberation (appaṇihitavimokkha), the others are opponents of the aimless and empty liberation (animittasuññatavimokkha). Therefore, it should be understood that only these three are mentioned by one who is showing that those who generate these three āsavas do not partake in the three liberations, and those who do not generate them do partake. It has been explained that diṭṭhāsava is also included here.

Tassaamanasikaraṇīyānaṃ dhammānaṃ manasikārāti: Manasikārahetu (because of attention): Because of the cause of attention, since he attends to those things, thus it is said. This method applies in the second instance as well. "Both unarisen āsavas arise, and arisen āsavas increase" is a summary of the āsavas mentioned earlier, without any difference.

18. In so far as the uninstructed ordinary person is spoken of, in order to point out the āsavas to be abandoned by seeing, in the teaching that is based on the individual, since the basis for the kāmāsava etc., is also the attention to the unwholesome (ayonisomanasikāra) factors that were mentioned generally when it was said, "Monks, when attending unwholesomely, unarisen āsavas arise," therefore, after having shown those āsavas with that individual, now, showing the āsavas to be abandoned by seeing, he said, so evaṃ ayoniso manasi karoti, ahosiṃ nu kho ahanti (he attends unwholesomely: ‘Did I exist?’) etc. With the sickness of doubt (vicikicchā), here he began this teaching in order to show the diṭṭhāsava (influx of views) as well.

Its meaning is: that ordinary person for whom those āsavas arise in the way mentioned, that ordinary person who was spoken of in the way beginning with "uninstructed," that ordinary person attends unwholesomely, improperly, on the wrong path. How? Did I exist?... where will he go? What is being said is this: he attends unwholesomely in such a way that the sixteen kinds of doubt mentioned in the manner beginning with "Did I exist?" arise for him.

ahosiṃ nu kho nanu khoti: Relying on the idea of permanence and the idea of chance origination, he doubts whether his self existed or did not exist in the past. Why is that? It cannot be said. For an ordinary person, like a madman, behaves in whatever way he does. Moreover, unwholesome attention is the cause here. But what is the cause of this unwholesome attention? It is his very state of being an ordinary person, or not seeing the noble ones, etc. But does not even an ordinary person attend wholesomely? Who says that he does not attend? But there, the state of being an ordinary person is not the cause; hearing the good dhamma, good friends, etc., are the causes there. For fish, meat, etc., are not fragrant by their own nature, but due to processing, they become fragrant.

Kiṃnu kho ahosinti: Relying on birth, gender, and circumstances, he doubts whether he was a khattiya, a brahmin, a vessa, a sudda, a householder, a renunciate, a god, a human, or another.

Kathaṃ nu khoti: Relying on shape, he doubts whether he was tall, short, fair, dark, of medium size, large, or small. But some say that, relying on the creation of Īsvara (God), he doubts because of what cause he existed, from what cause.

Kiṃ hutvā kiṃ ahosinti: Relying on birth etc., he doubts his succession, whether he was a khattiya and then became a brahmin... a god and then a human. But in all cases, addhānanti: This is a designation for time.

Bhavissāminu kho nanu khoti: Relying on the idea of permanence and the idea of annihilation, he doubts whether his self will exist or not exist in the future. The rest here is the same as what has been said.

Etarahi vā paccuppannamaddhānanti: Now, or taking all the present time from rebirth to death. Ajjhattaṃ kathaṃkathī hotīti: He is doubtful about his own khandhas. Ahaṃ nu khosmīti: He doubts his own existence. But is this proper? What is the concern here, whether it is proper or improper? Moreover, they also give this example here. It seems that the son of Cūḷamātā was bald, the son of Mahāmātā was not bald, and they made that son bald. He arose and thought, "Am I the son of Cūḷamātā?" Thus, there is doubt, "Am I?"

No nu khosmīti: He doubts his own non-existence. There also is this example: it seems that one man, while catching fish, struck his own thigh, which had become cold from standing in the water for a long time, thinking it was a fish. Another man, guarding his field near a cemetery, lay down frightened and huddled up. He woke up and struck his own knees, thinking they were two yakkhas. Thus, he doubts, "Am I not?"

Kiṃ nu khosmīti: Being a khattiya, he doubts his own state of being a khattiya. This method applies in the remaining instances. But there is no god who does not know his own state of being a god. But even he doubts in the manner, "Am I with form or without form?" Why do the khattiyas etc. not know? Because their birth in that particular family is not directly apparent. And even householders, like potters, are mindful of being renunciates. And even renunciates are mindful of being householders in the manner, "Is my action corrupting?" And even humans are mindful of being gods in themselves, like kings.

Kathaṃ nu khosmīti: The same as what has been said. Only here, taking that there is a being called a life inside, and relying on its shape, if he doubts "Am I long, short, square, six-sided, eight-sided, sixteen-sided, or some other kind?" then it should be understood that he doubts "How am I?" But there is no one who does not know the present shape of his body.

Kutoāgato, so kuhiṃ gāmī bhavissatīti: He doubts the coming, going, and station of his self.

19. Having shown doubt in sixteen ways, now, since this teaching was begun in order to show diṭṭhāsava (influx of views) with this sickness of doubt, showing that, he said, tassa evaṃ ayoniso manasikaroto channaṃ diṭṭhīnanti (for him attending unwholesomely in that way, one of six views) etc. Therein, for that individual, just as this doubt arises, so too, for him attending unwholesomely, because that unwholesome attention accompanied by doubt has become strong, one of six views arises; that is what is said. Therein, in all instances, the word "vā" has the meaning of an option; either this view or that view arises; that is what is said. Atthi me attāti: Here, the eternalist view takes the existence of self at all times. Saccato thetatoti: As real and as stable, "This is true," that is, as truly and very firmly real. Natthi me attāti: This, however, is the annihilationist view, because of the taking of the destruction of a being that exists. Or else, the former is the eternalist view, because of taking that it exists in the three times; taking that it exists only in the present is the annihilationist view. The latter is also the annihilationist view, like the view of those who have grasped the view of burning to ashes (bhasmantāhuti), because of taking that it does not exist in the past and future. Taking that it does not exist only in the past is the eternalist view, just like in adventitious origination.

Attanāva attānaṃ sañjānāmīti: Taking the khandhas as self with the saññākkhandha (the aggregate of perception) as its chief, since one perceives the remaining khandhas with perception, it is "I perceive this self with this self." Attanāva anattānanti: Having taken the saññākkhandha as self, and having taken the other four as not-self, thus it is by knowing them through perception. Anattanāva attānanti: Taking the saññākkhandha as not-self, and the other four as self, thus it is by knowing them through perception; all of these are eternalist and annihilationist views.

Vado vedeyyoti: (The self is a speaker and experiencer) etc., are only forms of clinging to the eternalist view. Therein, one who speaks is vado, the doer of verbal action; that is what is said. One who experiences is vedeyyo, he knows and experiences; that is what is said. What does he experience? He experiences the result of good and bad actions in that particular state. Tatra tatrāti: In those particular wombs, destinies, stations, dwellings, and realms, or in objects. Niccoti: Without arising and passing away. Dhuvoti: Stable, essential. Sassatoti: Lasting for all time. Avipariṇāmadhammoti: Of a nature that does not abandon its own natural state, like a kakaṇṭaka thorn, it does not undergo different forms. Sassatisamanti: The moon, sun, ocean, great earth, and mountains are called eternal in worldly usage. Sassatisamaṃ: equal to eternal things. He has this view when he thinks, "As long as eternal things last, it will remain just like that."

Idaṃ vuccati, bhikkhave, diṭṭhigatanti: (This, monks, is called a thicket of views) etc. Idanti: (This) Is a pointing out to what is about to be said. And "this" is said in connection with the term "thicket of views", not in connection with "view". And here, diṭṭhigataṃ (thicket of views) is simply view, like a latrine. Or, this seeing has gone into views, since it is included within the sixty-two views. Or else diṭṭhigataṃ is what has gone into views. For this "I have a self" etc. is merely going into a view; it is said that there is no self or anything permanent here. And that view is gahanaṃ because it is difficult to escape from. It is kantāro because it is difficult to overcome and because it is frightening, like a wilderness of famine or a wilderness of bandits. It is visūkaṃ because it pierces and destroys the right view. It is vipphanditaṃ because it wavers in a distorted way, sometimes grasping at permanence, sometimes at annihilation. It is saṃyojanaṃ because it is a bond. Therefore, he said, "a thicket of views... a bond of views." Now, showing that very meaning of a bond, he said, diṭṭhisaṃyojanasaṃyuttoti: (bound by the bond of views) etc. Its meaning in brief is: the ordinary person bound by this bond of views is not freed from these births etc. Or rather, why say much? He is not freed from all the suffering of the round.

20. Having shown the six kinds of influx of views, since clinging to rules and observances is shown by the very statement of the influx of sense desire etc., for, overwhelmed by ignorance, ascetics and brahmins outside of this (dispensation) cling to rules and observances for the sake of pleasure in sense desire and for the sake of becoming and purification; therefore, without showing that, or even without showing it because it is included in the grasping of views, now, showing the individual who abandons the āsavas to be abandoned by seeing, and showing the abandoning of those āsavas, after having shown the arising of those āsavas for the ordinary person who attends unwholesomely, now, in order to show the abandoning of the opposite of that, he said, sutavā ca kho, bhikkhaveti (but the instructed, monks) etc.

Its meaning, up to "so idaṃ dukkha" (he understands: ‘This is suffering’ ), should be understood in the way that has been said below, and from the opposite of what has been said. And this "instructed noble disciple, skilled in the teaching of the noble ones, well-trained in the teaching of the noble ones" should be understood from the opposite of being unskilled and untrained in the noble teaching in every way. Moreover, from the breaking of the precept of training onwards up to the change-of-lineage (gotrabhu), this noble disciple should be understood with a meaning befitting that.

21. Furthermore, in "So idaṃ dukkhanti yoniso manasi karoti," the explanation of the meaning is as follows: That noble disciple, who has the four truths as his meditation subject, contemplates mindfully thus: the aggregates of existence in the three realms, due to craving, are suffering (dukkha); craving is the origin of suffering (dukkhasamudayo); the non-arising of both is cessation (nirodho); the path leading to cessation is the path (maggo). Having previously learned the four truths as his meditation subject in the presence of his teacher, when at a later time he has embarked on the path of insight (vipassanāmagga), he contemplates those aggregates of existence in the three realms mindfully, "This is suffering (idaṃ dukkhanti yoniso manasi karoti)," reflecting upon them by way of skillful means and insight. Here, up to the path of stream-entry (sotāpattimagga), insight is spoken of only in terms of mental reflection (manasikārasīsena). But that craving which is the cause and condition for the arising of that same suffering, "This is the origin (ayaṃ samudayoti yoniso manasi karoti)." Since suffering and its origin cease and do not arise upon reaching this state, therefore, that which is called Nibbāna (nibbānaṃ), "This is the cessation of suffering (ayaṃ dukkhanirodhoti yoniso manasi karoti)." The Noble Eightfold Path that leads to cessation, "This is the practice leading to the cessation of suffering (ayaṃ dukkhanirodhagāminī paṭipadāti yoniso manasi karoti)," reflecting upon it by way of skillful means and insight.

Here, the skillful means (upāyo) is called clinging, and exists in the round of rebirths (vaṭṭe), but not in liberation (vivaṭṭe). Therefore, "There exists in this body the earth element (pathavīdhātu), the water element (āpodhātū)," and so on, having ascertained the four elements in one's own continuum (sakasantatiyaṃ), and accordingly, the derived materiality (upādārūpāni), he determines, "This is the aggregate of form (rūpakkhandho)." As he determines this, the mental factors (cittacetasike dhamme) that arise with that as their object, he determines, "These four are the immaterial aggregates (arūpakkhandhā)." Then, he determines, "These five aggregates are suffering (pañcakkhandhā dukkhanti)." But these, in brief, are only two parts: name (nāma) and form (rūpa). And this name-and-form arises with cause and condition (sahetu sappaccayaṃ). "This is its cause, this is its condition," he determines the causes and conditions such as ignorance (avijjā), existence (bhava), craving (taṇhā), action (kamma), and nutriment (āhārādike). Then, having determined the specific characteristics of those conditions and the phenomena arising from those conditions, he applies the characteristic of impermanence (aniccalakkhaṇaṃ), "These phenomena, not having been, come into being (ahutvā hontīti)"; he applies the characteristic of suffering (dukkhalakkhaṇaṃ), "Being afflicted by arising and passing away, they are suffering (udayabbayapīḷitattā dukkhāti)"; he applies the characteristic of non-self (anattalakkhaṇaṃ), "Being beyond control, they are not-self (avasavattanato anattāti)." Thus, by applying the three characteristics (tīṇi lakkhaṇāni), and sequentially developing insight (vipassanaṃ pavattento), he attains the path of stream-entry (sotāpattimaggaṃ pāpuṇāti).

At that moment, he penetrates the four truths with a single penetration (ekapaṭivedhena), comprehends them with a single comprehension (ekābhisamayena). He penetrates suffering with the penetration of understanding (pariññāpaṭivedhena), its origin with the penetration of abandoning (pahānapaṭivedhena), its cessation with the penetration of realization (sacchikiriyāpaṭivedhena), and the path with the penetration of development (bhāvanāpaṭivedhena). He comprehends suffering with the comprehension of understanding…pe…the path with the comprehension of development, but not with different knowledges (aññamaññena ñāṇena). For with a single knowledge (ekañāṇeneva), he penetrates and comprehends cessation as the object, and the rest as the function (kiccato). For at that moment, it does not occur to him, "I am understanding suffering (ahaṃ dukkhaṃ parijānāmīti)"…pe… "I am developing the path (maggaṃ bhāvemīti)." However, by making it the object, the knowledge, while realizing cessation through penetration, performs the function of understanding suffering, the function of abandoning its origin, and the function of developing the path. Thus, as he reflects mindfully in this way (upāyena yoniso manasikaroto), three fetters (saṃyojanāni) are abandoned: the twenty-factored personality-belief (vīsativatthukā sakkāyadiṭṭhi), the eight-factored doubt (aṭṭhavatthukā vicikicchā), and the clinging to rites and rituals (sīlabbataparāmāsato sīlabbataparāmāso), thinking "purification comes from morality, purification comes from vows." Among the four taints (āsavesu), personality-belief and clinging to rites and rituals are taints and fetters because they are included in the taint of views (diṭṭhāsavena saṅgahitattā). Doubt is only a fetter, not a taint. However, it is also referred to as a taint because it is included in "Taints to be abandoned by seeing (dassanā pahātabbā āsavā)."

"These are called…pe…to be abandoned," showing that these personality-belief and others are called taints to be abandoned by seeing. Alternatively, he says "These are called, monks," referring to personality-belief differentiated by its own nature, as any one of the six views arises. Because that (personality-belief) is abandoned together with the co-arisen states. When the taint of views is abandoned, the taint of sense-desire (kāmāsavo) and the taint of ignorance (avijjāsavo) co-arisen with it in the four view-conjoined consciousnesses are also abandoned. However, the co-arisen state (pahānekaṭṭho), arising in the four view-disjoined consciousnesses in the manner of desiring the success of nāga, garuḍa, etc., is the taint of existence (bhavāsavo). Also the taint of ignorance associated with that, the taint of ignorance causing killing and other actions in the two consciousnesses of displeasure, and similarly the taint of ignorance associated with the consciousness of doubt—thus, in all ways, the remaining three taints are abandoned. Therefore, the plural designation is made, and the meaning here should be understood in this way. This is the opinion of the ancients (porāṇānaṃ).

Dassanā pahātabbā: dassanaṃ means the path of stream-entry (sotāpattimaggo), and pahātabbā means to be abandoned by it. Why is the path of stream-entry called dassanaṃ (seeing)? Because it is the first seeing of Nibbāna. But doesn't the gotrabhu see it earlier? No, it does not see. But it does not perform the task to be done after seeing, because the fetters are not abandoned. Therefore, it should not be said to see. Here, the example is a villager who, having seen the king somewhere and given a gift, but not having accomplished the fulfillment of the task, says, "I have not seen the king yet."

Explanation of Taints to be Abandoned by Seeing is Concluded.

Explanation of Taints to be Abandoned by Restraint

22. Having shown the taints to be abandoned by seeing (dassanena), now, in order to show those to be abandoned by restraint (saṃvarā pahātabbe), which were mentioned immediately after that, he says, "And what, monks, are the taints to be abandoned by restraint (katame ca, bhikkhave, āsavā saṃvarā pahātabbā)?" Thus, the connection should be understood everywhere. Hereafter, we will explain only the meaning itself.

But indeed, there is no taint that cannot be abandoned by these two: seeing and development (dassanena bhāvanāyāti). Why then does he show separately those to be abandoned by restraint and so on? The taints that are suppressed in the preliminary stage by restraint and so on go to complete eradication by the four paths (catūhi maggehi samugghātaṃ gacchanti), therefore, showing the suppression-abandonment in the preliminary stage of those paths by these five methods (pañcahākārehi), he says this. Therefore, this first path of seeing (dassanamaggoyeva), which has been mentioned, and the three paths that will be spoken of now by the name of development (bhāvanānāmena), all of this should be understood as the preliminary practice (pubbabhāgapaṭipadā) for them.

Idha: in this Dispensation (sāsane). Paṭisaṅkhā: by reflection. Here, this word "saṅkhā" is seen in the senses of knowledge, aspect, designation, and counting. For in "Saṅkhāyekaṃ paṭisevatī" and so on, it is seen in the sense of knowledge. In "Papañcasaññāsaṅkhā samudācarantī" and so on, in the sense of aspect. In "Tesaṃ tesaṃ dhammānaṃ saṅkhā samaññā" and so on, in the sense of designation. In "Na sukaraṃ saṅkhātu" and so on, in the sense of counting. Here, however, it should be seen in the sense of knowledge.

Paṭisaṅkhā yoniso: by reflecting and knowing with skillful means (upāyena pathena paṭisaṅkhāya ñatvā paccavekkhitvā). Here, one should understand the contemplation of the danger in lack of restraint (asaṃvare ādīnavapaṭisaṅkhā) as "yoniso paṭisaṅkhāti." And that should be understood in the manner of the fire sermon (ādittapariyāyanayena), "Better it were, monks, that the eye-faculty were pierced by a burning, blazing, and glowing iron stake than that the signs and details were grasped in forms cognizable by the eye (varaṃ, bhikkhave, tattāya ayosalākāya ādittāya sampajjalitāya sajotibhūtāya cakkhundriyaṃ sampalimaṭṭhaṃ, na tveva cakkhuviññeyyesu rūpesu anubyañjanaso nimittaggāho)" and so on. In "Cakkhundriyasaṃvarasaṃvuto viharati," cakkhu is simply the sense faculty (indriyaṃ), cakkhundriyaṃ, saṃvaraṇato saṃvaro means restraint, pidahanato thakanatoti means preventing, blocking. This is a designation for mindfulness (satiyā etaṃ adhivacanaṃ). Cakkhundriye saṃvaro is cakkhundriyasaṃvaro, like titthakāko āvāṭakacchapo vanamahiṃsoti.

Here, although there is no restraint or lack of restraint in the eye-faculty itself (cakkhundriye). For mindfulness or forgetfulness does not arise dependent on the eye-sensitivity (cakkhupasādaṃ). However, when a form object (rūpārammaṇaṃ) comes into the range of the eye (cakkhussa āpāthaṃ āgacchati), then after the life-continuum (bhavaṅge) has arisen and ceased twice, the functional mind-element (kiriyamanodhātu), accomplishing the function of adverting (āvajjanakiccaṃ), arises and ceases; then eye-consciousness (cakkhuviññāṇaṃ) performs the function of seeing (dassanakiccaṃ), then resultant mind-element (vipākamanodhātu) the function of receiving (sampaṭicchanakiccaṃ), then resultant rootless mind-consciousness-element (vipākāhetukamanoviññāṇadhātu) the function of investigating (santīraṇakiccaṃ), then functional root-caused mind-consciousness-element (kiriyāhetukamanoviññāṇadhātu), accomplishing the function of determining (voṭṭhabbanakiccaṃ), arises and ceases. Immediately after that, the impulsion (javanaṃ) occurs.

There also, neither at the time of the life-continuum (bhavaṅgasamaye), nor at any time of adverting and so on (āvajjanādīnaṃ aññatarasamaye), is there restraint or lack of restraint. However, at the moment of impulsion (javanakkhaṇe), if immorality (dussīlyaṃ), forgetfulness (muṭṭhasaccaṃ), ignorance (aññāṇaṃ), impatience (akkhanti), or laziness (kosajjaṃ) arises, this is lack of restraint (asaṃvaro). Even occurring thus, it is called lack of restraint in the eye-faculty (cakkhundriye asaṃvaroti). Why? Because when that is present, the door is unguarded (aguttaṃ hoti), and so are the life-continuum and the process-consciousnesses beginning with adverting (bhavaṅgampi āvajjanādīni vīthicittānipi). Just as, if the four gates in a city are unguarded, even though the inner chambers, rooms, and apartments are well-guarded, all the goods inside the city are unprotected and unguarded. For entering through the city gate, thieves can do whatever they want, so too, when immorality and so on arise in the impulsion, when that lack of restraint is present, the door is unguarded, and so are the life-continuum and the process-consciousnesses beginning with adverting.

Cakkhundriyasaṃvarasaṃvuto, means endowed with (upetoti). Thus, in the analysis of "pātimokkhasaṃvarasaṃvuto," it is said, "He is endowed with this restraint of the Pātimokkha (iminā pātimokkhasaṃvarena upeto hoti…pe… samannāgato)." Combining that, the meaning should be understood as "saṃvuto with restraint of the eye faculty (cakkhundriyasaṃvarena saṃvutoti)."

Alternatively, saṃvarīti means saṃvuto, thakesi pidahīti means prevented, blocked. Cakkhundriye saṃvarasaṃvuto is cakkhundriyasaṃvarasaṃvuto, means that he prevents, blocks, with the mindfulness-barrier (satikavāṭaṃ) known as the restraint of the eye-faculty (cakkhundriyasaṃvarasaññitaṃ) at the eye-door, like a barrier at the house door (gharadvāre kavāṭaṃ). This meaning here is more beautiful (sundarataro). Thus, in these passages, "cakkhundriyasaṃvaraṃ asaṃvutassa viharato saṃvutassa viharato," this meaning appears.

Viharati: he dwells, dwells with any kind of deportment (iriyāpathavihārena), endowed with restraint of the eye-faculty. In "Yañhissā" and so on, yaṃ cakkhundriyasaṃvaraṃ assa bhikkhuno asaṃvutassa athaketvā apidahitvā viharantassāti, the meaning should be understood thus, that lack of restraint of the eye-faculty is for the monk who dwells unguarded, unprevented, unblocked. Or, the ye of ye-kārassa is a replacement for ya (yaṃ). The particle hi is only a filler (padapūraṇo), meaning "ye assa."

Uppajjeyyuṃ: would arise, would come into being. Āsavā vighātapariḷāhā: the four taints, and other afflictions that cause harm (vighātakarā kilesapariḷāhā) and burning sensations of result (vipākapariḷāhā). For when one enjoys and delights in a desirable object that has come into the range of the eye-door due to the taste of sense-desire (kāmassādavasena assādayato abhinandato), the taint of sense-desire arises (kāmāsavo uppajjati); when one enjoys desiring to obtain something similar in another fortunate existence, the taint of existence arises (bhavapatthanāya assādayato bhavāsavo uppajjati); when one grasps "I am" or "belonging to me," the taint of views arises (sattoti vā sattassāti vā gaṇhantassa diṭṭhāsavo uppajjati); the ignorance co-arisen with all is the taint of ignorance (sabbeheva sahajātaṃ aññāṇaṃ avijjāsavoti)—thus the four taints arise. Connected with these are other afflictions (kilesā) and burning sensations (vighātapariḷāhā), or their future results (āyatiṃ). These also are said to arise for one who dwells unrestrained (asaṃvutasseva viharato uppajjeyyunti).

Evaṃsa te: thus for him. Thus, in this way, they do not occur, not otherwise, is what is said. This is the same method in paṭisaṅkhā yoniso sotindriyasaṃvarasaṃvuto and so on.

Ime vuccanti, bhikkhave, āsavā saṃvarā pahātabbā: these twenty-four taints, four each at the six doors, are called taints to be abandoned by restraint. Here, everywhere, mindfulness-restraint (satisaṃvaro) itself should be understood as restraint.

Explanation of Taints to be Abandoned by Restraint is Concluded.

Explanation of Taints to be Abandoned by Use

23. In Paṭisaṅkhā yoniso cīvaraṃ and so on, all that needs to be said has already been said in the chapter on morality in the Visuddhimagga. Yañhissā: whatever robe, alms-food, etc., or anything else there might be for him. Appaṭisevato: for one not using mindfully in this way (yoniso). The rest is as previously stated. However, here, the arising of the taint of sense-desire (kāmāsavassa) should be understood when one desires a robe, etc., that has not been obtained, or when one enjoys one that has been obtained. The arising of the taint of existence (bhavāsavassa) when one enjoys, desiring to obtain something similar in another fortunate state of existence due to desire for becoming (bhavapatthanāya); the arising of the taint of views (diṭṭhāsavassa) when one establishes a self-conception (attasaññaṃ adhiṭṭhahato), thinking, "I obtain" or "I do not obtain," or "This is mine." But the arising of the taint of ignorance (avijjāsavoti), co-arisen with all, and the burning sensations of result (vipākapariḷāhā), should be understood in all cases (sabbattha), also due to the creation of new feelings (navavedanuppādanatopi).

Ime vuccanti, bhikkhave, āsavā paṭisevanā pahātabbā: these sixteen taints, four each in each condition, are called taints to be abandoned by reflective use (paccavekkhaṇapaṭisevanena), which is synonymous with knowledge-restraint (ñāṇasaṃvarasaṅkhātena).

The Explanation of āsavas to be Abandoned by Use is Finished.

The Explanation of āsavas to be Abandoned by Endurance

24. "Being forbearing through wise reflection towards cold": Having reflected with a means, with a path, he is forbearing towards cold; he endures and tolerates the cold. He does not waver or tremble like an unmanly person even with a slight cold, abandoning his meditation subject. But like the Elder Lomasanāga, even when touched by a considerable cold, he does not waver or tremble, he keeps only the meditation subject in mind. It is said that the Elder, while dwelling in the meditation house in the Piyaṅgu cave on Cetiyapabbata, during a time of snowfall in the intermediate region, having reflected on the Lokantarika hell, without abandoning his meditation subject, spent the time in the open air. In this way, the application of meaning should be understood in regard to heat and so on as well.

Here, "heat" should be understood as the heat of fire itself. However, this matter is stated in terms of the heat of the sun.

And he who, even when not obtaining food or drink two or three times, does not grieve, reflecting on his experiences of being sustained by the offerings of relatives in this beginningless Saṃsāra, and does not abandon his meditation subject. And even when touched by excessive contacts of flies, mosquitoes, wind, and sun, he does not grieve, reflecting on his experiences of animal births, and does not abandon his meditation subject. And even when touched by the touch of reptiles, he does not grieve, reflecting on his experiences of being repeatedly turned about in the mouths of lions, tigers, and so on in this beginningless Saṃsāra, and does not abandon his meditation subject, like the Elder Padhāniya. This should be understood as "being forbearing towards hunger...and towards the touch of reptiles."

It is said that while the Elder, in the Kaṇikāra meditation house in Khaṇḍacela Monastery, was listening to the Ariyavaṃsa discourse, a terribly venomous snake bit him. The Elder, even knowing this, with a serene mind, remained sitting and listened to the Dhamma. The force of the venom became still. The Elder, beginning with the Upasampadā Maṇḍala, reflected on his sīla and generated joy, thinking, "I am one of purified sīla." With the arising of joy, the venom receded and entered the earth. The Elder, right there, having attained one-pointedness of mind, developed Vipassanā and attained Arahatship.

But he who, upon hearing words involving abuse, harshness, and unpleasantness, even those signifying the final matter, reflects only on the quality of forbearance and does not waver, like the Elder Dīghabhāṇaka Abhaya, this should be understood as "being forbearing towards harsh and unpleasant courses of speech."

vacanapatho (courses of speech) should be understood.

"Painful," in the sense of being intense; "severe," in the sense of being rough; "sharp," in the sense of being piercing; "bitter," in the sense of being devoid of taste; "unpleasant," in the sense of not pleasing the mind; "disagreeable," in the sense of not improving the mind; "life-threatening," due to being capable of taking life, he endures, he does not waver. He is of such a nature, like the Elder Padhāniya on Cittala Mountain. This should be understood as "towards arisen...of the nature of endurance."

It is said that for the Elder, having spent the night in meditation, while standing, a stomach wind arose. Being unable to endure it, he turned this way and that. Then the Elder who was standing beside the walkway, who went for alms, said to him, "Friend, a renunciate is one who is accustomed to endure." He, saying "Good, venerable sir," endured it and lay still. The wind pierced from his navel up to his heart. The Elder, having suppressed the pain, contemplating, in a moment, became an Anāgāmī and attained Parinibbāna.

"Whatever": Whatever single thing of cold and so on he might have. "Not enduring": Of one not enduring, not being forbearing. The rest is as stated above. Here, the arising of āsavas should be understood in this way: For one touched by cold, desiring heat, the kāmāsava arises; thus, everywhere. "There is no such thing as cold or heat in a fortunate existence in a realm of attainment": for one desiring becoming, the bhavāsava. "The cold afflicts me, the heat afflicts me": clinging is the diṭṭhāsava. The avijjāsava is associated with all.

"These are called...to be abandoned by endurance": These many āsavas, making four each on the basis of each of cold and so on, are said to be abandoned by this endurance, which is counted as restraint by forbearance, this is the meaning. And here, since this forbearance endures cold and so on, indeed causing to dwell superimposing on itself, not rejecting due to being intolerant, therefore, it should be understood as called "endurance".

The Explanation of āsavas to be Abandoned by Endurance is Finished.

The Explanation of āsavas to be Abandoned by Avoidance

25. "Wisely avoiding a fierce elephant through reflection": "I am a renunciate," one should not stand near a fierce elephant. For from that cause, there might be death, or even just suffering as far as death, thus, having reflected with a means, with a path, with a cause, he avoids, turns away from a fierce elephant. This is the method in all cases. "Fierce" means wicked; it is said to be violent. "Stump" means a stump of khadira (catechu) wood, and so on. "Thorny place" means a place of thorns, a location where thorns are found. "Pit" means a bank circumscribed on all sides. "Precipice" means a bank cut off on one side. "Dust heap" means a place for discarding leftover water, refuse, and so on. "Gully" means a place for the flowing of those same muddy substances. That place is filled with impurity even up to the knees; both of these places are haunted by non-humans. Therefore, these should be avoided. Here, "unsuitable seat" means an improper seat; in terms of meaning, it should be understood as a secluded, covered seat. Here also, "unsuitable resort" means an improper resort; that is fivefold, due to distinctions of prostitutes and so on. "Evil friends" means base, immoral ones who are mere semblances of friends, or enemies. "Consorting with" means serving, associating with. "Wise co-religious" means learned, intelligent co-religious practitioners; this is a designation for monks. For they live this shared Brahma-faring, having the same action, the same teaching, equal training, therefore, they are called "co-religious". "In evil places" means in base places. "Might suspect" means might believe, might be convinced, "Indeed, this venerable one did it or will do it."

"Whatever": Whatever single thing of elephant and so on he might have. The rest is as stated above. Here, the arising of āsavas should be understood in this way: For one touched by suffering caused by an elephant and so on, desiring happiness, the kāmāsava arises. "There is no such suffering as this in a fortunate existence in a realm of attainment": for one desiring becoming, the bhavāsava. "The elephant crushes me, the horse crushes me": clinging is the diṭṭhāsava. The avijjāsava is associated with all.

"These are called...to be abandoned by avoidance": These many āsavas, making four each on the basis of each of elephant and so on, are said to be abandoned by this avoidance, which is counted as restraint by sīla, this should be understood.

The Explanation of āsavas to be Abandoned by Avoidance is Finished.

The Explanation of āsavas to be Abandoned by Removal

26. "Wisely not enduring an arisen sensual thought through reflection": "This thought is unwholesome in this way, it is blameworthy in this way, it is of painful result in this way, and that indeed leads to one's own affliction," having reflected on the danger in sensual thoughts with a means in this way, he does not endure an arisen, born, manifested sensual thought in that very object, he does not cause the mind to be imposed and dwell, or the meaning is, he does not cause it to dwell within.

"He abandons": he discards.

"He removes": he goads, pierces, drives out.

"He eliminates": he makes it of departed end. Just as there will not be any residue of its end, not even a mere fragment, thus he makes it.

"He brings to non-existence": He gradually brings to non-existence, it is said that he makes it such that it is well suppressed by suppression-abandonment. This is the method in regard to thoughts of ill-will and harmfulness.

"Sensual thought" is "that thinking, thought, wrong intention which is connected with sensuality," as stated in the Vibhaṅga (vibha. 910). This is the method in regard to the others. "Arisen, arisen" means arisen, arisen; it is said, in the very moment of arising. He is not one who, having removed it when it has arisen once, is indifferent a second time, but he removes it whenever it has arisen, even a hundred times. "Evil, unwholesome" means evil in the sense of being base, unwholesome due to being unskilled. "Things" means those same sensual thoughts and so on, or all the nine great thoughts. There, three have already been stated. The remaining six are "thought about relatives, thought about the country, thought connected with non-dying, thought connected with compassion for others, thought connected with gain, honor, and fame, thought connected with not being despised" (mahāni. 207).

"Whatever": Whatever of these thoughts he might have, the rest is as stated above. Here, sensual thought is the kāmāsava itself. The specific difference of that is the bhavāsava. The diṭṭhāsava is associated with that. The avijjāsava is in all thoughts, thus, the arising of āsavas should also be understood.

"These are called...to be abandoned by removal": These āsavas stated in this way based on sensual thoughts and so on are said to be abandoned by this removal, which is counted as restraint by effort accompanied by reflection on the danger in each thought, this should be understood.

The Explanation of āsavas to be Abandoned by Removal is Finished.

The Explanation of āsavas to be Abandoned by Development

27. "Wisely developing the mindfulness Sambojjhaṅga through reflection": Having reflected on the danger in non-development and the benefit in development with a means, with a path, he develops the mindfulness Sambojjhaṅga, this is the method in all cases. And here, although these Sambojjhaṅgas are specifically intended as supramundane Bojjhaṅgas that arise at the time of the three higher paths, nevertheless, for those who are beginners, for the sake of non-confusion about the Bojjhaṅgas, I will make an explanation of the meaning in accordance with their method, mixed with mundane and supramundane. But here, abandoning the mundane method, only the supramundane method should be taken. There, first of all, of the seven initial terms stated in the method beginning with "mindfulness Sambojjhaṅga" –

The ascertainment should be known,
By the discerning one, by way of meaning, characteristic, and so on,
And by way of order, and without deficiency or excess.

Sati (mindfulness). That is of the characteristic of attending, or of the characteristic of non-forgetting. For this was said: "Just as, great king, a treasurer of the king does not forget the king's property, 'So much, great king, is silver, so much is gold, so much is property,' even so, great king, mindfulness, when arising, does not forget things that are wholesome, unwholesome, blameworthy, blameless, inferior, superior, black, white, with counterpart. These are the four foundations of mindfulness" (mi. pa. 2.1.13), and so on at length. It is of the taste of non-forgetting. For this characteristic was stated by the Elder only in terms of its function. Or it is of the taste of non-confusion. It is of the manifestation as facing its object. Mindfulness itself is the Sambojjhaṅga, mindfulness Sambojjhaṅga. There, Bojjhaṅga means a factor of Bodhi or of one who will awaken.

"One awakens": He arises from the sleep of defilement, or he penetrates the four noble truths, or it is said that he realizes Nibbāna itself. As he said, "Having developed the seven Bojjhaṅgas, he awakened to unsurpassed perfect self-awakening." A factor of that Bodhi, which is counted as a collection of Dhammas, is also a Bojjhaṅga, like a jhānaṅga, a maggaṅga, and so on.

satisambojjhaṅga (mindfulness Sambojjhaṅga). Thus, first of all, the ascertainment of one initial term by way of meaning, characteristic, and so on should be known.

dhammavicayo (investigation of Dhamma). That is of the characteristic of investigation, of the taste of illumination, of the manifestation of non-confusion. vīriyaṃ (energy), due to being energetic and due to being properly exerted. That is of the characteristic of exertion, of the taste of support, of the manifestation of non-despondency. pīti (joy), because it delights. That is of the characteristic of pervading, or of the characteristic of satisfaction, of the taste of delighting the body and mind, of the manifestation of elation of those same. passaddhi (tranquility), due to the calming of bodily and mental agitation. That is of the characteristic of calming, of the taste of suppressing bodily and mental agitation, of the manifestation of the state of coolness, being the non-agitation of the body and mind. samādhi (concentration), due to concentrating. That is of the characteristic of non-distraction, or of the characteristic of non-scattering, of the taste of combining the mind and mental factors, of the manifestation of mental steadiness. upekkhā (equanimity), due to regarding impartially. That is of the characteristic of reflecting, or of the characteristic of balancing, of the taste of preventing deficiency and excess, or of the taste of cutting off partiality, of the manifestation of the state of balance. The rest is as stated above. Thus, the ascertainment of the remaining terms as well by way of meaning, characteristic, and so on should be known.

Kamatoti: Here, because of the statement, "Bhikkhus, I say that mindfulness is useful in all circumstances" (Saṃ. Ni. 5.234), mindfulness is mentioned first as the mindfulness factor is helpful to all the other enlightenment factors. Afterwards, the usefulness of stating the enlightenment factors in their prior and subsequent order is mentioned in the Sutta itself, according to the method beginning with, "So, abiding mindfully in that way, he investigates that Dhamma with wisdom," etc. (vibha. 469). Thus, the determination of the sequence here should also be understood.

Anūnādhikato: Why did the Blessed One state only seven enlightenment factors, neither too few nor too many? Because they are counteractive to lethargy and distraction, and because mindfulness is useful in all circumstances. Here, three enlightenment factors are counteractive to lethargy. As he said: "Bhikkhus, at whatever time the mind is lethargic, at that time it is appropriate to cultivate the enlightenment factor of investigation of the Dhamma, the enlightenment factor of energy, and the enlightenment factor of joy" (Saṃ. Ni. 5.234). Three are counteractive to distraction. As he said: "Bhikkhus, at whatever time the mind is distracted, at that time it is appropriate to cultivate the enlightenment factor of tranquility, the enlightenment factor of concentration, and the enlightenment factor of equanimity" (Saṃ. Ni. 5.234). And one here is useful in all circumstances. As he said: "Bhikkhus, I say that mindfulness is useful in all circumstances." "Sabbatthaka" is also a reading; the meaning of both is 'wished for everywhere'. Thus, because they are counteractive to lethargy and distraction, and because mindfulness is useful in all circumstances, only seven enlightenment factors were stated, neither too few nor too many. Thus, the determination of 'neither too few nor too many' here should also be understood.

Bhāveti vivekanissitanti etc., should be understood thus: Bhāveti means develops, repeatedly generates and brings into being in one's own mind-continuum. Vivekanissitanti means dependent on seclusion. Vivekoti means separateness. Now, this seclusion is fivefold: temporary seclusion ( tadaṅgaviveko), seclusion by suppression ( vikkhambhanasamucchedapaṭippassaddhi), seclusion by eradication ( samucchedaviveko), seclusion by tranquilization ( paṭippassaddhiviveko), and seclusion by escape ( nissaraṇaviveko). Its variety should be understood in the same way as stated in "not trained in the teaching of the noble ones." For that is what is meant there by discipline. Thus, in this fivefold seclusion.

Vivekanissitanti means he develops the mindfulness enlightenment factor dependent on temporary seclusion, dependent on eradication seclusion, and dependent on escape seclusion. This is the meaning to be understood. For indeed, this yogi, engaged in the development of the enlightenment factors, during the moment of insight ( vipassanākkhaṇe), cultivates the mindfulness enlightenment factor, which is dependent on temporary seclusion with regard to function, dependent on escape seclusion with regard to intention, but during the path moment, it is dependent on eradication seclusion with regard to function, and dependent on escape seclusion with regard to object. Some say it is dependent on the fivefold seclusion, for they elicit the enlightenment factors not only in the moments of powerful insight, path, and fruition, but also elicit them in the kasina meditations that are preliminary to insight, in the absorption of mindfulness of breathing, in the contemplation of the repulsiveness of the body, and in the divine abidings. And it is not contradicted by the commentaries. Therefore, according to their view, at the moment of arising of these jhānas, it is dependent on seclusion by suppression with regard to function. And just as it was said, "during the moment of insight, with regard to intention, it is dependent on escape seclusion," so too, it is fitting to say that it also cultivates what is dependent on tranquilization seclusion. This method applies to virāganissitā etc. For dispassion ( virāga) and the others are, in truth, states of seclusion.

Vossaggo is twofold: abandonment by relinquishment ( pariccāgavossaggo) and abandonment by inclination ( pakkhandanavossaggo). Of these, pariccāgavossaggo means the abandoning of defilements during the moment of insight in terms of temporary abandonment, and during the path moment in terms of eradication. Pakkhandanavossaggoti means inclining towards that during the moment of insight, but inclining towards Nibbāna by making it the object during the path moment. Both of these apply in this method of explanation that mixes mundane and supramundane. For indeed, this mindfulness enlightenment factor abandons defilements and inclines towards Nibbāna in the manner stated. Vossaggapariṇāminti means, by this entire statement, transforming into abandonment, transformed, ripening, and ripe. This is what is said: "For this bhikkhu, engaged in the development of the enlightenment factors, develops it in such a way that the mindfulness enlightenment factor ripens into relinquishment of defilements, into abandonment by inclining towards Nibbāna, and as it becomes ripe." This method applies to the remaining enlightenment factors.

Viveko, is said because of the dispassionate nature of all, virāgo, because of the nature of cessation, nirodho. And the path itself transforms into abandonment, therefore, cultivating the mindfulness enlightenment factor, it is dependent on seclusion ( vivekanissitaṃ) because of occurring by making seclusion the object. Likewise, virāganissitaṃ nirodhanissitaṃ. And that should be seen as being transformed and ripe by the arising of the noble path, by the nature of eradication of defilements through relinquishment, and by the nature of inclining towards Nibbāna. This method applies to the remaining enlightenment factors.

Yañhissāti means whatever of these enlightenment factors he has. The rest is the same as stated. Here, in the arising of the āsavas, because these enlightenment factors associated with the three higher paths have not been developed, the three āsavas that would arise are the āsava of sensual desire, the āsava of becoming, and the āsava of ignorance. This method should be understood as, by developing (the enlightenment factors), these āsavas do not occur.

Ime vuccanti…pe… bhāvanā pahātabbāti means these three āsavas are said to be abandoned by this development of the enlightenment factors associated with the three paths.

28. Now, praising the bhikkhu who has abandoned the āsavas with these seven aspects, showing the benefit for him in the abandonment of the āsavas, and generating enthusiasm in beings for the abandonment of the āsavas by these very reasons, he said, yato kho, bhikkhave…pe… antamakāsi dukkhassāti. There, yato kho is a particle expressing emphasis; it is said to mean "because indeed." But the ancients explain it as "at which time." Ye āsavā dassanā pahātabbāti means those āsavas that should be abandoned by seeing, those are abandoned by seeing itself; he is not merely aware that they are abandoned when they are not yet abandoned. Thus, the expansion should be done everywhere.

Sabbāsavasaṃvarasaṃvutoti means covered with all coverings of the āsavas, or covered with the coverings of all the āsavas. Acchecchitaṇhanti means he cut off all craving, completely cut off, eradicated. Vivattayisaṃyojananti means he reversed the ten kinds of fetters, made them stainless. Sammāti means by reason, by cause. Mānābhisamayāti means by the seeing-penetration and by the abandoning-penetration of conceit. For the path of arahantship, with regard to function, sees conceit; this is its seeing-penetration. But having been seen by it, that is abandoned immediately, like the life of beings seen (affected) by poison. This is its abandoning-penetration.

Antamakāsi dukkhassāti means thus, because conceit has been rightly seen and abandoned by the path of arahantship, he has made an end, a limit, a cessation to all of the four ends ( antā) of suffering in the round of existence, which are said to be "the end of bodily bondage wears away" (cūḷava. 278), "or a green stalk," (ma. ni. 1.304) which is the ultimate limit, the base limit, which is said to be "this is the end, bhikkhus, of those who make a living," (itivu. 91; saṃ. ni. 3.80) which is the despicable end, which is said to be "the individual is one end," (a. ni. 6.61) which is the sectional end, and which is said to be "this is the end of suffering with the cessation of all conditions," (saṃ. ni. 2.51) which is the end of the range, the ultimate range. It is said that he made suffering have a residue of only the slightest accumulation of the ultimate existence.

Attamanā te bhikkhūti means having minds connected with gladness, satisfied minds, or minds conjoined with joy and happiness. Bhagavato bhāsitaṃ abhinandunti means they approved and rejoiced, accepting on their heads, that which was spoken well, spoken excellently by the Blessed One, which had the cessation of suffering as its final goal, saying, "Thus it is, Blessed One, thus it is, Well-gone One."

Whatever is not said here, is not said because it has been said before and because it is very easy to understand. Therefore, everything should be reviewed step by step in accordance with what has been said.

The Explanation of Āsavas to be Abandoned by Development is Finished.

In the Papañcasūdanī, Commentary on the Middle Length Discourses,

The Explanation of the Sabbāsava Sutta is Finished.

3. Explanation of the Dhammadāyāda Sutta

29.Evaṃme sutanti is the Dhammadāyāda Sutta. Because its introduction is based on an event, we will show that and then give an explanation of the words not given before. And on what event is this based? On gain and honor. It seems that great gain and honor arose for the Blessed One. Like the four immeasurables, the accumulated perfections of giving having been fulfilled over countless aeons. As if the great cloud poured down from all directions, all the perfections produced a great flood, as if compressed, generating a great flood of gain and honor in one existence. From here and there, nobles, brahmins, and others would come, holding robes, food, vehicles, garlands, perfumes, unguents, etc., saying, "Where is the Buddha? Where is the Blessed One? Where is the god of gods, the bull among men, the lion among men?" bringing hundreds of cartloads of requisites, unable to get an opportunity, they would stand and follow around, with cart-yokes hitting cart-yokes even for a distance of a league all around. Like the Andhakavinda brahmins and others. Everything should be understood in the way it comes in the Khandhaka and in those Suttas. And as it was for the Blessed One, so it was for the Sangha of monks.

And this was said: "At that time, the Blessed One was honored, respected, revered, venerated, and esteemed, and obtained robes, alms food, lodging, and medicine as requisites for the sick; the Sangha of monks was also honored... etc. ...requisites" (udā. 14). Likewise, "As far as any Sangha or group has arisen in the world at this time, I do not see any other Sangha possessing such an extreme abundance of gain, as does the Sangha of monks" (dī. ni. 3.176).

This gain and honor that arose for the Blessed One and the Sangha of monks, having become one, was immeasurable, like the water of two great rivers. Gradually, the monks became greatly valuing requisites, abundant in requisites. Even after the meal, when oil, honey, molasses, etc., were brought, they would strike the gong, and making a loud clamor, would say, "Give it to our teacher! Give it to our preceptor!" And that behavior of theirs was evident even to the Blessed One. Then the Blessed One, creating religious urgency because it was unseemly, thought:

"It is not possible to lay down a training rule saying 'Requisites are impermissible'. For the life of a renunciate for those of good families is bound to requisites. Suppose I were to teach the practice of being an heir to the Dhamma. That will be like the laying down of a training rule for those of good families who desire training, and like the all-purpose mirror placed at the city gate. Just as in the all-purpose mirror placed at the city gate, the four classes see their own reflection, abandon faults, and become faultless, just so, those of good families who desire training, wishing to adorn themselves with effort, having reflected on this teaching, which is like an all-purpose mirror, abandoning the practice of being an heir to material things, fulfilling the practice of being an heir to the Dhamma, will quickly make an end to birth, aging, and death." With this basis, he spoke this Sutta.

dhammadāyādā me, bhikkhave, bhavatha, mā āmisadāyādāti means, bhikkhus, be heirs to my Dhamma, not to material things. It is said that you should be recipients of my Dhamma, and you should not be recipients of my material things. There, the Dhamma is twofold: the Dhamma that is ultimate, and the Dhamma that is conventional. Material things ( āmisa) are also twofold: material things that are ultimate, and material things that are conventional. How so? The ninefold supramundane Dhamma, with its divisions of path, fruition, and Nibbāna, is nippariyāyadhammo, the Dhamma brought into being, it is not Dhamma by any convention or cause or excuse. But whatever skillful action is dependent on the round of existence, for example, here someone gives alms desiring the round of existence, undertakes morality, observes the uposatha observance, performs material offerings with perfumes, garlands, etc., hears the Dhamma, teaches it, develops jhāna attainments, doing thus, gradually obtains the ultimate Dhamma, the deathless, Nibbāna; this is pariyāyadhammo. Likewise, the four requisites, robes, etc., are simply nippariyāyāmisameva, they are not material things by any other convention or cause or excuse. But whatever skillful action is connected with the round (of existence), for example, here someone gives alms desiring the round, wishing for prosperity and existence…etc… develops the attainments, doing thus, gradually obtains the prosperity of gods and humans; this is called pariyāyāmisaṃ.

Here, the dhamma that is without a specific method (nippariyāyadhamma) also belongs solely to the Blessed One. Because it was spoken by the Blessed One, monks attain the path, its fruit, and Nibbāna. As it was said, "Indeed, that Blessed One, O Brahmin, is the producer of the unarisen path, the generator of the unproduced path, the announcer of the unannounced path; he is the knower of the path, the expert in the path, the skilled in the path. And now, the disciples live following the path, endowed with it later on" (M.iii.79); and "Indeed, friend, the Blessed One, knowing, knows; seeing, sees; he is the eye, he is knowledge, he is Dhamma, he is Brahma, the speaker, the proclaimer, the guide to the meaning, the giver of the Deathless, the lord of the Dhamma, the Tathāgata" (M.i.203). The dhamma that involves a specific method (pariyāyadhamma) also belongs solely to the Blessed One. Because it was spoken by the Blessed One, they know thus: "Wishing for prosperity, giving alms…pe… cultivating attainments, one gradually attains the Deathless, Nibbāna." The material things that are without a specific method (nippariyāyāmisa) also belong solely to the Blessed One. Because it was permitted by the Blessed One, monks obtained requisites beginning with the Jīvaka cloth. As he said, "I allow, O monks, cloth offered by householders. Whoever wishes may be a wearer of rag-robes; whoever wishes may accept cloth offered by householders. I, O monks, praise contentment in either way" (Mahāva.337).

Previously, monks did not obtain excellent alms-food. They were only those who ate morsels of food collected on alms round. To those dwelling in Rājagaha, the Blessed One said, "I allow, O monks, communal meals, designated meals, invitation meals, ticket meals, fortnightly meals, Uposatha meals, and first-day-of-the-fortnight meals" (Cūḷava.325). Thus, because it was permitted, they obtained excellent food. Similarly, with lodging. Previously, monks only had lodging such as the foot of trees in unroofed mountains. To them, "I allow, O monks, five kinds of dwellings" (Cūḷava.294). Thus, because it was permitted by the Blessed One, they obtained these lodgings: a vihāra, an aḍḍhayoga, a pāsāda, a hammiya, and a cave. Previously, they only used urine and myrobalan as medicine. But by the Blessed One, "I allow, O monks, five kinds of medicines, namely: ghee, fresh butter, oil, honey, and molasses" (Mahāva.260). Thus, in this way, because it was permitted, they obtained various medicines.

The material things that involve a specific method (pariyāyāmisa) also belong solely to the Blessed One. Because it was spoken by the Blessed One, they know, "Wishing for fortunate existences, giving alms, practicing morality…pe… cultivating attainments, one gradually obtains material prosperity, divine prosperity, and human prosperity." Therefore, since the dhamma that is without a specific method, the dhamma that involves a specific method, the material things that are without a specific method, and the material things that involve a specific method belong solely to the Blessed One, therefore, showing his ownership there, he said, "Be my heirs in the Dhamma, monks, not heirs in material things."

Heirs in material things (āmisadāyādo) means: do not be such as that. But one who, relying on frugality and so on regarding the permitted requisites, lives devoted to practice, being evident in the four noble lineages, is called an heir in the Dhamma (dhammadāyādo). It is said that you should be such as that.

I have compassion for you…pe… not heirs in material things.

The meaning of this is: I have compassion, sympathy, and a wish for your welfare, by what reason, by what means, might the disciples be heirs in the Dhamma, owners of the Dhamma-portion, not heirs in material things? This is the intention, for the Blessed One sees that, in the past, because of being attached to material things, clinging to material things, for example, the monk Kapila, "even the outer robe was ablaze," and in the way that comes in the story of the evil monks, nuns, probationers, etc., filling up many hundreds of woeful realms, and of Devadatta and others who went forth in his dispensation. But for those who are devoted to the Dhamma, such as Sāriputta, Moggallāna, Mahākassapa, there is the attainment of special knowledges, analytical insights, and virtues. Therefore, wishing for their freedom from woeful realms and the accomplishment of all virtues, he says, "I have compassion for you, how might my disciples be heirs in the Dhamma, not heirs in material things?" One who is attached to material things is without radiance and without splendor, like a counterfeit coin in the midst of the four assemblies, like an ember that has gone out. Therefore, one whose mind has turned away, who is devoted to the Dhamma, is powerful, like a lion, and lives overcoming others. Therefore, he said thus, "I have…pe… not heirs in material things."

You also would be despised (ādiyā) means: you also, because of being heirs in material things, not heirs in the Dhamma, would be despised. You would be criticized, set apart, distinguished; you would be censured by the wise. What is that for? Heirs in material things live as disciples of the Teacher, not heirs in the Dhamma.

I also would be despised (ādiyo) means: I also, because of your being heirs in material things, not heirs in the Dhamma, would be censured. What is that for? Material…pe…heirs. The Blessed One said this to make them exceedingly gentle. For this is the intention here: if, O monks, you behave greedily for material things, then the wise will censure me, saying, "How is it that, being all-knowing, he is not able to make his disciples heirs in the Dhamma, not heirs in material things?" Just as, seeing monks who are not accomplished in manners, teachers and preceptors are censured, "Whose co-residents are these? Whose pupils are these?" Or just as, seeing sons or daughters of good families who are immoral and of evil character, their mothers and fathers are censured, "Whose sons are these? Whose daughters are these?" In the same way, the wise will censure me, "How is it that, being all-knowing, he is not able to make his disciples heirs in the Dhamma, not heirs in material things?"

And you to me etc., he said. There, I also would not be despised means: just as, seeing young monks who are perfect in conduct, who are able to recite and question, like a century-old elder, one who is accomplished in manners, and when asked, "Whose co-residents are these? Whose pupils are these? They are so-and-so's," the teachers and preceptors are not despised, not censured, "He is worthy of the elder, capable of advising and instructing;" just so, I also, because of your being heirs in the Dhamma, not heirs in material things, and when asked, "Whose disciples are these, who have undertaken the Nalaka-practice, the Tuvaṭṭaka-practice, the moon-simile practice, the relay-chariot practice, the Great Gosinga Forest practice, and the Great Emptiness practice, who are witnesses in the four requisites-contentment-cultivation-delight-noble lineages, whose minds have turned away from the craving for requisites, who live like clouds freed, like the moon released?" When it is said, "Of the ascetic Gotama," the wise would not despise or censure, "The Blessed One is all-knowing, he was able to make his disciples abandon the practice of being heirs in material things and fulfill the practice of being heirs in the Dhamma." Thus, having understood the intention in this passage, the rest should be understood by the opposite manner as stated in the dark side. Having shown the benefit of doing this exhortation in this way, now, conveying that exhortation, he says, "Therefore, be ye to me, O monks…pe…not heirs in material things."

30. Having conveyed this exhortation in this way, now, to praise one who perfectly fulfills that practice of being heirs in the Dhamma, he says, Here I, O monks, etc. Even hearing the praise of the Blessed One, there are indeed those who undertake it for that purpose.

Here (idha) is a particle. Having eaten (bhuttāvī) means having eaten, having finished the meal duty. Having invited (pavārito) means having invited for as long as needed, having eaten as much as necessary and declined further food, being full. For there are four kinds of invitation: the invitation at the end of the rains, the requisite-invitation, the non-surplus invitation, and the invitation for as long as needed. There, "I allow, O monks, monks who have completed the rains-residence to invite in three ways" (Mahāva.209), this is the invitation at the end of the rains (vassaṃvuṭṭhapavāraṇā). "I desire, venerable sir, to invite the Sangha with medicine for four months" (Pāci.303) and "except for a repeated invitation, except for a constant invitation" (Pāci.307), this is the requisite-invitation (paccayapavāraṇā). "When invited, food is made known, cooked rice is made known, [if] standing within arm's reach, he offers [it], declining is made known; this is called invited" (Pāci.239), this is the non-surplus invitation (anatirittapavāraṇā). "He satisfied and invited with his own hand with delicious edibles and food" (D.i.297, 358), this is the invitation for as long as needed (yāvadatthapavāraṇā). This is what is intended here. Therefore, it is said, "Having invited means having invited for as long as needed."

Full (paripuṇṇo) means full with food. Satiated (pariyosito) means having finished eating, elision of the latter word should be seen. As much as should be eaten, that much has been eaten, finished is my action of eating, this is the meaning. Satisfied (suhito) means nourished, or happy due to the absence of hunger-suffering. For as long as needed (yāvadattho) means as much as there is a need for me from food, that all has been obtained. Here, the latter three are proofs for the former. For one who is satiated has eaten. And one who is satisfied has invited for as long as needed. One who is for as long as needed is full. Or, the former are proofs for the latter. For since he has eaten, therefore he is satiated. Since he has invited, therefore he is satisfied. Since he is full, therefore he is for as long as needed. All of this should be understood as said after considering.

Might be (siyā) is in the sense of certainty and in the sense of option. "The earth element might be internal, might be external" (M.iii.349), is in the sense of certainty. "There might be an offense, a transgression, of some monk" (M.iii.39), is in the sense of option. Here, both are suitable. Surplus-Dhamma (atirekadhammo) is only surplus. Similarly, a dhamma to be discarded (chaḍḍanīya dhammo). It is more and to be discarded, and nothing else should be done, this is the meaning. Then (athā) means at that time. Overcome by hunger and weakness (jighacchādubbalyaparetā) means overcome, touched, and followed by hunger and weakness for eight or ten days. There, some, even being hungry, are not weak, they are able to endure hunger. But these are not like that, to show this, he said both. They I (tyāha) means them I. If you wish (sace ākaṅkhathā) means if you desire.

In a place with little greenery (appaharite) means with little new greenery, in a place where there is no grass that is liable to be destroyed by the scattering of alms-food, this is the meaning. Therefore, both a place without grass and a thicket of tall grass, where the grass is not destroyed even by alms-food scattered by a cart, that place is excluded. For this is said to not harm the beings of the plant kingdom.

Without living beings (appāṇake) means without living beings, without small creatures that should die by the scattering of alms-food, or in a great mass of water. For in a small amount of water, tiny creatures die when disturbed by the tossing of cooked rice, not in great lakes and so on. For this is said to protect living beings. I would submerge (opilāpessāmi) means I would immerse.

Of those two one (tatrekassā) means of those two, one. To him who has heard this Dhamma-teaching well and repeatedly reviews it, referring to him, he says but this was said (vuttaṃ kho paneta). This word said (vutta) is seen even in the sense of removing hair, "a deceitful youth with freshly shaven head" etc. (M.ii.426). Even in the sense of planting, "as a seed in autumn, planted in the field, sprouts" etc. (Jā.i.3.31). Even in the sense of speaking, "this was said by the Blessed One, this was said by the Arahant" etc. Here, however, it should be seen in the sense of speaking. But this was said, this is the meaning of it. One of the material things (āmisaññatara) means one of the four material requisites, one, this is the meaning. Namely this (yadida) is a particle, it should be transformed there and there in all genders, cases, and numbers according to the meaning. Here, however, its meaning is this is. Namely this alms-food. It is said this is one of the material things. Why then I (yaṃnūnāha) means good then I. Thus (eva) means just as I spend this moment now, just so night and day. Would spend (vītināmeyya) means would pass, would cause to pass.

He that alms-food (so taṃ piṇḍapāta) means he, not eating that alms-food that is to be received with respect on the head by the world with its devas, which is superior even to the Sugata, desiring the state of being an heir in the Dhamma, having reflected on it as similar to a head on fire, with that very hunger and weakness, would thus spend that night and day.

Now, in this second case, this is the summary: if that bhikkhu, thinking, "If only I could...and pass the time," he might think thus: for one gone forth, even seeking alms in a village teeming with the sharp senses like a den of wild beasts is difficult, like seeking medicine in a wild animal infested forest. But this alms-food is free from the fault of seeking and is more than just sufficient, like a well-born Khattiya prince from both sides. And alms-food should not be consumed for these five reasons: namely, it should not be consumed after disparaging the individual, saying, "It belongs to a shameless person"; it should not be consumed because of impure origin, saying, "It arose from a source not intended for the complete support of bhikkhunis;" it should not be consumed out of compassion for the owner, thinking, "The alms-food donor is hungry;" that donor should not consume it out of compassion for his pupils, etc., thinking, "The pupils or other dependents are hungry;" and it should not be consumed due to lack of faith, thinking, "The alms-food donor is faithless." But this is free from those reasons. For the Blessed One is the foremost of the modest, the alms-food is of pure origin, the Blessed One and the donor are satisfied, and there is no other person hoping for it. Those who have faith in the world, the Blessed One is the foremost of them. Thinking thus, he consumes that alms-food...and passes the time. To this extent, even one who practices the ascetic life without eating, has not eaten what is proper to be eaten. And one who, eating, practices the ascetic life, has eaten only what is proper to be eaten. There is no difference in the alms-food. But there is a difference in the person. Therefore, showing that, he said "kiñcāpi so" and so on.

"kiñcāpi": is a particle in the sense of approval and praise. What does he approve? That faultless consumption by that bhikkhu. What does he praise? Practicing the ascetic life after eating. This is what is said: even if that bhikkhu, having eaten what is proper to be eaten, does what is proper to be done. "atha kho asuyeva me purimo bhikkhū": that former bhikkhu who, having rejected even that alms-food, practices the ascetic life, is more heroic than me in two heroisms, like a wiser one in two wise ones, and more worthy of veneration and praise. He is more worthy of being revered and praised than the second bhikkhu.

He said "taṃ kissa hetū" and so on. Its meaning: there might be for you, why is that bhikkhu more worthy of reverence and praise to the Blessed One? "Tañhi tassā": because that rejection of alms-food will lead to the bhikkhu’s long-term unselfishness...and energetic effort. How? If at another time, craving for requisites, evil desire, or great desire should arise in him, then he will ward it off with this goad of rejecting alms-food, "Hey you, having rejected even alms-food that was more than sufficient, you produce such a desire!" Thus reflecting. This is the method for preventing discontent and impurity that have arisen. Thus, this will lead to his unselfishness, contentment and purity.

"Subharatāyā": here is the explanation: here, one is difficult to support and nourish, both for oneself and for one's attendants. One is easy to support and nourish, both for oneself and for one's attendants. How? He who, having obtained sour things, seeks non-sour things, discarding what is obtained in one house in another, wanders through the whole village, and enters the monastery with an empty bowl and lies down, is difficult to support for oneself. He who shows a sullen face and discontent even when his bowl is filled with rice, meat and curries, or who, in their presence, disparages that alms-food, saying, "What have you given?", and gives it even to novices and laypeople, is difficult to support for attendants. Seeing this, people avoid him from afar, thinking, "The bhikkhu is difficult to support, it is not possible to nourish him." But he who, having obtained whatever coarse or fine food, eats it with a satisfied mind and goes to the monastery and does his work, is easy to support for himself. And he who, without demeaning even a little or a lot of coarse or fine alms, is happy and with a cheerful face, consumes it in their presence and departs, is easy to support for attendants. Seeing this, people are extremely confident - "Our venerable one is easy to support, he is satisfied even with a little, we ourselves will nourish him" - making a promise, they nourish him.

There, if at another time, a thought should arise in him in the way of being difficult to support, either for himself or for his attendants, then he will ward it off with this goad of rejecting alms-food – “Hey you, having rejected even alms-food that was more than sufficient, you produce such a thought!” Thus reflecting, thus it will lead to his being easy to support. If laziness should arise in him, he will ward that off with this very goad – “Hey you, having rejected even alms-food that was more than sufficient at that time, and though overcome with hunger and weakness, you practiced the ascetic life, and today you indulge in laziness!” Thus reflecting, thus it will lead to energetic effort. Thus, this rejection of alms-food will lead to his long-term unselfishness...and energetic effort. Thus, these five qualities being fulfilled, will fulfill the ten topics of discussion.

How? Here in the Pāli itself, three have come by way of unselfishness, contentment, and energetic effort; the rest are included by purity. For this itself is just a name for all topics of discussion, namely, purity. As it was said – “And this talk, Ānanda, which is conducive to purification, beneficial for removing mental hindrances, solely for disenchantment, for detachment, for cessation, for tranquility, for direct knowledge, for enlightenment, for Nibbāna. Namely, talk about unselfishness” (M. iii, 189, 192) – the expansion. Thus, these five qualities being fulfilled, will fulfill the ten topics of discussion. The ten topics of discussion being fulfilled, will fulfill the three trainings.

How? Here, these four topics of discussion, namely, talk about unselfishness, talk about contentment, talk about detachment, and talk about virtue, are included in the training in higher virtue. These three, namely, talk about seclusion, talk about energetic effort, and talk about concentration, are included in the training in higher mind. These three, namely, talk about wisdom, talk about liberation, and talk about knowledge and vision of liberation, are included in the training in higher wisdom. Thus, the ten topics of discussion being fulfilled, will fulfill the three trainings.

The three trainings being fulfilled, will fulfill the five aggregates of the noble attainments. How? The fulfilled training in higher virtue is itself the noble aggregate of virtue, the training in higher mind is the noble aggregate of concentration, the training in higher wisdom is the noble aggregates of wisdom, liberation, and knowledge and vision of liberation. Thus, the three trainings being fulfilled, will fulfill the five aggregates of the noble attainments. The five aggregates of qualities being fulfilled, will fulfill the deathless Nibbāna. Just as a great cloud raining on the upper part of a mountain fills the clefts, crevices, streams, and branches of the mountain. Those being full, fill the small lakes; the small lakes fill the great lakes; the great lakes fill the minor rivers; the minor rivers fill the major rivers; the major rivers fill the great ocean; even so, for that bhikkhu, these five qualities being fulfilled, having made a beginning with the ten topics of discussion, will fulfill up to the deathless Nibbāna. Seeing this meaning, that this bhikkhu, practicing the practice leading to inheritance of the Dhamma, attains the supreme inheritance of the Dhamma, the Blessed One said “taṃ kissa hetu tañhi tassa, bhikkhave” and so on.

"tasmā tiha me bhikkhave" and so on. What is said is, since one who, having eaten that alms-food, practices the ascetic life, is excluded from these five fundamental qualities. But one who practices without eating, partakes of these – "tasmā tiha me, bhikkhave…pe…no āmisadāyādā."

"Idamavoca bhagavā": the Blessed One spoke this passage of the Sutta from the beginning to the end, up to 'no āmisadāyādā'. "Idaṃ vatvāna sugato": having spoken this passage of the Sutta, the Blessed One, having attained the name "Sugato" because of going by the beautiful practice. "Uṭṭhāyāsanā vihāraṃ pāvisī": having risen from the excellent Buddha seat that was prepared, He entered the monastery, His own Great Perfumed Chamber, without the assembly being dispersed. Why? For the praise of the Dhamma.

It is said that Buddhas, when entering the monastery after an unfinished discourse, enter for two reasons: either for the praise of the individual or for the praise of the Dhamma. Entering for the praise of the individual, He thinks thus: “This summary has been given by Me in brief, not divided in detail. Bhikkhus who are receptive to the Dhamma will take it up and approach Ānanda or Kaccāna and ask. They, having compared it with My knowledge, will speak. Then the bhikkhus who are receptive to the Dhamma will ask Me again. To them I will say, ‘It has been well spoken, bhikkhus, well spoken by Ānanda, well spoken by Kaccāna. Even if you were to ask Me about this matter, I too would explain it in the very same way.’ Thus I will praise those individuals. Then, having generated respect in them, the bhikkhus will approach them. And those bhikkhus will engage them in the meaning and in the Dhamma. Those, being engaged by them, fulfilling the three trainings, will make an end of suffering.”

Entering for the praise of the Dhamma, He thinks thus, as He thought here – “When I have entered the monastery, Sāriputta, seated in this very assembly, will expound the Dhamma, both censuring the inheritance of material things and praising the inheritance of the Dhamma. Thus, this teaching, taught by both of Us with a single intention, will be supreme and weighty, like an umbrella of stone. It will be like a boat placed at the landing place for crossing the four floods, and like a four-yoked thoroughbred chariot for going on the path. Just as, when the king, having placed an edict in the assembly with ‘This is the punishment for one doing thus,’ rises from his seat and ascends the palace, the general, seated there, enforces that edict placed by the king; even so, Sāriputta, seated in this very assembly, will praise and expound the teaching established by Me. Thus, this teaching, taught by the intention of both of Us, will blaze forth like the mid-day sun.” Thus here, for the praise of the Dhamma, He rose from the seat and entered the monastery.

And in such places, it should be understood that the Blessed One, while still seated, disappeared and entered the monastery by mental speed. For if He were to go by bodily speed, the entire assembly would surround and follow the Blessed One, that division occurring once would be a bad gathering again, therefore the Blessed One entered by mental speed.

31.When the Blessed One had thus entered, wanting to praise that Dhamma in accordance with the Blessed One's intention, "tatra kho" "āyasmā sāriputto…pe…etadavoca". There, "āyasmā" is an endearing expression. "Sāriputto" is the name of that elder, and that is from the mother's side, not from the father's side. For he was the son of the brahmin woman Rūpasārī, therefore he is called Sāriputta. "Acirapakkantassā": not long after His departure. "Āvuso, bhikkhave": here, the Buddhas, Blessed Ones, address disciples as "bhikkhave." But disciples, thinking, "Lest we should be like the Buddhas," first say "āvuso" and then say "bhikkhave." And the Saṅgha of bhikkhus, addressed by the Buddhas, gives the reply "bhadante," and by the disciples, "āvuso."

"Kittāvatā" nu kho, āvuso": here "kittāvatā" is a term of limitation, it means "to what extent." "Nu" is a particle of questioning. "Kho" is merely a particle. "Satthu pavivittassa viharato": of the Teacher dwelling in three kinds of seclusion—seclusion of body, mind, and basis. "Vivekaṃ nānusikkhantī": do not train in any one of the three kinds of seclusion, but are only inheritors of material things. Āyasmā Sāriputta asked the bhikkhus this meaning. This is the method in the bright side as well.

"Dūratopi kho" etc. was said. There, "dūratopi" means even from across the country, across the region, from a distance calculated in many yojanas. "Santike" means nearby. "Aññātuṃ" means to know, to understand. "Āyasmantaṃyeva sāriputtaṃ paṭibhātū" means let it be the share of venerable Sāriputta alone, but let venerable Sāriputta make it his share and distribute it. The meaning here is that the venerable one's share is this explanation of the meaning, but our share is the listening; thus, it agrees with the characteristic of faith. But some say, "paṭibhātū means let it appear." Others say, "upaṭṭhātū means let it attend." "Dhāressantī" means they will learn, they will master. Then, the elder, wishing to speak to them, said "tena hī" etc. There, "tena" is a causal word. "Hi" is a particle. It means, "Since you are desirous of listening, and since you have placed the burden on me, therefore listen." Those monks also accepted the elder's words, therefore he said, "evamāvusoti…pe…paccassosu".

Then, venerable Sāriputta, showing in three ways the meaning that the Blessed One had said in one way, disparaging the inheritance of material things with "you might become addicted to that", said this: "Here, friends, while the Teacher is living in seclusion…pe… thus far, friends, when the Teacher is living in seclusion, the disciples do not train in seclusion."

Thus far, both what the Blessed One said, disparaging the practice of inheriting material things with "you might become addicted to that," and the question he himself asked, "How far…pe… do they not train in seclusion?"—its meaning is well-divided in detail. And that is without touching upon the Blessed One's state of addiction. For it is fitting for the Blessed One, when supporting the disciples, to say, "I too might become addicted to that," not for the disciples. This is the method in the bright side as well; this is the connection and reasoning here.

"Idhā" means in this Dispensation; "satthu pavivittassā" means the Teacher who is utterly secluded by the three kinds of seclusion. "Vivekaṃ nānusikkhantī" means they do not train in bodily seclusion, they do not perfect it. But if one were to speak referring to the threefold seclusion, there would be no distinction in the question. For this is the explanatory aspect. Therefore, by this term he shows bodily seclusion, by "yesañca dhammānaṃ" etc. he shows mental seclusion, and by "bāhulikā" etc. he shows seclusion from the substrata of existence; thus, the meaning here should be understood in brief.

"Yesañca dhammānaṃ" he said referring to greed and the like, which he will later explain with the passage beginning "tatrāvuso lobho ca pāpako" (in that case, greed is evil). "Nappajahantī" means they do not abandon, they do not perfect mental seclusion. "Bāhulikā" means those who are engaged in abundance of robes, etc. "Sāthalikā" means they take the Dispensation lightly. "Okkamane pubbaṅgamā" means, here "okkamanaṃ" is said to mean the five hindrances in the sense of understanding, thus it means preceded by the five hindrances. "Paviveke" means in seclusion from the substrata of existence, in Nibbāna. "Nikkhittadhurā" means having laid down the burden, not even making an effort for its attainment; thus far, it is said that they do not perfect seclusion from the substrata of existence.

Having spoken thus indefinitely, now, defining the teaching, he said "tatrāvuso" etc. Why? The disciples might be indifferent, thinking, "Someone, I suppose, is speaking, not to us," since it is spoken without defining "by three standpoints." But when it is spoken defining "elders, middle ones, new ones," they pay attention, thinking that he is speaking to us. Just as when the king says, "The streets of the city should be cleaned by the ministers," they do not clean, thinking, "By whom should they be cleaned?" but when it is announced by drum that they should clean their own doorways, everyone cleans and adorns them in a moment; this analogy should be understood in this way.

"Tatrā" means among those disciples. "Therā" means those who are counted beginning with ten years of ordination. "Tīhi ṭhānehī" means by three reasons. For this word "ṭhāna" is seen in the senses of lordship, state, moment, and reason. For in passages such as "Kiṃ panāyasmā devānamindo kammaṃ katvā imaṃ ṭhānaṃ patto" (what deed did venerable Sakka, lord of the gods, do to attain this state?) it is seen in the sense of lordship. In passages such as "ṭhānakusalo hoti akkhaṇavedhī" (he is skilled in what is fitting, hitting the mark without missing the moment) it is in the sense of state. In passages such as "Ṭhānasovetaṃ tathāgataṃ paṭibhātī" (this situation occurs to the Tathāgata) it is in the sense of moment. In passages such as "Ṭhānañca ṭhānato aṭṭhānañca aṭṭhānato" (a cause as a cause, and a non-cause as a non-cause) it is in the sense of reason. Here, however, it is only in the sense of reason. For since the result stands there because it depends on the reason, therefore it is called "ṭhāna".

"Iminā paṭhamena ṭhānena therā bhikkhū gārayhā" (by this first standpoint, the elder monks are blameworthy) means here "gārayhā" means blameworthy. "Therā" (elders), though being elders, do not resort to secluded forest thickets and remote resting places, they do not abandon village resting places, they live cultivating association, how were they in their new and middle period?—they are to be blamed thus; he shows that they receive this blame, friends. "Dutiyena ṭhānenā" (by the second standpoint), here too, these, friends, though being elders, those things whose abandonment the Teacher has declared, they do not abandon those things such as greed, they do not attain singleness of mind even for the blink of an eye sitting in solitude, how were they in their new and middle period?—they are to be blamed thus; he shows that they receive this blame, friends; thus the connection should be made. "Tatiyena ṭhānenā" (by the third standpoint), here too, these, friends, though being elders, do not live sparingly with whatever is available, they live devoted to the pursuit of robes, bowls, resting places, and medicines, not fulfilling seclusion from the substrata of existence, how were they in their new and middle period?—they are to be blamed thus; he shows that they receive this blame, friends; thus the connection should be understood. This is the method in the cases of the middle and new monks.

"Majjhimā" (middle ones) means those who are counted beginning with five years up to nine years. "Navā" (new ones) means those who are less than five years. And just as there it was said "how were they in their new and middle period?", so here, saying how they were in their new period, how they will be in their elder period, how they will be in their middle elder period, it should be connected.

32. In this dark side, the meaning should be understood by the method of the opposite as stated. This is the summary here. These elders, though being elders, by a continuous sequence, resort to secluded forest thickets and remote resting places, they do not resort to village resting places even when it is appropriate to approach, thus, even with old bodies, with aroused energy, they generate confidence in the donors, how were they in their new and middle period?—by this first standpoint, the elders become praiseworthy, they receive praise. Abandoning greed and the like, they fulfill mental seclusion; this great elder, even when it is appropriate to sit surrounded by pupils and apprentices, having finished his meal, goes out in the evening, having entered in the evening, goes out in the morning, even while living at this age, he cultivates the kasiṇa-exercises, produces attainments, attains the paths and fruits, in every way he fulfills mental seclusion; by this second standpoint, the elder monks become praiseworthy, they receive praise. At whatever time comfortable cloths of silk and fine linen are appropriate for the elder, at that very time this great elder wears cast-off rags, taking the Dispensation seriously, free from hindrances, not abandoning the fruit-attainment, he lives fulfilling seclusion from the substrata of existence, how was he in his new and middle period?—by this third standpoint, the elders become praiseworthy, they receive praise. This is the method in the cases of the middle and new monks.

33. "Tatrāvuso" (in that case, friends)—what is the connection? Having disparaged the practice of inheriting material things in nine ways, praising the practice of inheriting the Dhamma in nine ways, having completed the teaching in eighteen ways, those things which were said as "yesañca dhammānaṃ satthā pahānamāha, te ca dhamme na pajahantī" (and those things whose abandonment the Teacher declared, they do not abandon those things), in order to show those things to be abandoned in their own form as "these are they," he said this, beginning with "tatrāvuso, lobho cā" (in that case, friends, greed…); this is the connection.

Moreover, below, the Dhamma was spoken only indirectly. But material things were spoken of both indirectly and directly. Now, in order to speak of the supramundane path, which is the direct Dhamma, he said this. This is the connection here.

"Tatrā" (in that case) is an indication of the preceding teaching, it means in the teaching spoken in the manner of "satthu pavivittassa viharato sāvakā vivekaṃ nānusikkhantī" (when the Teacher is living in seclusion, the disciples do not train in seclusion). "Lobho ca pāpako, doso ca pāpako" (greed is evil, hate is evil)—these two things are evil, base; he shows that these should be abandoned. There, "lobho" (greed) is characterized by coveting. "Doso" (hate) is characterized by aversion. Among these, greed occurs for the materialist in the gain of requisites, hate in the lack of gain. By greed, he desires what has not been obtained; by hate, he is resentful when not obtaining. Greed occurs in regard to gifts, hate towards the non-giver or the unpleasant giver. By greed, he fulfills things rooted in new craving, by hate, the five kinds of stinginess.

"lobhassa ca pahānāyā" (and for the abandoning of greed)—he said, beginning thus. Its meaning is: but for the abandoning of that evil greed and hate. "Atthi majjhimā paṭipadā" (there is a middle way)—this was said referring to the path. For the path does not approach these two extremes: greed is one extreme, hate is one extreme; it is liberated from these extremes, therefore it is called "majjhimā paṭipadā" (middle way). Because it exists in the middle of these, it is "majjhimā" (middle), and because it should be practiced, it is "paṭipadā" (way). Similarly, indulgence in sensual pleasures is one extreme, self-mortification is one extreme, eternalism is one extreme, annihilationism is one extreme—it should be expanded in the same way as before.

By "cakkhukaraṇī" (vision-producing) etc., however, he praises that same path. For it leads to the seeing of the truths in the sense of being conducive to the transformation of seeing, therefore it is "cakkhukaraṇī" (vision-producing). It leads to the knowledge of the truths in the sense of making known, therefore it is "ñāṇakaraṇī" (knowledge-producing). And because of the calming of greed etc., it "upasamāya saṃvattati" (leads to calm). Because of showing the knowable nature of the four truths, it "abhiññāya saṃvattati" (leads to direct knowledge). "Sambodho" (enlightenment) means the path; because it leads to that, it "sambodhāya saṃvattati" (leads to enlightenment). For the path itself leads to the path because of doing what should be done by the path. "Nibbānaṃ" (Nibbāna) is without cause; because it leads to the realization of that, to direct action, it is said to "nibbānāya saṃvattati" (leads to Nibbāna). This is the essence here. Description otherwise is elaboration.

Now, wishing to show that middle way in its own form, having asked "katamā ca sā" (and what is that?), he explains it in the manner of "ayamevā" (this itself).

"Ayamevā" (this itself) is a restrictive expression, for the purpose of rejecting other paths, and for the purpose of showing the commonality of Buddhas, Paccekabuddhas, and Buddha's disciples. And it was said, "eseva maggo natthañño dassanassa visuddhiyā" (this is the path, there is no other for the purification of vision). Moreover, since it is a protector from defilements, it is "ariyo" (noble). Because it leads to the abandonment of enemies, because it is taught by the noble one, and because it leads to the attainment of the noble state, it is "ariyo". Because it is endowed with eight factors, it is "aṭṭhaṅgiko" (eightfold), and not devoid of factors, like the fivefold instrument and the like. It goes killing the defilements, or it seeks Nibbāna, or it is sought by those desiring Nibbāna, or it is approached, practiced by them, therefore it is "maggo" (path). "Seyyathidaṃ" (that is to say) is a particle, its meaning is "what is that?", or "what are those eight factors?". For each factor is the path itself. As it was said, "sammādiṭṭhi maggo ceva hetu ca" (right view is both the path and the cause). The ancients also said: "The path of seeing is right view, the path of fixing is right intention…pe… the path of non-distraction is right concentration."

"sammādiṭṭhi" (right view). "Sammāsaṅkappo" (right intention) is characterized by right fixing. "Sammāvācā" (right speech) is characterized by right defining. "Sammākammanto" (right action) is characterized by right arising. "Sammāājīvo" (right livelihood) is characterized by right purification. "Sammāvāyāmo" (right effort) is characterized by right exertion. "Sammāsati" (right mindfulness) is characterized by right attending. "Sammāsamādhi" (right concentration) is characterized by right concentration. The explanation of these should be understood in the same way as "sammā passatīti sammādiṭṭhī" (because one sees rightly, therefore right view).

There, right view, when arising, abandons wrong view and its opposing defilements and ignorance, and makes Nibbāna its object, and sees the associated things, and those are without delusion, not without object, therefore it is called "sammādiṭṭhī" (right view).

Right intention abandons wrong intention and its opposing defilements, and makes Nibbāna its object, and rightly fixes the associated things, therefore it is called "sammāsaṅkappo" (right intention).

Right speech abandons wrong speech and its opposing defilements, and makes Nibbāna its object, and rightly defines the associated things, therefore it is called "sammāvācā" (right speech).

Right action abandons wrong action and the defilements that are its opposite, and makes Nibbāna its object; it also properly establishes associated qualities. Therefore, it is called "right action."

Right livelihood abandons wrong livelihood and the defilements that are its opposite, and makes Nibbāna its object; it also properly purifies associated qualities. Therefore, it is called "right livelihood."

Right effort abandons wrong effort and the defilements that are its opposite, and sloth; and makes Nibbāna its object; it also properly arouses associated qualities. Therefore, it is called "right effort."

Right mindfulness abandons wrong mindfulness and the defilements that are its opposite, and makes Nibbāna its object; it also properly establishes associated qualities. Therefore, it is called "right mindfulness."

Right concentration abandons wrong concentration and the defilements that are its opposite, and distraction; and makes Nibbāna its object; it also properly concentrates associated qualities. Therefore, it is called "right concentration."

This, Āvuso, refers to the same path, concluding what was said. Its meaning is: this Noble Eightfold Path, spoken of by combining all four supramundane paths, this, Āvuso… …leads to Nibbāna.

There, Āvuso, anger and… etc., was said. Here, anger is characterized by irritation or harshness; its function is to cause animosity, and its manifestation is aversion. Enmity is characterized by binding; its function is the non-rejection of animosity, and its manifestation is the condition of being bound by anger. And it was said: "In the past, anger; later, enmity" etc. (vibha. 891).

Conceit has the function of destroying their qualities, its manifestation is covering them up. Denigration is characterized by seizing on faults; its function is equating one's own qualities with the qualities of others, its manifestation is presenting oneself by estimating the qualities of others.

Jealousy is characterized by intolerance of that, or it has the function of displeasure, its manifestation is turning away from it. Avarice is characterized by concealing one's own prosperity, its function is the unhappiness of sharing one’s own prosperity with others, and its manifestation is stinginess.

Deceit has the function of concealing, and its manifestation is covering up. Fraud is characterized by declaring one’s own non-existent qualities; its function is displaying them, its manifestation is making them prominent even with bodily gestures.

Obstinacy has the function of inflexibility, its manifestation is being unyielding. Aggression is characterized by exceeding limits, its function is hostility, its manifestation is disrespect.

Conceit has the function of self-importance, its manifestation is haughtiness. Arrogance is characterized by inflation, its function is excessive self-importance, its manifestation is excessive haughtiness.

Vanity has the function of intoxication, its manifestation is infatuation. Negligence is characterized by abandoning the mind in the five strands of sensual pleasure, its function is non-exertion, its manifestation is the loss of mindfulness. Thus, the characteristics, etc., of these qualities should be understood. This is a summary here, but the detailed explanation should be understood in the same way as stated in the Vibhaṅga beginning with "What is anger?" (vibha. 891).

Anger itself, and further, enmity. One who is angry and harbors enmity thus disparages the qualities of another who is a gainer, and seizes on faults thinking "I am like that too." This is his conceit and denigration. Thus, one who is conceited and denigrating is jealous and hostile towards his gains, honor, etc., thinking, "What is this to him?" This is his jealousy. But if he has some prosperity, he cannot bear to share it with him. This is his avarice. Indeed, for the sake of gain, he conceals even his existing faults; this is his deceit, and reveals even non-existent qualities; this is his fraud. One who is behaving thus, if he obtains gain according to his wish, becomes obstinate with an unyielding mind, and is unable to be advised, "This should not be done thus." This is his obstinacy. But if someone says something to him, "This should not be done thus," he becomes aggressive with a frowning face, speaking harshly, "Who are you to me?" This is his aggression. Then, due to obstinacy, thinking "I am superior," he becomes conceited. Due to aggression, thinking "Who are these?" he becomes arrogant. This is his conceit and arrogance. From that conceit and arrogance, he generates vanity of various kinds, such as vanity regarding birth, etc. Being intoxicated, he is negligent regarding objects such as the different kinds of sense pleasures. This is his vanity and negligence.

Thus, one is a slave to gains, not liberated from these evil qualities and other similar ones. Thus, these are the qualities to be abandoned. The method of abandoning them, both in terms of reading and meaning, is the same everywhere without distinction.

Difference is that this Middle Way is sometimes the Noble Eightfold Path, and sometimes the Sevenfold Path. This arises as the Eightfold Path based on the supramundane first jhāna, and as the Sevenfold Path based on the remaining jhānas. But here, it is called Eightfold due to the detailed specification. Beyond this, there is no path factor. Thus, the difference should be understood.

Order should be understood.

Method of Development: Someone develops insight preceded by serenity, someone develops serenity preceded by insight. How? Here, someone first generates access concentration or absorption concentration; this is serenity. He then contemplates that and the qualities associated with it with impermanence, etc.; this is insight. Thus, first serenity, later insight. Therefore, it is said, "He develops insight preceded by serenity." For one developing insight preceded by serenity, the path arises. He cultivates, develops, and repeatedly practices that path. For one cultivating, developing, and repeatedly practicing that path, the fetters are abandoned, and the underlying tendencies are dispelled. Thus, he develops insight preceded by serenity.

Here, someone, without generating serenity as described above, contemplates the five aggregates subject to clinging with impermanence, etc.; this is insight. Through the fulfillment of insight, due to directing the mind to the abandonment of qualities arising there, singleness of mind arises; this is serenity. Thus, first insight, later serenity. Therefore, it is said, "He develops serenity preceded by insight." For one developing serenity preceded by insight, the path arises. He cultivates that path… …repeatedly practices it. For one cultivating that path… …the underlying tendencies are dispelled (a. ni. 4.170; paṭi. ma. 2.1). Thus, he develops serenity preceded by insight.

However, for one developing insight preceded by serenity, and for one developing serenity preceded by insight, serenity and insight are yoked together at the moment of the supramundane path. Thus, the method of development should be understood here.

The Dhammadāyāda Sutta Commentary

in the Papañcasūdanī, the commentary to the Majjhima Nikāya, is finished.

4. Bhayabherava Sutta Commentary

34. Thus I have heard is the Bhayabherava Sutta. Here, this is the explanation of the words not previously explained: Atha is a particle in the sense of uninterrupted sequence. Kho is in the sense of emphasis, it is said that the Blessed One was dwelling uninterruptedly in Sāvatthi. Jāṇussoṇī is not a name given by his parents, but rather obtained through receiving a position. It is said that Jāṇussoṇī was the name of a position, the position of family priest, which was given to him by the king; therefore, he is called "Jāṇussoṇī". One who recites Brahman mantras is a Brahmin, meaning one who recites mantras. Indeed, this is the etymological definition of Brahmins by birth. However, noble ones are called Brahmins because they have banished evil.

He approached the Blessed One; yena is the instrumental case in the sense of location; therefore, the meaning here should be understood as "he approached where the Blessed One was." Or, the meaning here should be understood as "he approached for the reason for which the Blessed One should be approached by gods and humans." And for what reason should the Blessed One be approached? With the intention of attaining various kinds of special qualities, like a great tree constantly bearing fruit by flocks of birds, with the intention of enjoying delicious fruits.

Approached means he went. Having approached indicates the completion of approaching. Or, having gone thus, having gone to a place nearer, considered the vicinity of the Blessed One, is also said. Exchanged greetings with the Blessed One means the Blessed One and he had mutually joyful conversation, asking about his well-being, etc., like warm water mixed with cool water reached a state of unity. And that talk, such as "Is it well with you, Master Gotama? Are you keeping well? Are the disciples of Master Gotama free from illness, free from disease, of light frame, strong, and living in comfort?", generates joy and gladness, and is worthy of greeting because it is fitting to greet. Because of the sweetness of its meaning and expression, it is worthy of being remembered because it is fit to be recollected for a long time and continuously maintained. It is worthy of greeting because it is pleasant to hear, and worthy of being remembered because it is pleasant to recall. Thus, worthy of greeting because of the purity of its expression, and worthy of being remembered because of the purity of its meaning, in this way, after many ways of exchanging greetings, after finishing and concluding the conversation, desiring to ask the purpose for which he had come, he sat down to one side.

To one side is a neuter noun in the locative case, like in "the moon and sun revolve unevenly" (a. ni. 4.70). Therefore, just as one sits having sat down to one side, so he sat down; thus the meaning should be understood here. Or, this is a locative case used in the sense of place. Sat down means he sat. Wise men, having approached someone worthy of respect, sit down to one side skillfully, and this is one of their qualities; therefore, he sat down to one side.

How does one sit having sat down to one side? By avoiding six faults in sitting. That is to say, too far, too close, in the upwind, in an elevated place, too directly facing, too far behind. For one sitting too far, if he wants to speak, he has to speak in a loud voice. One sitting too close causes crowding. One sitting in the upwind bothers with body odor. One sitting in an elevated place shows disrespect. One sitting too directly facing, if he wants to look, he has to look by meeting eye to eye. One sitting too far behind, if he wants to look, he has to stretch his neck to look. Therefore, he also sat down avoiding these six faults in sitting; therefore, it is said "he sat down to one side".

Those means those. Young men of good families are of two kinds: young men of good birth and young men of good conduct. There, those born of high families, who have come as "At that time, a young man of good family named Raṭṭhapāla was the son of the chief family in that very Thullakoṭṭhika" (ma. ni. 2.294), are called young men of good birth. However, those who, though born in any family, are accomplished in conduct, who have come as "Those young men of good families who, with faith, have gone forth from the household life into homelessness" (ma. ni. 3.78), are called young men of good conduct. Here, they are young men of good families for both reasons.

With faith means with conviction. From the household life means from the house. Into homelessness means into renunciation and the state of being a bhikkhu. Indeed, renunciation is "anagāriya" because there is no household life here, meaning there is no work benefiting the household, such as farming and cattle-raising. A bhikkhu is also "anagāra" because there is no household for him; the state of being without a household is "anagāriya". Gone forth means approached; thus, it is said that they have approached renunciation or the state of being a bhikkhu, which is entirely called homelessness. Leading means going ahead, a leader. Very helpful means very beneficial in doing good deeds. The esteemed Gotama trains them means the esteemed Gotama instructs and teaches those young men of good families in higher morality, etc. That populace means that crowd of people. Adopts his views means follows his views; the meaning is that whatever views the esteemed Gotama holds, whatever he approves of, whatever he prefers, they also hold those views, approve of those things, and prefer those things.

Why does he say this? It seems that he previously saw many sons of good families living in the midst of households like sons of gods, attended by the five strands of sense pleasure, with well-established protection both inside and outside. Later, after hearing the Blessed One's sweet and delightful Dhamma talk, they left their homes out of faith and went forth, content with the bare necessities of food and clothing, dwelling in secluded forest lodgings without any protection, yet without fear or anxiety, joyful and elated. Seeing this, and thinking about these sons of good families, "Depending on whom has this pleasant dwelling arisen?" he gained faith in the Blessed One, thinking, "It is due to the ascetic Gotama." He came to the Blessed One to express that faith; therefore, he says this.

He spoke beginning with, "Evametaṃ brāhmaṇā". Here, the particle "eva" is only for the purpose of accepting and approving the statement. "Mamaṃ uddissā" means directing towards me. "Saddhā" means truly out of faith. He speaks referring to reasons other than coercion or fear. Indeed, the Blessed One is a leader only for such people, not for others. "Durabhisambhavāni hī" means difficult to achieve and hard to endure; it means they cannot be mastered by those with little strength. "Araññavanapatthānī" means both forests and wooded areas. Although in the Abhidhamma, it is said definitively, "Having gone out beyond the city gate, all this is a forest," nevertheless, it should be understood to refer to the lodging that fulfills the requirements for an Araññaka monk, which is said to be "five bow-lengths away to the west."

"Vanapattha" means a place beyond the edge of the village, where there is no human activity, where there is no plowing or sowing. It is also said, "Vanapattha is a designation for remote lodgings; vanapattha is a designation for groves of trees; vanapattha is a designation for frightening places; vanapattha is a designation for places that cause hair to stand on end; vanapattha is a designation for boundaries; vanapattha is a designation for lodgings where there is no human activity." Here, setting aside the single synonym "pariyantāna" (boundaries), the wooded areas should be understood by the remaining synonyms. "Pantānī" means remote, very distant. "Dukkaraṃ pavivekaṃ" means physical solitude is difficult. "Durabhiramaṃ" means not easy to enjoy. "Ekatte" means in solitude. What does it show? Even when physical solitude is achieved, it is difficult to make the mind enjoy it, because this world delights in duality. "Haranti maññe" means they seem to carry away, seem to devour. "Mano" means the mind. "Samādhiṃ alabhamānassā" means for one who does not attain either access concentration or absorption concentration. What does it show? It seems that for such a bhikkhu, various frightening sounds of grass, leaves, animals, and the like, scatter the mind. The brahmin, amazed by the forest dwelling of the sons of good families who went forth out of faith, speaks all this (vibha. 529).

Discourse on the Section on Bodily Action

35. Then the Blessed One, in the same way as before, having accepted and approved that statement with "Evametaṃ brāhmaṇā" and so on, because such lodgings are difficult to achieve only for those who lack the grasping of an object in the sixteen instances, not for those who are endowed with the grasping of an object, and because he himself, as a Bodhisatta, was such a one, therefore, to show the difficulty of achieving such lodgings for himself, he spoke beginning with, "Mayhampi kho".

"Pubbeva sambodhā" means even before enlightenment, it means in the time immediately before the attainment of the Noble Path. "Anabhisambuddhassā" means for one who has not penetrated the Four Noble Truths. "Bodhisattasseva sato" means for one who is truly a being destined for enlightenment, truly a being worthy of attaining perfect enlightenment, or truly a being attached to enlightenment. For, from the time when the Tathāgata's aspiration was fulfilled at the feet of the Blessed Dīpaṅkara by the fulfillment of eight conditions, the being was attached to enlightenment, never ceasing his striving to attain it, thinking, "This must be attained by me," therefore, he is called "Bodhisatta." "Tassa mayhaṃ" means to me, being such a Bodhisatta. "Ye kho keci samaṇā vā brāhmaṇā vā" means any who have gone forth or any who profess the teachings of the Vedas.

"Aparisuddhakāyakammantā" means those endowed with impure bodily action, such as killing living beings and so on. "Aparisuddhakāyakammantasandosahetū" means because of the fault of their impure bodily action; it means due to the cause of impure bodily action. "Have" is a particle used for emphasis. "Akusalaṃ" means unwholesome, blameworthy, and insecure. "Bhayabheravaṃ" means fear and dread. This is a designation for both mental distress and a frightening object. Here, "bhayaṃ" (fear) should be understood as unwholesome in the sense of being blameworthy, and "bheravaṃ" (dread) in the sense of being insecure. "Avhāyanti" means they call forth. How? Having committed acts such as killing living beings, they think, "We have done wrong. If those whom we have wronged should find out, they might now pursue us and bring us to misfortune and disaster." Entering the forest, they sit in a tree hollow or among bushes. Hearing even the slightest sound of grass or leaves, they tremble and are terrified, thinking, "Now we are doomed!" They are as if surrounded by enemies, as if bound and killed. Thus, by projecting that fear and dread onto themselves, they call it forth.

"Na kho panāhaṃ…pe… paṭisevāmī" means: but I do not frequent remote forest and wooded places, being one whose bodily action is impure. "Ye hi vo" here, "vo" is merely a particle. "Ariyā" are said to be the Buddhas and the disciples of the Buddhas. "Parisuddhakāyakammantā" means having become such. "Tesamahaṃ aññataro" means I am also one of them. Indeed, the Bodhisatta, whether a householder or a renunciate, has only pure bodily action. "Bhiyyo" is a particle in the sense of excess. "Pallomaṃ" means going to the other shore, safety and well-being is the meaning. "Āpādiṃ" means I attained; it means I attained exceeding well-being or well-being to an exceeding degree. "Araññe vihārāya" means for dwelling in the forest.

The Discourse on the Section on Bodily Action is concluded.

Description of the Discourse on the Section on Verbal Action, etc.

36. The method is the same in all cases. However, this is the distinction: in the discourse on verbal action, "aparisuddhavacīkammantā" means those endowed with impure verbal action, such as false speech and so on. How do they call forth fear and dread? Having ruined the welfare of others by false speech, having caused division among friends by malicious speech, having pierced the vitals of others in the midst of an assembly by harsh speech, and having destroyed the work of other beings by idle chatter, they think, "We have done wrong. If those whom we have wronged should find out, they might now pursue us and bring us to misfortune and disaster." Entering the forest, they sit in a tree hollow or among bushes. Hearing even the slightest sound of grass or leaves, they tremble and are terrified, thinking, "Now we are doomed!" They are as if surrounded by enemies, as if bound and killed. Thus, by projecting that fear and dread onto themselves, they call it forth.

"Aparisuddhamanokammantā" means those endowed with impure mental action, such as covetousness and so on. How do they call forth fear and dread? Having generated covetousness and unfair greed for the protected and guarded possessions of others, having become angry at others, and having persuaded other beings to adopt wrong views, they think, "We have done wrong…" and by projecting it onto themselves, they call forth fear and dread.

"Aparisuddhājīvā" means those endowed with impure livelihood, characterized by twenty-one kinds of wrong livelihood, such as medical practice, acting as a messenger, and manipulative practices. How do they call forth fear and dread? Having made a living in this way, they hear, "It seems that the bhikkhus who are experts in the Tipitaka, who purify the Sāsana, have set out to purify the Sāsana. Today or tomorrow, they will come here." Entering the forest, they sit in a tree hollow… and tremble and are terrified. For they are as if surrounded and seized, as if dressed in white garments. The rest is just like that.

37. From here on, in "abhijjhālū" and so on, although covetousness and ill will are included in mental action, it should be understood that they are repeated because of their nature as hindrances. There, "abhijjhālū" means habitually coveting the possessions of others, etc. "Kāmesu tibbasārāgā" means having intense, thick passion for sense objects. How do they call forth fear and dread? They have unfixed objects. For those who have unfixed objects, when dwelling in the forest, what is seen during the day arises at night as fear and dread: "Being of agitated mind, they tremble and are terrified even by the slightest thing. Seeing a rope or vine, they perceive it as a snake; seeing a stump, they perceive it as a demon; seeing a pool or a mountain, they perceive it as an elephant." They are as if brought to misfortune and disaster by snakes and so on. The rest is just like that.

38. "Byāpannacittā" means those whose minds are perverted by abandoning their natural state. For the mind, when influenced by defilements, abandons its natural state, becoming foul like stale cooked rice. "Paduṭṭhamanasaṅkappā" means those who have corrupt thoughts, it means endowed with corrupt thoughts that generate harm for others. How do they call forth fear and dread? The calling forth of fear and dread should be understood in the same way as described in the section on covetousness. Wherever there is a difference, I will speak about it. "Na kho panāhaṃ byāpannacitto" here shows that I am of a mind of loving-kindness, a mind of goodwill; for such are Bodhisattas. Thus, everywhere, the qualities of the Bodhisatta should be described as the opposite of the faults mentioned.

39. "Thinamiddhapariyuṭṭhitā" means those who are overcome and seized by torpor, which is a mental illness, and drowsiness, which is an illness of the remaining aggregates. They are often sleepy.

40. "Uddhatā" means those who are naturally restless, with agitated minds. For, with restlessness, the mind is agitated regarding a single object, like a flag in the wind on a flagpole. "Avūpasantacittā" means those whose minds are not calmed. Here, it is appropriate to take it as remorse.

41. "Kaṅkhī vicikicchī" here, this is the single fifth hindrance. Doubt is called kaṅkhā because of doubting the object, thinking, "What could this be?" Vicikicchā is called vicikicchā because of the inability to decide, "This is it." Samanas and brahmins endowed with that are called "kaṅkhī vicikicchī."

42. "Attukkaṃsanakā paravambhī" means those who praise and exalt themselves, placing themselves in a high position, and who disparage, despise, and scorn others, placing them in a low position; this is a designation for them. How do they call forth fear and dread? When others, pursuing them, say, "So-and-so and so-and-so praise themselves, disparage us, and treat us like slaves. Seize them!" they flee, enter the forest, and sit in a tree hollow or among bushes; the rest should be expanded in the same way as in the section on bodily action.

43. "Chambhī" means those endowed with trembling, which causes bodily shuddering and goosebumps. "Bhīrukajātikā" means those who are naturally fearful, full of fear like village children, timid and cowardly.

44. "Lābhasakkārasilokaṃ" here, "lābho" means gain, that which is obtained, this is a designation for the four requisites. "Sakkāro" means doing well, indeed, the requisites themselves are said to be honor, because they are prepared excellently and beautifully. And also the act of honoring oneself with flowers and other offerings by others. "Siloko" means recounting praise. Lābha, sakkāra, and siloka are "lābhasakkārasilokaṃ". "Nikāmayamānā" means desiring. The calling forth of fear and dread is just like in the section on covetousness. Here, they relate a story illustrating its meaning, the story of Piyagāmika:

It seems that a bhikkhu named Piyagāmika, seeing the gain of bhikkhus who had undertaken the prescribed dhutaṅgas, thought, "I too will undertake a dhutaṅga and generate gain." Resolving on the sosānikaṅga, he lived in a charnel ground. Then, one day, an old ox freed from work, having grazed during the day, stood at night in that charnel ground with its head in a flowering bush, chewing its cud. Piyagāmika, having gone out for walking meditation at night, heard the sound of its jaw and thought, "Surely, the king of the gods, knowing that I dwell in this charnel ground out of greed for gain, has come to harass me." So, holding his hands together in front of the old ox, he stood begging all night, paying homage, saying, "Good sir, king of the gods, forgive me for this one night. From tomorrow on, I will not do this again." Then, when the sun rose, seeing it, he struck it with a stick and chased it away, saying, "You frightened me all night!"

45. Kusītā means associated with sloth. Hīnavīriyā means deficient in energy, devoid, and separated from energy; it is said to be without energy. Here, the kusītā are devoid of initiating physical effort, while the hīnavīriyā are devoid of initiating mental effort. They are not able to establish even a minimal focus on the object. Tesaṃ avavatthitārammaṇānaṃ and everything else is as before.

46. Muṭṭhassatī means with mindfulness lost. Asampajānā means lacking in wisdom. In contrast to this, the statement "I am one who has established mindfulness" (upaṭṭhitassatīhamasmī) indicates that this pertains to the aspect of mindfulness. Wisdom is mentioned here to highlight the weakness of mindfulness. Mindfulness is of two types: associated with wisdom and dissociated from wisdom. Among these, mindfulness associated with wisdom is strong, while dissociated mindfulness is weak. Therefore, even when they have mindfulness, they are muṭṭhassatī and asampajānā, because due to the weakness of their mindfulness, the function of mindfulness is absent. To illuminate this point, "asampajānā" is stated. Thus, being muṭṭhassatī and asampajānā, they are not able to establish even a minimal focus on the object. Everything else is as before.

47. Asamāhitā means devoid of access (upacāra) and absorption (appanā) samādhi. Vibbhantacittā means with a bewildered mind. Due to the absence of samādhi, and with the opportunity gained by uddhacca (restlessness), the minds of those lacking samādhi wander in various objects, like a monkey in the forest branches, flitting from one object to another due to restlessness. As stated earlier, being thus asamāhitā and vibbhantacittā, they are not able to establish even a minimal focus on the object. Everything else is as before.

48. Duppaññā is a term for lack of wisdom. However, there is nothing called "corrupt wisdom." Eḷamūgā means with saliva mouths, the "kha" is changed to "ga." It means having saliva mouths. Indeed, when the duppaññā speak, saliva drips from their mouths, and saliva is called "ela." As it is said, "See the saliva-mouthed, mute, creeping, double-tongued one." Therefore, they are called "eḷamūgā." "Elamukhā" is also a reading. Some read "elamugā," others "elamukā"; in all cases, the meaning is "with saliva mouths." How do they encounter fear and dread? These duppaññā and eḷamūgā are not able to establish even a minimal focus on the object. For those whose object is not established, dwelling in the forest, what is seen during the day arises as fear and dread at night. "They are agitated in mind and tremble and are terrified even by a little. Seeing a rope or a creeper, they perceive it as a snake; seeing a stump, they perceive it as a yakkha; seeing a high ground or a mountain, they perceive it as an elephant, as if they have been subjected to misfortune and calamity by snakes, etc." Thus, they encounter and summon that fear and dread by imposing it upon themselves. In paññāsampannohamasmī, paññāsampanno means endowed and possessed of wisdom, but not with insight wisdom (vipassanāpaññā) or path wisdom (magga-paññā), but rather with the wisdom to establish focus on the object in these sixteen instances. The rest is as described everywhere previously.

The description of the division of verbal action is finished.

The grasp of the sixteen bases for objects is finished.

Description of Fearful and Dreadful Lodgings, etc.

49. Tassa mayhaṃ: What is the connection here? It is said that the Bodhisatta, while grasping these sixteen objects, without seeing fear and dread, thought, "Fear and dread are manifested in such nights and in such lodgings. Come, I shall investigate it there too." He made an investigation into fear and dread. The Blessed One, now showing this matter to the brahmin, said, beginning with tassa mayhaṃ.

Yā tā: Both of these are terms of specification and definition for nights. Abhiññātā: Here, abhi is a prefix in the sense of a characteristic. Therefore, abhiññātā should be understood as known by characteristics such as the full moon, the waning of the moon, and so on. Abhilakkhitā: Here, there is only a prefix, therefore abhilakkhitā simply means "to be characterized," to be noted, observed, and discerned for the purpose of undertaking the observance days (uposatha), receiving teachings, making offerings and paying respects, etc.

Cātuddasī: means the fourteenth night, counting from the first day of the fortnight. Similarly, pañcadasī aṭṭhamī also. Pakkhassa: means of the waxing fortnight and the waning fortnight. These are six nights, three and three, therefore the word "pakkhassa" should be connected everywhere as "pakkhassa cātuddasī pakkhassa pañcadasī pakkhassa aṭṭhamī." Why was the fifth day (pañcamī) not taken? Because it is not applicable at all times. Even when the Blessed Buddha had not arisen, and after He had arisen but not yet passed away, the fifth day was not characterized. But after the Parinibbāna, the elders who compiled the Dhamma thought, "The hearing of the Dhamma is rare." Then, having agreed, they established the fifth day as the day for hearing the Dhamma. Since then, it has become characterized; thus, it was not included here because it is not applicable at all times.

Tathārūpāsu: means in such kinds. Ārāmacetiyānī: means monasteries that are parks with flowers, parks with fruits, etc., are themselves ārāmacetiyāni. For cetiyānī are so called in the sense of being adorned, it means in the sense of being worthy of veneration. Vanacetiyānī: means groves, beautiful groves providing safety, deva-sāla groves, etc., are themselves vanacetiyāni. Rukkhacetiyānī: means trees at the entrances of villages and towns that are worthy of veneration are themselves rukkhacetiyāni. For worldly people adorn and venerate parks, forests, and trees, believing that deities reside there, or imagining that they themselves are deities, therefore they are all called cetiyānī. Bhiṃsanakānī: means fear-generating, they generate fear even for those who see or hear. Salomahaṃsānī: means they occur together with goosebumps, because they generate goosebumps as soon as one enters. Appeva nāma passeyyaṃ: means perhaps one might see that fear and dread. Aparena samayena: means at another time, starting from the time of thinking, "It would be good if I..."

Tattha ca me brāhmaṇa viharato: In such lodgings, whatever places of yakkhas worthy of humans making requests and offerings, whose grounds are covered and wet with flowers, incense, meat, blood, fat, marrow, and intoxicants such as surā and meraya, as if they are the single meeting places for yakkhas, rakkhasas, and pisācas, even seeing them during the day, one feels one's heart will burst, referring to such places he says, "tattha ca me, brāhmaṇa, viharato." Mago vā āgacchati: A deer comes, either scraping with its horns or hooves, of various kinds such as gokaṇṇa, khagga, dīpi, or boar. For here, mago is a name for all quadrupeds. But sometimes it also refers to a black jackal. As it is said:

“Your shoulder is like that of a bull, your roar like that of a lion;
Homage to you, King of Beasts, may we obtain something.” (Jā. 1.3.133);

Moro vā kaṭṭhaṃ pātetī: A peacock shakes a dry branch from a tree and drops it. By taking the peacock, the inclusion of all birds is intended here, therefore it means any bird. Or else, moro vā means, by the word vā, or any other bird. This method applies to the preceding taking of the deer as well. Vāto vā paṇṇakasaṭaṃ eretī: Or the wind stirs up a pile of leaves. Etaṃ nūna taṃ bhayabheravaṃ āgacchatī: Whatever is coming, that is surely fear and dread. From here onwards, the object itself should be understood as fear and dread. Because it is the object of slight and excessive fear, like a pleasant object, form is like pleasure. Kiṃ nu kho ahaṃ aññadatthu bhayapaṭikaṅkhī viharāmī: For what reason do I dwell, desiring and expecting only fear?

Yathābhūtaṃ yathābhūtassā: In whatever posture, having become, being, existing in the present, being in agreement with. Me: In my presence. Tathābhūtaṃ tathābhūto vā: In that very same posture, having become, being, existing in the present, being in agreement. So kho ahaṃ…pe… paṭivinemī: It is said that when the object of fear and dread arises to the Bodhisatta while walking, in the form of the sound of a deer's horns or hooves, the great being neither stands, nor sits, nor lies down. But rather, while walking, investigating and examining, he does not see fear and dread; it is merely the sound of a deer's horns or hooves. Knowing that, that is its name, it is not fear and dread, then he stands, sits, or lies down. Showing this matter, he said, beginning with "so kho ahaṃ." This method applies in all the ellipses. Furthermore, it should be understood that the postures are stated in the order of proximity, not in the order of sequence of postures. For when fear and dread arise to one walking, one does not stand, sit, or lie down. Likewise, when it arises to one standing, one does not walk. Thus, it is stated in the order of proximity.

The description of fearful and dreadful lodgings, etc., is finished.

Description of Undeluded Dwelling

50. Thus, after showing the absence of fear and dread in himself even in frightening places, now, in order to show his undeluded dwelling in the places of delusion for those who meditate, he says, beginning with santi kho pana, brāhmaṇa.

Santī: means there are, they exist, they are found. Rattiṃyeva samānaṃ: means while it is night. Divāti sañjānantī: means they perceive "this is day." Divāyeva samānaṃ: means while it is day. Rattīti sañjānantī: means they perceive "this is night." Why do they have such perceptions? Due to the lack of skill in arising or due to the sound of birds. How? Here, a certain person who has attained the white kasiṇa, after performing the preliminary work during the day, having attained absorption during the day, intends to arise during the day, but he is not skilled in determining the time. He passes the day and arises during the night. Due to the touch of the white kasiṇa, it is clear, distinct, and very distinct to him. Because of the intention to arise during the day and because of the clear and distinct touch of the white kasiṇa, he perceives what is night as day. Here, a certain person who has attained the blue kasiṇa, after performing the preliminary work during the night, having attained absorption during the night, intends to arise during the night, but he is not skilled in determining the time. He passes the night and arises during the day. Due to the touch of the blue kasiṇa, it is unclear and indistinct to him. Because of the intention to arise during the night and because of the unclear and indistinct touch of the blue kasiṇa, he perceives what is day as night. Thus, they have such perceptions due to the lack of skill in arising.

Idamahaṃ: means this perception of mine. Sammohavihārasmiṃ vadāmī: means included and contained within the dwelling of delusion, I speak of one of the dwellings of delusion.

Ahaṃ kho pana brāhmaṇa…pe… sañjānāmī: The Bodhisatta's distinction between night and day is clear; even when the sun and moon are not visible for seven days, he knows, "This much time has passed before the meal, this much time has passed after the meal, this much is the first watch, this much is the middle watch, this much is the last watch." Therefore, he says thus. And it is not surprising that the Bodhisatta, who has fulfilled the perfections, knows thus. For even disciples who have attained a limited degree of knowledge, the distinction between night and day is clear.

It is said that in the Kalyāṇiya Great Monastery, the Elder Godatta takes his meal when it is two finger-breadths of time and eats it within one finger-breadth of time. Even when the sun is not visible, he enters his dwelling early in the morning and emerges at that time. One day, the attendants, having prepared the meal, sat at the base of the time pillar, thinking, "Tomorrow, we will see the elder at the time of his emergence." The elder emerges when it is exactly two finger-breadths of time. From then on, even when the sun is not visible, they strike the drum at the time of the elder's emergence.

In the Ajagara Monastery, the Elder Kāḷadeva also strikes the time gong during the rainy season; this is the elder's custom. And he does not use the water clock, other monks use it. When the first watch has passed, as soon as the elder stands with the mallet in hand, the water clock falls after striking once or twice; thus, after practicing the ascetic's duty during the three watches, the elder enters the village early in the morning, takes his alms food, returns to the monastery, takes his bowl at mealtime, and goes to the monastery grounds during the day and practices the ascetic's duty. The monks send a monk to see the time pillar, without seeing the elder's arrival. That monk sees the elder emerging from the monastery grounds during the day or on the path. Thus, even for disciples who have attained a limited degree of knowledge, the distinction between night and day is clear; what then need be said of Bodhisattas?

Yaṃ kho taṃ brāhmaṇa…pe… vadeyyāti: Here, "Yaṃ kho taṃ, brāhmaṇa, asammohadhammo satto loke uppanno…pe… sukhāya devamanussāna," whoever speaks this statement speaks rightly, is speaking rightly, and is not a speaker of falsehood. Saying this very statement of mine, one would speak rightly, would be speaking rightly, and would not be a speaker of falsehood; thus, the connection of the words should be understood.

Asammohadhammoti: having the nature of non-delusion. Loketi: in the human world. Bahujanahitāyāti: for the benefit of many people, meaning giving advice on benefits in this life and the next, through the accomplishment of wisdom. Bahujanasukhāyāti: for the happiness of many people, meaning a giver of happiness through providing resources, through the accomplishment of generosity. Lokānukampāyāti: out of compassion for the world, meaning protectors and guardians of the world like parents, through the accomplishment of loving-kindness and compassion. Atthāya hitāya sukhāya devamanussānanti: Here, by including gods and humans, it should be understood that he shows his birth is only for the attainment of the path, fruition, and Dhamma by those beings who are capable and can be trained. When Atthāyāti is said, it means for the ultimate benefit, for Nibbāna. When Hitāyāti is said, it means for the path that leads to that, because there is no greater benefit than the path that leads to Nibbāna. When Sukhāyāti is said, it means for the happiness of fruition attainment, because there is no happiness greater than that. And it was said, "This samādhi is both presently pleasant and has pleasant results in the future" (dī. ni. 3.355; a. ni. 5.27; vibha. 804).

Explanation of the Non-delusion Abiding is finished.

Explanation of the Preliminary Practice, etc.

51. Thus, after the Blessed One showed the brahmin his own abiding in non-delusion, which culminates in the attainment of the qualities of the Buddha, now, to show from the beginning the practice by which he attained that supreme abiding in non-delusion, he said āraddhaṃ kho pana me brāhmaṇāti, and so on.

Some, however, say, "Having heard this abiding in non-delusion, this thought arose in the brahmin's mind: 'By what practice did he attain this?' Knowing his thought, and showing that 'I attained this supreme abiding in non-delusion by this practice,' he spoke thus."

Āraddhaṃ kho pana me, brāhmaṇa, vīriyaṃ ahosīti: "Brahmin, this supreme abiding in non-delusion was not attained by me through laziness, forgetfulness, a body that was lax, or a mind that was distracted. But rather, for the attainment of that, energy was aroused in me; fourfold energy was aroused by me sitting at the Bodhi-maṇḍa; it was taken up, not loosely applied," is what is said. And because it was aroused, it was asallīnaṃ for me.

Upaṭṭhitā sati asammuṭṭhāti: And not only energy, but mindfulness was also present for me, through facing the object. And because it was present, it was asammuṭṭhā. Passaddho kāyoti: And my body was calmed through the arising of calm of body and mind. There, because when the mind-body is calmed, the form-body is also calmed, therefore, without distinguishing between mind-body and form-body, it is said, "the body was calmed." Asāraddhoti: And that was unhurried, free from anxiety, just because of that calmness. Samāhitaṃ cittaṃ ekagganti: And my mind was well-established, well-placed, as if fixed. And just because it was concentrated, it was one-pointed, unwavering, without agitation; thus far, the preliminary practice for jhāna has been described.

So kho ahantiādimāha: He said, "So kho aha," and so on. There, whatever should be said about vivicceva kāmehi…pe… catutthajjhānaṃ upasampajja vihāsinti, all that has been said extensively in the Path of Purification, in the discourse on the earth kasiṇa. Only there it comes "upasampajja viharatī," here, "vihāsi," this is the difference. But having done what did the Blessed One attain and abide in these jhānas? Having cultivated a meditation subject. Which one? The ānāpānassati meditation subject.

And these four jhānas are for some for the purpose of one-pointedness of mind, for some they are the basis for vipassanā, for some they are the basis for abhiññā, for some they are the basis for cessation, and for some they are for the purpose of arising in the realms of existence. There, for those with extinguished taints, they are for the purpose of one-pointedness of mind. For they, having attained, thinking, "With a one-pointed mind, I will abide happily during the day," develop the eight attainments having done kasiṇa preliminary work. For trainees and worldlings, having arisen from attainment, thinking, "With a concentrated mind, I will practice vipassanā," they are the basis for vipassanā. But those who, having developed the eight attainments, having attained the jhāna that is the basis for abhiññā, having arisen from attainment, desiring the abhiññās in the manner said, "Having been one, he becomes many" (dī. ni. 1.238; paṭi. ma. 1.102), for them they are the basis for abhiññā. But those who, having developed the eight attainments, having attained the cessation attainment, having been without mind for seven days, attaining cessation, Nibbāna, in this very life, thinking, "I will abide happily," for them they are the basis for cessation. But those who, having developed the eight attainments, thinking, "Without declining from jhāna, I will arise in the Brahma world," for them they are for the purpose of arising in the realms of existence.

But this fourth jhāna was developed by the Blessed One at the foot of the Bodhi tree; it was both the basis for vipassanā and the basis for abhiññā for him, and the accomplisher of all tasks, and it should be understood as the giver of all worldly and supramundane qualities.

Explanation of the Preliminary Practice, etc., is finished.

Explanation of the Discourse on the Recollection of Past Lives

52. Showing a portion of those qualities of which it was the giver, he said so evaṃ samāhite citteti, and so on. There, both the description of the two knowledges without interruption, and the method of development have been extensively described in the Path of Purification. Only there it is said "so evaṃ samāhite citte…pe… abhininnāmetī," here, "abhininnāmesi." Ayaṃ kho me brāhmaṇāti: And this appanā-vāra is not there, therefore, this is the difference. There, soti means so I. Abhininnāmesinti: I directed. And from the saying "Abhininnāmesi," the meaning of soti here should be understood as "so ahaṃ".

So tato cutoti: Reflection on turning back. Therefore, idhūpapannoti: Immediately after this arising here. Amutra udapādinti: It should be understood as referring to the Tusita heaven. Tatrāpāsiṃ evaṃnāmoti: There also in the Tusita heaven, I was a deva-son named Setaketu. Evaṃgottoti: Of the same clan as those devas. Evaṃvaṇṇoti: Of golden color. Evamāhāroti: Having divine ambrosia as food. Evaṃsukhadukkhappaṭisaṃvedīti: Thus, experiencing divine happiness. But suffering was only saṅkhāra suffering. Evamāyupariyantoti: Thus, having a lifespan of 570 million, 600,000 years. So tato cutoti: So I, having passed away from that Tusita heaven. Idhūpapannoti: Arose here in the womb of Queen Mahāmāyā.

Ayaṃ kho me brāhmaṇātiādīsu: In "Ayaṃ kho me brāhmaṇā," and so on, meti means by me. Vijjāti: Knowledge, by way of making known. What does it make known? Past lives. Avijjāti: Ignorance is said to be the delusion that covers that same past life, by way of not making it known. Tamoti: That same delusion is called "darkness" by way of covering. Ālokoti: That same knowledge is called "light" by way of illuminating. And here, "knowledge was attained," this is the meaning; the rest is praise. And here the connection is: This knowledge was attained by me; for me, having attained knowledge, ignorance was destroyed, annihilated, is the meaning. Why? Because knowledge arose. This is the method in the other pair of words as well.

Yathā tanti: Here, yathāti is a comparison. Tanti is a particle. Through non-separation from mindfulness, appamattassa: of one who is diligent. Through the heat of energy, ātāpino: of one who is ardent. Through not regarding body and life, pahitattassa: of one who has sent forth, of one who has strived, is the meaning. This is what is said: "Just as when one abides diligent, ardent, and strived, ignorance is destroyed and knowledge arises, darkness is destroyed and light arises, just so, for me, ignorance was destroyed and knowledge arose, darkness was destroyed and light arose. The fruit has been obtained in accordance with this devotion to striving."

Explanation of the Discourse on the Recollection of Past Lives is finished.

Explanation of the Discourse on the Divine Eye Knowledge

53. Because in the discourse on passing away and arising, the Pāli comes in terms of the Blessed One, therefore it is said "passāmi pajānāmī," this is the difference. The rest is just like what was said in the Path of Purification.

Vijjāti: The knowledge of the divine eye. Avijjāti: The ignorance that obscures beings' passing away and rebirth. The rest is just as said before. And because there is no preliminary work for great beings whose perfections are fulfilled, they recollect various past lives as soon as they direct their minds, and see beings with the divine eye. Therefore, the method of development that was said there, beginning with preliminary work, is not relevant here.

Explanation of the Discourse on the Divine Eye Knowledge is finished.

Explanation of the Discourse on the Knowledge of the Destruction of the āsavas

54. For the third knowledge, so evaṃ samāhite citteti: The fourth jhāna mind that is the basis for vipassanā should be understood. Āsavānaṃ khayañāṇāyāti: For the knowledge of the path of arahantship. For the path of arahantship is called the destruction of the āsavas because it destroys the āsavas, and this is knowledge of that, because it pertains to that. Cittaṃ abhininnāmesinti: I directed the vipassanā mind. So idaṃ dukkhanti: In "So idaṃ dukkha," and so on, I fully knew, understood, and penetrated with the characteristic of truthfulness that all of the truth of suffering is "this much suffering, not more than this." And I fully knew, understood, and penetrated with the characteristic of truthfulness that the craving that brings about that suffering is ayaṃ dukkhasamudayo. And I fully knew, understood, and penetrated with the characteristic of truthfulness that the cessation of those two, the non-arising of them, Nibbāna, is ayaṃ dukkhanirodho. And I fully knew, understood, and penetrated with the characteristic of truthfulness that the noble path that leads to that is ayaṃ dukkhanirodhagāminī paṭipadāti; thus, the meaning should be understood.

Ime āsavātiādimāha: He said, "Ime āsavā," and so on. Tassa me evaṃ jānato evaṃ passatoti: For me, knowing thus, seeing thus. He states the path that has reached the culmination of vipassanā. Kāmāsavāti: From the āsava of sensual desire. Vimuccitthāti: With this, he shows the fruition moment, for in the path moment the mind is freed, in the fruition moment it is freed. Vimuttasmiṃ vimuttamiti ñāṇanti: With this, he shows the reviewing knowledge. Khīṇā jātītiādīhi: With "Khīṇā jātī," and so on, its ground; for with that knowledge the Blessed One, reviewing, fully knew "khīṇā jātī." But which jāti of the Blessed One was destroyed, and how did he fully know it? It was not his past jāti that was destroyed, because it was already destroyed; not the future, because there is no effort in the future; not the present, because it exists. But the jāti that would arise in the one, four, or five-aggregate existences, the divisions of the one, four, or five aggregates, due to the non-development of the path, that, due to the development of the path, came to be of a nature of non-arising and was destroyed; that, having reviewed the defilements abandoned by the development of the path, knowing that "even existing kamma does not lead to rebirth in the future due to the absence of defilements," he fully knew.

Vusitanti: Lived, lived completely, done, practiced, finished, is the meaning. Brahmacariyanti: The path-brahmacariya; for worldlings and noble ones live the brahmacariya life, but the one with extinguished taints has lived the life. Therefore, the Blessed One, reviewing his brahmacariya life, fully knew "vusitaṃ brahmacariya." Kataṃ karaṇīyanti: The sixteenfold task of understanding, abandoning, realizing, and developing in terms of the four truths with the four paths is completed, is the meaning. For worldlings and noble ones do that task, but the one with extinguished taints has done what needs to be done. Therefore, the Blessed One, reviewing what needed to be done, fully knew "kataṃ karaṇīya."

Nāparaṃ itthattāyāti: Now there is no task of developing the path for me for the sake of this state, for the sake of that sixteenfold task, or for the destruction of defilements, he fully knew. Or else, itthattāyāti: From this state, from this kind of present aggregate continuum, there is no other aggregate continuum for me. But these five aggregates are understood, standing like trees with their roots cut off. They will be extinguished like a flame without fuel, with the cessation of the final consciousness, he fully knew.

ayaṃ kho me brāhmaṇā etc. was said. There, vijjā means the knowledge of the path of Arahatship. Avijjā means ignorance that obscures the Four Noble Truths. The rest is as previously stated. Thus, by including all the qualities of the All-Knowing One with these three kinds of knowledge—knowledge of past lives through the knowledge of previous existences, knowledge of present and future existences through the divine eye, and all mundane and supramundane qualities through the extinction of the āsavas—he showed the brahmin his state of non-delusion.

The Explanation of the Discourse on the Knowledge of the Extinction of Āsavas is Concluded.

Explanation of the Reason for Living in the Forest

55. When this was said, the brahmin thought: "The ascetic Gotama claims omniscience, yet he still does not abandon living in the forest. Is there something else he needs to do?" Then, the Blessed One, knowing his intention, spoke the following, connecting with his intention: siyā kho pana te etc. There, siyā kho pana te, brāhmaṇa, evamassā means, "Brahmin, it might occur to you thus." Na kho panetaṃ brāhmaṇa evaṃ daṭṭhabba means, "But, brahmin, my practice of resorting to remote lodgings should not be seen as due to being not free from lust, etc." Having rejected the irrelevant reasons for resorting to remote lodgings, he showed the reason, saying, dve kho aha etc. There, atthoyeva atthavaso means, "there is indeed a purpose." Therefore, dve kho ahaṃ, brāhmaṇa, atthavase means, "I, brahmin, see two purposes, two reasons." Attano ca diṭṭhadhammasukhavihāra—here, diṭṭhadhammo means this present existence; sukhavihāro means the ease of all four modes of conduct. For in the forest, even regarding matters such as excretion and urination, all modes of conduct are easy. Therefore, this is how the meaning of "ease in the present life" should be understood. Pacchimañca janataṃ anukampamāno—how is the later generation shown compassion by living in the forest? Sons from good families, having gone forth in faith, seeing the Blessed One living in the forest, will think, "Even the Blessed One does not abandon forest dwellings, although there is nothing for him to fully understand, abandon, develop, or realize. What about us?" and will think that one should indeed live there. Thus, they will quickly put an end to suffering. In this way, the later generation is shown compassion. Showing this meaning, he said, "showing compassion to the later generation."

The Explanation of the Reason for Living in the Forest is Concluded.

Explanation of Rejoicing in the Discourse

56. Hearing that, the brahmin, pleased in mind, said, anukampitarūpā etc. There, anukampitarūpā means "of a nature to be shown compassion," "of a disposition to be shown compassion." Janatā means "a group of people." Yathā taṃ arahatā sammāsambuddhenā means "just as an Arahant, a Fully Enlightened One, would show compassion, so it is to be shown compassion."

abhikkantaṃ, bho gotama, abhikkantaṃ, bho gotamā. Here, the word abhikkanta is seen in the senses of destruction, beauty, loveliness, and approval. For in "Abhikkantā, bhante, ratti, nikkhanto paṭhamo yāmo, ciranisinno bhikkhusaṅgho" etc. (cūḷava. 383; a. ni. 8.20), it is seen in the sense of destruction; in "Ayaṃ imesaṃ catunnaṃ puggalānaṃ abhikkantataro ca paṇītataro cā" etc. (a. ni. 4.100), in the sense of beauty.

"Who bows at my feet, blazing with power and glory,
With surpassing beauty, illuminating all directions?"

Etc. (vi. va. 857), in the sense of loveliness; in "Abhikkantaṃ, bhante" etc. (dī. ni. 1.250; pārā. 15), in the sense of approval. Here too, it is in the sense of approval. And since it is in the sense of approval, it should be understood as "sādhu sādhu bho, gotamā," "well done, well done, Master Gotama."

"In fear, anger, praise, haste, curiosity, splendor,
Laughter, sorrow, delight, a wise person repeats a word."

abhikkantanti means abhikantaṃ, "excellent," "very pleasing," "very beautiful."

There, with one "abhikkanta" he praises the teaching, and with the other, his own faith. This is the idea here: "abhikkantaṃ, bho gotama," excellent, Master Gotama, is this teaching of Master Gotama; "abhikkantaṃ" excellent is the faith I have gained by coming to the teaching of Master Gotama. Or, he praises the Blessed One's word, intending two meanings: the word of Master Gotama is excellent in removing faults, excellent in attaining qualities, and likewise in generating faith, generating wisdom, being meaningful, being well-expressed, having clear wording, having profound meaning, being pleasing to the ear, being heart-touching, not praising oneself, not disparaging others, being compassionate and cool, being pure in wisdom, being delightful to encounter, being capable of destroying defilements, being pleasant to hear, and being beneficial to examine, and so on should be connected.

nikkujjitanti means "placed upside down" or "turned face down." Ukkujjeyyā means "would turn it face up." Paṭicchannanti means "covered with grass, leaves, etc." Vivareyyā means "would uncover it." Mūḷhassāti means "to one who is lost." Maggaṃ ācikkheyyā means "would take them by the hand and say, 'This is the path.'" Andhakāreti means "in the fourfold darkness—on the fourteenth night of the dark fortnight, in the dense forest, in the mass of clouds." This, for now, is the literal meaning of the words.

But this is the connection of the intention: just as someone would turn upright what is overturned, so he has raised me up from the wrong Dhamma, who was turned away from the True Dhamma and fallen into the wrong Dhamma; just as someone would uncover what is covered, so he has uncovered the Teaching covered by the thicket of wrong views since the disappearance of the Teaching of the Buddha Kassapa; just as someone would show the way to one who is lost, so he has shown me the path to heaven and liberation, who was following a wrong path, an erroneous path; just as someone would hold up an oil lamp in the darkness, so has Master Gotama, by holding up the lamp of the teaching that dispels the darkness of delusion, not seeing the forms of the Buddha and other jewels, who was immersed in the darkness of delusion that obscures them. Thus, in these ways, the Dhamma has been made clear in many ways.

The Explanation of Rejoicing in the Discourse is Concluded.

Explanation of the Aspect of Faith

esāha etc. was said. There, esāhanti means "this I." Bhavantaṃ gotamaṃ saraṇaṃ gacchāmī means "I go to Master Gotama as my refuge, my final resort, the protector from evil, and the ordainer of good." With this intention, "I go to Master Gotama," "I resort to him," "I serve him," "I attend upon him," or "I know him," "I understand him." For those elements that have the meaning of going also have the meaning of understanding. Therefore, the meaning of "gacchāmi" is said to be "I know," "I understand." Dhammañca bhikkhusaṅghañcā—here, dhammo is that which sustains one who is on the path that has been attained, in the destruction that has been realized, and practicing according to the instruction, and not falling into the woeful states; in terms of meaning, it is the Noble Path and Nibbāna. For it was said: "Of all the conditioned things, bhikkhus, the Noble Eightfold Path is declared to be the foremost" (a. ni. 4.34), and so on. And not only is it the Noble Path and Nibbāna, but also the Teaching of the scriptures together with the fruits of the path. For it was said in the Chattamāṇavaka Vimāna:

"The Dhamma, free from lust, without agitation, without sorrow,
Unconditioned, without opposition;
Sweet, possessing qualities, well-divided,
To this Dhamma, seek refuge." (vi. va. 887);

rāgavirāgo means "the path has been spoken." Anejamasoka means "the fruit." Dhammamasaṅkhatanti means "Nibbāna." Appaṭikūlaṃ madhuramimaṃ paguṇaṃ suvibhattanti means "all the aggregates of the Dhamma divided by the three Piṭakas." Saṅgho means "united by the unity of views and morality;" in terms of meaning, it is the community of eight noble individuals. For it was said in that same Vimāna:

"Where a gift is said to be of great fruit,
To the four pairs of pure individuals;
These eight persons, knowers of the Dhamma,
To this Saṅgha, seek refuge." (vi. va. 888);

bhikkhusaṅgho. Thus, the brahmin declared the three refuges.

The Explanation of the Aspect of Faith is Concluded.

Explanation of the Discourse on Taking Refuge

saraṇaṃ, because it destroys, eliminates the fear, dread, suffering, woeful states, and defilements of those who have gone for refuge by that very act of taking refuge. This is a designation for the Triple Gem.

saraṇaṃ saraṇagamanaṃ yo ca saraṇaṃ gacchatī—these three should be understood.

Saraṇagamanappabhede—there are two kinds of taking refuge: supramundane and mundane. There, the supramundane taking of refuge is effective for all the Triple Gem at the moment of the path of those who have seen the Truths, with the abandoning of the defilements associated with taking refuge, having Nibbāna as its object in terms of object. The mundane taking of refuge of ordinary people is effective, having the qualities of the Buddha, etc., as its object, with the suppression of the defilements associated with taking refuge; in terms of meaning, it is the attainment of faith in the Buddha, etc., as objects, and the right view rooted in faith is called "uprightness of view" among the ten bases of meritorious action.

attasanniyyātanaṃ means "having made today the starting point, I give myself to the Buddha, to the Dhamma, to the Saṅgha," thus, the giving up of oneself to the Buddha, etc. Tapparāyaṇatā means "having made today the starting point, I am devoted to the Buddha, devoted to the Dhamma, devoted to the Saṅgha; may you remember me thus," thus, the state of being devoted to them. Sissabhāvūpagamanaṃ means "having made today the starting point, I am a pupil of the Buddha, of the Dhamma, of the Saṅgha; may you remember me thus," thus, the approaching of the state of discipleship. Paṇipāto means "having made today the starting point, I will perform acts of reverence, rising up in respect, paying homage with joined palms, and dutiful service only to these three objects, the Buddha, etc.; may you remember me thus," thus, the utmost humility towards the Buddha, etc. For the taking of refuge is indeed taken by doing even one of these four modes.

Moreover, "I give myself to the Blessed One, I give myself to the Dhamma, to the Saṅgha. I give up my life; indeed, my self is given up, indeed, my life is given up; for as long as life lasts, I go to the Buddha for refuge; the Buddha is my refuge, my shelter, my protection," thus, the giving up of oneself should be understood. "Oh, that I might see the Teacher, that I might see the Blessed One himself, that I might see the Well-Gone One, that I might see the Blessed One himself, that I might see the Fully Enlightened One, that I might see the Blessed One himself" (saṃ. ni. 2.154), thus, the approaching of the state of discipleship should be seen like the taking of refuge of Mahākassapa.

"I will wander from village to village, from town to town,
Revering the Fully Enlightened One, and the Dhamma, the Good Dhamma." (su. ni. 194; saṃ. ni. 1.246)

Thus, devotion to them should be understood like the taking of refuge of Āḷavaka and others. "Then Brahmāyu the brahmin, rising from his seat, arranging his upper robe over one shoulder, prostrated with his head at the Blessed One's feet, kissed the Blessed One's feet with his mouth, massaged them with his hands, and announced his name: 'I am Brahmāyu, Master Gotama, a brahmin, I am Brahmāyu, Master Gotama, a brahmin'" (ma. ni. 2.394), thus, reverence should be seen.

But this is fourfold by way of fear of relatives, teacher, and suitability for offerings. There, taking refuge occurs through reverence as a suitable object of offerings, not through the others. For refuge is taken only by way of superiority, and it is broken by way of superiority. Therefore, if a Sakyan or a Koliyan bows, thinking, "The Buddha is our relative," the refuge is not taken. Or if one bows out of fear, thinking, "The ascetic Gotama is honored by kings, is of great power; if not revered, he might do harm," the refuge is not taken. Or if, remembering something learned in the presence of the Blessed One in the time of the Bodhisatta, in the time of the Buddha—

"With one part one should enjoy one's wealth, with two parts one should pursue one's work,
And the fourth one should set aside, for there will be dangers in the future." (dī. ni. 3.265)

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

Thus, even if an upāsaka or upāsikā who has gone for refuge should venerate a renunciate of another sect, thinking, "This is my relative," the going for refuge is not broken, much less if they venerate one who has not renounced. Likewise, if they venerate a king out of fear, since he is honored in the country and might cause harm if not venerated. Similarly, even if one venerates a titthiya who is teaching some craft, thinking, "This is my teacher," it is not broken. Thus, the distinctions of going for refuge should be understood.

Here, for supramundane going for refuge, the four Fruits of Stream-entry, etc., are the result of fruition (vipākaphala), and the complete destruction of suffering is the benefit result (ānisaṃsaphala). It was said thus:

"Whoever has gone for refuge to the Buddha, the Dhamma, and the Sangha;
Sees the four Noble Truths with right wisdom:

Suffering, the arising of suffering,
And the transcending of suffering;

And the Noble Eightfold Path that leads to the stilling of suffering.

Moreover, the benefit result (ānisaṃsaphala) for one who has passed away should be understood in terms of not approaching permanence, etc. It was said thus: "Monks, this is impossible, unfeasible, that a person endowed with (right) view should approach any conditioned thing as permanent, approach (anything) as pleasure, approach any phenomenon as self, kill his mother, kill his father who is an Arahant, with malicious intent cause blood to be drawn by a Tathāgata, create a schism in the Sangha, designate another teacher. This is not possible" (ma. ni. 3.128; a. ni. 1.268-276).

However, for mundane going for refuge, prosperity of existence and prosperity of wealth are both results. It was said thus:

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

And again it was said: "Then Sakka, the Lord of the Devas, together with eighty thousand deities, approached the venerable Mahāmoggallāna…pe… The venerable Mahāmoggallāna said this to Sakka, the Lord of the Devas, who was standing to one side: 'It is good, Lord of the Devas, that there is going for refuge to the Buddha. Because of going for refuge to the Buddha, Lord of the Devas, some beings here, on the dissolution of the body, after death, are reborn in a good destination, a heavenly world.' They surpass the other devas in ten respects: with divine lifespan, divine complexion, happiness, fame, dominion, divine sights, sounds, smells, tastes, and tactile objects" (saṃ. ni. 4.341). The same method applies to the Dhamma and the Sangha. Moreover, the specific results of going for refuge should be understood through the Velāmasutta, etc. (a. ni. 9.20). Thus, the result of going for refuge should be understood.

May the esteemed Gotama regard me as an upāsaka: May the esteemed Gotama regard me, know me, as "This is an upāsaka."

The Explanation of the Discourse on Going for Refuge is Finished.

Explanation of the Discourse on the Practice of an Upāsaka

For the sake of skill in the practice of an upāsaka here, it is to be understood piecemeal: What is an upāsaka? Why is he called an upāsaka? What is his morality (sīla)? What is his livelihood (ājīva)? What is his failure (vipatti)? What is his success (sampatti)?

What is an upāsaka? Any householder who has gone to the Three Refuges. It was said thus: "When, Mahānāma, an upāsaka has gone to the Buddha for refuge, has gone to the Dhamma for refuge, has gone to the Sangha for refuge, to that extent, Mahānāma, he is an upāsaka" (saṃ. ni. 5.1033).

Why an upāsaka? Because of honoring the Triple Gem. He honors the Buddha, therefore he is an upāsaka. He honors the Dhamma, the Sangha, therefore he is an upāsaka.

What is his morality (sīla)? The five abstinences (veramaṇī). As it was said: "When, Mahānāma, an upāsaka abstains from killing living beings, from taking what is not given, from sexual misconduct, from false speech, from liquor, wine, and intoxicants, the basis of negligence, to that extent, Mahānāma, he is virtuous (sīlavā)" (saṃ. ni. 5.1033).

What is his livelihood (ājīva)? Abandoning the five wrong trades, he makes a living by lawful and fair means. It was said thus: "These five trades, monks, should not be engaged in by an upāsaka. Which five? Trade in weapons, trade in beings, trade in meat, trade in intoxicants, trade in poison. These five trades, monks, should not be engaged in by an upāsaka" (a. ni. 5.177).

What is his failure (vipatti)? That which is the failure of that very morality (sīla) and livelihood (ājīva), this is his failure. Moreover, that by which he is a despised outcast, impure, and condemned, that should be known as his failure. And those are, in meaning, the five qualities beginning with lack of faith (assaddhiyā). As it was said: "An upāsaka endowed with these five qualities, monks, is a despised outcast among upāsakas, impure and condemned. Which five? He is without faith, he is immoral, he is a believer in omens and rituals, he trusts in omens, not in kamma, and he seeks recipients of offerings outside (the Sangha) and gives preference to them" (a. ni. 5.175).

What is his success (sampatti)? That which is the success of morality (sīlasampadā) and the success of livelihood (ājīvasampadā), that is success. And those five qualities beginning with faith (saddhā), which cause excellence. As it was said: "An upāsaka endowed with these five qualities, monks, is a jewel among upāsakas, a lotus among upāsakas, a white lotus among upāsakas. Which five? He has faith, he is virtuous, he is not a believer in omens and rituals, he trusts in kamma, not in omens, and he does not seek recipients of offerings outside (the Sangha), and he gives preference here" (a. ni. 5.175).

From today onward (ajjatagge): Here, this word agga ("onward") is seen in the senses of beginning, extremity, part, and best. For in instances such as "From today onward, good doorkeeper, I close the door to the Nigaṇṭhas and Nigaṇṭhīs" (ma. ni. 2.70), it is seen in the sense of beginning. In instances such as "With that very joint of the finger, he should touch that joint of the finger (kathā. 441), the tip of the sugarcane, the tip of the bamboo," it is in the sense of extremity. In instances such as "Whether sour-tasting, sweet-tasting, or bitter-tasting (saṃ. ni. 5.374), I allow, monks, to divide it with the building section of the monastery or the enclosure section" (cūḷava. 318), it is in the sense of part. In instances such as "To the extent that beings are footless...pe... the Tathāgata is declared to be the best of them" (a. ni. 4.34), it is in the sense of best. But here, it should be seen in the sense of beginning. Therefore, ajjatagge means having made today the beginning; thus the meaning should be understood here. Ajjata means being today. Alternatively, there is the reading ajjadagge, where the letter da is a euphonic link, meaning having made today the foremost.

Endowed with life (pāṇupeta): Endowed with life, as long as my life lasts, thus endowed. May the esteemed Gotama regard, know, me, who have gone for refuge with the three going-for-refuges, not having another teacher, an upāsaka, a suitable attendant. For even if they were to cut off my head with a sharp sword, I would never say that the Buddha is "not the Buddha," or that the Dhamma is "not the Dhamma," or that the Sangha is "not the Sangha." Thus, having gone for refuge with self-surrender, and having invited (him) with the four requisites, he rose from his seat, paid homage to the Blessed One, circumambulated (him) three times, and departed.

The Explanation of the Discourse on the Practice of an Upāsaka is Finished.

The Explanation of the Bhayabherava Sutta is finished in the Papañcasūdanī, Commentary to the Majjhima Nikāya.

Bhayabheravasuttavaṇṇanā niṭṭhitā.

5. Anaṅgaṇa Sutta Explanation

57.Thus I have heard…pe… the venerable Sāriputta: Anaṅgaṇa Sutta. Herein, this is the explanation of words that are not obvious—as it is here, so it is in all suttas. Therefore, from here on, without saying even this much, we will only do the explanation of novel words.

Four: A counting delimitation. Persons (puggalā): Beings, humans, individuals. By this much, one should not take it that the Elder is a Puggalavādin (Personalist), for this venerable one is the best of the Buddha's sons, and he teaches without distorting the teaching of the Buddha, the Blessed One.

Explanation of the Discourse on Conventional and Ultimate Truths

Conventional teaching. Impermanent, suffering, not-self, aggregates, elements, sense-bases, mindfulness meditations—teachings of this kind are ultimate teachings.

Therein, the Blessed One teaches the conventional teaching to those who, having heard the teaching in a conventional sense, are capable of understanding the meaning, abandoning delusion, and attaining distinction. But to those who, having heard the teaching in an ultimate sense, are capable of understanding the meaning, abandoning delusion, and attaining distinction, he teaches the ultimate teaching. Herein, there is this simile: Just as a teacher skilled in regional languages, an expounder of the meaning of the three Vedas, explains in the Tamil language to those who understand the meaning expressed in the Tamil language; and to those who understand in one of the Andhra languages, etc., he explains in that very language. Thus, those students, having approached a clever and able teacher, quickly master the skill. Therein, the Buddha, the Blessed One, is like the teacher. The three Piṭakas, standing as things to be spoken of, are like the three Vedas. Skill in conventional and ultimate truths is like skill in regional languages. The trainees in the various regional languages are like trainees who are capable of understanding the conventional and ultimate teachings. The teacher's explanation in the Tamil language, etc., should be understood as the Blessed One's teaching in terms of conventional and ultimate truths. Here he said:

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

The truth is conventional language because of worldly convention;
The truth is ultimate language because of the real nature of phenomena.

Therefore, no falsehood arises in the Teacher,
The world's lord, skilled in expression, while speaking conventionally."

He tells a discourse about persons for the purpose of illuminating shame and fear of wrongdoing (hirottappa).

He tells a discourse about persons for the purpose of illuminating ownership of kamma.

He tells a discourse about persons for the purpose of illuminating individual human effort.

He tells a discourse about persons for the purpose of illuminating the immediate result (ānantariya). The same method applies even if it is said, "The aggregates are loving-kindness, the elements, the sense-bases." Therefore, the Blessed One tells a discourse about persons for the purpose of illuminating the brahmavihāras.

He tells a discourse about persons for the purpose of illuminating former habitations. Even if it is said, "The aggregates receive the donation, the elements, the sense-bases," the great multitude does not understand, falls into confusion, becomes hostile, (thinking,) "What is this, that the aggregates, elements, and sense-bases receive?" But when it is said, "Persons receive, virtuous ones, those of good qualities," then they understand, do not fall into confusion, and do not become hostile. Therefore, the Blessed One tells a discourse about persons for the purpose of illuminating purification of the offering (dakkhiṇāvisuddhi).

He also tells a discourse about persons for the purpose of not abandoning worldly convention. Therefore, even this venerable one, being skilled in worldly usage, without distorting the teaching of the Buddha, the Blessed One, standing in worldly convention, says, "There are these four persons, friends." Therefore, here, a person should be understood in a conventional sense only, not taking it in an ultimate sense.

Existing and present (santo saṃvijjamānā): Existing and being found according to worldly agreement. In the world (lokasmiṃ): In the world of beings. But in instances such as being with impurity (sāṅgaṇova samāno), impurity (aṅgaṇa) sometimes means defilements. As it was said, "Therein, what are the three impurities? Lust is impurity, hatred is impurity, delusion is impurity" (vibha. 924). Sometimes it means any dirt or mud, as it was said, "He strives for the abandoning of that very dust or impurity." Sometimes it means such a place, which should be understood in terms of the Bodhi-tree terrace (bodhiyaṅgaṇaṃ), the shrine terrace (cetiyaṅgaṇaṃ), etc. But here, the various kinds of intense defilements are intended by "impurity (aṅgaṇa)." For he will say, "This, friends, is a designation for evil, unwholesome things that follow desire, namely, impurity (aṅgaṇa)" (ma. ni. 1.60). Sāṅgaṇo: With impurity.

Sāṅgaṇova samāno means being entirely defiled. Atthi me ajjhattaṃ aṅgaṇanti yathābhūtaṃ nappajānātī means he does not even know that "there are defilements in my mind." He also does not know in reality, "These defilements are rough, fierce, to be abandoned, not to be taken, like poisoned arrows." But one who knows that they exist and knows in this way is said to atthi me ajjhattaṃ aṅgaṇanti yathābhūtaṃ pajānātī. But one whose defilements are not eradicated by the path, nor do they arise because they are warded off in some way or another, is what is meant here by anaṅgaṇa. Natthi me ajjhattaṃ aṅgaṇanti yathābhūtaṃ nappajānātī means he does not know, "My defilements do not exist because they are warded off in some way, not because they are eradicated by the path," nor does he know in reality, "These, if arising, will cause great harm, like rough, fierce, poisoned arrows." But one who knows "it is not there for this reason" and knows in this way is said to natthi me ajjhattaṃ aṅgaṇanti yathābhūtaṃ pajānātī. Tatrā means among those four individuals, or among those two who are defiled, yvāya means whichever one, yāyanti is also a reading.

58. Ko nu kho, āvuso, sāriputta, hetu ko paccayo means he asks for the cause in both ways. Yenimesa means by what cause, by what condition is one of these two called the superior person and the other the inferior person; thus the connection here should be understood. Although it is said "does not understand, understands," this understanding and not understanding are both the cause and the condition.

59. The Elder, to make that more evident through his own varied eloquence, says again, beginning with tatrāvuso. There, tassetaṃ pāṭikaṅkha means that this should be expected of that person. This is what he will attain, not something else, should be desired; it is said to be inevitably coming to pass. He speaks referring to the non-generation of desire, etc., stated in the manner of "Na chandaṃ janessatī."

na chandaṃ janessatī means not understanding, he will not generate the desire to act for the abandonment of that defilement. Na vāyamissatī means he will not make a stronger effort than that. Na vīriyaṃ ārabhissatī means he will certainly not initiate energetic effort; it is said he will not start it up. Sāṅgaṇo means associated with these defilements such as greed. Saṃkiliṭṭhacitto means his mind is very much defiled, stained, troubled and tormented by those same defilements and then kālaṃ karissatī he will die.

Seyyathāpī means just as. Kaṃsapātī means a bronze bowl. Ābhatā means brought. Āpaṇā vā kammārakulā vā means either from a shop or from the house of smiths who make bronze bowls. Rajenā means by adventitious dust, such as dirt. Malenā means by the bronze impurity that arises there itself. Pariyonaddhā means covered over. Na ceva paribhuñjeyyu means they would not use it for things like putting water or food in it. Na ca pariyodapeyyu means they would not have it purified by washing or polishing. Rajāpathe means on a dusty road. Or this is the reading, in a place where dust comes, or where it is put down and picked up, or on a lower platform, or in a husk storage bin, or in another container, where it is covered with dust, is the meaning. Saṃkiliṭṭhatarā assa malaggahitā means here, by placing it on a dusty road, it is more defiled; by not using it and not purifying it, it is more seized by impurity, this is a question and answer. Therefore, its meaning should be understood thus: "Friend, being treated in this way, would that bronze bowl in the course of time become more defiled and more seized by impurity, so that it would be hard to tell whether it was a clay bowl or a bronze bowl?" The Elder acknowledging that says "Yes, friend." Again, the General of the Dhamma, expounding the simile, says, beginning with evameva kho. There, the simile should be connected in this way: the defiled person is like a defiled bronze bowl. Like not using the defiled bronze bowl and placing it on a dusty road is the ordination of that person when he obtains ordination in the presence of individuals engaged in medical work, etc. Like the defiled bronze bowl becoming more defiled is that person gradually training in medical work etc., while following his teachers and preceptors; remaining in this state, he makes his kālakiriyā with defilements. Or gradually transgressing dukkaṭa offenses and wrong speech; remaining in this state, he makes his kālakiriyā with defilements. Or gradually transgressing pācittiya and thullaccaya offenses, transgressing saṅghādisesa offenses, transgressing pārājika offenses, committing an immediately effective deed such as matricide; remaining in this state, he makes his kālakiriyā with defilements.

Saṃkiliṭṭhacitto kālaṃ karissatī means here, one should not see the meaning as "he will die with an unwholesome mind." All beings die with the natural mind, with the bhavaṅga mind. But it should be understood that this is said referring to the idea that he will die without purifying his mind-stream.

pariyodapeyyu means they would make it pure, like a mirror, by washing, polishing, and rubbing with fine ash. Na ca naṃ rajāpathe means, not putting it in a place of the sort described earlier, but placing it in a basket or box, or wrapping it up and hanging it on a peg. The rest should be taken according to the manner stated.

Here the connection of the simile should be understood thus: the defiled capable person is like a defiled bronze bowl. Like using the defiled bronze bowl and placing it in a clean place is the ordination of that person when he obtains ordination in the presence of disciplined monks. Those who advise and instruct, correcting him again and again upon seeing even a small fault; like the defiled bronze bowl becoming purified and very clean is that person gradually practicing well, while following his teachers and preceptors; remaining in this state, he makes his kālakiriyā without defilements. Or after gradually establishing himself in pure morality, learning the Buddha's teaching appropriate to him, taking up the dhutaṅga practices, taking up a meditation subject favorable to him, abandoning dwelling in a village or a frequented place, he dwells in a remote dwelling; remaining in this state, he makes his kālakiriyā without defilements. Or gradually performing the preliminary work on a kasiṇa, inhibiting the defilements by producing the eight attainments, rising from the vipassanāpādakajjhāna and warding off the defilements by temporary inhibition with insight, the attainment of the fruit of stream-entry...pe...the realization of arahatta; remaining in this state, he makes his kālakiriyā entirely without defilements.

subhanimitta means an attractive object, a desirable object, which is a basis for lust. Manasi karissatī means with impaired mindfulness he will turn his attention to that object. Tassa subhanimittassa manasikārā means because of that person's attention to the attractive object. Anuddhaṃsessatī means he will oppress, overcome. For greed, arising, cuts off the opportunity for wholesomeness, and standing by itself as an unwholesome impulse, it should be understood that it oppresses the wholesome mind. The rest should be taken according to the manner stated.

Here the connection of the simile should be understood thus: the naturally less defiled undefiled person is like a pure bronze bowl. Like not using the pure bronze bowl and placing it on a dusty road is the ordination of that person when he obtains ordination; after this, everything is the same as in the first instance.

subhanimittaṃ na manasi karissatī means, without the presence of mindfulness, he will not turn his attention to that object; the rest should be understood according to the second instance. "Ayaṃ kho, āvuso" etc. is in the same manner as stated in "ko nu kho, āvuso" etc.

60. Now, desiring to make that defilement evident in various ways, the Venerable Mahāmoggallāna, having asked in the manner beginning with "aṅgaṇaṃ aṅgaṇaṃ," speaking in explanation of that, says, beginning with pāpakānaṃ kho etaṃ, āvuso. There, icchāvacarāna means for various kinds of anger and displeasure that occur by being subject to desire. Yaṃ idhekaccassā means the place, the reason exists, is found, whereby such a desire might arise in some individual. Āpanno assa means "may I be one who has fallen into an offense." Na ca maṃ bhikkhū jāneyyu means "and may the monks not know me." What is the place here? It is the desire for gain. For a monk who desires gain, who is naturally meritorious and respected and honored by people, thinks thus: "The elders, having learned that a monk has fallen into an offense, announce it to the middling monks, they to the new monks, the new monks to those in the monastery who distribute food, etc., they to the nuns who have come for instruction; in this way the four assemblies know. Thus there is danger to his gains. Oh, that I might fall into an offense, and may the monks not know me."

Yaṃ taṃ bhikkhuṃ bhikkhū jāneyyu means the reason exists, there certainly is a reason, not not, why other monks would know that monk. For the elders, having learned, announce it to the middling monks. Thus he becomes known in the four assemblies in the manner stated earlier. Being thus known, and overcome by the desire for gain, even having entered a hundred villages, having gleaned alms in a hundred places and come out with a bowl washed as well as possible, then thinking, jānanti maṃ bhikkhū āpattiṃ āpanno, "the monks know that I have fallen into an offense, thus I am ruined by them," iti so kupito hoti appatīto, thus he becomes angry for this reason, overcome by anger, and displeased, overcome by displeasure.

āvuso, kopo yo ca appaccayo ubhayametaṃ aṅgaṇa means, friend, this anger that is included in the aggregate of mental formations, and this displeasure that is included in the aggregate of feeling, both of these are defilements; thus the meaning here should be understood. And this is said with reference to such individuals. Greed, however, is taken as the prior part of this defilement, and delusion is also taken as the associated factor.

Anuraho ma means, taking a monk in the same way as before, bringing him into a dwelling at the edge of the monastery, bolting the door, he wants to accuse him. Ṭhānaṃ kho paneta means this reason exists whereby they might bring that monk into the midst of the four assemblies and accuse him in the manner beginning with, "You performed medical work in such-and-such a place." He becomes known in the four assemblies. Being thus known, and overcome by the desire for gain, everything is just as before.

Sappaṭipuggalo means a similar person. Samāno means one who has committed an offense. Paṭipuggalo means the accuser. This one wants to be accused only by one who has committed an offense, thinking he is able to say, "You yourself have committed this and that offense, first atone for that, then you can accuse me." Moreover, sappaṭipuggalo means a person similar in terms of birth, etc. For he wants to be accused only by someone similar in terms of his own birth, family, erudition, eloquence, dhutaṅga practices, etc., thinking that speech from such a person would not be too painful. Appaṭipuggalo means here, an unsuitable opposite person is an appaṭipuggalo. It is said that because he is dissimilar in terms of these offenses etc., he is unsuitable to be an opposing foe or an opposing thorn, an accuser. Iti so kupito means thus he becomes angry in this way because of accusation by an unsuitable person.

Aho vatā ti "Aho vata re amhākaṃ paṇḍitakā, aho vata re amhākaṃ bahussutakā tevijjakā"ti (dī. ni. 1.291) appears in criticism. "Aho vata maṃ daharaṃyeva samānaṃ rajje abhisiñceyyu"nti (mahāva. 57) in aspiration. Here, it is in the sense of aspiration. Paṭipucchitvā paṭipucchitvā ti asking again and again. This bhikkhu, desiring gain, wants the Blessed One to question him personally, specifically for approval, not concerning the path, fruition, or insight. He sees the Blessed One, along with venerable Sāriputta and other great elders, asking questions in the assembly, such as, "What do you think, Sāriputta, Moggallāna, Kassapa, Rāhula, is the eye permanent or impermanent?" and teaching the Dhamma, and he hears people praising them, saying, "These wise elders please the Teacher's mind," and offering them gain and honor. Therefore, desiring that gain and honor, he thinks this way and stands right in front of the Blessed One like a firmly planted stake.

Iti so kupito ti Then the Blessed One, disregarding him, questions another elder and teaches the Dhamma, and so he becomes angry with the Blessed One and the elder. How does he become angry with the Blessed One? "Since the time I ordained, I do not know of going outside the Gandhakuti compound. I never leave his shadow. Yet there is not even a mere Dhamma talk after asking me. He asks the elder, whom he has only just seen, and teaches the Dhamma!" Thus, he is angry with the Blessed One. How does he become angry with the elder? "This old elder sits before the Blessed One like a stake. When will the Dhammakammikā remove this incapable one, driving him away? If he were not in this monastery, the Blessed One would certainly converse with me!" Thus, he is angry with the elder.

Purakkhatvā purakkhatvā ti putting in front, surrounding; this is what is meant. This one too is desiring gain, for he sees the learned bhikkhus entering villages with a large following, venerating cetiyas, and seeing their success, he acts in a way that pleases the lay followers. Therefore, he desires this. Kupito ti this one too is angry in two ways, with the bhikkhus and with the elder. How with the bhikkhus? "Whatever robes or alms I get, these ones take and use them, but there is no one who even comes behind me carrying my bowl and robe!" Thus, he is angry with the bhikkhus. How with the elder? "That old elder appears by himself in various places. When will the Dhammakammikā drag him away? If he is not here, they will certainly attend to me!"

Bhattagge ti in the dining hall. Aggāsana ti the seat of the Sangha elder. Aggodaka ti the offering of water for the benefactor. Aggapiṇḍa ti the almsfood of the Sangha elder. Everywhere, agga is a term for what is excellent. There, ahameva labheyya ti the desire "May I alone receive it" is not a great offense. Na añño bhikkhu labheyyā ti but "May no other bhikkhu receive it" is a very great offense. This bhikkhu, desiring gain, is attractive due to his wearing of robes, etc.; sometimes he ordains, sometimes he disrobes. So, not obtaining the seat, etc., which he had obtained before, he thinks thus. Na so bhikkhu labheyyā ti that bhikkhu does not obtain the best seat, etc., of the elders; accordingly, the middling ones and other new ones sometimes receive whatever is the lowest seat, etc. Kupito ti this one too is angry in two ways, with the people and with the elders. How with the people? "These people, relying on me, have the bhikkhus at auspicious ceremonies, etc. They say, 'Bhante, take so many bhikkhus and have compassion on us.' Now they have taken the old elder whom they have just seen. Let it be for now; I will know when their business arises!" Thus, he is angry with the people. How with the elders? "If these ones were not here, people would invite only me!" Thus, he is angry with the elders.

Anumodeyyaṃ ti I would give the anumodanā. This bhikkhu, desiring gain, knows whatever brief anumodanā, thinking, "Many women come to the place of anumodanā, and recognizing me, they will give me thālapindas from then on," thus he thinks. Ṭhānaṃ ti the burden of anumodanā is for the learned ones, therefore it is said, "The learned one should give the anumodanā." Kupito ti this one too is angry in three ways, with the people, with the elder, and with the Dhamma speaker. How with the people? "These ones previously approached me and begged, 'Our Nāgatthera, our Sumanathera, should give the anumodanā,' but today they did not say it!" Thus, he is angry with the people. How with the elder? "The Sangha elder does not say, 'Approach your family's Nāgatthera, Sumanathera; he will give the anumodanā!'" Thus, he is angry with the elder. How with the Dhamma speaker? "As soon as the elder speaks, he rains down the Dhamma quickly, like a chicken struck with a stick. There is no one to drag this one away; if he were not here, I alone would give the anumodanā!" Thus, he is angry with the Dhamma speaker.

Ārāmagatānaṃ ti those assembled in the monastery. This bhikkhu, desiring gain, knows whatever brief Dhamma talk, and he sees bhikkhus gathering from two or three yojanas in such places, listening to all-night Dhamma talks, and, with joyful minds, uttering approval with a loud voice, saying "Sādhu, sādhu!" to even young novices, and the next day, lay followers ask the bhikkhus who have gone into the village, "Who, Bhante, spoke the Dhamma?" They say, "So-and-so and so-and-so." Hearing that, pleased people offer great honor to the Dhamma speakers. Desiring that, he thinks thus. Ṭhānaṃ ti the burden of teaching the Dhamma is for the learned, skilled in judgments, therefore it is said, "The learned one should teach." Kupito ti not even getting the opportunity to speak a four-line verse, he is angry at his own dullness, thinking, "I am dull and unwise; how will I get to teach?"

Bhikkhunīnaṃ ti to the bhikkhunīs who have come and assembled at the monastery for the sake of instruction, study, questioning, or making offerings. This one too is desiring gain, thinking, "These bhikkhunīs are ordained from great families. When they have entered those families and are seated, people will ask, 'From whom do you receive instruction, study, or questioning?' Then they will say, 'The venerable so-and-so is learned; give to him, do for him.'" Thus, this desire arises in him. Ṭhānaṃ ti instruction and so on are the burden of the learned, therefore it is said, "The learned one should teach." Kupito ti this one too is angry in two ways, with those bhikkhunīs, thinking, "These ones previously obtained Uposatha and Pavāraṇā, etc., relying on me, but now they have gone to the old elder whom they have just seen," and with the Dhamma speaker, thinking, "He gave instruction to these ones suddenly!"

Upāsakānaṃ ti to the laymen who have come to the monastery. There are great laymen who have finished their work, having handed over their work to their sons and brothers, they wander about listening to the Dhamma; this one wants to teach them. Why? Because they will be pleased and will inform the laywomen as well, and then together with the laywomen, they will offer gain and honor to me alone. Ṭhānaṃ should be connected with the learned one. Kupito ti this one too is angry in two ways, with the laymen, "These ones listen elsewhere, they do not come to listen at the place of our family elder; let it be for now, I will know when their business arises!" and with the Dhamma speaker, "This one teaches them!"

Upāsikānaṃ ti to the laywomen who have come to the monastery. Upāsikā means those who have assembled for the purpose of offering seats, etc., or on Uposatha days, or for listening to the Dhamma. The rest is as said in the case of the laymen.

Sakkareyyuṃ ti they would do respectfully, they would do beautifully. With this, he aspires that he himself would be treated respectfully and beautifully. Garuṃ kareyyuṃ ti they would treat with importance. With this, he aspires that he himself would be placed in a position of importance by the bhikkhus. Māneyyuṃ ti they would endear. Pūjeyyuṃ ti thus honoring, treating with importance, endearing, they would honor with requisites; he aspires to honor with requisites. Ṭhānaṃ ti "one who is dear, worthy of respect, worthy of cultivation," the learned and virtuous one who is of the kind said deserves this treatment, therefore it is said that bhikkhus should do this to such a person. Kupito ti this one too is angry in two ways, with the bhikkhus, "These ones honor him!" and with the elder, "If he were not here, they would honor only me!" This is the method for the three cases after this.

Paṇītānaṃ cīvarānaṃ ti of excellent robes, robes of silk, fine cloth, wool, and cotton, expensive, fine, comfortable to the touch. Here too, ahameva lābhī assa ti the desire "May I alone be the receiver" is not a very great offense. Na añño bhikkhu lābhī assā ti but "May no other bhikkhu be the receiver" is a very great offense.

Paṇītānaṃ piṇḍapātānaṃ ti of excellent almsfood, almsfood filled with ghee, oil, honey, sugar, etc., the best almsfood. Paṇītānaṃ senāsanānaṃ ti of excellent lodgings, couches, chairs, etc., worth hundreds of thousands. Gilānappaccayabhesajjaparikkhārānaṃ ti of excellent medicines, such as ghee, oil, honey, molasses, etc. Everywhere, Ṭhānaṃ should be connected with the learned and meritorious ones. Kupito ti everywhere he is angry in two ways, with the people, "These ones have no familiarity with me; even though I have lived together with them for a long time, going on alms rounds from house to house for cast-off cloth or almsfood or for ghee, etc., they do not give me any excellent requisite even for one day. But seeing a visiting old man, they give him whatever he wants!" and with the elder, "This old man goes around showing himself to these people. When will the Dhammakammikā drag him away? If he were not here, I alone would be the receiver!"

Imesaṃ kho, etaṃ āvuso ti these desire-haunted states are the ones said in the nineteen instances below.

61.Dissanti ceva sūyanti cā ti the desire-haunted states are not seen by the eye, nor are they heard by the ear, because they are objects of mind consciousness. But for a person whose desire-haunted states have not been abandoned, having seen the bodily action that proceeds according to desire-haunted states, it is as if it has been seen; having heard the verbal action, it is as if it has been heard, therefore it is said, "They are both seen and heard." They are seen in the time of direct experience, and they are heard in the time of indirect experience, "It is said that such-and-such bhikkhu is like this." Kiñcāpī ti is a word of praise and blame. With that, he praises being a forest dweller, and he blames the non-abandonment of the desire-haunted states.

Here is the connection: Even though that bhikkhu, having rejected village lodgings, is a forest dweller, living in the furthest forest lodging, these desire-haunted states are not abandoned by him. Even though he, having rejected excessive gain, is an almsfood eater. Even though he, having avoided unsteady wandering, is one who wanders from house to house in due order. Even though he, having rejected laymen's robes, is a wearer of cast-off rags.

Lūkhacīvaradharo ti here, lūkha should be understood as rough for three reasons: rough from the knife, rough from the thread, and rough from the dye. There, what is cut into pieces with a knife is called satthalūkha, it declines in value. What is sewn with thick, long thread is called suttalūkha, it declines in touch, it has a rough touch. What is dyed with dye is called rajanalūkha, it declines in color, it is of bad color. Even though that bhikkhu is a wearer of robes that are thus rough from the knife, rough from the thread, and rough from the dye, these desire-haunted states are not abandoned by him, they are both seen and heard, but the wise spiritual companions do not honor him…pe…do not venerate him. Taṃ kissa hetū ti here, taṃ is merely a particle, kissa hetū ti for what reason? Te hi tassa…pe…sūyanti ca because those evil things of his are heard. The meaning here is that these desire-haunted states have not been abandoned.

Seyyathāpīti is the beginning. Here, kuṇapa means a dead body. Ahi-kuṇapaṃ is a snake corpse. Likewise, the others. It should be understood that only these three are mentioned here because of their extremely repulsive and disgusting nature. For the corpses of other animals such as rabbits and pigs, people prepare them with seasonings and consume them. But even fresh corpses of these are disgusting, what to speak of when they become putrid with the passage of time. Racayitvā means having developed, having filled; it means having taken a corpse and put it in a bronze bowl. Aññissā means another. Paṭikujjitvā means having covered. Antarāpaṇa means amidst the shops, a crowded street entrance. Paṭipajjeyyuṃ means they might go. Jaññajaññaṃ viyā means like bright, like pleasant. Moreover, it means like gifts being carried to a bride’s family. Vadhukā means the bride; the gifts being taken to her are jaññaṃ. In both instances, it is repeated out of respect or praise. There is also a reading "Jaññajaññaṃ byā".

Apāpuritvā means having uncovered. Tassa saha dassanena amanāpatā ca saṇṭhaheyyā means with the very sight of that corpse, disgust should arise in that person. Amanāpatā is a term for the mental and emotional state of "this is unpleasant." This method applies to repulsiveness and disgust. Jighacchitānampī means even for the hungry. Na bhottukamyatā assā means there would be no desire to eat. Pageva suhitānanti means for the satiated, even earlier there would be no desire to eat.

Here is the application of the simile: this mark of asceticism is like a very pure bronze bowl; the non-abandonment of desires is like the collection of corpses; covering with another bronze bowl is like concealing desires with forest dwelling practices, etc.; just as the disgust of people on seeing the corpse after uncovering the bronze bowl, so too, is the lack of respect shown to fellow monks by displaying desire without honoring the practices of forest dwelling, etc.

62. In the section on purity, kiñcāpīti is a term of support and praise, thereby it supports forest-dwelling and praises the abandonment of desires. Nemantanikoti is one who accepts invitations. Vicitakāḷakanti is having sorted and removed the black grains. Anekasūpaṃ anekabyañjananti here, sūpo means what can be taken by hand. Byañjana means the extra portion, thus anekasūpaṃ means many soups such as fish soup and mung bean soup, and anekabyañjanaṃ means many kinds of meat dishes, etc. The rest should be understood in the same way as stated before.

And in the application of the simile: the abandonment of desires is like the preparation of the finest rice; covering with another bronze bowl is like concealing the abandonment of desires with village monasteries, etc., arising from fewness of wishes; just as the pleasantness to people on seeing the finest rice after uncovering the bronze bowl, so too, is the respect shown to fellow monks by displaying the abandonment of desires without dishonoring village monasteries, etc.

63.Upamā maṃ, āvuso sāriputta, paṭibhātīti: An simile occurs to me, friend Sāriputta. The intention is: I want to tell a simile. Paṭibhātu tanti: May it occur to you, may it arise, speak it. Ekamidāhanti, here idā is merely a particle, it means: at one time I. It is a locative usage in the sense of location. Rājagahe viharāmi giribbajeti, rājagaha is the name of that city. But because it is surrounded on all sides by mountains like a pen, it is called giribbaja. I live in that city, I live dependent on it, is what is meant. Atha khvāhanti: then I. Here athā is a particle used to begin a new topic. Kho is merely a particle for filling out the sentence. Pubbaṇhasamayanti: at the time of the forenoon part of the day. It means at the time of the forenoon, or the forenoon time is the forenoon time, a moment in the forenoon, thus the locative usage is obtained in the sense of continuous connection. Nivāsetvā means having dressed, this should be understood in terms of changing the dwelling in the monastery. Or, having prepared in the manner of dressing for the purpose of entering the village, for he was not undressed before that.

Pattacīvaramādāyāti: having taken the bowl with the hand and the robe with the body. Piṇḍāyāti: for alms. Samītīti: its name. Yānakāraputtoti: son of a chariot maker. Paṇḍuputtoti: son of Paṇḍu. Ājīvakoti: naked ascetic. Purāṇayānakāraputtoti: son of an ancient chariot-making family. Paccupaṭṭhitoti: having approached, stood. Vaṅkaṃ means crooked in one place. Jimhaṃ means like a winding path of a snake. Dosanti: defects such as knots and unevenness in the heartwood. Yathā yathāti: a particle in the sense of time, it means whenever, at whatever time. Tathā tathāti: this too is in the sense of time, it means at that time. He thought according to his own guiding thread, the other carved at the very spot thought of at the moment it was thought of by him. Attamanoti: with his own mind, with a satisfied mind, with a mind seized by joy and gladness. Attamanavācaṃ nicchāresīti: uttered speech because of joy, or uttered speech appropriate to the state of joy, expressed, declared.

Hadayā hadayaṃ maññe aññāyāti: as if knowing mind with mind. Assaddhāti: without faith in the Buddha, Dhamma, and Saṅgha. Jīvikatthāti: oppressed by debt and fear, unable to live outside, they have come here seeking a livelihood. Na saddhāti: not out of faith. Saṭhā māyāvinoti: endowed with deceit and trickery. Ketabinoti: skilled cheats, those with accomplished craftiness. For craftiness, being the showing of non-existent qualities, is called "cheating" by making it equal to showing the qualities of non-existent goods. Unnaḷāti: haughty, with inflated empty pride. Capalāti: endowed with fickleness through adornment of robes and bowls, etc. Mukharāti: harsh-mouthed, harsh-spoken. Vikiṇṇavācāti: with unrestrained speech, chattering uselessly even during the day. Indriyesu aguttadvārāti: with unguarded sense doors in the six senses. Bhojane amattaññunoti: not knowing moderation in food, the appropriateness in seeking, receiving, and consuming. Jāgariyaṃ ananuyuttāti: not devoted to wakefulness. Sāmaññe anapekkhavantoti: indifferent to the life of a renunciate, devoid of practice in accordance with the Dhamma. Sikkhāya na tibbagāravāti: they do not have great respect for the precepts, or they frequently violate them. Bāhulikātiādi: was said in dhammadāyāda, kusītātiādi: in bhayabherava. Dhammapariyāyenāti: through a discourse on the Dhamma.

Saddhā agārasmāti: naturally with faith, and having gone forth from home to homelessness with faith. Pivanti maññe ghasanti maññeti: as if drinking, as if eating. Uttering joyful words, as if drinking with words, approving in mind, as if eating with the mind. Sādhu vatāti: wonderful indeed! Sabrahmacārīti: can be short or long. When short, it refers to Sāriputta; when long, to the sabrahmacārī. When it refers to Sāriputta, it means Sāriputta, the sabrahmacārī, will lift us out of the unwholesome. When it refers to the sabrahmacārī, it means the sabrahmacārī will lift us out of the unwholesome. Daharoti: young. Yuvāti: standing in the state of youth. Maṇḍanakajātikoti: of an adorning nature. Here, someone may be young but not youthful, such as someone too young; someone may be youthful but not of an adorning nature, such as someone of a peaceful nature, or overcome by laziness, etc. Here, however, one who is young, youthful, and of an adorning nature is intended, therefore he said this. Uppalādīni: were said because they are commonly accepted in the world. Itiha teti: thus they. Ubho mahānāgāti: both great nāgas, for both of these chief disciples are called "mahānāgas." Here is the meaning of the term: they do not go with desires, therefore nāgā; they do not come back to the defilements abandoned by that path, therefore nāgā; they do not do anything harmful, therefore nāgā, this is a summary here. The detailed explanation, however, should be understood in the same way as said in the Mahāniddesa. Moreover -

"He does no harm at all in the world,
Having released all bonds and attachments;
He is not attached anywhere, he is liberated,
A nāga, such is said because of his true nature." (Sn. 527; Mahānid. 80);

mahānāgā: are more excellent and praiseworthy than other khīṇāsava nāgas. Aññamaññassāti: to one another. Samanumodiṃsūti: they agreed together. Here, Mahāmoggallāna agreed to this simile, "may it occur to you, friend," said the General of the Dhamma (Sāriputta). Therefore, it was said, "they approved each other's good speech."

The description of conventional and ultimate teachings is complete.

In the Papañcasūdanī, commentary on the Majjhima Nikāya,

The commentary on the Anaṅgaṇa Sutta is complete.

6. Ākaṅkheyya Sutta Commentary

64. Evaṃ me sutanti: the Ākaṅkheyya Sutta. Here, sampannasīlāti: threefold perfection, complete in terms of fullness, harmony, and sweetness. Therein -

"A field of rice is fully ripe, the weaverbirds enjoy the harvest;
I declare to you, Brahman, I am unable to stop them." (Jā. 1.14.1);

paripuṇṇasampannaṃ means fully perfect. "He is endowed with this Pātimokkhasaṃvara, fully endowed, attained, well attained, possessed, complete, fully furnished" (Vibha. 511) this is called samaṅgisampannaṃ (harmoniously perfect). "The lower layer of this great earth, venerable sir, is complete, just as if it were pure honey, without lumps, so is its taste" (Pārā. 17) this is called madhurasampannaṃ (sweetly perfect). Here, however, both fully perfect and harmoniously perfect are suitable. Therefore, sampannasīlā means having complete virtue, or having virtues in harmony, thus the meaning should be understood here. Sīlanti: in what sense is it sīla? In the sense of habit (sīlana) it is sīla. Its detailed explanation is mentioned in the Visuddhimagga.

There, "having complete virtue" means that by this meaning, just as the completeness of a field is due to the removal of defects of the field, so too the completeness of virtue is due to the removal of defects of virtue. For just as a field with four defects - defective seeds, defective sowing, defective water, and defective alkali soil - is incomplete.

bījakhaṇḍaṃnāma: where the seeds in between are broken or rotten, where they sow those, the crop does not grow there, the field is defective. Vappakhaṇḍaṃnāma: where an unskillful sower drops the seeds in between. Thus, the crop does not grow everywhere, the field is defective. Udakakhaṇḍaṃnāma: where the water is either too much or not enough in some places, there too the crops do not grow, the field is defective. Ūsakhaṇḍaṃnāma: where the farmer plows the soil with a plow four or five times in a certain area, making it very deep, then alkali soil arises, there too the crop does not grow, the field is defective, and such a field is not of great fruit, not of great benefit, there too one gets little even after sowing much. But with the removal of these four defects, the field is complete. And such a field is of great fruit and great benefit. In the same way, virtue with four defects - broken, flawed, mottled, stained - is incomplete. And such virtue is not of great fruit, not of great benefit. But with the removal of these four defects, the field of virtue is complete, and such virtue is of great fruit and great benefit.

It is explained in detail in the Visuddhimagga.

The Elder Tepiṭakacūḷanāga said: "The Blessed One spoke of the Pātimokkhasaṃvara in both contexts, for the Pātimokkhasaṃvara is itself virtue (sīla). But there is no place where the other three are spoken of as virtue (sīla)," thus not agreeing, he said: "Indriyasaṃvara is merely guarding the six doors; ājīvapārisuddhi is merely obtaining requisites lawfully and equitably; paccayanissita is merely reflecting on the purpose before using the acquired requisites, thinking, 'This is for this purpose.' Without qualification, the Pātimokkhasaṃvara is virtue (sīla). One whose virtue is broken is like a man with a severed head; it cannot be said that he will protect his hands and feet, and the remaining parts. But one whose virtue is intact is like a man with an unsevered head; he is able to protect his life and restore the remaining parts to their natural state. Therefore, by 'sampannasīlā' (accomplished in virtue), he indicated the Pātimokkhasaṃvara, and by saying 'sampannapātimokkhā' (accomplished in the Pātimokkhasaṃvara) he used a synonym for it, and then, expanding on it, he said 'pātimokkhasaṃvarasaṃvutā,' and so on."

Pātimokkhasaṃvarasaṃvutā means endowed with the Pātimokkhasaṃvara. Ācāragocarasampannā means accomplished in conduct (ācāra) and pasture (gocara). Aṇumattesu means in the slightest. Vajjesu means in unwholesome things (akusaladhamma). Bhayadassāvī means seeing danger. Samādāyā means having well undertaken. Sikkhatha sikkhāpadesu means in the precepts (sikkhāpada), having undertaken each particular precept, train yourselves. Furthermore, samādāya sikkhatha sikkhāpadesu means whatever is to be learned in the divisions of training, whether bodily or verbal, having undertaken all of that, train yourselves. This is the summary here, but in detail, all these terms beginning with Pātimokkhasaṃvara are stated in the Visuddhimagga.

65. Ākaṅkheyya ce (If he should wish): Why is this begun? To show the benefit of virtue (sīla). Even if it occurs to those newly ordained or those of little wisdom, "The Blessed One says, 'Fulfill virtue (sīla),' but what is the benefit in fulfilling virtue (sīla), what is the distinction, what is the increase?" To show them seventeen benefits, he says this. Perhaps, having heard of this benefit, which culminates in the destruction of defilements (āsava) and is pleasing and agreeable to their fellow ব্রহ্মচারীs, they might fulfill virtue (sīla). Like a trader in poison-thorns. Visakaṇṭakavāṇijo (trader in poison-thorns) is said to mean a trader in molasses.

It is said that he loaded molasses, molasses candy, coarse sugar, and sugar onto a cart, went to a frontier village, and announced, "Take poison-thorns, take poison-thorns!" Hearing that, the villagers thought, "Poison is harsh; whoever eats it dies, and a thorn also kills by piercing; both of these are harsh, what benefit is there in this?" and they bolted their house doors and chased away the children. Seeing that, the trader thought, "These villagers are unskilled in commerce, now I will get them by a trick," and he announced, "Take extremely sweet things, take very tasty things, molasses, molasses candy, and sugar are available cheaply, they can be obtained even with counterfeit māsakas and counterfeit kahāpaṇas!" Hearing that, the villagers, delighted and pleased, came and bought them, giving much money. There, the Blessed One's saying, "Live accomplished in virtue (sīla), monks…pe… undertake and train yourselves in the precepts (sikkhāpada)" is like the trader's announcement, "Take poison-thorns." The monks' thinking, "Both of these are harsh, what benefit is there in this?" is like the villagers' thinking. Then, the Blessed One's saying "If he should wish" etc., to reveal the seventeen benefits culminating in the destruction of defilements (āsava) that are pleasing and agreeable, should be understood like that trader's saying "Take extremely sweet things" etc.

Ākaṅkheyya ce means if he should wish, if he should desire. Piyo ca assaṃ means may he be seen with affectionate eyes, may he be the basis for the arising of affection. Manāpo means causing the mind to increase, or may he be attained by their minds, may he be pervaded by their minds with loving-kindness. Garū means worthy of respect like a parasol of stone. Bhāvanīyo means he may be esteemed, thinking "Truly, this venerable one knows knowing, sees seeing." Sīlesvevassa paripūrakārī means may he be a fulfiller of the fourfold purity of virtue (sīla), may he be endowed with an undiminished and complete manner. Ajjhattaṃ cetosamathamanuyutto means devoted to the tranquility of his own mind; here, ajjhattaṃ or attano, these are the same in meaning, only the wording is different. But in the sense of preponderance, samathaṃ is a word of usage. It is established by the addition of the prefix anu. Anirākatajjhāno means not driven away from jhāna, or with jhāna not destroyed; for this nirākaraṇaṃ means driving out and destruction. Its usage should be seen in instances such as "having driven out the pillar, he lived sheltered from the wind."

Vipassanāya samannāgato means endowed with the seven kinds of contemplation (anupassanā). The seven kinds of anupassanā are contemplation of impermanence (anicca), contemplation of suffering (dukkha), contemplation of non-self (anatta), contemplation of disenchantment (nibbidā), contemplation of cessation (virāga), contemplation of cessation (nirodha), and contemplation of relinquishment (paṭinissagga). These are explained in detail in the Visuddhimagga. Brūhetā suññāgārānaṃ means developing empty dwellings. Here, a monk who, having taken a meditation subject (kammaṭṭhāna) according to the method of tranquility and insight (samatha-vipassanā), enters an empty dwelling and sits down day and night should be understood as "one who develops empty dwellings." But one who is constructing a building, such as a single-story mansion, should not be seen as developing empty dwellings.

And just as the teaching that roams in craving, though begun primarily with reference to craving, slides over to conceit and views (māna-diṭṭhi) because craving is their foundation, and gradually becomes a teaching on the threefold proliferation (papañca), so also this teaching, though begun primarily with reference to the training in higher virtue (adhisīla-sikkhā), slides over to tranquility and insight (samatha-vipassanā) because virtue (sīla) is their foundation, and gradually becomes a teaching on the threefold training (sikkhattaya) should be understood.

Here, up to "Sīlesvevassa paripūrakārī" the training in higher virtue (adhisīla-sikkhā) has been stated. Up to "Ajjhattaṃ cetosamathamanuyutto anirākatajjhāno" the training in higher mind (adhicitta-sikkhā), and up to "Vipassanāya samannāgato" the training in higher wisdom (adhipaññā-sikkhā), but by "Brūhetā suññāgārānaṃ," the training in higher mind (adhicitta-sikkhā) is stated by way of developing empty dwellings through tranquility (samatha), and the training in higher wisdom (adhipaññā-sikkhā) by way of insight (vipassanā); thus, both trainings are included. And here, by the terms "Ajjhattaṃ cetosamathamanuyutto anirākatajjhāno," the one-pointedness of mind that protects virtue (sīla) is spoken of. By the term "Vipassanāyā," the grasping of formations (saṅkhāra) that protects virtue (sīla).

How does one-pointedness of mind protect virtue (sīla)? For one who does not have one-pointedness of mind, he is disturbed when disease arises, and afflicted by disease, with a distracted mind, he does what will alleviate the disease even by destroying virtue (sīla). But one who has one-pointedness of mind, having suppressed that suffering of disease, attains samāpatti, and at the moment of attainment, suffering is far removed, and a powerful happiness arises. Thus, one-pointedness of mind protects virtue (sīla).

How does grasping of formations (saṅkhāra) protect virtue (sīla)? For one who does not have grasping of formations (saṅkhāra), he has a strong attachment to self in the form of "my body, my consciousness," and when such calamities as famine, disease, and fear arise, he sustains self even by destroying virtue (sīla). But one who has grasping of formations (saṅkhāra) does not have a strong attachment or affection for self, and when such calamities as famine, disease, and fear arise, even if his entrails come out, even if he wastes away and dries up, even if he is broken into pieces or into hundreds or thousands of pieces, he does not sustain self by destroying virtue (sīla). Thus, grasping of formations (saṅkhāra) protects virtue (sīla). By "Brūhetā suññāgārānaṃ," the continuous action of developing and increasing both of these is shown.

Thus, because the Blessed One says, "For one who desires these four things—'May I be beloved, agreeable, respected, and esteemed by my fellow ব্রহ্মচারীs'—there is nothing else to be done; rather, one should be endowed with qualities beginning with virtue (sīla); for such a one is beloved, agreeable, respected, and esteemed by his fellow ব্রহ্মচারীs." For it was said:

"One accomplished in virtue and vision,
Righteous, a speaker of truth;
Doing his own work,
That one people hold dear." (Dhp. 217)

Therefore, having said "If a monk should wish, monks, 'May I be beloved, agreeable, respected, and esteemed by my fellow ব্রহ্মচারীs,' he should be a fulfiller of virtue…pe…of empty dwellings," now because even one who desires gain etc., should do this very thing, and nothing else, therefore he said "If a monk should wish, monks, 'May I be a gainer' and so on." Here, it should not be understood that the Blessed One speaks of the fulfillment of virtue etc., for the sake of gain. The Blessed One cuts off the craving for tastes, does not utter speech that is uttered, thus he instructs his disciples, so how could he speak of the fulfillment of virtue etc., for the sake of gain? But this is said according to the inclination of individuals. For those who have such an inclination, "If we were not troubled by the four requisites, we would be able to fulfill virtue etc.," the Blessed One says this according to their inclination. Moreover, this is a tasty benefit of virtue (sīla), namely, the four requisites. For indeed, wise people take out what is stored in granaries etc., and give it to those endowed with virtue (sīla) without giving it to their children or using it themselves; therefore, this is said to show the tasty benefit of virtue (sīla).

Yesāhaṃ means those to whom I. Tesaṃ te kārā means those acts of giving requisites done to me by those gods or humans. For even gods give requisites to those endowed with qualities beginning with virtue (sīla), not only humans, like Sakka to the Venerable Mahākassapa. Mahapphalā mahānisaṃsā (of great fruit, of great benefit): both of these are the same in meaning, only the wording is different. Or, mahapphalā means producing great worldly happiness. Mahānisaṃsā means being a cause for great supramundane happiness. For even a spoonful of alms given to one endowed with qualities beginning with virtue (sīla), even a leaf hut made of a floor worth five jewels, protects from downfall in the states of misery for countless thousands of aeons, and in the end, it is a condition for the deathless element of Nibbāna. Here, the stories beginning with "I gave milk-rice" (Vi. Va. 413) and all of the Petavatthu and Vimānavatthu are evidence. Therefore, he shows that even one who desires great fruit from the acts done to oneself by the givers of requisites should be endowed with qualities beginning with virtue (sīla).

Ñātī means relatives on the side of the mother-in-law and father-in-law. Sālohitā means those connected by blood, such as grandparents. Petā means those who have gone to the realm of the departed. Kālaṅkatā means deceased. Tesaṃ taṃ means that pleased state of mind towards me, or remembrance with a pleased mind. For if the father or mother of a monk who has passed away remembers that monk with a pleased mind, thinking "Our relative, the Elder, is virtuous and has good qualities," even that pleased state of mind and that mere remembrance are of great fruit and great benefit, and are able to ward off suffering for hundreds of thousands of aeons and to bring one to the deathless in the end. For it was said by the Blessed One, "Those monks who are accomplished in virtue, accomplished in concentration, accomplished in wisdom, accomplished in liberation, accomplished in the knowledge and vision of liberation, I say, monks, that seeing those monks is of great benefit. Hearing, remembrance, going forth after, approaching, attending on—I say, monks, that these are of great benefit" (Itiv. 104). Therefore, he shows that even one who desires great fruit from the pleased state of mind and remembrance of relatives and blood relatives should be endowed with qualities beginning with virtue (sīla).

66. In the fifth instance, aratiratisaho assaṃ means may I be one who overcomes and subdues both discontent (arati) and delight (rati). Here, arati means distaste for higher wholesome qualities and secluded forest dwellings. Ratī means delight in the five strands of sense pleasure. Na ca maṃ arati saheyyā means may discontent not overcome me, not crush me, not subdue me. Uppannaṃ means arisen, produced. For one endowed with qualities beginning with virtue (sīla) endures and overcomes discontent and delight, and stands having crushed them. Therefore, he shows that even one who desires such a self should be endowed with qualities beginning with virtue (sīla).

Bhayaṃ (fear) is both mental trepidation and an object. Bheravaṃ (terror) is the object alone. The rest is as explained in the fifth section. Indeed, one endowed with virtue and so on overcomes fear and terror, withstands and crushes them, and stands firm, like the Elder Mahādatta, who resided in Ariyakoṭi.

It is said that the Elder, having set out on a journey, saw a certain pleasant forest and thought, "Here today I will practice the life of a recluse and then depart." Leaving the path, he spread out his outer robe at the foot of a certain tree, sat down cross-legged, and remained there. The tree deity's children, unable to bear the Elder's virtuous power in their own forms, made a commotion. The deity even shook the tree. The Elder remained unmoving. That deity smoked, blazed, and was unable to shake the Elder. Then, coming in the guise of a lay follower, he paid homage and stood aside. When asked, "Who is this?" he said, "Venerable sir, I am the deity dwelling in this tree." When asked if he had caused these disturbances, he replied, "Yes, venerable sir." When asked why, he said, "Venerable sir, unable to bear the power of your virtue, the children could not remain in their own forms and made a commotion, so I did this to drive you away." The Elder said, "Then why, venerable sir, did you not say directly, 'Do not dwell here, it is uncomfortable for me'? Now, do not say anything. I would be ashamed if it were said that Mahādatta of Ariyakoṭi departed because of fear of non-humans. Therefore, I will dwell here, but you may dwell wherever you like for today." Thus, one endowed with virtue and so on withstands fear and terror. Therefore, it shows that even one who desires such a state should be endowed with virtue and so on.

Ābhicetasikānaṃ (of the mind): abhiceto means the surpassing, purified mind, or the higher mind; ābhicetasikāni are those born in the abhiceto, or ābhicetasikāni are those dependent on the abhiceto. Diṭṭhadhammasukhavihārānaṃ (of dwelling in ease in this very life): Diṭṭhadhammo means the present existence; the meaning is those that are dwelling in ease therein. This is a designation for the jhāna of the form realm. For meditators, having entered into these, experience unblemished bliss of renunciation in this very existence, therefore they are called "dwelling in ease in this very life." Nikāmalābhī (obtaining at will): nikāmena lābhī, obtaining according to one's own wish, meaning capable of attaining at the moment one wishes. Akicchalābhī (obtaining without difficulty): meaning capable of suppressing opposing states easily. Akasiralābhī (obtaining without trouble): lābhī of that which is not troublesome, of that which is abundant, meaning capable of rising from it precisely as determined. For one person may be an attainer, but not be able to attain at the moment he wishes. Another is able to attain thus, but suppresses hindrances with difficulty. Another attains thus and suppresses hindrances without difficulty, but is not able to rise from it precisely as determined, like a water clock. But he who desires even this threefold accomplishment should be a fulfiller of the precepts.

Ākaṅkheyya ce...pe... ye te santā (If he should desire...the peaceful ones), etc., he said thus.

Santā (peaceful): because of the continuity of the components (aṅga) and the continuity of the object (ārammaṇa). Vimokkhā (liberations): because of being freed from opposing states and because of being resolved upon the object. Atikkamma rūpe (having transcended forms): having transcended the jhāna of the form realm, the connection of the words is "ye te vimokkhā atikkamma rūpe santā (those liberations, peaceful, having transcended forms)," otherwise it would not be clear what one does having transcended forms. Āruppā (formless states): devoid of form both in terms of the object and in terms of the result. Kāyena phusitvā (having touched with the body): having touched with the name-body, having attained, meaning having realized. The rest is as previously stated. This is what was said: "He who desires to dwell having touched these liberations should be a fulfiller of the precepts."

67.In the ninth section, tiṇṇaṃ saṃyojanānaṃ (of the three fetters): of the three bonds consisting of personality-belief, doubt, and clinging to rites and rituals. For they bind (saṃyojenti) the aggregates, existence, etc., with the aggregates, existence, etc., or action with its result; therefore, they are called saṃyojanāni (fetters), meaning bonds. Parikkhayā (by the destruction): by the destruction. Sotāpanno (stream-enterer): one who has entered the stream. And sota (stream) is a designation for the path. Sotāpanno (stream-enterer): is for the individual possessing it. As he said, "Stream, stream, Sāriputta, is said thus. But what, Sāriputta, is the stream?" "This Noble Eightfold Path, venerable sir. That is to say, right view...right concentration." "Stream-enterer, stream-enterer, Sāriputta, is said thus. But who, Sāriputta, is the stream-enterer?" "He who is endowed with this Noble Eightfold Path is called a stream-enterer, that venerable one of such a name and such a clan." Here, however, the name of the fruit is given to the path; therefore, the one established in the fruit should be understood as "stream-enterer." Avinipātadhammo (not subject to falling): vinipātetīti vinipāto, that which causes falling; he does not have the nature of falling (vinipāto dhammo), thus avinipātadhammo, meaning not having a nature to fall into the lower realms. Why? Because the states leading to the lower realms have been abandoned. Sambodhi paraṃ ayanaṃ gati assāti sambodhiparāyaṇo (destined for enlightenment), meaning sure to attain the upper three paths. Why? Because of having attained the first path. Sīlesvevā (only in precepts): even one who wishes to be thus should be a fulfiller of the precepts.

Rāgadosamohānaṃ tanuttā (from the attenuation of lust, hatred, and delusion): by the state of being attenuated, by the act of making attenuated. Therein, attenuation should be understood as occurring through two causes: by infrequent occurrence and by the weakness of obsession. For in the case of the once-returner, defilements do not arise frequently like those of an ordinary person, they arise occasionally, becoming rare, like sprouts in a sparsely sown field. And even when they arise, they do not arise overwhelming, permeating, covering, and darkening like those of an ordinary person, they arise slowly, becoming thin, like a layer of cloud or the surface of a fly.

Therein, some elders say, "Although defilements arise slowly in the case of the once-returner, they arise thickly, for sons and daughters are seen to him." But this is not a valid measure. For sons and daughters can come about even by merely touching a limb.

The attenuation of his defilements should be understood as occurring through two causes: by infrequent occurrence and by the weakness of obsession. Sakadāgāmī (once-returner): one who has the nature of returning once. Sakideva imaṃ lokaṃ āgantvā (having come to this world only once): having come to this human world only once in terms of rebirth. For he who develops the once-returning path here and attains final nirvāṇa here is not included. And he who develops the path here, is reborn in the heavens, and attains final nirvāṇa there. And he who develops the path in the heavens and attains final nirvāṇa there. And he who develops the path in the heavens and is reborn here in the human world and attains final nirvāṇa. But he who develops the path here, is reborn in the heavens, remains there for the duration of his life, and then is reborn here again and attains final nirvāṇa, he should be understood as included here. Dukkhassantaṃ kareyya (would make an end of suffering): would make an end of the round of suffering. Sīlesvevā (only in precepts): even one who wishes to be thus should be a fulfiller of the precepts.

Pañcannaṃ (of the five): a determination of number. Orambhāgiyānaṃ (of the lower fetters): oraṃ means below, meaning of the lower portion, the intention is of the conditions for rebirth in the desire realm. Saṃyojanānaṃ (of the fetters): of the bonds; these, together with the fetters of sensual desire and aversion, should be understood as the same fetters previously mentioned. For he whose these are not abandoned, even if he has arisen in the highest plane of existence (bhavagga), nevertheless, upon the exhaustion of his life, will certainly be reborn in the desire realm, like a fish that has swallowed a hook or like a bird tied by its feet with a long string. The mentioning of the previously stated ones here should be understood as for the purpose of praising their virtues. Opapātiko (born spontaneously): this is a statement rejecting other modes of birth. Tatthaparinibbāyī (there attains final nirvāṇa): there in the Brahma world attains final nirvāṇa. Anāvattidhammo tasmā lokā (not subject to returning from that world): not having the nature of returning again from that Brahma world in terms of rebirth. Sīlesvevā (only in precepts): even one who wishes to be thus should be a fulfiller of the precepts.

68.Thus, when the non-returning path was spoken of, although the turn of the fourth path has come, the Blessed One did not take it up. Because not only is the knowledge of the destruction of the āsavas the benefit of precepts, but also the mundane five supernormal knowledges, therefore, to show those also; and because the discourse is concluded when the destruction of the āsavas is discussed, and with the qualities being unmentioned, this talk would be called a talk of truncated supernormal knowledges; therefore, also to show the completion of the supernormal knowledges; and because the manifestation of supernormal powers succeeds easily for one established in the non-returning path, with the hindrances to concentration, sensual desire and aversion, having been eradicated, for the non-returner is a fulfiller in precepts and also in concentration, therefore, also to show the mundane supernormal knowledges in the proper place, he said, "Ākaṅkheyya ce...pe... anekavihitaṃ (If he should desire...manifold)," etc. This is the connection.

Mentioned in the Visuddhimagga.

69.For the sixth supernormal knowledge, āsavānaṃ khayā (by the destruction of the āsavas): by the destruction of all defilements by the path of arahantship. Anāsavaṃ (without āsavas): devoid of āsavas. Cetovimuttiṃ paññāvimuttiṃ (liberation of mind, liberation by wisdom): here, by the word "liberation of mind" is meant only the concentration associated with the fruit of arahantship, and by the word "wisdom" is meant only the wisdom associated with it. And therein, the concentration, because of being freed from lust, is to be understood as cetovimutti (liberation of mind), and the wisdom, because of being freed from ignorance, is to be understood as paññāvimutti (liberation by wisdom). And this was said by the Blessed One, "That which is his concentration, monks, that is his concentration faculty. That which is his wisdom, monks, that is his wisdom faculty. Thus, monks, liberation of mind is through the waning of lust, liberation by wisdom is through the waning of ignorance." Moreover, here, the fruit of serenity (samatha) is to be understood as cetovimutti (liberation of mind), and the fruit of insight (vipassanā) is to be understood as paññāvimutti (liberation by wisdom).

Diṭṭheva dhamme (in this very life): in this very existence. Sayaṃ abhiññā sacchikatvā (having directly known by himself with super-knowledge): having directly known by his own wisdom, meaning having known without reliance on another. Upasampajja vihareyyaṃ (would dwell having attained it): would dwell having attained it, having realized it. Sīlesvevā (only in precepts): even one who desires to eradicate all āsavas thus and attain liberation of mind and liberation by wisdom should be a fulfiller of the precepts.

Thus, the Blessed One, having spoken the discourse on the benefits of precepts up to arahantship, now, showing all those benefits of precepts collected together, speaks the conclusion: "Sampannasīlā, bhikkhave...pe... idametaṃ paṭicca vuttaṃ (Monks, be virtuous...this was said with reference to this)." This is the condensed meaning: "Sampannasīlā, bhikkhave, viharatha...pe... samādāya sikkhatha sikkhāpadesū (Monks, dwell virtuous...undertaking and training in the training rules)," all that which was said by me thus previously, all this—a virtuous monk is liked and agreeable to his fellow ব্রহ্মচারীs, is worthy of respect and reverence, is a gainer of requisites, is greatly fruitful to the givers of requisites, is greatly fruitful in the recollection of past relatives, is a withstander of discontent and delight, is a withstander of fear and terror, is a gainer of the form and formless jhāna, and is one who directly knows for himself by super-knowledge these qualities: the three lower fruits of recluseship, the five mundane supernormal knowledges, and knowledge of the destruction of the āsavas. This the Blessed One said. The monks, delighted, rejoiced in the Blessed One's statement.

End of the Ākaṅkheyyasutta Commentary in the Papañcasūdanī, the Commentary to the Middle Length Discourses.

End of the Commentary on the Ākaṅkheyya Sutta.

7. Commentary on the Vattha Sutta

70.Evaṃ me sutaṃ (Thus I have heard) is the Vattha Sutta. Therein, seyyathāpi, bhikkhave, vatthaṃ (just as, monks, a cloth) is merely a statement of simile. In making a simile, the Blessed One sometimes shows the simile first and then the meaning, sometimes shows the meaning first and then the simile, sometimes shows the meaning surrounding the simile, and sometimes shows the simile surrounding the meaning.

Thus, he shows the meaning after first showing the simile in the entire Devadūta Sutta, saying, "Seyyathāpissu, bhikkhave, dve agārā sadvārā, tattha cakkhumā puriso majjhe ṭhito passeyya (Just as, monks, there were two houses with doors, and a man with sight standing in the middle might see)" (ma. ni. 3.261). But he shows the simile after first showing the entire exposition of the power, in the manner beginning with "Tirokuṭṭaṃ tiropākāraṃ tiropabbataṃ asajjamāno gacchati, seyyathāpi ākāse (He goes unimpeded through a wall, through a rampart, through a mountain, as if in space)" (dī. ni. 1.238; paṭi. ma. 1.102). He shows the meaning surrounding the simile in the entire Cūḷasāropama Sutta, in the manner beginning with "Seyyathāpi brāhmaṇapuriso sāratthiko sāragavesī (Just as a brahmin man seeking for heartwood)" (ma. ni. 1.318). He shows the simile surrounding the meaning in the entire Alagadda Sutta and Mahāsāropama Sutta, in the manner beginning with "Idha pana, bhikkhave, ekacce kulaputtā dhammaṃ pariyāpuṇanti suttaṃ...pe... seyyathāpi, bhikkhave, puriso alagaddatthiko (Here, monks, some sons of good families learn the Dhamma: discourses...just as, monks, a man needing a snake)" (ma. ni. 1.238).

Here, he first gives an analogy and then shows the meaning. Why does the Blessed One show it this way? Because of the inclinations of individuals or the grace of the teaching. Indeed, he shows the analogy first to those individuals who easily grasp the meaning when it is stated after the analogy. This method applies everywhere. And because of the thorough understanding of the element of the Dhamma, he attains the grace of the teaching, which is thoroughly understood. Therefore, this lord of the Dhamma, this king of the Dhamma, who has attained the grace of teaching, teaches the Dhamma in whatever way he wishes. Thus, it should be understood that he shows it in this way due to the inclinations of individuals or the grace of the teaching.

Vatthaṃ means cloth that is naturally pure. Saṃkiliṭṭhaṃ malaggahitaṃ means soiled by adventitious impurities such as dust and dirt, and stained by grime such as sweat and dirt. Raṅgajāteti here, raṅga itself is raṅgajātaṃ. Upasaṃhareyyāti means he would apply it. Yadi nīlakāyāti means either for blue cloth or for blue material. It is the same in all cases. A dyer, when applying it to blue material, applies it to blue dye like dark blue or palāsa blue. When applying it to yellow material, he applies it to yellow dye like kaṇikāra flowers. When applying it to red material, he applies it to red dye like bandhujīvaka flowers. When applying it to madder-red material, he applies it to dark-red dye like kaṇavīra flowers. Therefore, it is said, "yadi nīlakāya…pe… yadi mañjiṭṭhakāyā".

Durattavaṇṇamevassāti means it would only be of poorly dyed color. Aparisuddhavaṇṇamevassāti means its blue color would not be pure, nor would other colors. Indeed, such cloth, even if put in a blue vat, would not become very blue; nor would it become yellow or other colors if put in other vats. It would only be the color of faded blue kuraṇḍa, kaṇikāra, bandhujīvaka, or kaṇavīra flowers. Taṃ kissa hetūti means for what reason, what cause, is that cloth like this, or for what reason is the dye in that cloth of such poor color, of impure color? Since the soiled condition of that cloth is the only reason here, and there is nothing else, therefore he said, "aparisuddhattā, bhikkhave, vatthassā".

Evameva khoti is the connecting of the simile. Citte saṃkiliṭṭheti means when the mind is defiled. But why did the Blessed One make the comparison with a soiled cloth? To show the great fruit of effort. Just as a cloth soiled by adventitious stains, being naturally white, becomes white again when washed; there, the effort is not fruitless like the wool of a black sheep. Similarly, the mind is soiled by adventitious defilements. But by nature, it is white in every moment of rebirth-linking and subconsciousness. As he said, "This mind, monks, is radiant, but it is defiled by adventitious defilements" (a. ni. 1.51). It is possible to make it even more radiant when purified; there, the effort is not fruitless. Thus, it should be understood that the comparison was made with a soiled cloth to show the great fruit of effort.

Duggati pāṭikaṅkhāti means in such a mind, a bad destination is to be expected; he will indeed reach a bad destination, not anything else. Thus, a bad destination is to be desired, it is sure to happen. This bad destination is of two kinds: bad conduct and a bad rebirth. Bad conduct is also of two kinds: bad conduct as a householder and bad conduct as a homeless one.

agāriyapaṭipattiduggati. Standing there, at the breaking up of the body, he goes to hell, or to the animal realm, or to the realm of ghosts; this is his gatiduggati.

anagāriyapaṭipattiduggati. Standing there, at the breaking up of the body, he goes to hell, or to the animal realm, or to the realm of ghosts; he becomes a samaṇa-yakka, a samaṇa-peta, his body ablaze with burning robes and uttering frightful cries, he wanders about; this is his gatiduggati.

Seyyathāpīti has begun to show the bright side; its meaning should be understood as the opposite of what was said on the dark side. Here also, a good destination is of two kinds: good conduct and a good rebirth. Good conduct is also of two kinds: good conduct as a householder and good conduct as a homeless one. A householder, with a pure mind, abstains from killing, abstains from taking what is not given, and fulfills all ten courses of wholesome action; this is his agāriyapaṭipattisugati. Standing there, at the breaking up of the body, he is reborn in great human status or great divine status; this is his gatisugati.

anagāriyapaṭipattisugati. Standing there, at the breaking up of the body, he is reborn in the human world in the three great families, or in the six sensual heavens, or in the ten Brahma realms, or in the five Pure Abodes, or in the four immaterial realms; this is his gatisugatīti.

71.Having said that in a defiled mind, a bad destination is to be expected, and in an undefiled mind, a good destination is to be expected, now, showing those corruptions by which the mind is defiled, he said, katame ca, bhikkhave, cittassa upakkilesā? Abhijjhā visamalobhoti etc.

Abhijjhā is covetousness for the property of others, visamalobho is unbalanced greed. Or whether it is one's own property or the property of others, chandarāga (desire and lust) in a suitable place is abhijjhā, in an unsuitable place it is visamalobho. But the Elder says, "Why do you make a distinction? Whether it is suitable or unsuitable, because of the statement 'greed is unbalanced, hatred is unbalanced, delusion is unbalanced' (vibha. 924), there is no greed that is not unbalanced. Therefore, greed itself is abhijjhā in the sense of coveting, and visama in the sense of being unbalanced; this is one meaning, only the words are different." But this abhijjhāvisamalobho, arising, pollutes the mind, does not allow it to shine. Therefore, it is called "cittassa upakkileso".

Byāpādo is ill-will. Kodho is anger, arising from the ten kinds of grounds for resentment. Upanāho is repeatedly binding the mind. Makkho is denigration of good deeds, whether of a householder or a homeless one. Indeed, even a householder, being poor, is placed in a high position by someone compassionate, but after a while he destroys the good deed of that person, saying, "What have you done for me?" Even a homeless one, from the time of being a novice, is favored by his teacher or preceptor with the four requisites and with instruction in recitation and questioning, and is taught skill in the method and presentation of the Dhamma, but after a while, being honored and respected by kings, royal ministers, etc., and behaving disrespectfully towards his teachers and preceptors, he destroys their good deed, saying, "What have you done for me?" when they say, "This one was favored and raised by us when he was young, but now he has become unkind." That makkho, which destroys good deeds, arising, pollutes the mind, does not allow it to shine. Therefore, it is called "cittassa upakkileso".

Paḷāso is disparaging the gains of others. Issā is jealousy, being unable to bear that one's own possessions are shared by others. Macchariyaṃ is stinginess. Māyā is deceitful behavior. Sāṭheyyaṃ is arising with a fraudulent nature. Indeed, a fraudulent person is like a āyatanamaccho. It is said that an Āyatanamaccho shows the tail of fish and the head of snakes to make it known that “I am like you”. Just so, a fraudulent person, whoever approaches that suttantika or ābhidhammika says that “I am a follower of yours, you are compassionate to me, I will not leave you,” thinking “They will think that ‘this one is respectful and faithful to us’”. This sāṭheyyaṃ arising with fraudulent nature, arising, pollutes the mind, does not allow it to shine. Therefore, it is called "cittassa upakkileso".

Thambho is obstinacy. Sārambho is making an excessive effort. It is obtained in two ways, through unwholesome means and through wholesome means. There, for a householder, it is unwholesome when it arises by making a twofold effort upon seeing the adornments, etc., made by another. For a homeless one, it is unwholesome when it arises by making a twofold or multiple effort out of conceit, according to how much another learns or speaks. But for a householder, it is wholesome when it arises from a desire to give two or three times as much upon seeing another giving one ticket-meal. For a homeless one, it is wholesome when it arises from a desire to learn two collections, having overcome laziness, upon seeing another learning one collection, without conceit. Here, however, the unwholesome is intended. Indeed, this, arising, pollutes the mind, does not allow it to shine. Therefore, it is called "cittassa upakkileso".

Māno is conceit. Atimāno is excessive conceit, due to excessive pride. Mado is intoxication, the manner of taking intoxicants. Pamādo, arising from negligence of mind towards the qualities of sense desire, arising, pollutes the mind, does not allow it to shine. Therefore, it is called "cittassa upakkileso".

Why does the Blessed One, in showing the corruptions, show greed as the beginning? Because of its first arising. Indeed, for all beings, wherever they are born, even in the Pure Abodes, first of all, greed arises as attachment to existence, then the others arise according to their respective conditions, as is possible. And these are not only sixteen corruptions of the mind; it should be understood that all defilements are included by this method.

72.Having shown the defilement thus far, now, showing the purification, he said, sa kho so, bhikkhaveti etc. There, iti viditvāti means having known thus. Pajahatīti means he abandons by way of abandonment by cutting off with the Noble Path. There, abandonment should be understood as twofold: abandonment according to the order of defilements and abandonment according to the order of the Paths. According to the order of defilements, these six defilements – abhijjhāvisamalobho, thambho, sārambho, māno, atimāno, mado – are abandoned by the Path of Arahantship. These four defilements – byāpādo, kodho, upanāho, pamādo – are abandoned by the Path of Non-Returning. These six – makkho, paḷāso, issā, macchariyaṃ, māyā, sāṭheyyanti – are abandoned by the Path of Stream-Entry. But according to the order of the Paths, these six are abandoned by the Path of Stream-Entry – makkho, paḷāso, issā, macchariyaṃ, māyā, sāṭheyyanti. These four by the Path of Non-Returning – byāpādo, kodho, upanāho, pamādoti. These six by the Path of Arahantship – abhijjhāvisamalobho, thambho, sārambho, māno, atimāno, madoti.

In this place, whether these defilements are subject to the Path of Stream-Entry or the other Paths, he said "abhijjhāvisamalobhaṃ cittassa upakkilesaṃ pajahatī" etc., referring to abandonment by the Path of Non-Returning. This is the traditional explanation here, and it is consistent with the fact that only the fourth Path is specified above, for the abandonment of the remaining visamalobha etc. is by that Path, the others by this. Indeed, even those that are abandoned by the Path of Stream-Entry are completely abandoned only by the Path of Non-Returning, since the cittas that give rise to them are not yet abandoned. Some, however, describe abandonment here as abandonment by suppression, but that is merely their wish.

73.Yatokho, bhikkhaveti in this passage, yatoti means at which time. Pahīno hotīti he speaks referring only to the abandonment at the moment of the Path of Non-Returning.

74.So buddhe aveccappasādenāti this should be connected with each word as follows: "yato kho, bhikkhave, abhijjhāvisamalobho pahīno hoti, so buddhe aveccappasādena samannāgato hotī". Indeed, when the supramundane confidence has come to this bhikkhu by the Path of Non-Returning, then after a while, when he recollects the qualities of the Buddha, the qualities of the Dhamma, and the qualities of the Saṅgha, worldly confidence arises. Showing all that confidence, mixed with worldly and supramundane, the Blessed One said, "buddhe aveccappasādenā" etc.

Aveccappasādenāti means with unwavering and unfailing confidence, having known the qualities of the Buddha, Dhamma, and Saṅgha as they really are. Now, showing the method by which that unwavering confidence arises when that bhikkhu recollects, he expanded the three objects of recollection with the passage beginning "itipi so bhagavā". The meaning and commentary of these have been stated in every way in the section on recollection in the Visuddhimagga.

75.Having shown his confidence, mixed with worldly and supramundane, now, showing the advantages of joy etc., which arise when one reflects on the abandonment of defilements and the possession of unwavering confidence, he said, yathodhi kho panassāti etc. Indeed, just as for a king living in a great city, great joy arises when he reflects on having subdued the disturbances of thieves that had arisen in the borderlands, so too for a Non-Returner, great joy arises when he reflects on the abandonment of his defilements, thinking, "These and these defilements of mine are abandoned." Showing that, the Blessed One said, "yathodhi kho panassā" etc.

Sakasakaodhivasenā means two odhis: the kilesa-odhi (defilement-barrier) and the magga-odhi (path-barrier). Of these, through the power of the kilesa-odhi, those defilements that are to be eliminated by a particular path, not mixed with those to be eliminated by other paths, are abandoned by that specific odhi alone. Through the power of the magga-odhi, those defilements that should be eliminated by a particular path are eliminated by that very path. Thus, through their respective odhis, each type of defilement is truly relinquished. Having reviewed this and gained joy, he then attains the appreciation, "I am endowed with unwavering faith in the Buddha," and this is the connection.

There is also a reading "khoti". According to that, the meaning is: that from which, indeed, a relinquishment has come about for that monk. Here, yato implies a causal statement, meaning "because of which." Odhī refers to the lower three paths. Why? Because, having made an odhi, having made a division, having set aside the defilements to be eliminated by the higher path, they abandon them. Therefore, they are called odhī. However, the arahatta-magga abandons all defilements without residue, therefore it is called anodhī (non-barrier). And for this monk, the relinquishment comes through the three lower paths. Therefore, it is said, "yatodhi kho panassa cattaṃ hotīti." Here, kho panā is merely an expletive. This, however, is the concise meaning. Because for him, the odhi is relinquished and abandoned, therefore, having reviewed that and gained joy, he then attains the appreciation, "I am endowed with unwavering faith in the Buddha," and should be understood according to the text.

Here, cattaṃ (relinquished) is stated in terms of abandoning one's own nature. Vantaṃ (vomited) is, however, in terms of showing a lack of regard. Muttaṃ (freed) is in terms of liberation from continuity. Pahīnaṃ (abandoned) is in terms of showing that even what is freed does not remain in any state. Paṭinissaṭṭhaṃ (relinquished) is stated in terms of the relinquishment of what was previously taken up, or in terms of showing the state of being cast off, or in terms of showing the state of having been overwhelmed and cast off by the power of cultivation. Labhati atthavedaṃ labhati dhammavedaṃ (he gains the meaning-knowledge, he gains the Dhamma-knowledge): here, in regard to the Buddha and others, unwavering faith itself is attha (meaning) because it is worthy of veneration; it is stated as worthy of approaching. Dhamma (Dhamma) is in terms of upholding, it is stated as not allowing one to fall into ruin. Vedo (knowledge) is both the text, the wisdom, and the joy. For in "tiṇṇaṃ vedānaṃ pāragū" etc. (dī. ni. 1.256), the text is called "vedo". In "yaṃ brāhmaṇaṃ vedagumābhijaññā, akiñcanaṃ kāmabhāve asatta" etc. (su. ni. 1065), wisdom. In "ye vedajātā vicaranti loke" etc., joy. Here, however, joy and wisdom associated with joy are intended, therefore "labhati atthavedaṃ labhati dhammavedanti aveccappasādārammaṇasomanassañca somanassamayañāṇañca labhatīti": thus the meaning here should be understood as "he gains joy with unwavering faith as its object, and he gains wisdom consisting of joy."

Atthaveda means the aforementioned knowledge arising from reviewing unwavering faith. Dhammaveda means the aforementioned knowledge arising from reviewing the cause of unwavering faith, the abandonment of defilements through their respective odhis. Thus also the meaning here should be understood. For it was said, "knowledge in the cause is dhammapaṭisambhidā, knowledge in cause and effect is atthapaṭisambhidā (vibha. 718-719). Dhammūpasaṃhitaṃ pāmojjaṃ (joy accompanied by the Dhamma) means the joy arising from reviewing that very meaning and Dhamma, and the knowledge that is the benefit of meaning and Dhamma. For that is called upasañhitaṃ (accompanied) by the Dhamma, due to the characteristic of being blameless and the manner of proceeding by reviewing. Pamuditassa pīti jāyatī (for one who is joyful, rapture arises): through this joy, for one who is joyful, disinterested rapture arises. Pītimanassa (one with a rapturous mind): for one whose mind is imbued with that rapture. Kāyo passambhatī (the body becomes tranquil): the body also becomes tranquil, with distress subsided. Passaddhakāyo sukhaṃ (with a tranquil body, happiness): thus, with the distress of the body subsided, he experiences mental happiness. Cittaṃ samādhiyatī (the mind becomes concentrated): the mind becomes well-established, standing still as if fixed.

76`. Having shown that the relinquishment of defilements and the benefits of joy and so on arising from reviewing unwavering faith, now, with the phrase "yathodhi kho pana me," revealing the manner in which that reviewing proceeds, and showing the fruit indicative of the power of that anāgāmi-magga, he says "sa kho so, bhikkhave" and so on.