Namo tassa bhagavato arahato sammāsambuddhassa

Saṃyutta Nikāya

Nidāna Vagga Commentary

1. Nidāna Saṃyutta

1. Buddha Vagga

1. Paṭiccasamuppāda Sutta Commentary

1. Evaṃ me sutaṃ—In the Nidāna Vagga, the first is the Paṭiccasamuppāda Sutta. Herein follows a word-by-word explanation in sequence: Tatra kho bhagavā bhikkhū āmantesīti, here, tatra indicates the place and time. It reveals, "At whatever time he dwells, at that time; in whichever Jetavana he dwells, in that Jetavana." Or, it indicates the appropriate place and time for speaking. The Blessed One does not speak the Dhamma at an inappropriate place or time. "It is not the right time yet, Bāhiya," etc. (Udā. 10) is evidence for this. Kho is merely a particle, or a nipāta in the sense of emphasis or initial time. Bhagavā indicates the Teacher revered by the world. Bhikkhū is a term for individuals who are fit to hear the discourse. Moreover, here the meaning of the word should be understood in the way: "Bhikkhu because of being a beggar; bhikkhū because he has undertaken the mendicant's way of life," etc. (Pārā. 45; Vibha. 510). Āmantesī means called, spoke to, addressed; this is the meaning here. However, elsewhere it also means informing. As he said, "I address you, O bhikkhus, I inform you, O bhikkhus." Also in summoning. As he said, "Go, bhikkhu, summon Sāriputta in my name" (A. Ni. 9.11). Bhikkhavo indicates the form of address. And that is said due to the attainment of qualities such as the habit of begging. For the wise consider that a bhikkhu is one endowed with the quality of the habit of begging, is one endowed with the quality of the nature of begging, is one endowed with the quality of being skilled in begging. And by that word, achieved through the possession of qualities such as the habit of begging, in revealing a lifestyle frequented by low and high people, he suppresses arrogance and depression. And by this "Bhikkhavo," with a compassionate, radiant, gentle heart, directing them towards himself, by that very thing, generating in them a desire to listen through indicating the intention to speak, and by that very address, he also directs them to careful attention. For success in the Dispensation depends on careful attention.

Among the other gods and humans who are present, why did he address only the bhikkhus? Because of their seniority, excellence, proximity, and constant presence. The Blessed One's teaching of the Dhamma is common to all assemblies, but the bhikkhus are the elders of the assembly because they arose first, the best because they began with the homeless life, following the Teacher's conduct, and being recipients of the entire Dispensation, the closest because they are sitting near the Teacher, and always present because they are in attendance on the Teacher. Moreover, they are vessels for the teaching of the Dhamma because of their practice in accordance with the instruction. And especially, because this discourse is directed specifically to certain bhikkhus, he addressed them thus.

But why did the Blessed One, when teaching the Dhamma, first address the bhikkhus and not just teach the Dhamma? In order to generate mindfulness. The bhikkhus may be sitting there thinking of something else, with distracted minds, contemplating the Dhamma, or focusing on their meditation subject. If the Dhamma were taught without addressing them, they would not be able to consider, "What is the cause, what is the condition, for what reason was this discourse given?" and they might grasp it incorrectly, or they might not grasp it at all. Therefore, in order to generate mindfulness in them, the Blessed One first addresses them and then teaches the Dhamma.

Bhadante is a respectful term, or giving a reply to the Teacher. Moreover, here, the Blessed One, speaking "Bhikkhavo," addresses the bhikkhus. They, speaking "Bhadante," reply to the Blessed One. Thus, the Blessed One speaks "Bhikkhavo," and they reply "Bhadante." He causes the reply "Bhikkhavo" to be given, and they give the reply "Bhadante." Te bhikkhū means those bhikkhus whom the Blessed One addressed. Bhagavato paccassosuṃ means they responded to the Blessed One's address, listened attentively, accepted, and received it. Bhagavā etadavocā means the Blessed One spoke this entire sutta which is now to be stated. Thus far, the explanation of the cause, adorned with the place, time, speaker, and assembly, spoken by venerable Ānanda for the easy comprehension of this sutta, which is endowed with meaning and phrasing, and indicative of the profound nature of the Buddhas' knowledge of teaching, is complete.

Now an opportunity has arisen for explaining the sutta deposited by the Blessed One in the manner of paṭiccasamuppādaṃ vo etc. But since this sutta explanation becomes clear when it is stated after considering the sutta deposition, therefore we will first consider the sutta deposition. For there are four sutta depositions: one based on one's own inclination (attajjhāsayo), one based on another's inclination (parajjhāsayo), one based on a question (pucchāvasiko), and one based on the occasion (aṭṭhuppattiko). Among these, those suttas which the Blessed One speaks without being requested by others, solely from his own inclination, such as the Dasabala Suttanta collection, the Candopama, Vīṇopama, Sammappadhāna, Iddhipāda, Indriya-bala, Bojjhaṅga Maggaṅga Suttanta collection, etc., their deposition is attajjhāsayo.

Parajjhāsayo deposition.

Pucchāvasiko deposition.

Aṭṭhuppattiko deposition.

Ugghaṭitaññū. That person for whom, when the meaning of what has been spoken in brief is analyzed in detail, there is an understanding of the Dhamma, this person is called vipañcitaññū. That person for whom, by learning much, retaining much, reciting much, reflecting wisely, associating with good friends, frequenting and honoring them, there is a gradual understanding of the Dhamma, this person is called neyyo. That person for whom, even by learning much, retaining much, reciting much, there is no understanding of the Dhamma in that life, this person is called padaparamo. Thus, among these four types of persons, this sutta is deposited based on the inclination of ugghaṭitaññū persons.

It is said that at that time, five hundred bhikkhus residing in the countryside, all solitary wanderers, wandering in pairs, trios, quartets, and groups of five, living on alms, practicing the dhutaṅgas, with aroused energy, engaged in practice, seeking the gentle, subtle emptiness, the teaching of dependent origination, approached the Blessed One in the evening, paid homage, and sat around him as if enveloping him in a red woolen shawl, anticipating a discourse. Based on their inclination, the Blessed One began this sutta. Just as a skilled painter, having obtained a wall that has not been prepared, does not immediately create a form, but first prepares the wall with clay plaster, etc., and having obtained a prepared wall, creates a form on the prepared wall, but having obtained a prepared wall, without engaging in the preparation of the wall, combines the colors, takes a brush or a swab, and creates the form itself, just so, the Blessed One, having obtained a new disciple who has not made any firm commitments, does not immediately explain to him the gentle, subtle emptiness, the characteristic of insight, which is the basis for arahantship, but rather, connecting him with the accomplishment of morality, concentration, karma belonging to oneself, and right view, first explains the preliminary practice. With this in mind, it was said:

"Therefore, bhikkhu, first purify what is basic in wholesome qualities. And what is the basis of wholesome qualities? Morality that is well purified and a view that is upright. When your morality is well purified and your view is upright, then, bhikkhu, relying on morality, established in morality, you should develop the four foundations of mindfulness in three ways. Which four? Here, bhikkhu, dwell contemplating the body in the body internally, ardent, fully knowing, mindful, having removed longing and sorrow in the world. Or externally in the body…pe… or both internally and externally in the body…pe… dwell contemplating the Dhamma in the Dhammas, ardent, fully knowing, mindful, having removed longing and sorrow in the world. When, bhikkhu, relying on morality, established in morality, you develop these four foundations of mindfulness in this way in three ways, then, bhikkhu, whatever night or day comes to you, only growth is to be expected in wholesome qualities, not decline" (S. Ni. 5.369).

Thus, having spoken about the preliminary preparation with the talk on morality to the new disciple, he explains the gentle, subtle emptiness, the characteristic of insight, which is the basis for arahantship.

But having obtained one with purified morality, aroused energy, engaged in practice, and insight, he does not explain the preliminary practice to him, but directly explains the gentle, subtle emptiness, the characteristic of insight, which is the basis for arahantship. These five hundred bhikkhus, having purified the preliminary practice, stood like refined gold, like a well-polished beryl; only one supramundane path was yet to come for them. Thus, desiring its arrival, the Teacher, considering their inclination, began this sutta.

Paṭiccasamuppāda means dependent origination. For dependent origination causes the arising of co-existent phenomena in dependence on each other. Therefore it is called paṭiccasamuppāda. This is the summary, but the detailed explanation should be taken from the Visuddhimagga.

Vo This word "vo" is seen in the senses of dative, instrumental, possessive, genitive, and as a mere particle. For it is seen in the dative in "Are you, Anuruddhas, living in concord, in amity?" etc. (M. Ni. 1.326; Mahāva. 466). In the instrumental in "Go, bhikkhus, I dismiss you" etc. (M. Ni. 2.157). In the possessive in "You should not live in my presence" etc. (M. Ni. 2.157). In the genitive in "I will teach you, bhikkhus, the forest grove discourse" etc. (M. Ni. 1.190). In the possessive in "All of you, Sāriputta, have spoken well" etc. (M. Ni. 1.345). In mere particle in "Those of you whose bodily actions are perfectly pure" etc. (M. Ni. 1.35). Here, however, it should be seen in the dative sense. Bhikkhave is a re-addressing of those who have become attentive in response. Desessāmi is an avowal to teach. Taṃ suṇātha means listen to that paṭiccasamuppāda, that teaching which is being spoken by me.

Sādhukaṃ manasi karotha Here, sādhukaṃ and sādhu have the same meaning. And this word sādhu is seen in the senses of request, acceptance, delight, beautiful, strengthening, etc. For it is seen in the sense of request in "May the Blessed One teach me the Dhamma in brief" etc. (A. Ni. 4.257; S. Ni. 4.65; 5.381). In the sense of acceptance in "Good, venerable sir," that bhikkhu, having rejoiced and approved of the Blessed One's words" etc. (M. Ni. 3.86). In the sense of delight in "Good, good, Sāriputta" etc. (D. Ni. 3.349).

"Good is the king who loves the Dhamma, good is the man who is wise;
Good is one who is not hostile to friends, not doing evil is happiness."

Manasi karotha means pay attention. It means focus. Listen with undistracted minds, give heed to it.

Taṃ suṇātha This is a prevention of distraction of the ear faculty. Sādhukaṃ manasi karotha is a prevention of distraction of the mind faculty by applying effort to strengthen attention. The former here is the prevention of grasping a perverted meaning of the phrasing, the latter is the prevention of grasping a perverted meaning of the content. And by the former, he directs them to listening to the Dhamma; by the latter, to the retention and examination of the Dhammas that have been heard. And by the former, he shows that "this Dhamma is with its phrasing, therefore it should be listened to," by the latter, "it is with its meaning, therefore it should be given heed to." Or, connecting the word sādhukaṃ with both phrases, "Since this Dhamma is profound in its Dhamma and profound in its teaching, therefore listen carefully. Since it is profound in its meaning and profound in its realization, therefore give heed carefully," thus the connection should be understood. Bhāsissāmi means I will teach. "Taṃ suṇātha" Here it is said that I will not teach the promised teaching only in brief, but I will also speak of it in detail. For these words are indicative of brevity and detail. As Vaṅgīsa Thera said:

"He teaches in brief, and speaks in detail;
Like the call of a myna bird, he utters his eloquence." (S. Ni. 1.214; Theragā. 1241);

Evaṃ, bhante ti kho te bhikkhū bhagavato paccassosuṃ It is said that they accepted the Teacher's word and received it.

The Blessed One said this— Now, this entire sutta should be spoken, beginning with "And what, bhikkhus, is dependent origination?" Herein, And what, bhikkhus, is dependent origination? is a question motivated by the desire to speak. For there are five kinds of questions: the question that illuminates what is unseen, the question that cross-references what is seen, the question that cuts off doubt, the question for agreement, and the question motivated by the desire to speak. This is the distinction among them—

The question that illuminates what is unseen (mahāni. 150; cūḷani. puṇṇakamāṇavapucchāniddesa 12)? By nature, the characteristic is unknown, unseen, unweighed, unconsidered, unmanifested, unbrought to light. One asks a question for the sake of knowledge, for the sake of seeing, for the sake of weighing, for the sake of considering, for the sake of manifesting, for the sake of bringing to light. This is the question that illuminates what is unseen.

The question that cross-references what is seen? By nature, the characteristic is known, seen, weighed, considered, manifested, brought to light. One asks a question for the sake of cross-referencing with other wise people. This is the question that cross-references what is seen.

The question that cuts off doubt? By nature, there is a tendency to doubt, a tendency to waver, born of uncertainty—"Is it thus? Is it not thus? How is it thus?" One asks a question for the sake of cutting off doubt. This is the question that cuts off doubt.

The question for agreement? The Blessed One asks the bhikkhus a question for their agreement—"What do you think, bhikkhus, is form permanent or impermanent?" "Impermanent, venerable sir." "But is what is impermanent suffering or happiness?" "Suffering, venerable sir." "But is it fitting to regard what is impermanent, suffering, and subject to change as 'This is mine, this I am, this is my self'?" "No, venerable sir" (saṃ. ni. 3.79). This is the question for agreement.

The question motivated by the desire to speak? The Blessed One asks the bhikkhus a question motivated by the desire to speak—"There are these four foundations of mindfulness, bhikkhus. Which four?" This is the question motivated by the desire to speak.

Among these, the first three questions do not apply to Buddhas. Why? For Buddhas, in the three times, there is nothing conditioned or unconditioned, free from the times, unseen, unilluminated, unweighed, unconsidered, unmanifested, or unbrought to light. Therefore, they do not have the question that illuminates what is unseen. Moreover, there is no need for the Blessed One to cross-reference what has been penetrated by his own knowledge with another renunciant, brahmin, deva, Māra, or Brahmā. Therefore, he does not have the question that cross-references what is seen. Furthermore, he is free from doubt, one who has overcome uncertainty, one who has eliminated doubt in all phenomena. Therefore, he does not have the question that cuts off doubt. However, the other two questions do apply to the Blessed One. Among these, this should be understood as the question motivated by the desire to speak.

He said, "With ignorance as condition, bhikkhus, are volitional formations" etc. Herein, just as when one begins to say, "I will speak of the father," one also speaks of the son first, saying, "Tissa's father, Sona's father," even so, the Blessed One, having begun to speak of conditions, while speaking of ignorance and other phenomena as conditions for volitional formations etc., in the manner of "With ignorance as condition are volitional formations," also spoke of what is dependently arisen. However, at the end of the section on nutriment, having undertaken both "I will teach you, bhikkhus, dependent origination and dependently arisen phenomena" (saṃ. ni. 2.20), he spoke of both. Now, in "With ignorance as condition are volitional formations" etc., avijjā ca sā paccayo cāti avijjāpaccayo. Therefore, the meaning should be understood in this way: "With ignorance as condition, volitional formations arise." This is a summary here, but the complete account of dependent origination in direct order, complete in every way, is stated in the Visuddhimagga, therefore, it should be grasped as it is stated there.

But from the fading away of just that ignorance, but from the fading away of just that ignorance. Without remainder, through dispassion through the path consisting of dispassion, from the complete cessation without remainder. Cessation of volitional formations, the cessation of the non-arising of volitional formations occurs. But to show that with the cessation of such volitional formations, with the cessation of consciousness and so on, name-and-form and so on are indeed ceased, he said With the cessation of volitional formations is the cessation of consciousness etc., and Thus is the cessation of this entire mass of suffering. Herein, entire, of the whole, or pure, or devoid of a being, is the meaning. Mass of suffering, of the heap of suffering. Cessation occurs, non-arising occurs. Thus, having spoken of the cycle in direct order with twelve factors, the Blessed One, reversing that same cycle and speaking of the reversal in reverse order with twelve factors, grasped the pinnacle of the teaching with arahantship. At the end of the teaching, those five hundred bhikkhus, who were developing insight, whose knowledge was quickly gained, like lotuses touched by the sun's rays that had reached maturity, awakened to the truths and were established in the fruit of arahantship.

The Blessed One said this, the Blessed One spoke this entire sutta in terms of the cycle and the reversal. Those bhikkhus were satisfied, those five hundred bhikkhus, whose defilements were destroyed, were joyful. Approved of the Blessed One's words, they approved of and rejoiced in and accepted the Blessed One's words, spoken in a voice like the melodious sound of the karavīka bird, pleasing to the ear, like an anointing with the deathless for the hearts of the wise, with a divine voice; this is the meaning. Therefore, this is said:

"Well-spoken, well-uttered, 'Good, good' said the stable ones;
Rejoicing, with heads bowed, the bhikkhus accepted."

The Commentary on the First Dependent Origination Sutta is finished.

2. Commentary on the Analysis Sutta

2.In the second one also, the introduction to the sutta should be understood in the manner already stated. However, this is the difference—the first was shown concisely for those whose knowledge is quickly gained, this is in detail for those whose knowledge is gained after elaboration. Moreover, in this sutta, four similes of a forest ranger should be spoken of; these are stated in the Visuddhimagga. Just as a forest ranger, seeing the end of a creeper, searches for the root following that, and having seen it, cuts the creeper at the root and takes it for his work, so too, the Blessed One, teaching a detailed teaching, brought the teaching from old age and death, which are the culmination of dependent origination, up to ignorance, which is the root, and then, teaching the cycle and the reversal, brought it to completion.

Of those beings, this should be understood as a general designation of many beings in brief. For indeed, even if one were to speak for a day, saying, "The old age of Devadatta, the old age of Somadatta," beings would not come to an end. But with these two phrases, no being is excluded. Therefore, it is said, "This is a general designation of many beings in brief." In that group, this is a general designation of many groups of beings according to their destiny and birth. Group of beings, a showing of the nature of what is designated by the general designation. Moreover, in old age is decaying etc., old age is a designation by nature. Decaying is a designation by manner. Fragility etc., the three are designations of function in the passing of time; the last two are designations by inherent quality. For here, old age is indicated by its nature with this phrase, therefore this is a designation by nature. Decaying, by its manner, therefore this is a designation by manner. Fragility, by its function of causing the state of being broken in teeth and nails in the passing of time. Grayness, by its function of causing the state of being gray in hair and body hair. Wrinkled skin, by its function of causing the state of wrinkled skin by causing the flesh to wither. Therefore, these fragility etc., the three, are designations of function in the passing of time. With these, manifest old age is shown, made apparent by way of seeing these changes. Just as, for example, the path of water, wind, or fire is evident in the breaking or burning or scorching of grass and trees etc., and that path is not those very water etc., so too, the path of old age is evident in the fragility etc. of the teeth etc., it is grasped even by opening the eyes, but fragility etc. are not old age itself. For old age is not knowable by the eye.

Decline of vitality, maturing of the faculties, with these phrases, the inherent quality known as the decay of vitality and the maturing of the eye faculty etc., made manifest in the passing of time itself, is indicated. Therefore, these last two should be understood as designations by inherent quality. Herein, since the vitality of one who has reached old age declines, therefore old age is called "decline of vitality" by way of treating the result as the cause. And since the eye and other faculties, which in youth are very clear, able to easily grasp even subtle objects, in one who has reached old age are matured, disturbed, unclear, unable to grasp even coarse objects, therefore it is called "maturing of the faculties" by way of treating the result as the cause.

Manifest old age is its name; however, in immaterial phenomena, since a similar change is not seen, hidden old age is its name. Herein, that condition of fragility etc. that is seen, since it is very easily known in such teeth etc., is just a color; having seen that with the eye and having thought about it through the mind door, one knows old age, thinking, "These teeth are struck by old age," like seeing water jars tied to bulls and knowing that there is water underneath. Furthermore, it is twofold: avīci and savīcī. Herein, since the differences in color etc. are difficult to know in the case of jewels, gold, silver, coral, moon, sun, etc., and in the case of the hands on mandadasakas etc., and in the case of flowers, fruits, sprouts, etc. on things without hands, old age is called uninterrupted old age; the meaning is continuous old age. However, in others among those stated above, since the differences in color etc. are easily known, old age is called interrupted old age; this should be understood.

Of those beings etc. should be understood in the manner already stated. Passing away is deceasing etc., herein passing away is said in terms of deceasing; this is a general term for one, four, or five aggregates. Deceasing is a showing of the characteristic by way of a noun of state. Breaking up is an indication of the arising of dissolution of the aggregates of passing away. Disappearance is an indication of the non-existence in any way of the aggregates of passing away that have broken up, like a broken pot. Death is dying, death is called dying, thereby negating death by annihilation etc. Time is the end-maker, its action is making an end. Thus, with that, he indicates death by conventional truth.

He said, "Breaking up of the aggregates" etc. For in reality, only the aggregates break up; no being called a person dies. However, when the aggregates are breaking up, the expression "a being dies, having broken up, he is dead" is used. And here, the breaking up of the aggregates is according to the four-aggregate or five-aggregate existence, the laying aside of the corpse is according to the one-aggregate existence. And the breaking up of the aggregates should be understood as according to the four-aggregate existence, the laying aside of the corpse according to the remaining two. Why? Because of the existence of the corpse, known as the form body, in both existences. Or rather, since in the Cātumahārājika and other realms, the aggregates only break up, they do not lay anything aside, therefore, the breaking up of the aggregates is in terms of them, the laying aside of the corpse is in the case of humans etc. And here, the meaning should be seen thus: since death is the cause for laying aside the corpse, it is said that there is "laying aside of the corpse." Thus this is old age, and this is death; this is called, bhikkhus, both of these are combined and spoken of as old age and death.

Birth is being born etc., birth is by way of generating, it is connected with incomplete bases. Being born is by way of generating together, it is connected with complete bases. Conception is by way of entering, it is connected with egg-born and womb-born beings. For they take rebirth as if entering and penetrating an eggshell and a womb. Coming to be is by way of arising, it is connected with moisture-born and spontaneously born beings. For they arise having come into being visibly. This is the conventional teaching so far.

Of the aggregates, the grasping of one aggregate in a one-aggregate existence, of four in a four-aggregate existence, and of five in a five-aggregate existence should be understood. Appearance is arising. Of the bases, here the gathering should be understood in terms of the bases arising in each place. Obtaining is just the appearance in continuity. For those very things are said to be obtained as they arise. This is called birth, bhikkhus, with this phrase, he makes a conclusion of birth taught by way of both convention and ultimate reality.

kāmabhava means kammabhava and upapattibhava. Herein, kammabhava is simply karma pertaining to the plane of sensual existence. Because that is the cause of upapattibhava there, it is called "bhava" by way of the result, like "Happy is the arising of Buddhas (Dhp. 194), painful is the accumulation of evil" etc. (Dhp. 117). Upapattibhava is the five aggregates sustained by clinging, produced by that karma. Because that exists there, it is called "bhava." In all ways, both this karma and the resultant rebirth are here called "kāmabhava." This is the method for the realms of form and formless existence.

In kāmupādāna, etc., vatthukāmaṃ upādiyanti etena, sayaṃ vā taṃ upādiyatīti kāmupādānaṃ, kāmo ca so upādānañcāti kāmupādānaṃ. Upādāna means firm grasping. Here, the prefix upa has the sense of firmness, as in upāyāsa, upakaṭṭha, etc. This is a designation for the lust related to the five strands of sense pleasure. This is the summary here. But in detail, this should be understood in the same way as stated, "What is kāmupādāna? It is desire for sense pleasures" (Dhs. 1220; Vibh. 938).

diṭṭhupādānaṃ. Furthermore, diṭṭhiṃ upādiyati, upādiyanti vā etena diṭṭhinti diṭṭhupādānaṃ. For the later view grasps the former view, and one grasps a view by that. As it was said, "The self and the world are eternal; this alone is true, anything else is worthless" etc. (MN 3.27). This is a designation for all kinds of wrong views, except sīlabbatupādāna and attavādupādāna. This is the summary here, but in detail, this should be understood in the same way as stated, "What is diṭṭhupādāna? There is no giving" (Dhs. 1221).

sīlabbatupādānaṃ. For observances like the cow vow and the goat vow are themselves clung to due to the conviction that "this is purification" (Dhs. 1222; Vibh. 938). This is the summary here, but in detail, this should be understood in the same way as stated, "What is sīlabbatupādāna? It is purification by mere morality for ascetics and brahmins outside of this dispensation."

attavādupādānaṃ. Or attavādamattameva vā attāti upādiyanti etenāti attavādupādānaṃ. This is a designation for the twenty-factored sakkāyadiṭṭhi. This is the summary here, but in detail, this should be understood in the same way as stated, "What is attavādupādāna? Here, an uninstructed ordinary person, who is not a seer of the noble ones..."

rūpataṇhā…pe… dhammataṇhā This is a naming, like a name from the father, such as "the son of a wealthy man, the son of a brahmin," etc., of the craving that arises in the javana process at the eye-door, etc., based on an object similar to the father. Here, craving for a form object is rūpataṇhā. That, experiencing the taste of form as kāmarāga, is kāmataṇhā; experiencing the taste of "form is permanent, lasting, eternal" with sassatadiṭṭhi, is bhavataṇhā; experiencing the taste of "form is annihilated, destroyed, after death it does not exist" with ucchedadiṭṭhi, is vibhavataṇhā. Thus, rūpataṇhā is threefold. Just as with rūpataṇhā, so too with saddataṇhā, etc., thus there are eighteen kinds of craving proliferations. Those eighteen in relation to internal form, etc., and eighteen in relation to external form, etc., make thirty-six. Thus, thirty-six past, thirty-six future, and thirty-six present, there are one hundred and eight craving proliferations. Or, "By clinging to what is internal, one thinks, 'I am by this, mine is by this'" (Vibh. 973) etc., eighteen based on internal form, etc., and "By clinging to what is external, one thinks, 'I am by this, mine is by this'" (Vibh. 975) etc., eighteen based on external form, etc., make thirty-six; thus, thirty-six past, thirty-six future, and thirty-six present, even so there are one hundred and eight craving proliferations. Again, when making a compilation, there are only six groups of craving in the objects of form, etc., and only three, kāmataṇhā, etc. Thus—

"Craving should be understood by a discerning person,

By the exposition in terms of explanation, by the expansion of the expansion;

cakkhusamphasso means contact at the eye. This same method applies everywhere. Cakkhusamphasso…pe… kāyasamphasso: With just this much, the ten contacts with five objects, which are skillful, unskillful, and resultant, have been stated. Manosamphasso means the contacts associated with the remaining twenty-two mundane resultant minds.

What should be stated regarding cakkhāyatana, etc., has already been stated in the Khandha Niddesa and Āyatana Niddesa in the Visuddhimagga.

nāmaṃ. Rūpaṃ is characterized by changing. But in the analysis, vedanā is the feeling aggregate, saññā is the perception aggregate, and cetanā phasso manasikāro should be understood as the formations aggregate. Although there are other phenomena included in the formations aggregate, these three are present even in the weakest minds; therefore, the formations aggregate is shown here in terms of just these. Cattāro ca mahābhūtā: Here, cattāro is a delimitation of number. Mahābhūtā is a designation for earth, water, fire, and air. But for what reason are they called mahābhūta? And what other method of determination is there here? All of that has been stated in the Rūpakkhandha Niddesa in the Visuddhimagga. Catunnañca mahābhūtānaṃ upādāyā: Here, catunna is the possessive case in the sense of usage; it is as if it were said, "four great elements." Upādāyā means having taken, having grasped. Some say "nissāyā." And here, "Vattamāna" is a residual reading. Or, this possessive case is in the sense of a collection; the meaning here should be understood as "rūpa that exists relying on a collection of the four great elements." Thus, in all ways, both the four great elements, earth, etc., and the twenty-three kinds of rūpa stated in the Abhidhamma Piṭaka itself with the distinctions of eye-base, etc., which exist relying on the four great elements, all of that should be understood as rūpa.

cakkhuviññāṇa means consciousness at the eye, or consciousness born from the eye. Likewise, with ear-, nose-, tongue-, and body-consciousness. But the other, mind alone, is manoviññāṇa. This is a designation for mundane resultant consciousness of the three planes that is devoid of the dual five-consciousnesses.

saṅkhāro. But in the analysis, kāyasaṅkhāro is formation that arises from the body. This is a designation for the twenty body-intentions that arise through the body-door by way of impulsion, namely eight from mundane skillful karma and twelve from unskillful karma. Vacīsaṅkhāro is formation that arises from speech; this is a designation for the twenty speech-intentions that arise through the speech-door with variations in speech. Cittasaṅkhāro is formation that arises from the mind; this is a designation for the twenty-nine mind-intentions that arise for one who, without doing impulsion through the body and speech doors, sits alone and thinks, in terms of mundane skillful and unskillful karma.

dukkhe aññāṇa means ignorance of the truth of suffering; this is a designation for delusion. This same method applies to dukkhasamudaye aññāṇa, etc. Therein, ignorance of suffering should be understood by four reasons: by being included within, by being its basis, by being its object, and by concealing. For it is included within suffering since it is encompassed by the truth of suffering, and the truth of suffering is its basis by way of the condition of dependence, its object by way of the condition of object, and it conceals the truth of suffering by not giving an opportunity for the arising of knowledge, by preventing the penetration of its actual characteristics.

Ignorance of the origin of suffering should be understood by three reasons: by being its basis, by being its object, and by concealing. And ignorance of cessation and the path should be understood by only one reason: by concealing. For ignorance only conceals cessation and the path by not giving an opportunity for the arising of knowledge in them, by preventing the penetration of their actual characteristics. But it is not included within them, since it is not encompassed by those two truths, nor is that dual truth its basis, since they do not arise together, nor its object, since it does not arise in relation to them. For the latter dual truth is profound and difficult to see, and ignorance, being blind, does not arise there. But the former is profound because the characteristic of its own nature is difficult to see by way of expression, and it arises there by way of grasping perversions.

Moreover, by just dukkhe, ignorance is shown in summary by way of being included, being its basis, being its object, and its function. By just dukkhasamudaye, by way of being its basis, being its object, and its function. By just dukkhanirodhe dukkhanirodhagāminiyā paṭipadāyā, by way of its function. But without distinction, it should be known that by aññāṇa, its own nature is indicated.

Iti kho, bhikkhave: Thus, monks. Nirodho hotī: There is non-arising. Moreover, here, Nibbāna has been taught by all those cessation terms. For those phenomena cease having come to Nibbāna; therefore, that is called the cessation of those. Thus, the Blessed One, teaching the round and deliverance from the round with twelve terms in this sutta, finished the teaching with the stronghold of Arahantship. At the end of the teaching, five hundred monks were established in Arahantship, as was stated.

The Second Sutta on Analysis.

3. The Explanation of the Sutta on the Path

3. In the third instance, micchāpaṭipadā (wrong practice) refers to the path that does not lead out (aniyyānika). But one might ask, since due to ignorance (avijjā), there arises meritorious activity (puññābhisaṅkhāra) and imperturbable activity (āneñjābhisaṅkhāra), how can that be a wrong practice? Because it pertains to the round of existence (vaṭṭa). For whatever is performed desiring the round of existence, consisting of the three realms, even the five supernormal knowledges (pañcābhiññā) or the eight attainments (samāpatti), all that belongs to the side of the round, pertains to the round; therefore, it is a wrong practice. But whatever is performed desiring escape from the round, which is Nibbāna, even a gift the size of a mustard seed (uḷuṅkayāgu) or a handful of leaves (paṇṇamuṭṭhi), all that belongs to the side of escape from the round, is dependent on escape from the round; therefore, it is a right practice. Even a small meritorious act, like giving a handful of leaves, or a great meritorious act, like giving a velāma, if it is wrongly established desiring the attainment of the round, relying on the round, it is only capable of bringing about the round, not escape from it. But if one rightly establishes it desiring escape from the round, thinking, "May this gift of mine lead to the destruction of the āsavas," it is capable of giving even arahantship, Paccekabodhi-knowledge, and Omniscience; it does not come to an end without attaining arahantship. Thus, wrong practice is taught in terms of accordance (anuloma), and right practice is taught in terms of opposition (paṭiloma). But one might object that here, the practice is asked about, but Nibbāna is analyzed; and in leading out, only the practice is led out. But Nibbāna is not named as a practice; this name belongs to the four paths associated with insight (vipassanā). Therefore, the analysis of terms does not agree with the question and leading out. No, it does agree. Why? Because the practice is shown by its result. Here, the practice is shown by its result. "However, with the complete fading away and cessation of ignorance, there is cessation of activities (saṅkhāranirodha)." This Nibbāna, designated as cessation (nirodha), is the result of a certain practice, and this is called, monks, right practice; this is the meaning here. And in this meaning, in "complete fading away and cessation," fading away (virāga) is a synonym for cessation itself; complete fading away is complete cessation; this is the intention here. Or, this analysis of terms is stated to show that by which path, designated as fading away, complete cessation is attained. For in this way, the practice with its efficacy is distinguished. Thus, in this sutta too, only the round and escape from the round are discussed. The third.

4. Explanation of the Vipassī Sutta

4. In the fourth instance, Vipassī (the Seeing One): It is said that for that Bodhisatta, unlike ordinary human beings whose eyes flicker because of the weakness of the physical grace (kammajapasāda) produced by limited kamma, his eyes did not flicker in that way. But due to the strength of the physical grace produced by powerful kamma, he saw with unwavering, unblinking eyes, just like the gods of Tāvatiṃsa. Therefore, it was said, "While the boy was gazing without blinking, monks, the designation 'Vipassī, Vipassī' arose for Vipassī Kumāra" (dī. ni. 2.40). The meaning here is that he sees purely, without the darkness caused by intermittent blinking, or he sees with wide open eyes; therefore, he is Vipassī. And here, although the eyes of all Bodhisattas in their final birth do not flicker due to the strength of the physical grace produced by powerful kamma, that Bodhisatta received this name because of this.

Vipassī: Meaning, one who sees after discerning and investigating. It is said that one day, while sitting in the judgment hall instructing in legal matters, the king had a well-adorned and prepared great man brought and placed on his lap. While he was caressing him on his lap, his ministers deprived him of his ownership, declaring him ownerless. The Bodhisatta uttered an unpleasant sound. The king said, "What is this?" Upon investigating, and not seeing anything else, they thought, "This must have been done because the case was poorly judged." Again, they restored his ownership, declaring him the owner. Thinking, "Does the boy know why he is doing this?" they investigated and again deprived him of his ownership, declaring him ownerless. Again, the Bodhisatta uttered the same sound. Then the king thought, "The great man knows." From then on, he was heedful. Therefore, it was said, "Because the boy discerns and judges cases with reasoning and justice, monks, the designation 'Vipassī, Vipassī' arose all the more for Vipassī Kumāra" (dī. ni. 2.41).

Bhagavato (The Blessed One): Possessing good fortune. Arahato (The Worthy One): Because he has slain the enemies, such as craving (rāga), or because he has destroyed the spokes (ara) of the wheel of saṃsāra, or because of the worthiness (arahatta) of the requisites; thus, this name arose from his virtues. Sammāsambuddhassa (The Perfectly Enlightened One): The Buddha of the four truths by himself, through right means and reasoning, as an individual. Pubbeva sambodhā (Even before enlightenment): Enlightenment (sambodha) is knowledge (ñāṇa) in the four paths; before that. Bodhisattasseva sato (While he was still a Bodhisatta): Here, bodhi means knowledge; a being with knowledge is a bodhisatta, meaning wise, intelligent, and learned. For from the time of making the aspiration at the feet of former Buddhas, that being is wise, not ignorant and foolish; therefore, he is a Bodhisatta. Or, just as a fully developed lotus that has emerged from the water is called a budding lotus (bujjhanakapaduma), because it will certainly bloom with the touch of the sun's rays, so too, because he has received the prediction in the presence of the Buddhas, he will certainly awaken without obstruction after fulfilling the perfections; therefore, he is a being who will awaken (bujjhanakasatto), hence Bodhisatta. And because he proceeds desiring that bodhi, consisting of the knowledge of the four paths, he is a being attached to bodhi; therefore, he is a Bodhisatta. Thus, due to the name arising from his virtues, while he was still a Bodhisatta. Kicchaṃ (Wretchedness): Suffering (dukkhaṃ). Āpanno (Subject to): Affected by. This means: Alas, this sentient world is affected by suffering. Cavati ca upapajjati ca (He passes away and is reborn): This is said in terms of repeated passing away (cuti) and rebirth (paṭisandhi). Nissaraṇaṃ (Escape): Nibbāna. For it is called escape (nissaraṇa) because it is free from the suffering of old age and death. Kudāssu nāmā (When indeed): At what time.

Yoniso manasikārā (Through systematic attention): Through attention with proper means, through initial attention. Ahu paññāya abhisamayo (There was an understanding through wisdom): There was an understanding, a meeting, a union of the cause of old age and death together with wisdom, meaning "old age and death are conditioned by birth" was seen by him. Or, yoniso manasikārā ahu paññāyā means that there was an understanding through systematic attention and wisdom. The meaning is that there was a penetration of the cause of old age and death, thinking "when there is birth, there is old age and death." This method applies everywhere.

Iti hidaṃ (Thus this): Thus this. Samudayo samudayo (Arising, arising): He indicates the arising of activities (saṅkhāra) etc., in eleven places by combining them. Pubbe ananussutesu (In things unheard before): "Conditioned by ignorance, there is an arising of activities." Thus, in things unheard before, or in the four noble truths (ariyasaccadhamma). Cakkhuṃ (Eye) etc., are synonyms for knowledge (ñāṇa). Here, knowledge is called cakkhu (eye) in the sense of seeing, ñāṇaṃ (knowledge) in the sense of knowing, paññā (wisdom) in the sense of understanding, vijjā (clear knowledge) in the sense of penetrating, and āloko (light) in the sense of illuminating. And it should be understood that this is indicated as a mixture of mundane and supramundane in the four truths. The meaning in the cessation section should be understood in the same way. The fourth.

5-10. Explanation of the Sikhī Sutta etc.

5-10. In the fifth sutta and onwards, the meaning of the words sikhissa, bhikkhave (of Sikhī, monks) etc., should not be understood by connecting them in this way: "sikhissapi, bhikkhave" (even of Sikhī, monks). Why? Because they were not taught in one seat. For these were taught in different places, but the meaning is similar everywhere. For when all Bodhisattas are seated on the Bodhi-pallaṅka, no other renunciant (samaṇa), brahmin, god, Māra, or Brahmā declares, "In the past, Bodhisattas became Buddhas after reflecting on the causal pattern." Just as when the gods rain in the first cosmic epoch, subsequent rains follow the same path as the previous rain, so too, the later ones follow the same path taken by those former Buddhas. For all Bodhisattas, arising from the fourth jhāna of mindfulness of breathing (ānāpāna), direct their knowledge towards the causal pattern, reflect on it in direct and reverse order, and become Buddhas. Thus, in the seven suttas in sequence, the Buddha's insight (buddhavipassanā) is described.

The First Chapter, the Buddha Chapter.

2. The Chapter on Nutriments

1. Explanation of the Āhāra Sutta

11. In the first sutta of the chapter on nutriments, āhārā (nutriments) means conditions (paccaya). For conditions bring about their result, therefore they are called nutriments. In bhūtānaṃ vā sattānaṃ (for beings that have already come into being) etc., bhūtā means born, arisen. Sambhavesino (seeking to come into being) means those who seek coming into being, birth, arising. Here, among the four types of birth, egg-born (aṇḍaja) and womb-born (jalābuja) beings are called "seeking to come into being" until they break the eggshell or the womb. Having broken the eggshell or the womb and emerged outside, they are called "having come into being." Moisture-born (saṃsedaja) and spontaneously born (opapātika) beings are called "seeking to come into being" in the first moment of consciousness, and from the second moment of consciousness onwards, they are called "having come into being." Or, by whichever mode of conduct they are born, they are called "seeking to come into being" until they attain another state, and after that, they are called "having come into being." Alternatively, bhūtā means born, arisen; this designation refers to those whose āsavas are destroyed, who are considered as having already arisen and will not come into being again in the future. Sambhavesino means "seeking to come into being." This designation refers to trainees (sekha) and ordinary people (puthujjana) who still seek to come into being in the future because they have not abandoned the fetter of existence (bhava-saṃyojana). Thus, in every way, all beings are included by these two terms. Here, the word vā has the meaning of combination; therefore, the meaning should be understood as "for beings that have already come into being and those seeking to come into being."

Ṭhitiyā (For the maintenance): For the purpose of maintaining. Anuggahāya (For the support): For the purpose of supporting. This is just a difference in wording, but the meaning of both terms is the same. Alternatively, ṭhitiyā means for the uninterrupted continuity of the arisen phenomena of that particular being. Anuggahāya means for the arising of the unarisen. Both of these should be understood in both cases, as "for the maintenance and support of beings that have already come into being, and for the maintenance and support of those seeking to come into being."

Kabaḷīkāro āhāro (Edible food): Food that should be eaten by making it into morsels, this designation refers to the nutriment that is the material essence (oja) of things like rice and barley gruel. Oḷāriko vā sukhumo vā (Coarse or subtle): Coarse due to the coarseness of the substance, subtle due to the subtlety. But by nature, edible food is always subtle because it belongs to the category of subtle form. And its coarseness and subtlety should be understood by comparing one substance with another. For the food of kumbhīlas (crocodiles) is coarse, while the food of peacocks is subtle. It is said that kumbhīlas swallow stones, and they dissolve once they reach their stomachs. Peacocks eat living creatures like snakes and scorpions. But compared to the food of peacocks, the food of vultures is subtle. They eat tusks and bones discarded for three years, and these become as soft as roots of plants, merely moistened by their saliva. Compared to the food of vultures, the food of elephants is subtle. They eat branches of various trees etc. Compared to the food of elephants, the food of gavayas (wild oxen), gokaṇṇas (deer), and antelopes is subtle. They eat tasteless leaves etc. of various trees. Compared to their food, the food of cows is subtle. They eat fresh and dry grass. Compared to the food of cows, the food of rabbits is subtle. Compared to the food of rabbits, the food of birds is subtle. Compared to the food of birds, the food of those living in border regions is subtle. Compared to the food of those living in border regions, the food of village headmen is subtle. Compared to the food of village headmen, the food of kings, great kings, and ministers is subtle. Compared to their food, the food of a wheel-turning monarch (cakkavatti) is subtle. Compared to the food of a cakkavatti, the food of the earth-dwelling deities (bhummā) is subtle. Compared to the food of the bhummā deities, the food of the Cātumahārājika deities is subtle. Thus, the food of the deities should be expanded up to the Paranimmitavasavattī deities. And the food of those deities has reached the ultimate subtlety.

And here, in a coarse substance, the essence (ojā) is limited and weak, while in a subtle substance, it is strong. For example, even after drinking a bowlful of rice gruel, one becomes hungry within a moment and desires to eat something, but after drinking just a pasata (handful) of ghee, one can remain without eating for a day. There, the substance counteracts the stress, consisting of kammaja heat, but cannot maintain it. But the essence maintains it, but cannot counteract the stress. But when the two come together, they both counteract the stress and maintain it.

Phasso dutiyo (Phasso dutiyo'ti): "Phassa the second" means that phassa, the sixfold contact beginning with eye-contact, should be understood as the second nutriment among these four. This is merely the method of the teaching, therefore, one should not seek here the reason why it is the second or third. Manosañcetanā (Manosañcetanā'ti): This refers simply to cetanā, volition. Viññāṇa (Viññāṇa'nti): This means citta, consciousness. Thus, in this context, the Blessed One, having made a single group in terms of upādiṇṇaka (clinging-fuel) and anupādiṇṇaka (non-clinging-fuel), showed the four nutriments. Kabaḷīkārāhāra (physical food) can be both upādiṇṇaka and anupādiṇṇaka, as are phassa, etc. Here, upādiṇṇaka kabaḷīkārāhāra should be understood in the context of creatures like frogs swallowed by snakes, etc. For, frogs, etc., swallowed by snakes, although inside the stomach, continue to live for some time. As long as they remain in the upādiṇṇaka state, they do not serve the purpose of nutriment. However, when they are broken down and in the anupādiṇṇaka state, they do serve. Even then, they are called upādiṇṇaka āhāra. However, this is not pleasing to the teachers, and having rejected it in the commentary itself, this was said: For these beings, even when eating, not eating, consuming, or not consuming, there exists a kammaja oja (nutriment produced by kamma) born together with the rebirth consciousness, and it sustains them even up to the seventh day; this should be understood as upādiṇṇaka kabaḷīkārāhāra. But upādiṇṇaka phassa, etc., should be understood in terms of the results of the three planes of existence (tebhūmaka), and anupādiṇṇaka in terms of the wholesome, unwholesome, and functional (kiriya) of the three planes. The supramundane (lokuttara) is spoken of in terms of convention (ruḷhī).

Here one might ask: "If the meaning of āhāra is that of a condition (paccaya), then why are only these four mentioned when other conditions also exist for beings?" It is said: Because of being specific conditions for the internal continuum. For, kabaḷīkārāhāra is a specific condition for the material body (rūpakāya) of beings who consume it, phassa for the feeling (vedanā) in the mental body (nāmakāya), manosañcetanā for the consciousness (viññāṇa), and viññāṇa for name-and-form (nāmarūpa). As it was said: "Just as this body, monks, is sustained by nutriment and stands depending on nutriment, and does not stand without nutriment (saṃ. ni. 5.183), so feeling is conditioned by contact, consciousness by volitions, and name-and-form by consciousness" (saṃ. ni. 2.1; vibha. 225).

What here is āhāra, and what does it bring? Kabaḷīkārāhāra brings the eightfold essence (ojaṭṭhamakarūpa), phassāhāra brings the three kinds of feeling, manosañcetanāhāra brings the three existences (bhava), and viññāṇāhāra brings rebirth name-and-form.

How? As soon as kabaḷīkārāhāra is placed in the mouth, it gives rise to eight rūpas (material phenomena); moreover, each morsel crushed by the teeth, as it is being ingested, gives rise to eight rūpas. Thus, kabaḷīkārāhāra brings the eightfold essence. Phassāhāra, however, as a contact that is the condition for pleasant feeling arises, it brings pleasant feeling; as a condition for painful feeling, it brings painful feeling; as a condition for neither-painful-nor-pleasant feeling, it brings neither-painful-nor-pleasant feeling. Thus, in every way, phassāhāra brings the three kinds of feeling.

Manosañcetanāhāra, kamma pertaining to the kāma-bhava (sensuous plane), brings the kāma-bhava; those pertaining to the rūpa- and arūpa-bhava (form and formless planes) bring their respective bhava. Thus, in every way, manosañcetanāhāra brings the three kinds of existence. Viññāṇāhāra, however, brings the three aggregates associated with it at the moment of rebirth, and the thirty rūpas that arise in thirty-one ways, through the causal relationship of co-nascence, etc. Thus, it is said that viññāṇāhāra brings rebirth name-and-form. Here, "manosañcetanā brings the three existences" refers to volition that is with āsava (taints), wholesome and unwholesome. "Viññāṇa brings rebirth name-and-form" refers to rebirth consciousness itself. However, these should be understood as "nutriments" because of their bringing about the associated and co-arisen phenomena without distinction.

Among these four nutriments, kabaḷīkārāhāra fulfills the function of nutriment by supporting, phassa by contacting, manosañcetanā by intending, and viññāṇa by cognizing. How? Kabaḷīkārāhāra, by supporting the body, contributes to the sustenance of beings. Even this body born of kamma, when sustained by kabaḷīkārāhāra, lasts for ten years, a hundred years, or as long as the lifespan allows. How is it like? It is like a child born of a mother, who lives long when nourished by a wet nurse with milk, etc., and like a house supported by props. It was also said:

"Just as, great king, when a house is about to collapse, it does not fall when supported by another piece of wood, so too, great king, this body is sustained by nutriment and stands depending on nutriment."

Thus, kabaḷīkārāhāra fulfills the function of nutriment by supporting.

And even while fulfilling this function, kabaḷīkārāhāra is a condition for two continua of rūpa: that arisen from nutriment and that which is upādiṇṇaka. It is a condition by maintaining that born of kamma, and by generating that arisen from nutriment. Phassa, by contacting an object that is the basis for pleasure, etc., contributes to the sustenance of beings through the occurrence of pleasant feeling, etc. Manosañcetanā, by intending in terms of wholesome and unwholesome kamma, contributes to the sustenance of beings by producing the roots of existence (bhava). Viññāṇa, by cognizing, contributes to the sustenance of beings through the occurrence of name-and-form.

However, in these four, while fulfilling the function of nutriment in terms of supporting, etc., four kinds of fear should be seen. Namely: in kabaḷīkārāhāra, craving is the fear; in phassa, approaching is the fear; in manosañcetanā, intending is the fear; in viññāṇa, falling into is the fear. What is the reason? For, beings who crave kabaḷīkārāhāra and honor cold, etc., undergo no small amount of suffering while engaging in activities such as counting money for the sake of nutriment. And some, even having gone forth in this dispensation, while seeking nutriment through inappropriate means such as medical practice, are blameworthy in this very life, and also in the next, they become samaṇa-petas (ascetic-ghosts) in the manner described in the Lakkhaṇa Saṃyutta (saṃ. ni. 2.218), beginning with "his Saṅghāṭi is blazing and burning." Therefore, craving should be understood as the fear in kabaḷīkārāhāra.

Those who approach phassa, enjoying the taste of phassa, commit offenses against the guarded and protected wives, etc., and possessions of others; they are seized together with the possessions by the owners of the possessions, and either cut to pieces and thrown on a heap of rubbish, or handed over to the king. Then the king has them subjected to various kinds of torture. And upon the dissolution of the body, a bad destination is to be expected for them. Thus, all fear, both in this life and in the next, rooted in the enjoyment of phassa, has indeed come. Therefore, approaching should be understood as the fear in phassāhāra.

In intending wholesome and unwholesome kamma, all fear in the three existences rooted in that has indeed come. Therefore, intending should be understood as the fear in manosañcetanāhāra.

And the rebirth consciousness falls into whatever place, it arises in that place taking rebirth name-and-form. And when that arises, all fears have indeed arisen, because they are rooted in that. Therefore, falling into should be understood as the fear in viññāṇāhāra.

Kiṃnidānā (Kiṃnidānā'tiādīsu): In "What is their cause?" etc., all the words beginning with "cause" are synonyms for cause. For, since a cause indicates its result, as if offering it, saying, "Here, take it," therefore it is called nidāna (cause). Since it originates, arises, and comes forth from that, therefore it is called samudayo (origin), jāti (birth), and pabhavo (source). Here is the meaning of the words: What is their cause? Kiṃnidānā (What is their cause?). What is their origin? Kiṃsamudayā (What is their origin?). What is their birth? Kiṃjātikā (What is their birth?). What is their source? Kiṃpabhavā (What is their source?). Since for them, taṇhā (craving) is cause, origin, birth, and source in the manner described, therefore he said, "taṇhānidānā" (craving is the cause), etc. Thus, the meaning should be understood in all the words.

Here, these four nutriments are taṇhānidāna (caused by craving): the cause of the nutriments consisting of the aggregates of existence (attabhāva), beginning with rebirth, should be understood in terms of the previous cravings. How? At the moment of rebirth, for beings with complete sense bases, the oja that is born within the arisen rūpa, as a continuum of beings, is present to a greater extent, and for the rest, to a lesser and lesser extent; this is upādiṇṇaka kabaḷīkārāhāra caused by craving. But phassa, cetanā, and citta associated with rebirth consciousness, and viññāṇa itself, these are upādiṇṇaka phassa, manosañcetanā, and viññāṇāhāra caused by craving. Thus, so far, the nutriments at rebirth are caused by previous craving. And just as those at rebirth, so too should those arising after that, beginning with the first moment of bhavaṅga-citta (subconscious mind), be understood.

taṇhā cāyaṃ, bhikkhave, kiṃnidānā (taṇhā cāyaṃ, bhikkhave, kiṃnidānā'tiādinā): With "And this craving, monks, what is its cause?" etc., he showed the round (vaṭṭa) and then showed the reverse (vivaṭṭa). And in this context, the Blessed One, having directed the teaching towards the past, shows the round with the past. How? For this aggregate of existence is taken in terms of nutriment.

Taṇhā (craving) is the kamma that generates this aggregate of existence; vedanā (feeling), phassa (contact), saḷāyatana (six sense bases), nāmarūpa (name-and-form), and viññāṇa (consciousness) are mentioned to show the aggregate of existence in which kamma was accumulated; avijjā (ignorance) and saṅkhārā (volitional formations) are the kamma that generates that aggregate of existence. Thus, by showing in brief both kamma and the result of kamma in two places, the aggregate of existence, and in two places, the kamma that generates it, the round is shown with the past, having directed the teaching towards the past.

Here, this teaching should not be seen as incomplete because the future is not shown. But it should be seen as complete in terms of method. Just as a man with sight, seeing a crocodile lying on the surface of the water, looking at the part above, would see the neck, from there the back, and finally the base of the tail, but looking below at the belly, would not see the tip of the tail, the four limbs, yet he would not regard that as "an incomplete crocodile," but would regard it as complete in terms of method, so too should this be understood.

The round of the three planes of existence is like a crocodile lying on the surface of the water. The yogi is like the man with sight standing on the bank. The time when the crocodile is seen on the surface of the water by that man is like the time when this aggregate of existence is seen by the yogi in terms of nutriment. The time when the neck is seen from above is like the time when the craving that generates this aggregate of existence is seen. The time when the back is seen is like the time when the kamma consisting of craving was done in that aggregate of existence, in terms of feeling, etc. The time when the base of the tail is seen is like the time when the ignorance and volitional formations that generate that aggregate of existence are seen. However, just as when looking at the belly from below, one does not see the tip of the tail and the four limbs, yet does not take it as "an incomplete crocodile" but takes it as complete in terms of method, so too should it be understood that wherever the round of conditions does not appear in the Pāḷi, one should not take it as "the teaching is incomplete," but should take it as complete in terms of method. And there is one connection between nutriment and craving, one between craving and feeling, and one between consciousness and volitional formations. Thus, the round is shown with three connections and four summaries. This is the first.

2. Moḷiyaphaggunasuttavaṇṇanā (Commentary on the Moḷiyaphagguna Sutta)

12. Dutiye sambhavesīnaṃ vā anuggahāyā means that the Blessed One concluded the discourse at this very spot. Why? Because a person holding wrong views was seated there. In that assembly, a bhikkhu named Moḷiyaphagguna, who held wrong views, was seated. Then the Teacher thought: "This person will rise and ask me a question, and I will answer him." Thus, to give him an opportunity to ask, the discourse was concluded. Moḷiyaphagguno means moḷi refers to a crest or topknot. As it is said:

"Having cut off the crest, perfumed with excellent fragrance,
The Sakyan hero threw it into the sky;
Vāsava with a thousand eyes,
Received it on his head with an excellent jeweled casket."

Etadavocā means, connecting the sequence of the discourse, he spoke this: "Who, indeed, venerable sir, consumes the nutriment of consciousness?" Its meaning is: "Venerable sir, who is it that eats or consumes this nutriment of consciousness?"

No kallo pañho etc., he said.

No kallo means inappropriate. Āhāretīti ahaṃ na vadāmī means I do not say that any being or individual consumes it. Āhāretīti cāhaṃ vadeyyaṃ means if I were to say 'consumes.' Tatrassa kallo pañho means if I were to say so, this question would be appropriate. Kissa nu kho, bhante, viññāṇāhāro means, venerable sir, to what dhamma is this nutriment of consciousness a condition? Tatra kallaṃ veyyākaraṇaṃ means to that question asked in that way, this explanation is appropriate: "The nutriment of consciousness is a condition for future renewed existence." Here, viññāṇāhāro means the rebirth-linking consciousness. Āyatiṃ punabbhavābhinibbattī means the name-and-form that arises together with that consciousness. Tasmiṃ bhūte sati saḷāyatanaṃ means when that name-and-form, which is the arising of renewed existence, comes into being, the six sense bases arise.

Saḷāyatanapaccayā phasso means, here too, the Blessed One, giving an opportunity for further questions, concluded the discourse. A person holding wrong views cannot generate new questions; he asks only by taking up what has already been stated. Therefore, the Blessed One gave him the opportunity. But its meaning should be understood in all passages in the manner already stated. "Ko nu kho, bhante, bhavatī" Why does he not ask, "Who comes to be, venerable sir?" Because a person holding wrong views has the conviction that a being is something real that is produced. Therefore, he does not ask something that contradicts his own view. Moreover, because it has been stated in many places that "this arises because of that," it has become a conventional understanding, and therefore he does not ask. The Teacher also, thinking, "Even if this person asks a lot, he is never satisfied, he only asks empty questions," made the discourse a single connected whole from that point on and taught it. Channaṃ tvevā means, starting from where the discourse had arisen, he expounded the discourse by taking up that very point. In this sutta, there is one connection between consciousness and name-and-form, one between feeling and craving, and one between becoming and birth. The second [sutta is concluded].

3. Samaṇabrāhmaṇasuttavaṇṇanā

13. In the third [sutta], samaṇā vā brāhmaṇā vā means external samaṇas and Brahmins who are unable to penetrate the truths. In jarāmaraṇaṃ nappajānantī etc., they do not know old age and death in terms of the truth of suffering; they do not know the origin of old age and death in terms of the truth of origin, that is, birth together with craving is the origin of old age and death; they do not know the cessation of old age and death in terms of the truth of cessation; they do not know the path in terms of the truth of the path. They do not know birth in terms of the truth of suffering; they do not know the origin of birth in terms of the truth of origin, that is, becoming together with craving is the origin of birth. In this way, the meaning should be understood in all passages in terms of the four truths, connecting the origin with craving. Sāmaññatthaṃ vā brahmaññatthaṃ vā means here, the Noble Path is both the quality of a samaṇa and the quality of a Brahmin. In both cases, however, the meaning should be understood as the fruit of the Noble Path. Thus, in this sutta, the Blessed One taught the four truths in eleven places. The third [sutta is concluded].

4. Dutiyasamaṇabrāhmaṇasuttavaṇṇanā

14. In the fourth [sutta], ime dhamme katame dhamme means, having made so much elaboration, ime dhamme nappajānantī etc. is stated in accordance with the inclinations of those individuals who are able to penetrate the teaching. The rest is just as in the previous [sutta]. The fourth [sutta is concluded].

5. Kaccānagottasuttavaṇṇanā

15. In the fifth [sutta], sammādiṭṭhi sammādiṭṭhī means that which wise devas and humans call right view in various places; all of that he asks about, condensing it into two phrases. Dvayanissito means dependent on two extremes. Yebhuyyenā means, by this [phrase], having excluded the noble individuals, he shows the rest of the great multitude. Atthita means eternalism. Natthita means annihilationism. Lokasamudayaṃ means loka is the world of formations; its arising. Sammappaññāya passato means sammāpaññā is the wisdom of insight and the wisdom of the path; for one who sees with that. Yā loke natthitā means that when formations arise in the world of formations and are perceived, if the view of annihilation that "there is nothing" should arise, that does not happen. Lokanirodhaṃ means the dissolution of formations. Yā loke atthitā means that when formations are dissolving in the world of formations and are perceived, if the view of eternalism that "there is something" should arise, that does not happen.

Lokasamudayaṃ means the mode of dependent origination in forward order. Lokanirodhaṃ means the mode of dependent origination in reverse order. This is also the meaning here: For one who sees the dependence on the world, if the view of annihilation that "there is nothing" should arise, seeing the non-cessation of the conditioned as the non-cessation of the condition, that does not happen. For one who sees the cessation of the world, if the view of eternalism that "there is something" should arise, seeing the cessation of the conditioned as the cessation of the condition, that does not happen.

Upayupādānābhinivesavinibandho means bound by attachments, clinging, and insistence. Here, upayā means two kinds of attachment: attachment to craving and attachment to views. The same method applies to clinging, etc. Because craving and views approach and adhere to the three-world elements in the manner of "I" and "mine," they are called attachments. But because they are clung to and insisted upon, they are called clinging and insistence. And this world is bound by them. Therefore, he said, "bound by attachments, clinging, and insistence."

Tañcāyaṃ means that attachment and clinging this noble disciple. Cetaso adhiṭṭhānaṃ means the foundation of the mind. Abhinivesānusayaṃ means both insistence and underlying tendency. For unwholesome consciousness is established in craving and views, and they both insist upon it and lie latent in it. Therefore, he said that both of these are the foundation of the mind, insistence, and underlying tendency. Na upetī means does not approach. Na upādiyatī means does not grasp. Nādhiṭṭhātī means does not establish, but what? Attā me means "I am." Dukkhameva means only the five aggregates subject to clinging. Na kaṅkhatī means "only suffering arises, suffering ceases, and there is no being here." He does not doubt. Na vicikicchatī means does not generate doubt.

Aparappaccayā means not by the condition of another; only his own direct knowledge exists here, not led by another's persuasion. Ettāvatā kho, kaccāna, sammādiṭṭhi hotī means that with the abandonment of the perception of a being, right view exists to this extent. He is speaking about mixed right view. Ayameko anto means this is one extreme, a base extreme, the first, eternalism. Ayaṃ dutiyo means this is the second extreme, the aggregate of the view that everything does not exist, a base extreme, the second, annihilationism. The rest here is self-explanatory. The fifth [sutta is concluded].

6. Dhammakathikasuttavaṇṇanā

16. In the sixth [sutta], nibbidāyā means for the sake of disillusionment. Virāgāyā means for the sake of dispassion. Nirodhāyā means for the sake of cessation. Paṭipanno hotī means here, it should be understood that he is practicing from morality up to the path of arahantship. Dhammānudhammappaṭipanno means practicing the practice that accords with the transcendental dhamma of Nibbāna. Anudhammabhūtaṃ means of a nature that conforms. Nibbidā virāgā nirodhā means by disillusionment, dispassion, and cessation. Anupādā vimutto means liberated without clinging to any dhamma with the four kinds of clinging. Diṭṭhadhammanibbānappatto means attained Nibbāna in this very life. Alaṃ vacanāyā means he is worthy of being spoken to in this way, he is fit and suitable. Thus, here, the question of the preacher of the Dhamma has been explained in one way; the stages of a learner and a non-learner have been specified by distinguishing it in two ways. The sixth [sutta is concluded].

7. Acelakassapasuttavaṇṇanā

17. In the seventh [sutta], acelo kassapo means acelo is without clothes by way of outward sign, and his name is Kassapa. Dūratovā means he saw him coming from afar, surrounded by a large community of bhikkhus. Kiñcideva desaṃ means some reason. Okāsaṃ means a moment or time for answering the question. Antaragharaṃ means, as in "I will not sit in a house with cross-legged posture," antaragharaṃ is the inner residence. As in "Having lowered his eyes, I will go into the village," it is the inner village from the door-post onwards. Here too, this is what is intended. Yadākaṅkhasī means whatever you wish.

Why, however, did the Blessed One reject it up to the third time when he intended to speak? In order to generate respect. For those who hold wrong views do not respect what is said quickly. They do not even believe the statement, "It is easy to approach the samaṇa Gotama and ask him questions, he speaks as soon as he is asked." But when rejected two or three times, they respect, "It is difficult to approach the samaṇa Gotama and ask him questions." Being asked up to the third time, they listen attentively and believe. Thus, the Blessed One, knowing that "this person will listen attentively and believe," had him ask up to the third time before speaking. Moreover, just as a physician, while preparing oil or molasses, waits for the proper time for the soft, medium, and hard consistencies, and lets it down without exceeding the proper time. Similarly, the Blessed One, waiting for the maturation of beings' knowledge, knowing that "in so much time his knowledge will mature," had him ask up to the third time.

Mā hevaṃ, kassapā means, Kassapa, do not say so. Sayaṃkataṃ dukkhaṃ means it is not proper to say that suffering is self-made, he shows that there is no self that is the cause of suffering. The same method applies to "made by another." Adhiccasamuppannaṃ means arisen without a cause, by chance. Iti puṭṭho samāno means why does he say so? It seems that this occurred to him: "When asked 'is suffering self-made' etc., he says 'not so.' When asked 'does it not exist,' he says 'it exists.' When asked 'does the Blessed One not know or see suffering,' he says 'I know.' What have I asked wrongly?" Thus, he says so, correcting his own question from the beginning. Ācikkhatu ca me, bhante, bhagavā means here, having generated respect for the Teacher, he says "Bhagavā" without saying "Bhava."

So karotī etc. is said to reject the view that "suffering is self-made." Here, sato is a genitive word in the sense of possession. Therefore, the meaning should be understood thus: "Does he himself do it and himself experience it?" If it is like that from the beginning, Kassapa, then later this view that suffering is self-made arises. Here, dukkhaṃ means round of suffering is intended. Iti vadaṃ means this is connected with the preceding word ādi and the immediately following word sassata (eternal). "Shows and grasps" This is the remaining reading here. For it is said thus: "Thus, saying thus, from the beginning he shows eternalism, he grasps eternalism." Why? Because that seeing of his goes to this, grasping the doer and the experiencer as one and the same, he approaches this eternalism. The meaning is this.

However, Añño karotītiādi (someone else does it, etc.) was stated to refute the doctrine of "suffering is caused by another." "Ādito sato" (from the beginning, being) should also be brought in here. The meaning here is this: "If, Kassapa, from the very beginning, one does and another experiences, then for one who is afflicted and pierced by suffering associated with the annihilationist view that arises later, saying, 'The doer is annihilated right here, and another experiences what was done by him,' this doctrine of 'suffering is caused by another' arises." Iti vadantiādi (thus he speaks, etc.) should be construed in the manner already stated. Here, the construction is as follows: Speaking thus, from the very beginning, he indicates annihilation, he grasps at annihilation. Why? Because for him, that view goes to this, it approaches this annihilation. This is the meaning.

Ete teti (These two extremes) means that the Tathāgata teaches the Dhamma by avoiding, abandoning, and not clinging to those two extremes known as eternalism and annihilationism (anupagamma tathāgato dhammaṃ deseti, ete te, kassapa, ubho ante), standing in the middle way, he teaches. What Dhamma is that? It is this: Due to ignorance, conditions arise (Avijjāpaccayā saṅkhārāti). Here, the effect is shown to arise from a cause, and its cessation is shown to arise from the cessation of the cause; no doer or experiencer is specified. By this much, the remaining questions are refuted. By Ubho ante anupagammāti (without approaching either extreme), the third question is rejected. By Avijjāpaccayā saṅkhārāti (conditioned by ignorance are volitional formations), both accidental origination and non-knowing are rejected, it should be understood.

Labheyyanti (may I obtain) this was said by him desiring the state of a bhikkhu in the presence of the Blessed One. Then the Blessed One, with due consideration, prescribed in the Khandhaka the probationary period for those formerly of other sects (titthiyaparivāso) (mahāva. 86), which a former member of another sect, standing in the position of a novice, undertakes and observes, according to the procedure beginning with "I, venerable sir, am named so-and-so, formerly of another sect, and I desire ordination in this Dhamma-Vinaya. Therefore, venerable sir, I ask the Sangha for four months of probation." Referring to that, he said yo kho, kassapa, aññatitthiyapubbotiādi (whoever, Kassapa, formerly belonged to another sect, etc.). Here, pabbajjanti (going forth) is stated due to the stylistic exigency of the wording. For indeed, he obtains going forth without having undergone probation. However, one who desires ordination must undergo probation, fulfilling the eight duties, such as not entering the village at an unseemly hour. Āraddhacittāti (with aroused minds) means with minds satisfied by fulfilling the eight duties. This is the summary here, but the titthiya probation in detail should be understood in the same way as stated in the Pabbajjakkhandhakavaṇṇanā of the Samantapāsādikā commentary on the Vinaya (mahāva. aṭṭha. 86).

Apica mayāti (moreover, by me) this is the reading here, but elsewhere it is "apica metthā." Puggalavemattatā viditāti (the distinctiveness of individuals is known) means the diversity of individuals is known. It shows that "It is evident to me which individual is worthy of probation and which is not worthy of probation." Then Kassapa thought, "Aho, wonderful is the Buddha's teaching, where after thoroughly scrutinizing and examining, they accept only what is fitting and reject what is unfitting!" Then, with even greater enthusiasm for ordination, he said sace, bhantetiādi (if, venerable sir, etc.). Then the Blessed One, knowing his intense desire, addressed a certain bhikkhu, saying, "Kassapa is not worthy of probation." "Go, bhikkhu, bathe Kassapa, ordain him, and bring him here." He did so, and after ordaining him, he went to the presence of the Blessed One. The Blessed One, sitting in the assembly, ordained him. Therefore, it was said alattha kho acelo kassapo bhagavato santike pabbajjaṃ, alattha upasampadanti (Acela Kassapa obtained the going forth in the presence of the Blessed One, he obtained the full ordination). Acirūpasampannotiādi (not long after his ordination) the rest is the same as stated in the Brāhmaṇasaṃyutta (saṃ. ni. 1.187). The seventh.

8. Timbarukasuttavaṇṇanā

18.In the eighth, sā vedanātiādi (that feeling, etc.) was stated to negate the doctrine of "happiness and suffering are self-made." Here also, satoti (being) is a word of ownership in the sense of abundance. Here is the explanation of the meaning: "If, Timbaruka, from the very beginning, 'that feeling, that which is felt,' then this doctrine of 'happiness and suffering are self-made' arises." For in this case, feeling itself would have created feeling. And in saying this, he acknowledges the prior existence of this feeling, indicates eternalism, and grasps at eternalism. Why? Because for him, that view goes to this, it approaches this eternalism. This would have been said by the Blessed One with reference to the former meaning, therefore in the commentary its meaning has been explained by connecting it to that. Evampāhaṃ na vadāmīti (Even so I do not say) I do not even say, "that feeling, that which is felt." The meaning is, "I do not even say, 'happiness and suffering are self-made.'"

Aññā vedanātiādi (another feeling, etc.) was stated to refute the doctrine of "happiness and suffering are made by another." Here also, this is the way to construe the meaning: "If, Timbaruka, from the very beginning, 'another feeling, another feels,' then later, in the former alternative, the doer and the feeling are annihilated. But another experiences what was done by that; for one who is afflicted with feeling associated with this annihilationist view that arises, this doctrine of 'happiness and suffering are made by another' arises." And in saying this, he indicates annihilation, grasps at annihilation, saying, "the doer is annihilated, another takes rebirth." Why? Because for him, that view goes to this, it approaches this annihilation. Here also, these words have been brought into the commentary and construed. In this sutta, feeling, happiness and suffering are spoken of. And it has been said that it refers to the happiness and suffering of only the result of kamma (vipāka) that revolves in the cycle (vaṭṭa). The eighth.

9. Bālapaṇḍitasuttavaṇṇanā

19.In the ninth, avijjānīvaraṇassāti (obstructed by ignorance) means obstructed by ignorance. Evamayaṃ kāyo samudāgatoti (thus this body has come into being) thus, indeed, because it is obstructed by ignorance and conjoined with craving, this body has come into being. Ayañceva kāyoti (this body itself) and this own body of his with consciousness. Bahiddhā ca nāmarūpanti (and name-and-form externally) and the body with consciousness of others externally. This meaning should be explained through the five aggregates and the six sense bases, of both oneself and others. Itthetaṃ dvayanti (this is the duality) thus this duality. Dvayaṃ paṭicca phassoti (conditioning duality, contact) elsewhere, conditioning duality such as eye and forms, contacts such as eye-contact are mentioned, but here, internal and external sense bases. It seems this is called the great duality. Saḷevāyatanānīti (only the six sense bases) only the six sense bases are the causes for contact. Yehi phuṭṭhoti (touched by which) touched by the contact arisen from the sense bases which are the causes. Aññatarenāti (by one or another) here, the "one or another" should be understood as comprehensive. Tatrāti (therein) in that origination of the body of fools and wise men, etc. Ko adhippayāsoti (what is the intention). What is the additional purpose?

Bhagavaṃmūlakāti (rooted in the Blessed One) means the Blessed One is the root of these. This is what is said: "These teachings of ours, venerable sir, were produced by the former Kassapa Sammasambuddha, and when he passed away into Nibbāna, for an entire Buddha-interval, no other ascetic or brahmin was able to produce these teachings; but these teachings have been produced for us by the Blessed One. For relying on the Blessed One, we come to know and penetrate these teachings." Thus, venerable sir, our teachings are rooted in the Blessed One. Bhagavaṃnettikāti (guided by the Blessed One) the Blessed One is the guide, leader, and sub-leader of the teachings, showing each thing individually according to its own nature, taking each name individually, therefore the teachings are called guided by the Blessed One. Bhagavaṃpaṭisaraṇāti (having the Blessed One as refuge) the teachings of the four planes of existence, coming into the range of the knowledge of omniscience, are called having refuge in the Blessed One (bhagavati paṭisaranti nāmāti bhagavaṃpaṭisaraṇā). Paṭisarantīti (tend) means converge. Moreover, when the Blessed One was seated at the Great Bodhi-tree, contact came to him as a result of penetration, "What is my name, Blessed One?" "You are called contact (phasso) in the sense of touching (phusanaṭṭhena)." Feeling, perception, volitional formations, and consciousness came, "What is my name, Blessed One?" "You are called consciousness (viññāṇaṃ) in the sense of cognizing (vijānanaṭṭhena)." Thus, the Blessed One, taking each name of the teachings of the four planes of existence individually according to their own nature, has refuge in the teachings, therefore the teachings are having the Blessed One as refuge. Bhagavantaṃyeva paṭibhātūti (may it occur to the Blessed One alone) may the meaning of this statement occur only to the Blessed One, may you explain and give it to us, this is the meaning.

Sāceva avijjāti (that same ignorance) here, although that ignorance and craving, after impelling the kamma, drawing the rebirth, have ceased, just as one says, "I am eating the same food as the medicine I drank yesterday," due to similarity, in the same way here also, sā ceva avijjā sā ca taṇhāti (that same ignorance, that same craving) this is also said due to similarity. Brahmacariyanti (brahmacariya) means the brahmacariya of the path. Dukkhakkhayāyāti (for the destruction of suffering) for the sake of the destruction of the suffering of the cycle. Kāyūpago hotīti (he goes to a body) he goes to another body of rebirth. Yadidaṃ brahmacariyavāsoti (that is, dwelling in the holy life) he shows that this dwelling in the holy life of the path is the distinction between the fool and the wise man. Thus, in this sutta, every puthujjana with rebirth is called a "fool," and the khīṇāsava without rebirth is called a "wise man." However, a sotāpanna, sakadāgāmin, or anāgāmin should not be called either "wise" or "foolish," but when associating, they associate with the side of the wise. The ninth.

10. Paccayasuttavaṇṇanā

20.In the tenth, paṭiccasamuppādañca vo bhikkhave, desessāmi paṭiccasamuppanne ca dhammeti (I will teach you, bhikkhus, about dependent origination and about things dependently arisen) in this sutta, the Teacher undertook both to teach about the conditions and the phenomena arisen from conditions. Uppādā vā tathāgatānanti (whether Tathāgatas arise) even with the arising of Tathāgatas, whether Buddhas have arisen or have not arisen, conditioned by birth is old age and death, birth is the condition for old age and death. Ṭhitāva sā dhātūti (that element still persists) that nature of condition still persists; at no time does birth not become the condition for old age and death. Dhammaṭṭhitatā dhammaniyāmatāti (the fixed nature of the Dhamma, the orderliness of the Dhamma) by these two also he speaks only of the condition. For conditioned by the condition, phenomena arise and persist, therefore only the condition is called "the fixed nature of the Dhamma" (dhammaṭṭhitatā). The condition regulates the phenomena, therefore it is called "the orderliness of the Dhamma" (dhammaniyāmatā). Idappaccayatāti (specific conditionality) the conditions for these old age and death, etc., are specific conditions, only specific conditions are specific conditionality. Tanti (that) that condition. Abhisambujjhatīti (fully awakens to) he fully awakens to with knowledge. Abhisametīti (comprehends) he comprehends with knowledge. Ācikkhatīti (declares) he declares. Desetīti (teaches) he teaches. Paññāpetīti (makes known) he makes known. Paṭṭhapetīti (establishes) he establishes in the face of knowledge. Vivaratīti (discloses) he discloses and shows. Vibhajatīti (analyses) he shows by way of analysis. Uttānīkarotīti (makes plain) he makes plain. Passathāti cāhāti (and says, 'See') and he says, "See." What? Jātipaccayā, bhikkhave, jarāmaraṇantiādi (Conditioned by birth, bhikkhus, is old age and death, etc.).

Itikho, bhikkhaveti (Thus, bhikkhus) thus, bhikkhus. Yā tatrāti (whatever therein) whatever in those "conditioned by birth is old age and death," etc. Tathatātiādīni (suchness) etc., are synonyms for the nature of condition. Because that particular phenomenon arises from those particular conditions, neither less nor more, it is tathatāti (suchness); because even for a moment, when conditions have come together in harmony, it is impossible for phenomena to arise from it, it is avitathatāti (invariability); because other phenomena do not arise from conditions for other phenomena, it is anaññathatāti (non-otherness); it is called idappaccayatāti (specific conditionality) because of old age and death from conditions or from a group of conditions. Herein, the meaning of the word is this: the conditions for these are specific conditions, only specific conditions are specific conditionality, or the collection of specific conditions is specific conditionality. Here, the characteristic should be understood from the science of grammar (saddasattha).

Aniccanti (impermanent) impermanent in the sense of having been and not being. And here, "impermanent" does not mean that old age and death are impermanent, but because the aggregates are of an impermanent nature, the name "impermanent" has arisen. The same method applies in saṅkhatādīsu (conditioned) etc. And here, saṅkhatanti (conditioned) means made by coming together with conditions. Paṭiccasamuppannanti (dependently arisen) means arisen relying on conditions. Khayadhammanti (subject to decay) means of a decaying nature. Vayadhammanti (subject to vanishing) means of a vanishing nature. Virāgadhammanti (subject to fading away) means of a fading away nature. Nirodhadhammanti (subject to cessation) means of a ceasing nature. The impermanence of birth should also be understood in the same way as stated. Or, because the productive conditions are seen at the moment of the effectiveness of their function, therefore, in one sense, "impermanent," etc., are indeed fitting here. Becoming, etc., are by nature impermanent, etc.

Sammappaññāyāti: With right understanding, with the wisdom of the path accompanied by insight. Pubbantanti: 'The former end,' meaning the past, what is gone. Ahosiṃ nu khoti ādīsu: In "Did I exist?", etc., "ahosiṃ nu kho nanu kho" indicates doubt about one's existence or non-existence in the past, based on the notions of eternalism and accidental origination. The reason for this cannot be stated, as the foolish common person behaves like a madman, acting in whatever way they please. Kiṃ nu kho ahosiṃnti: Based on birth, gender, and rebirth, "Was I a Khattiya, a Brahmin, a Vessa, a Suddha, a householder, a renunciant, a deva, a human, or someone else?" they doubt. Kathaṃ nu khoti: Based on form and appearance, "Was I tall, short, fair, dark, of medium size, immeasurable, or someone else?" they doubt. Some, however, say, "Based on the idea of creation by a supreme being, etc., they doubt, 'For what reason did I exist?' thus doubting the cause." Kiṃ hutvā kiṃ ahosiṃnti: Based on birth, etc., "Having been a Khattiya, did I become a Brahmin?...pe... Having been a deva, did I become a human?" they doubt their lineage. But in all cases, addhānanti: "Addhāna" is a term for time. Aparantanti: The future end. Bhavissāmi nu kho nanu khoti: Based on the notions of eternalism and annihilationism, they doubt their existence or non-existence in the future. The rest here is the same as stated above.

Etarahi vā paccuppannaṃ addhānanti: Either now, or taking all the present time from the moment of rebirth up to the end of life. Ajjhattaṃ kathaṃkathī bhavissatīti: Will be doubtful about their own aggregates. Ahaṃ nu khosmīti: They doubt their own existence. Is this fitting? Is this unfitting? What contemplation is there here? Moreover, here they give this example: It seems that the son of Cūḷamātā was bald, the son of Mahāmātā was not bald; they shaved that son, and he arose and thought, "Am I the son of Cūḷamātā?" Thus, there is doubt, "Ahaṃ nu khosmīti". No nu khosmīti: They doubt their own non-existence. There too, this is the story: It seems that a certain man, while catching fish, due to standing in the water for a long time, thought his cold thigh was a fish and struck it. Another, guarding his field near a cemetery, lay down frightened and curled up; he awoke and thought his knees were two yakkhas and struck them. Thus, there is doubt, "No nu khosmī".

Kiṃ nu khosmīti: Being a Khattiya, he doubts his own Khattiya nature. The same method applies to the rest as well. But there is no deva who, being a deva, does not know his deva nature; even he, however, doubts in the manner of "Am I with form, or without form?" etc. If asked, "Why do the Khattiyas, etc., not know?", the answer is, their birth in that particular family is not directly perceived. And householders are like potthalikas (those who carry books), considering themselves renunciants, and renunciants consider themselves householders in the manner of "Is my kamma corrupt?" etc. And humans, like kings, consider themselves devas. Kathaṃ nu khosmīti: The same method as stated above. Only here, taking it that there is a being called a "jīva" inside, and based on its form and appearance, "Am I long, short, square, six-sided, eight-sided, sixteen-sided, or some other kind?" doubting thus, how do I exist?, it should be understood that they doubt. But there is no one who does not know the present form of their body. Kuto āgato so kuhiṃ gāmī bhavissatīti: Doubting the origin, destination, and location of the self, they doubt in this way. Ariyasāvakassāti: Here, a Sotāpanna is intended, but the other three are also not excluded. The tenth.

Āhāravaggo dutiyo.

3. Dasabalavaggo

1. Dasabalasuttavaṇṇanā

21. The first of the Dasabalavagga is an abbreviation of the second itself.

2. Dutiyadasabalasuttavaṇṇanā

22. The second was spoken by the Blessed One based on his own inclination. There, dasabalasamannāgatoti: Endowed with the ten powers. And that power is of two kinds: physical power and knowledge power. Among these, the Tathāgata's physical power should be understood according to the lineages of elephants. This was stated by the ancients:

‘‘Kāḷāvakañca gaṅgeyyaṃ, paṇḍaraṃ tambapiṅgalaṃ;
Gandhamaṅgalahemañca, uposathachaddantime dasā’’ti.(ma. ni. aṭṭha. 1.148; vibha. aṭṭha. 760); –

Kāḷāvakanti: A normal elephant lineage should be seen. The physical power of ten men is that of one Kāḷāvaka elephant. The power of ten Kāḷāvaka elephants is that of one Gaṅgeyya. The power of ten Gaṅgeyya elephants is that of one Paṇḍara. The power of ten Paṇḍara elephants is that of one Tamba. The power of ten Tamba elephants is that of one Piṅgala. The power of ten Piṅgala elephants is that of one Gandha elephant. The power of ten Gandha elephants is that of one Maṅgala. The power of ten Maṅgala elephants is that of one Hemavata. The power of ten Hemavata elephants is that of one Uposatha. The power of ten Uposatha elephants is that of one Chaddanta. The power of ten Chaddanta elephants is that of one Tathāgata. This is also called Nārāyanasaṅghātabala. That is the power of a hundred thousand koṭis of elephants by the calculation of normal elephants, and the power of ten koṭis of thousands of men by the calculation of men. This, for now, is the physical power of the Tathāgata. However, this is not included in "Dasabalasamannāgato". This is external, inferior, and even exists in animals such as lions. Indeed, relying on this, there is no understanding of suffering, no abandoning of origin, no development of the path, and no realization of the fruit. But there is another ten-fold power of knowledge, which is the ten-fold quality of being unshaken and supportive in ten places. Referring to that, it is said, "dasabalasamannāgato".

What is it? Knowing the possible as possible and the impossible as impossible, as they really are. Namely: Knowing the possible as possible and the impossible as impossible is one; knowing the results of past, future, and present actions, according to cause and origin, as they really are, is one; knowing the path that leads everywhere is one; knowing the world with its diverse elements and different elements is one; knowing the different inclinations of other beings and other persons is one; knowing the superiority or inferiority of their faculties is one; knowing the defilement, purification, and emergence from jhānas, vimokkhas, samādhis, and samāpattis is one; knowing past lives is one; knowing the passing away and rebirth of beings is one; knowing the destruction of the āsavas is one. In the Abhidhamma, however –

"Here, the Tathāgata understands the possible as possible and the impossible as impossible, as they really are. In so far as the Tathāgata understands the possible as possible and the impossible as impossible, as they really are, this too is a power of the Tathāgata, by relying on which the Tathāgata claims the āsabha ṭhāna, roars the lion's roar in assemblies, and sets in motion the wheel of Dhamma."

In the manner beginning with that (vibha. 760), they have come in detail. The meaning explanations of these have been completely stated in the Vibhaṅga commentary (vibha. aṭṭha. 760) and in the Papañcasūdanī, the Majjhima commentary (ma. ni. aṭṭha. 1.148). That should be taken in the same manner as stated there.

Catūhi ca vesārajjehīti: Here, vesārajja is the opposite of sārajja (fear, timidity); this is the name for the knowledge-born joy that arises in one who contemplates the state of vesārajja (fearlessness, confidence) in four places. In which four? In the grounds for accusation beginning with "These things were not fully awakened to by you when you claimed to be a Sammāsambuddha". Here is the passage:

"These four kinds of fearlessness are in the Tathāgata...pe.... Which four? 'When you claim to be a Sammāsambuddha, these things were not fully awakened to by you;' in that case, I do not see the cause why any ascetic or Brahmin, deva or Māra, Brahmā or anyone in the world, together with the Dhamma, would accuse me. Not seeing this cause, I dwell attained to safety, attained to fearlessness, attained to confidence. 'When you claim to be one whose āsavas are destroyed, these āsavas have not been destroyed;' in that case...pe... 'Those things that were said by you to be obstacles are not enough to cause an obstacle when one cultivates them;' in that case...pe... 'The Dhamma was taught by you for the sake of whatever purpose, that does not lead one who acts accordingly to the complete destruction of suffering;' in that case, an ascetic or Brahmin...pe... I dwell attained to confidence" (a. ni. 4.8).

Āsabhaṃ ṭhānanti: The best place, the highest place. Or āsabhā are the former Buddhas, the place of those. Moreover, an usabha is the chief of a hundred cows, a vasabha is the chief of a thousand cows, or an usabha is the chief of a hundred vajas, a vasabha is the chief of a thousand vajas; the white one, pleasing to the eye, enduring all difficulties, bearing great burdens, unperturbed even by the sound of a hundred thunderbolts, the nisabha, is the best of all cows, the best of all retinues; here, he is the usabha who is intended. Indeed, this is a synonym for that. Āsabhaṃ means belonging to the usabha. Ṭhānanti: Standing firm, pressing on the earth with four feet (ma. ni. 1.150). However, āsabhaṃ is like the āsabha. Just as an usabha, known as a nisabha, endowed with the power of an usabha, stands with an unmoving stance, pressing on the earth with four feet, so too, the Tathāgata, endowed with the ten powers of the Tathāgata, pressing on the earth of the eight assemblies with the four feet of confidence, stands with an unmoving stance, unperturbed by any adversary or enemy in the world with its devas. And while standing thus, he acknowledges, approaches, and does not reject that āsabha ṭhāna, he ascribes it to himself. Therefore, it is said, "claims the āsabha ṭhāna".

Parisāsūti: "These eight assemblies, Sāriputta, are: the Khattiya assembly, the Brahmin assembly, the householder assembly, the renunciant assembly, the assembly of the Four Great Kings, the assembly of the Tāvatiṃsa devas, the assembly of Māra, the assembly of Brahmā"; in these eight assemblies. Sīhanādaṃ nadatīti: Utters the best roar, the fearless roar, or utters a roar similar to a lion's roar. This meaning should be clarified by the Sīhanāda Sutta. Just as a lion is called a "sīha" because of both enduring and destroying, so too, the Tathāgata is called a "sīha" because of enduring worldly conditions and destroying the opposing views of others. The roar of such a lion, thus spoken of, is a sīhanāda. There, just as a lion, endowed with the power of a lion, fearless everywhere, with hair standing on end, roars the lion's roar, so too, the Tathāgata lion, endowed with the powers of the Tathāgata, fearless everywhere in the eight assemblies, with hair standing on end, utters the sīhanāda, rich with various skillful teachings, in the manner beginning with "Thus is rūpa". Therefore, it is said, "roars the lion's roar in assemblies".

Brahmacakkaṃ pavattetīti: Here, brahmanti: The best, the highest, this is a designation for the pure wheel of Dhamma. That wheel of Dhamma, however, is of two kinds: the knowledge of penetration and the knowledge of teaching. There, the knowledge of penetration, brought about by wisdom, bringing the noble fruits for oneself; the knowledge of teaching, brought about by compassion, bringing the noble fruits for disciples. There, the knowledge of penetration is two-fold: arising and arisen. Indeed, from the time of renunciation up to the path of arahatta, it is arising; at the moment of fruition, it is called arisen. Or, from Tusita heaven up to the path of arahatta at the Mahābodhi platform, it is arising; at the moment of fruition, it is called arisen. The knowledge of teaching is also two-fold: proceeding and proceeded. Indeed, up to the path of Sotāpatti of Aññāsikoṇḍañña, it is proceeding; at the moment of fruition, it is called proceeded. Among these, the knowledge of penetration is supramundane, the knowledge of teaching is mundane. However, both of these are unique, the direct knowledge only of Buddhas.

Iti rūpaṃ: This begins with "iti rūpaṃ." Here, iti rūpaṃ means: this much is form, this is the extent of form; there is no form beyond this. It encompasses the complete understanding of form by starting with its nature of "ruppana" (being afflicted), its division into the four great elements and derived form, and then proceeding to its characteristics (lakkhaṇa), function (rasa), manifestation (paccupaṭṭhāna), and proximate cause (padaṭṭhāna). Iti rūpassa samudayo: This states the arising of form that has been comprehended in this way. Here, iti means: thus, there is arising. The detailed explanation of this is: "With the arising of ignorance, there is the arising of form; with the arising of craving, with the arising of kamma, with the arising of nutriment, there is the arising of form." (Paṭisambhidāmagga 1.50) Thus, one who sees the characteristic of origination also sees the arising of the aggregate of form. The detailed explanation of its cessation is: "With the cessation of ignorance, there is the cessation of form…pe…one who sees the characteristic of change also sees the cessation of the aggregate of form."

Iti vedanā etc.: In "iti vedanā" and the following, it means: this much is feeling, this is the extent of feeling, there is no feeling beyond this; this is perception; these are volitional formations; this is consciousness, this much is consciousness, there is no consciousness beyond this. It encompasses the complete understanding of feeling, perception, volitional formations, and consciousness by starting with their nature of feeling, perceiving, constructing, and cognizing, and then proceeding to their division into types such as happiness, etc., forms, perceptions, contacts, etc., and eye-consciousness, etc., and then in terms of characteristics, function, manifestation, and proximate cause. Iti vedanāya samudayo etc.: This states the arising of feeling, perception, volitional formations, and consciousness that have been comprehended in this way. Here too, iti means: thus, there is arising. The detailed explanation of these also should be understood in the same way as stated for form: "With the arising of ignorance, there is the arising of feeling," etc. (Paṭisambhidāmagga 1.50) However, there is this difference: In the three aggregates, instead of saying "with the arising of nutriment," one should say "with the arising of contact," and in the aggregate of consciousness, "with the arising of name-and-form." The passage on cessation should also be applied in relation to these aggregates. This is the summary here. But the complete determination of arising and passing away in detail is stated in the Visuddhimagga.

Imasmiṃ sati idaṃ hoti: This is another lion's roar. Its meaning is: when this condition, such as ignorance, exists, this result, such as volitional formations, comes to be. Imassuppādā idaṃ uppajjati: With the arising of this condition, such as ignorance, this result, such as volitional formations, arises. Imasmiṃ asati idaṃ na hoti: When this condition, such as ignorance, does not exist, this result, such as volitional formations, does not come to be. Imassa nirodhā idaṃ nirujjhati: With the cessation of this condition, such as ignorance, this result, such as volitional formations, ceases. Now, to show in detail how that comes to be and ceases, he said, yadidaṃ avijjāpaccayā saṅkhārā etc.

Evaṃ svākkhāto: Thus, well-proclaimed, well-explained in terms of the division of the five aggregates, etc. Dhammo: The Dhamma of the five aggregates and conditionality. Uttāno: Not overturned. Vivaṭo: Uncovered, laid bare. Pakāsito: Illuminated, made clear. Chinnapilotiko: "Pilotikā" means a torn, tattered, patched, and knotted old cloth; that which does not have that is called "chinnapilotiko," meaning one who wears an unsewn cloth of eight or nine lengths of hand. This Dhamma is like that. Here, there is no torn, tattered, patched, or knotted state due to concealment, etc. Furthermore, a small cloth is also called "pilotikā"; one who does not have that, but has a large cloth of eight or nine lengths of hand, is also "chinnapilotiko," meaning free from "pilotikā." This Dhamma is like that. Just as a person, taking a four-cubit cloth, struggles to arrange it this way and that, so too, ascetics in other traditions struggle, developing and elaborating their limited doctrine by speculating, "if this is so, that will be." But as one arranging an eight- or nine-cubit cloth drapes it as desired without struggling, and there is no need to stretch and elaborate it, so too, in this Dhamma, there is no need to divide and elaborate by speculating; this Dhamma is well-divided and well-explained by me through these various reasons. With this in mind, he said, "chinnapilotiko." Moreover, rubbish is also called "pilotikā," and rubbish of ascetics cannot be established in this Dispensation. Therefore, he said:

"Sweep away the rubbish, cast out the refuse;
Then drive out the chaff, the false ascetics who pretend to be ascetics.

"Having driven out those who have evil desires and engage in evil practices;
The pure, associating with the pure, should live mindfully;
Then, united and wise, you will make an end to suffering." (Anguttara Nikaya 8.10)

Thus, this Dhamma is called "chinnapilotiko" because the rubbish of ascetics is cut off.

Alamevā: It is indeed fitting. Saddhāpabbajitena: By one who has gone forth in faith. Kulaputtenā: There are two kinds of "kulaputta" (one of good family): the "ācārakulaputta" (one of good conduct) and the "jātikulaputta" (one of good birth). Among them, one who goes forth from any family whatsoever and fulfills the five aggregates of virtue, etc., is called the ācārakulaputta. But one who goes forth from a family rich in lineage, like Yasakulaputta, etc., is called the jātikulaputta. Here, the "ācārakulaputta" is intended. But if the "jātikulaputta" is virtuous, then this is even better. By such a "kulaputta," vīriyaṃ ārabhituṃ: to make an effort endowed with four qualities. Now, to show its four qualities, he said, kāmaṃ taco cā etc. Here, the skin is one quality, the sinews are one, the bones are one, and the flesh and blood are one. Moreover, this effort endowed with four qualities should be undertaken with mindfulness established in nine places: in the forenoon, in the afternoon, in the first watch of the night, in the middle watch of the night, in the last watch of the night, in walking, in standing, in sitting, and in lying down.

Dukkhaṃ, bhikkhave, kusīto viharati: In this Dispensation, the lazy person lives unhappily. But in other traditions, the lazy person lives happily. Vokiṇṇo: Mixed up. Sadatthaṃ: Either beautiful benefit or one's own benefit; in both cases, arahantship is intended. Parihāpeti: Causes to decline, does not attain. For the lazy person, six doors are unguarded, three kinds of action are impure, the eightfold precept of livelihood is not purified, and he is a destroyer of the family. He lives unhappily, becoming harmful to his fellow practitioners like dust fallen in their eyes. He is a chair-warmer and a belly-filler, and he is not able to grasp the Teacher's intention. He wastes a rare opportunity, so even the alms-food he eats is not of great benefit.

Āraddhavīriyo ca kho, bhikkhave: The energetic person lives happily in this Dispensation. But in other traditions, the energetic person lives unhappily. Pavivitto: Secluded, withdrawn. Sadatthaṃ paripūreti: Attains arahantship. For the energetic person, six doors are well-guarded, three kinds of action are pure, the eightfold precept of livelihood is purified, and he lives happily, being pleasing to his fellow practitioners like cool eye-ointment in their eyes and like sandalwood applied to their bodies. He is able to grasp the Teacher's intention. The Teacher—

"Long live, Great Hero, may the Great Sage endure for an aeon!"—

Thus, when praised by Gotami, he rejected it, saying, "Tathāgatas should not be praised in this way," and when asked by her, he, showing how one should praise, said:

"See the energetic, the resolute, always with firm exertion,
Harmonious disciples: this is the praise of the Buddhas." (Apadāna, Therī, 2.2.171)

Thus, the energetic person is able to grasp the Teacher's intention and does not waste a rare opportunity. For him, the arising of a Buddha, the teaching of the Dhamma, and the good practice of the Sangha are fruitful and beneficial, and even the alms-food he eats is of great benefit.

Hīnena aggassa: With inferior faith, inferior effort, inferior mindfulness, inferior concentration, inferior wisdom, there is no attainment of arahantship, which is called "agga" (highest). Aggena ca kho: But with superior faith, etc., there is attainment of superior arahantship. Maṇḍapeyyaṃ: "Maṇḍa" (cream) in the sense of being pure, and "peyyaṃ" (drinkable) in the sense of being suitable for drinking. For that which, having been drunk, causes one to fall unconscious on the street and become the owner of his clothes, etc., is not suitable for drinking even if it is pure. But showing that my Dispensation is both pure and drinkable, he said, "maṇḍapeyyaṃ".

desanāmaṇḍo. What is the cream of receiving? Monks, nuns, laymen, laywomen, devas, humans, or any other discerning beings, this is the cream of receiving. What is the cream of the holy life? This very Noble Eightfold Path, that is to say: right view... right concentration, this is the cream of the holy life. Moreover, the cream of conviction is the faculty of faith; lack of faith is the impurity. One drinks the cream of conviction of the faculty of faith after casting away the impurity of lack of faith. The meaning here should be understood in this way too, with "maṇḍapeyyaṃ", etc. (Paṭisambhidāmagga 1.238). Satthā sammukhībhūto: Here, this is the statement of the reason. Because the Teacher is present, therefore make an effort and drink this cream. For those drinking even the cream of medicine without the presence of a physician, there is apprehension that they do not know the proper dosage, whether it is going up or going down. But in the presence of the physician, they drink without apprehension, thinking, "the physician will know." In the same way, because the Teacher, the owner of our Dhamma, is present, therefore make an effort and drink. Thus, directing them to drink the cream, he said, tasmātiha, bhikkhave etc. Here, saphalā: with benefit. Saudrayā: with growth. Now, indicating the training that should be undertaken in accordance with the direction, he said, attatthaṃ vā hi, bhikkhave etc. Here, attatthaṃ: one's own benefit, which is arahantship. Appamādena sampādetuṃ: to accomplish all tasks with diligence. Paratthaṃ: the great fruit and benefit for those who give support. The rest is straightforward everywhere. The second [section is finished].

3. Upanisasutta Commentary

23. In the third [section], in "jānato ahaṃ" etc., jānato: of one who knows. Passato: of one who sees. Both words have the same meaning; only the expression is different. Even so, "jānato" indicates the person by taking knowing as the characteristic. For knowing is the characteristic of knowledge. "Passato" [indicates the person] by taking the power of knowledge. For seeing is the power of knowledge; a person endowed with knowledge sees the opened-up (vivaṭe) things with knowledge, just as one with eyes sees forms with the eye. Āsavānaṃ khaya: Here, the abandonment of the āsavas, their non-arising, the state of exhaustion, the state of non-existence, this too is called the destruction of the āsavas, as well as the breaking up, the path, the fruit, and Nibbāna. For in "Āsavānaṃ khayā anāsavaṃ cetovimutti" etc. (Majjhima Nikaya 1.438; Vibhanga 831), the state of exhaustion is called the destruction of the āsavas. In "Yo āsavānaṃ khayo vayo bhedo paribhedo aniccatā antaradhāna" (Vibhanga 354), the breaking up [is called the destruction of the āsavas].

"For one in training, training himself, following the straight path;
First comes knowledge of destruction, then immediately after, higher knowledge." (Itivuttaka 62)

Here, [the destruction of the āsavas is] the path. For it arises destroying and pacifying the āsavas; therefore, it is called the destruction of the āsavas. In "Āsavānaṃ khayā samaṇo hoti," [the destruction of the āsavas is] the fruit. For it arises at the end of the exhaustion of the āsavas; therefore, it is called the destruction of the āsavas.

"His āsavas increase; he is far from the destruction of the āsavas" (Dhammapada 253)—

No ajānato no apassato: But for one who does not know, does not see, I do not say that. By this, those who claim purification through saṃsāra, etc., even for one who does not know or see, are refuted. With the first two words, the means is stated; with this [phrase], he rejects the non-means.

Furthermore, monks, knowing—this begins the question. Here, knowing (jānanā) is of various kinds. Indeed, some monks of the lay type know how to make an umbrella, some know how to make one of the robes, etc. That knowing of such a person who does such work while remaining at the top of his duties should not be said to be the basis for the path and fruits of heaven. But whoever, having gone forth in the Dispensation, knows how to do medical work, etc., for him, while knowing thus, the āsavas certainly increase. Therefore, showing only that knowing and seeing which leads to the destruction of the āsavas, he said, "Thus, form..." etc. "Thus, monks, knowing"—thus, for one knowing the arising and passing away of the five aggregates. "There is destruction of the āsavas"—because of having the nature of destroying the āsavas, Arahantship, which has obtained the name "destruction of the āsavas," occurs.

Also, that which, monks—he said, beginning thus. Therein, "knowledge of destruction in destruction"—is reviewing knowledge (paccavekkhaṇañāṇa) upon attaining Arahantship, which is designated as the destruction of the āsavas. For that, having arisen after the first occurrence in the destruction designated as the fruit of Arahantship, is called "knowledge of destruction." "With its condition"—with its cause, with its condition. "Liberation"—liberation by the fruit of Arahantship. For that is a condition by way of proximate condition. Thus, in the cases beyond this, the state of being a condition should be understood in terms of obtainability.

"Dispassion"—is the path. For that arises rejecting and dispelling defilements, therefore it is called dispassion (virāga). "Disgust"—is knowledge of disgust (nibbidāñāṇa). By this, he shows strong insight. "Strong insight"—is a designation for the four knowledges: knowledge in the arising of fear, knowledge in the contemplation of danger, knowledge of the desire to be liberated, and knowledge of equanimity towards formations. "Knowledge and vision according to reality"—is vision consisting of knowing according to its own nature. By this, he shows young insight. For young insight is a condition for strong insight. "Young insight"—is a designation for the four knowledges: knowledge in the discrimination of formations, knowledge in overcoming doubt, knowledge in comprehension, and knowledge of the path and non-path. "Concentration"—is access concentration (pādakajjhānasamādhi). For that is a condition for young insight. "Happiness"—is the happiness preliminary to absorption. For that is a condition for access concentration. "Tranquility"—is the subsiding of distress. For that is a condition for the happiness preliminary to absorption. "Joy"—is strong joy. For that is a condition for the subsiding of distress. "Gladness"—is weak joy. For that is a condition for strong joy. "Faith"—is faith that arises again and again. For that is a condition for weak joy. "Suffering"—is the suffering of the round (vaṭṭa). For that is a condition for faith that arises again and again. "Birth"—is the birth of aggregates with change. For that is a condition for the suffering of the round. "Becoming"—is kamma-becoming. (For that is a condition for birth with change.) In this way, the remaining terms should also be understood.

"Thullaphusitake"—in large drops. "Mountain caves, slopes, branch"—here, "cave" (kandaraṃ) is a part of the mountain which has been split and rent by water, which is called "ka" with the name it has obtained from water, and which is also called "slope" or "river-bend." "Slope" (padaraṃ) is a place on the ground that bears fruit when the gods do not rain for eight months. "Branch" (sākhā) is the small female ant that travels to the kosumba tree. "Kusobbhā"—small hollows. "Mahāsobbhā"—large hollows. "Little rivers"—small rivers. "Great rivers"—the great streams such as the Ganges and Yamuna. "Just so, monks, conditioned by ignorance are formations"—in these passages, ignorance should be seen as the mountain. Formations are like the clouds, the cycle of consciousness etc. are like the caves etc., and liberation is like the ocean.

Just as when a god rains on the top of a mountain, filling the mountain caves etc., he gradually fills the great ocean (mahāsamudda), even so, the raining of the formation-clouds must be understood as being on the top of the mountain of ignorance. For the uninstructed, foolish worldling, being ignorant due to ignorance, makes a longing with craving, and accumulates wholesome and unwholesome kamma; that wholesome and unwholesome kamma is a condition for rebirth-consciousness, and rebirth-consciousness etc. are conditions for name-and-form etc. Thus, just as the time when the rain that fell on the top of the mountain fills the caves etc. and strikes against the great ocean and stands, so too, is the time when the formation-clouds raining on the top of the mountain of ignorance gradually fill the cycle of consciousness etc. by way of a series of conditions and stand. But the word of the Buddha, even if not grasped in the Pāli, is to be understood as grasped by way of this Pāli statement: "Here the Tathāgata arises in the world, he goes forth from the household life into homelessness." For that arising of his in the family home is called birth with change, conditioned by kamma-becoming. He, coming into the presence of the Buddhas or disciples of the Buddhas, after hearing the Dhamma talk that reveals the fault of the round, brought by the characteristics, is afflicted by way of the round. Thus, for him, birth of aggregates with change is a condition for the suffering of the round. He, afflicted by the suffering of the round, generates faith again and again and goes forth from the household life into homelessness; thus, for him, the suffering of the round is a condition for faith that arises again and again. He, not being satisfied merely with going forth, after taking dependence in less than five years, fulfilling the practice of duties, making the two matrices proficient, learning what is kamma and what is not kamma, and having removed the knots up to Arahantship, taking a meditation subject and dwelling in the forest, begins the work on the earth kasiṇa etc.; dependent on that meditation subject, weak joy arises for him. That gladness is conditioned by faith, that is a condition for strong joy. Strong joy is a condition for the subsiding of distress, that is a condition for the happiness preliminary to absorption, that happiness is a condition for access concentration. He, generating fitness of mind with concentration, does the work of young insight. Thus, for him, access concentration is a condition for young insight, young insight is a condition for strong insight, strong insight is a condition for the path, the path is a condition for the liberation of fruition, and the liberation of fruition is a condition for reviewing knowledge. Thus, just as the time when the god fills the ocean and stands, so too, the time when the perfected one fills the ocean of liberation and stands should be understood. The third (sutta).

4. A Description of the Discourse to the Other Sectarians

24. In the fourth, "entered" (pāvisī) means one who has entered. But he had not yet entered, but was so called because he had gone out, thinking "I will enter." Just as what? Just as when a man who has set out thinking "I will go to the village," even though he has not yet reached that village, when asked "Where is so-and-so?" it is said "He has gone to the village," even so. "Very early" (atippago)—at that time, it seems, it was very early in the day when the elder had gone out. Very early the monks who had gone out, until it was time for alms-gathering, would make proliferation in such places as the Bodhi-tree enclosure, the Cetiya enclosure, and the place for putting on the lower and upper robes. But thinking "Until it is time for alms-gathering, I will have one or two rounds of talk with the wanderers," "what if I" (yaṃnūnāha) occurred to the elder. "The park of the wanderers" (paribbājakānaṃ ārāmo)—it seems that park was between the south gate and the Veḷuvana. "Here" (idhā)—in these four arguments. "What do they proclaim, what do they declare?" (kiṃvādī kimakkhāyī)—what do they say, what do they proclaim, what is the teaching of the ascetic Gotama here, they ask. "We might explain the Dhamma in accordance with the Dhamma" (Dhammassa cānudhammaṃ byākareyyāmā)—we might speak of the reason in accordance with the reason that was spoken by the honorable Gotama. "A discussion in conformity with the Dhamma" (sahadhammiko vādānupāto)—should not any reason at all, even a very small one, arise for a discussion in conformity with the Dhamma, being reasoned by the reason that has been spoken by others, a succession of speech of the ascetic Gotama, a reason censured by the wise? What is said is this—how should there not be a blameworthy reason in the teaching of the ascetic Gotama in any way?

"Thus, he speaks" (iti vada)—the meaning is, thus he speaks, "suffering is conditioned by contact." "There" (tatrā)—in those four arguments. "Indeed, they are elsewhere than contact" (te vata aññatra phassā)—this is a statement establishing the proposition "but that too is conditioned by contact." For since there is no experience of suffering without contact, this should be understood as meaning "but that too is conditioned by contact." This is the intention here.

"Good, good, Ānanda" (Sādhu, sādhu, ānandā)—this approval was given to the elder Sāriputta, but the Blessed One addressed him along with the elder Ānanda. "This occurred to me" (ekamidāhaṃ)—here "here" (idhā) is merely a particle, the meaning is "at one time." This statement was made to show that "not only Sāriputta entered Rājagaha, but I also entered. And not only did this thought occur to him, but it occurred to me also. And not only did that talk arise for him with the other sectarians, but it arose formerly for me also."

"Wonderful, marvelous" (acchariyaṃ abbhutaṃ)—both of these are expressions of astonishment. Here, the meaning of the words is "fitting to strike an axel," therefore wonderful (acchariyaṃ). "It happened, not having happened before," therefore marvelous (abbhutaṃ). "By one word" (ekena padenā)—by this one word "suffering is conditioned by contact." By this, the meaning of rejecting all views has been stated. "This is the meaning" (esevattho)—this is the meaning, the meaning of dependent origination, "suffering is conditioned by contact." "May that itself occur to you" (taññevettha paṭibhātū)—may that itself occur here. Now, making that meaning, which is profound and of profound appearance, by way of the talk on dependent origination beginning with old age and death, and saying "If, venerable sir, I" (sace maṃ, bhante) etc., and showing the meaning of the word itself, taking up that word from which the talk arose, he said, "Six indeed" (channaṃtveva) etc. The rest is easy to understand. The fourth (sutta).

5. A Description of the Discourse to Bhūmija

25-26. In the fifth, "Bhūmija" (bhūmijo) is the name of that elder. The rest here should be understood in the same way as stated in the previous discourse. But this is the difference—since this happiness and suffering does not arise merely conditioned by contact, but also when doing it with the body, doing it with speech, doing it with the mind, doing it oneself, doing it by another, doing it knowingly, doing it unknowingly, therefore, to show another special condition for that, he said "In the body, Ānanda, there is" (kāye vā hānanda, satī) etc. "Due to bodily intention" (kāyasañcetanāhetū)—due to intention arising in the body-door. This is the same method for intention in speech and intention in mind also. And here, twenty intentions are obtained in the body-door by way of the wholesome and unwholesome of the sense-sphere, likewise in the speech-door. In the mind-door, along with the nine intentions of the form and formless spheres, there are twenty-nine, thus in the three doors there are sixty-nine intentions. The happiness and suffering, the result, dependent on that, has been shown. "And conditioned by ignorance" (avijjāpaccayā cā)—this was said to show that those intentions are also conditioned by ignorance. Since, however, he does that division of intention as stated above—both bodily formation and verbal formation and mental formation—with an unprompted spontaneous thought when unurged by others, and he does it even with a prompted, deliberated thought when being made to do it by others, thinking "he is doing such and such a deed, the result of that will be such and such," thus, knowing both the deed and the result, he does it, and like children imitating when their parents are doing salutations to cetiyas etc., knowing only the deed, without knowing the result, thinking "this is the result of this deed," therefore, to show that, "Either one himself, Ānanda, forms a bodily formation" (sāmaṃ vā taṃ, ānanda, kāyasaṅkhāraṃ abhisaṅkharoti) etc. was said.

"In these things, Ānanda" (Imesu, ānanda, dhammesū)—those seventy-six or two-hundred intentions (cetanādhammā) that have been stated in these four places beginning with "either one himself, Ānanda, forms a bodily formation," in these things, ignorance runs along the base. For all of those are included in "conditioned by ignorance are formations." Now, showing the distinction, he said "But truly, with the fading away of ignorance" (avijjāya tvevā) etc. "That body does not exist" (So kāyo na hotī)—that body in which happiness and suffering arise internally conditioned by bodily intention, that body does not exist. This is the same method for speech and mind also. Moreover, the body is intention-body, speech is intention-speech, and the mind is kamma-mind only. Or, the body is the door-body. This is the same method for speech and mind also. A perfected one salutes a cetiya, speaks the Dhamma, attends to a meditation subject, how do his body etc. not exist? Because they are without result. For the deed done by a perfected one is neither wholesome nor unwholesome. Having no result, it remains merely as action, therefore it was said that those bodies etc. of his do not exist.

"That field does not exist" (Khettaṃ taṃ na hotī) etc.—that is not a field in the sense of growing, that is not an object in the sense of foundation, that is not a sense-sphere in the sense of condition, that is not a basis in the sense of reason. For internal happiness and suffering might arise, rooted in intention, that intention, in the absence of these meanings of growing etc., is neither a field nor an object nor a sense-sphere nor a basis for that happiness and suffering. In this discourse, only happiness and suffering has been discussed in regard to feeling etc., and that is only the result. The fifth (sutta).

The sixth, the Upavāṇa Sutta, is straightforward. Here, only the round of suffering (vaṭṭadukkha) is discussed. Sixth.

7. Commentary on the Paccaya Sutta

27-28. In the seventh, taking the concluding words spoken in sequence, it says, "And what, monks, is old age and death?" etc. "Thus he understands the condition": thus he knows the condition in terms of the truth of suffering. The arising and cessation of conditions should also be understood in terms of the truth of arising, etc. "Endowed with (right) view": endowed with the right view of the path. "Endowed with vision": a synonym for that same thing. "Has come to this true Dhamma": has come to the true Dhamma, which is the path. "Sees": sees the true Dhamma, which is the path. "With the knowledge of a trainee": with the knowledge of the path itself. "With the wisdom of a trainee": with the wisdom of the path itself. "Has entered the stream of the Dhamma": has entered the stream of the Dhamma, which is the path. "Noble one": one who has transcended the stage of an ordinary person (puthujjana). "With penetrating wisdom": endowed with penetrating wisdom. "Having struck the door to the Deathless, stands": 'Deathless' means Nibbāna; having struck its door, the Noble Path, he stands. The eighth is straightforward. The seventh and eighth.

9. Commentary on the Samaṇabrāhmaṇa Sutta

29-30. The ninth is spoken according to the inclination of the monks who recite by the letter. For they are able to penetrate (paṭivijjhituṃ) when the prefix pari is inserted and spoken. Ninth.

In the tenth, everything is straightforward. In these two suttas, only the penetration of the Four Noble Truths is discussed. Tenth.

The Third Chapter on the Ten Powers.

4. The Kaḷārakhattiya Chapter

1. Commentary on the Bhūta Sutta

31. In the first of the Kaḷārakhattiya Chapter, "In Ajita's question": in the question asked by Ajita the youth. "Those with known teachings": 'those with known teachings' means those with understood teachings, considered teachings, examined teachings. "Trainees": the seven trainees (sekkhā). "Different": 'different' is said referring to those same seven persons. "Here": in this Dispensation (sāsana). "Wise": wisdom is called 'neppakka'; because he is endowed with that, he is 'nipako' (wise); he asks, "You, the wise one, please tell me." "Conduct": means behavior, practice, range, dwelling, mode of practice. "Venerable Sir": he addresses the Buddha. "Please, wise Venerable Sir, tell me, when asked by me, the practice of the trainees, of those with known teachings, and of the arahants" -- this is the meaning here in brief.

"He remained silent": why did he remain silent until asked for the third time? Does he doubt the question, or the inclination (ajjhāsaya)? He doubts the inclination, not the question. It seems it occurred to him thus: "The Teacher wants me to speak about the practice leading to the state of trainees and non-trainees; and that can be spoken of in many ways, in terms of aggregates (khandha), elements (dhātu), sense bases (āyatana), or the mode of dependent origination (paccayākāra). How, speaking in which way, will I be able to understand and speak according to the Teacher’s inclination?" Then the Teacher thought: "Except for me, there is no disciple who, carrying the bowl, is equal to Sāriputta in wisdom. Even he, when asked a question by me, remains silent until the third time. Does he doubt the question, or the inclination?" Then, knowing that it was the "inclination," giving the method for explaining the question, he said: "Do you see this as arisen (bhūta), Sāriputta?"

"Arisen (bhūta)": born, produced; this is a name for the five aggregates. Thus, the Teacher gives the Elder the method, "Explain this question, Sāriputta, in terms of the five aggregates." With the giving of the method, the explanation of the question appeared to the Elder in hundreds and thousands of ways, like a great ocean with open access to a person standing on the shore. Then, explaining it, he said, "This is arisen (bhūta), Venerable Sir," etc. There, "This is arisen (bhūta)": this produced five aggregates. "Sees with right wisdom": sees rightly with insight (vipassanā) and the wisdom of the path. "Is practicing": from morality (sīla) onwards, he is practicing for the sake of detachment (nibbidā), etc., up to the path of Arahatship. "That is born of nutriment": why was this begun? This five aggregates exists dependent on nutriment, therefore, to show that as 'born of nutriment', this was begun. Thus, even by this method, the practice of a trainee is spoken of. "From the cessation of that nutriment": by the cessation of those nutriments. Why was this begun? That five aggregates ceases from the cessation of nutriment; therefore, to show that as 'born of the cessation of nutriment', this was begun. Thus, even by this method, the practice of a trainee is spoken of. "Detachment (nibbidā)" etc., all should be understood as words of reason. "Freed without clinging": without grasping any phenomenon with the four kinds of clinging, he is freed. "Good, good": with this, after delighting in the Elder's explanation, he himself, explaining it in the same way, again said, "This is arisen (bhūta)," etc. First.

2. Commentary on the Kaḷāra Sutta

32. In the second, "Kaḷārakhattiya": that was the name of the Elder. His teeth, however, were uneven and misshapen like kaḷārā, therefore, he is called "Kaḷāra." "Turned back to the lower state": turned back for the sake of the lower, householder state. "Found reassurance": he certainly did not find reassurance, reliance, a firm footing; he certainly did not find the three paths and three fruits, he indicates. For if he had attained those, he would not have renounced the training and turned back to the lower state -- this is the Elder's intention. "I, friend, do not doubt": I, friend, do not doubt, "Whether I have attained reassurance or not." For the Elder's knowledge of a disciple's perfections is a firm footing, therefore, he does not doubt. "But as to your future, friend": with this he asks about the attainment of Arahatship, "Is your future rebirth eradicated, or not eradicated?" "I, friend, do not have any doubt": with this, the Elder indicates the absence of doubt there.

"He approached the Blessed One": he approached thinking, "I will announce this cause of the sutta to the Blessed One." "Knowledge has been declared": Arahatship has been declared. "Destroyed is birth": this was not declared by the Elder; however, this Elder, pleased and delighted, uttered it imposing these words and phrases. "He addressed a certain monk": having heard that, the Teacher thought: "Sāriputta is wise and profound. He will not declare it thus for any reason. However, the question will have been explained concisely. Having him summoned, I will have him explain the question" -- he addressed a certain monk.

"If Sāriputta": the Blessed One asked thus in order to have another explanation given, thinking, "He will not explain something different according to his own nature; I will ask this question, and while explaining that, he will explain something different." "That because of which, friend, is birth": friend, this birth (jāti) is because of what? With the destruction of that condition, when the condition for birth is destroyed, it is known that the result, called birth, is destroyed. Here too, the Elder doubts the inclination, not the question. It occurred to him thus: "Knowledge is the destruction of craving, the destruction of clinging, the destruction of becoming, the destruction of conditions, the destruction of defilements, etc.; it can be explained in many ways. However, speaking in which way, will I be able to understand and speak according to the Teacher’s inclination?"

Although he doubts the inclination thus, leaving the question aside, he explained it in terms of dependent origination. The Teacher also wanted it explained in terms of dependent origination, therefore, while explaining it, he grasped the inclination. Immediately he knew, "I have grasped the Teacher's inclination." Then the explanation of the question appeared to him in hundreds and thousands of ways. Since the Blessed One asks a further question, it should be understood that he approved of that explanation by him.

"How, knowing what, then": why was this begun? To make him roar the lion's roar in his own domain. It seems that the Elder, standing and fanning the Teacher with a palm leaf while the long-nailed wanderer was speaking in the discourse on the comprehension of feeling at the entrance to a weasel-dug burrow, having comprehended the three feelings, attained the knowledge of a disciple's perfections; this is his own domain. The Teacher, referring to him, asked this question, intending that he would roar the lion's roar standing in this his own domain. "Impermanent": impermanent in the sense of becoming and not being. "What is impermanent is suffering": here, although pleasant feeling is pleasant while it lasts but is suffering in its change, painful feeling is painful while it lasts but is pleasant in its change, neither-painful-nor-pleasant feeling is pleasant with knowledge but painful with ignorance, in terms of its changing nature, all are called suffering. "Known": because in this way the triad of feelings is known as suffering, therefore, he shows that the craving there does not arise.

"Good, good": delighting in the Elder's knowing the delimitation of feelings. For even if the Elder did not say that feeling is one, two, three, or four, he knew the delimitation of them as three in the way described, therefore, the Blessed One, delighting in that, said this. "In suffering": the Blessed One said this with this intention: "Sāriputta, what you explained, that 'craving does not arise in feelings because of this reason', is well explained. However, by dividing it as 'three feelings', you have made an excessive proliferation; even by explaining it as 'in suffering', it would have been well explained by you. For even when it is known that 'whatever is felt is suffering', craving does not remain in feelings."

"How is deliverance": which deliverances, by which deliverance has knowledge been declared by you, is the meaning? "Deliverance internally": by internal deliverance, having grasped internal formations, he is an Arahat, is the meaning. There, a tetrad should be understood: absorption internally and emergence internally, absorption internally and emergence externally, absorption externally and emergence externally, absorption externally and emergence internally. For indeed, after focusing internally, external phenomena must also be seen; after focusing externally, internal phenomena must also be seen. Therefore, when some monk focuses knowledge on internal formations, and after determining them, focuses it externally; after grasping externally too, he again focuses it internally, at the time of contemplating internal formations, the emergence of the path occurs. Thus, it is called absorption internally and emergence internally. When someone focuses knowledge on internal formations, and after determining them, focuses it externally, at the time of contemplating external formations, the emergence of the path occurs. Thus, it is called absorption internally and emergence externally. When someone focuses knowledge on external formations, and after determining them, focuses it internally; after grasping internally too, he again focuses it externally, at the time of contemplating external formations, the emergence of the path occurs. Thus, it is called absorption externally and emergence externally. When someone focuses knowledge on external formations, and after determining them, focuses it internally, at the time of contemplating internal formations, the emergence of the path occurs. Thus, it is called absorption externally and emergence internally. There, the Elder, showing that "having grasped internal formations and at the time of their determination, I attained Arahatship with the emergence of the path," said, "It is by deliverance internally, friend."

"By the destruction of all clinging": by the destruction of all four kinds of clinging. "Thus I dwell mindful": in that way, I dwell endowed with mindfulness. "Living mindfully": in what way am I, living endowed with mindfulness. "The āsavas do not flow forth": the āsavas, such as the āsava of sensuality, which are of a nature to flow, ooze, stream, and proceed from the eye to forms, thus through the six doors to the six objects, do not flow forth, do not increase, meaning they do not arise in me. "And I do not despise myself": and I do not despise myself. With this, the abandoning of conceit is spoken of. For only when there is such awareness, is one's faith firm.

Samaṇenāti, by the Buddha-samaṇa (ascetic). Tesvāhaṃ na kaṅkhāmīti, in regard to them, I do not doubt, “Which is the kāmāsava (sensuality-influx), which is the bhavāsava (becoming-influx), which is the diṭṭhāsava (view-influx), which is the avijjāsava (ignorance-influx)?”—either in this way by distinction of characteristics, or in this way by delimitation of number, “the four āsavas.” Te me pahīnāti na vicikicchāmīti, “They are abandoned by me,” I do not generate doubt. The Blessed One, showing that “even speaking thus, it would be well-spoken by you, but by saying ‘internally, I am liberated, friend,’ etc., you have made an excess of proliferation,” spoke.

Uṭṭhāyāsanā vihāraṃ pāvisīti, rising from the excellent Buddha-seat, he entered the vihāra, the inner Great Perfumed Chamber, without disturbing the assembly. Why? For Buddhas, rising from the seat and entering the Perfumed Chamber without disturbing the assembly, do so for the sake of praising the individual or for the sake of praising the Dhamma. There, entering for the sake of praising the individual, the Teacher considered thus: “These monks who are receptive to the Dhamma, having learned this summary that I have taught in brief and not analyzed in detail, will approach Ānanda or Kaccāyana and ask; they will relate it, comparing it with my knowledge; again, those receptive to the Dhamma will ask me. To them, I will say, ‘Well-spoken, monks, by Ānanda; well-spoken by Kaccāyana; even if you were to ask me this matter, I too would explain it in this way.’ Thus, I will praise those individuals. Then, generating respect in them, the monks will approach; those monks too will engage them in meaning and in Dhamma; engaged by them, they will perfect the three trainings and make an end to suffering.”

Or it occurs to him thus: “When I have departed, this one will exercise his own power; then I also will praise him in that way; hearing that praise of mine, the monks, having generated respect, will think, ‘This one is to be approached, and his word is to be heard and believed’; that will be for their long-term welfare and happiness.” Entering for the sake of praising the Dhamma, he considered thus, as he considered in the Dhammadāyāda Sutta. There, indeed, it occurred to him thus: “When I have entered the vihāra, Sāriputta, while rebuking the āmisadāyāda (those keen on material gains) and praising the dhammadāyāda (those keen on spiritual gains), sitting in this very assembly, will teach the Dhamma; thus, taught by the two of us with a single intention and mind, this teaching will be supreme and weighty, like a stone parasol.”

Here, however, wishing to elevate, publicize, and establish the venerable Sāriputta, he rose from the seat and entered the vihāra for the sake of praising the individual. In such instances, it should be understood that the Blessed One, from the seated position itself, disappeared and entered the vihāra with mind-speed. For if he were to go with body-speed, the entire assembly would surround the Blessed One and go, and that, having once dispersed, would again be a difficult gathering; therefore, the Blessed One entered with mind-speed, with an invisible body.

tatra kho āyasmā sāriputto acirapakkantassa bhagavato bhikkhū āmantesi. Pubbe appaṭisaṃviditanti, formerly uncomprehended, that is, previously unknown and unperceived by me, thinking that he will ask this. Paṭhamaṃ pañhanti, the first question, “But how, friend Sāriputta, knowing how, seeing how, is jāti (birth) declared to be destroyed by you, if they should ask you thus?” Dandhāyitattanti, because of slowness, non-rapidity, for the sake of knowing the Teacher's intention. Paṭhamaṃ pañhaṃ anumodīti, asking the second question, “But what is the cause of jāti, friend?” he approved of the first question that was answered thus, “Whatever is the cause of jāti, friend.”

Etadahosīti, this occurred because, with the question approved by the Blessed One, it became apparent with a single marker due to hundreds and thousands of reasons. Divasampāhaṃ bhagavato etamatthaṃ byākareyyanti, even for the entire day, if I were asked about this dependent origination by the Blessed One, I could explain it with different arrangements of words and phrases. Yena bhagavā tenupasaṅkamīti, it occurred to him thus: "The elder roars a grand lion’s roar; this is a good reason; I will inform the Ten-Powered One." Therefore, he approached the Blessed One.

Sā hi bhikkhu sāriputtassa dhammadhātūti, here, dhammadhātu means the disciple's perfection-knowledge capable of showing the open aspect of the causal mode. For the disciple's perfection-knowledge is of the range of all-knowing knowledge. Just as the past, future, and present dhammas are apparent to the all-knowing knowledge of the Buddhas, so the elder's disciple's perfection-knowledge knows all the dhammas that are within the range of the disciple's knowledge. Second.

3. Ñāṇavatthusuttavaṇṇanā

33. In the third, taṃ suṇāthāti, listen to that teaching on the basis of knowledge. Ñāṇavatthūnīti, here, only knowledge should be understood as the basis of knowledge. Among the four, beginning with jarāmaraṇe ñāṇanti (knowledge of old age and death), the first operates as fourfold: knowledge consisting of hearing, knowledge of defining, knowledge of penetration, knowledge of reviewing; likewise, the second. However, the third, setting aside knowledge of defining, is only threefold; likewise, the fourth. For in supramundane dhammas, there is no defining. The same method applies also to jātiyā ñāṇanti, (knowledge of birth), etc. Iminā dhammenāti, by this four noble truth dhamma, or by the path-knowledge dhamma.

Among Diṭṭhenāti, etc., diṭṭhenāti, seen with the eye of knowledge. Viditenāti, known by wisdom. Akālikenāti, without transgressing any time, giving fruit immediately after penetration. Pattenāti, attained. Pariyogāḷhenāti, entered into by wisdom, immersed. Atītānāgate nayaṃ netīti, by the method, beginning with “ye kho kecī” (whatever), he leads to the method in the past and in the future. And here, it is not possible to lead to the method in the past and in the future by the four noble truth dhamma or by the path-knowledge dhamma; however, having penetrated the four noble truths with path-knowledge, afterwards there is knowledge of reviewing. It should be understood that he leads to the method by that. Abbhaññaṃsūti, they knew, having directly known. Seyyathāpāhaṃ, etarahīti, just as I know at present in terms of the four noble truths. Anvaye ñāṇanti, knowledge in consequence, knowledge in accordance with dhamma knowledge; this is a name for knowledge of reviewing. Dhamme ñāṇanti, path-knowledge. In this sutta, the ground of the sekha (trainee) is described for the khīṇāsava (one with destroyed influxes). Third.

4. Dutiyañāṇavatthusuttavaṇṇanā

34. In the fourth, sattasattarīti, seven and seventy. It seems those monks were reciters of phrases; they were able to penetrate when recited with many phrases; therefore, this sutta was spoken according to their inclination. Dhammaṭṭhitiñāṇanti, knowledge of the establishment of dhamma, knowledge of the causal mode. For the causal mode is called the establishment of dhamma because it is the cause of the continuation and establishment of dhammas; here, knowledge is knowledge of the establishment of dhamma; this is a designation for that very sixfold knowledge. Khayadhammanti, of the nature of going to destruction. Vayadhammanti, of the nature of going to decay. Virāgadhammanti, of the nature of dispassion. Nirodhadhammanti, of the nature of cessation. Sattasattarīti, seventy-seven, making seven sevens in each of the eleven sections. In this sutta, insight and counter-insight are described. Fourth.

5. Avijjāpaccayasuttavaṇṇanā

35. In the fifth, samudayo hotīti, the Teacher concluded the teaching right there. What is the reason? For the sake of giving an opportunity to the one who is inclined to views. For in that assembly there is one inclined to views with a blaming mind; he will ask a question; then I will answer him; for the sake of giving him that opportunity, he concluded the teaching. No kallo pañhoti, the question is unsuitable. It means this is a bad question. But indeed, “What, bhante, is old age and death?” This is a well-asked question. Although it is a well-asked question, just as if even a lump of feces the size of a myrobalan fruit is placed on top of a well-prepared meal served in a golden dish worth hundreds of thousands, all the food becomes bad food, to be discarded, so too, “But to whom does this old age and death belong?” With this phrase of the doctrine of the apprehension of a being, like a lump of feces, that food, like bad food, this entire question is bad.

Brahmacariyavāsoti, the dwelling in the Noble Path. Taṃ jīvaṃ taṃ sarīranti, for one who has this view, he grasps that “when the life is cut off, the body is cut off; when the body is cut off, the life is cut off.” Holding thus, that view is called the annihilation view because it is grasped as "the being is annihilated." But if he were to hold that only the formations arise and cease, it would be a right view within the dispensation. And this Noble Path, destroying the round of rebirth while cutting it off, arises; that very round is destroyed even without path cultivation, when the form of the annihilation view is grasped; therefore, path cultivation is useless. Therefore, it was said, "There is no dwelling in the holy life."

aññaṃ jīvaṃ aññaṃ sarīranti, for one who has this view, he grasps that “the body is cut off right here, but not the life; however, the life goes as it pleases, like a bird from a cage.” Holding thus, that view is called the eternalist view because it is grasped as “the life went from this world to another world.” And this Noble Path, turning away the round of rebirth in the three realms, arises; but even if a single formation is permanent, lasting, and eternal, having arisen, it is not able to turn away the round; therefore, path cultivation is useless. Therefore, it was said, "With the view that the life is one thing and the body is another, monk, there is no dwelling in the holy life."

Visūkāyikānīti, etc., all of it is a term for wrong view itself. For, because it pierces through with non-seeing right view, like an arrow, because it is a covering of itself, it is called visūkāyikaṃ (arrow-like); because it proceeds in opposition to right view without following it, it is called visevitaṃ (perverted); because it is a diverse movement sometimes grasping annihilation and sometimes grasping eternity, it is called vipphanditaṃ (distorted). Tālāvatthukatānīti, made like the base of a palm tree; it means made like uprooting a palm tree with its roots removed like a palm tree with its crown cut off, because of the nature of not growing again and like the place where it stood. Anabhāvaṃkatānīti, made without existence. Fifth.

6. Dutiyaavijjāpaccayasuttavaṇṇanā

36. In the sixth, iti vā, bhikkhave, yo vadeyyāti, in that assembly, there is one inclined to views who wishes to ask a question, but he is of an unconfident nature and is unable to rise and ask the Ten-Powered One; therefore, the Teacher, considering his inclination, himself asking and answering, spoke thus. Sixth.

7. Natumhasuttavaṇṇanā

37. In the seventh, na tumhākanti, for when there is self, there is something belonging to self. But there is no self; therefore, he said, “not yours.” Napi aññesanti, another is the self of others; when that exists, it would belong to others; but that also does not exist; therefore, he said, “nor of others.” Purāṇamidaṃ, bhikkhave, kammanti, this is not only old kamma; but this body is born of old kamma; therefore, it was spoken thus by way of cause. Beginning with Abhisaṅkhatanti, it was spoken in accordance with the former gender because of the nature of the kamma expression; here, this is the meaning—abhisaṅkhatanti, should be seen as made by conditions. Abhisañcetayitanti, should be seen as having intention as its object and intention as its root. Vedaniyanti, should be seen as having feeling as its object. Seventh.

8. Cetanāsuttavaṇṇanā

38.In the eighth, "yañca, bhikkhave, cetetī" means the volition (cetanā) that one intends (ceteti), that one sets in motion, this is the meaning. "Yañca pakappetī" means the conceptualization (pakappanaṃ) that one conceptualizes (pakappeti), the meaning is the same as setting in motion. "Yañca anusetī" means the anusaya that one habitually inclines to (anusetī), the meaning is the same as setting in motion. Here, "cetetī" refers to wholesome and unwholesome volitions of the three realms; "pakappetī" refers to the imaginings of craving and views (taṇhādiṭṭhikappā) in the eight types of consciousness accompanied by greed; "anusetī" refers to the anusaya in the twelve types of volition, both in terms of co-nascent condition (sahajātakoṭiyā) and dependence condition (upanissayakoṭiyā). "Ārammaṇametaṃ hotī" means (because the arising of karma-consciousness is not prevented when the phenomena of volition etc. exist) this collection of phenomena such as volition becomes a condition (paccayo). For here, condition (paccayo) is intended as object (ārammaṇa). "Viññāṇassa ṭhitiyā" means for the maintenance of karma-consciousness. "Ārammaṇe satī" means when that condition exists. "Patiṭṭhā viññāṇassa hotī" means there is a foundation for that karma-consciousness. "Tasmiṃ patiṭṭhite viññāṇe" means when that karma-consciousness is established. "Virūḷhe" means having developed roots, being capable of drawing rebirth after having propelled the karma. "Punabbhavābhinibbattī" means the manifestation called rebirth (punabbhava).

"No ce, bhikkhave, cetetī" means this indicates the moment of non-occurrence of three-realm volition. "No ce pakappetī" means this indicates the moment of non-occurrence of imaginings of craving and views. "Atha ce anusetī" means here, in the three-realm results (vipākesu), in the minor actions, in form (rūpeti), anusaya is taken in the sense of the unabandoned aspect (appahīnakoṭiyā). "Ārammaṇametaṃ hotī" means because the arising of karma-consciousness is not prevented when anusaya exists, this collection of anusaya phenomena is just a condition.

In "No ceva cetetī" etc., in the first phrase, wholesome and unwholesome volitions of the three realms are excluded; in the second phrase, craving and views in the eight types of consciousness; in the third phrase, among the phenomena mentioned earlier, that anusaya which is habitually inclined to in the unabandoned aspect, that is excluded.

"cetetī" means wholesome volition of the three realms and also the four unwholesome volitions are included. "Na pakappetī" means craving and views in the eight types of consciousness are excluded. "Anusetī" means anusaya in the three-realm wholesome, in terms of dependence condition (upanissayakoṭiyā), in the four unwholesome volitions, in terms of both co-nascent condition (sahajātakoṭiyā) and dependence condition (upanissayakoṭiyā), is included. In the third method, "na cetetī" means three-realm wholesome and unwholesome is excluded, "na pakappetī" means craving and views in the eight types of consciousness are excluded, "anusetī" means, excluding what came in the sutta, in the three-realm wholesome, unwholesome, result, and action, in form (rūpesu), dependence in the unabandoned aspect (appahīnakoṭiyā upanissayo) is included. The fourth method is the same as the previous one.

"Tadappatiṭṭhite" means in that unestablished. "Avirūḷhe" means having not developed roots, being incapable of drawing rebirth after having propelled the karma. But what is spoken of here? It is fitting to say that it is the function of the Arahatship-path (Arahattamaggassa kiccaṃ), the doing of what is to be done by the one with taints destroyed (khīṇāsavassa kiccakaraṇanti), and also the nine supramundane Dhammas (navalokuttaradhammātipi). Here, there is one connection (sandhi) between consciousness and future rebirth, one between feeling and craving, and one between becoming and birth. The eighth.

9. Commentary on the Second Cetanā Sutta

39.In the ninth, there is one connection between consciousness, name, and form, one between feeling and craving, and one between becoming and birth. The ninth.

10. Commentary on the Third Cetanā Sutta

40.In the tenth, "natī" means craving (taṇhā). For it is called "natī" because of the characteristic of inclining towards pleasing forms, etc. (piyarūpesu rūpādīsu namanaṭṭhena). "Āgati gati hotī" means in the arrival there is a destination (gati), in the arrived, in the present karma or karma-sign or sign of conception, there is a destination of consciousness in the way of rebirth (paṭisandhivasena viññāṇassa gati hoti). "Cutūpapāto" means thus, when there is a destination for consciousness in the arrived, in the matter of rebirth, the passing away (cuti) that is reckoned as departing from here, the arising (upapāto) that is reckoned as arising there, this is called passing away and arising (cutūpapāto). Thus, in this sutta, only one connection is spoken of between inclination (natiyā) and arrival-destination (āgatigatiyā). The tenth.

The Fourth Kaḷārakhattiya Vagga.

5. The Gahapati Vagga

1. Commentary on the Pañcaverabhaya Sutta

41.In the first of the Gahapati Vagga, "yato" means when. "Bhayāni verānī" means fearful volitions, hostile volitions. "Sotāpattiyaṅgehī" means the factors of stream-entry are twofold: the factor of stream-entry (sotāpattiyā ca aṅgaṃ) that leads to the attainment of stream-entry in the preliminary part, which comes as "association with good people, hearing the Good Dhamma, wise attention, practice in accordance with the Dhamma" (sappurisasaṃsevo saddhammassavanaṃ yonisomanasikāro dhammānudhammappaṭipattīti) (dī. ni. 3.311); and the factor for one who has attained stream-entry, who has attained the acquired quality, which is also called a factor of the stream-enterer (sotāpannassa aṅgantipi), this is a designation for unwavering faith in the Buddha etc. This is what is intended here. "Ariyo" means faultless, without disturbance. "Ñāyo" means knowing the Dependent Origination (paṭiccasamuppannaṃ ñatvā) and also the knowledge that stands firm, and also Dependent Origination. As it was said, " 'ñāyo' means Dependent Origination, and the Noble Eightfold Path is also 'ñāyo'." "Paññāyā" means by the wisdom of insight (vipassanāpaññāya) that arises again and again. "Sudiṭṭho hotī" means having arisen again and again, it is well seen in the way of seeing.

In "Khīṇanirayo" etc., because of not arising there in the future, the hell is destroyed for me (khīṇo nirayo mayhanti), so I am one for whom hell is destroyed (khīṇanirayo). This is the method everywhere. "Sotāpanno" means one who has entered the stream of the path. "Avinipātadhammo" means not having the nature of falling into ruin. "Niyato" means certain, certain by way of the rightness that is reckoned as the first path. "Sambodhiparāyano" means the enlightenment (sambodhi) that is reckoned as the three higher paths is the supreme destination for me (paraṃ ayanaṃ mayhanti), so I am one who is destined for enlightenment (sambodhiparāyano), the meaning is that I will certainly awaken to that enlightenment.

"Pāṇātipātapaccayā" means because of the cause of the action of killing living beings. "Bhayaṃ vera" means one in meaning. And this hostility (verañca) is of two kinds by way of name, external and internal. For in one case, someone's father was killed, he thinks "this person killed my father, I will kill that very person," and he goes around carrying a sharpened weapon. The hostile volition that arises within him, this is called external hostility. But the volition that arises in the other person, "this person is going around to kill me, I will kill him first," this is called internal hostility. This much is both visible in this very life. But the volition that arises in the hell-warden who, seeing him arisen in hell, takes up a flaming iron club thinking "I will strike this one," this is his future external hostility. And the volition that arises in him, "this one is coming to strike me, who is innocent, I will strike him first," this is his future internal hostility. But this external hostility, that is called "person hostility" (puggalavera) in the commentary. "Dukkhaṃ domanassa" means one in meaning. Just as here, so too in the remaining phrases, the arising of hostility should be understood by way of "this person took my property, has behaved unchastely with my wives, has broken the meaning by speaking falsely, has done this and that with the intoxication of liquor," and so on. "Aveccappasādenā" means by unwavering faith that has been attained. "Ariyakantehī" means by the five precepts. For those are pleasing and dear to the Noble Ones (ariyānaṃ kantāni piyāni). Even when gone to another existence, the Noble Ones do not abandon them, therefore they are called "pleasing to the Noble Ones" (ariyakantānīti vuccanti). Whatever else there may be to say here, all of that has already been said in the section on recollection in the Visuddhimagga. The first.

2. Commentary on the Second Pañcaverabhaya Sutta

42.In the second, only the fact that it was spoken to monks is the difference. The second.

3. Commentary on the Dukkha Sutta

43.In the third, "dukkhassā" means of the suffering of the round (vaṭṭadukkhassa). "Samudaya" means there are two arisings (samudayā), momentary arising (khaṇikasamudayo) and arising by way of condition (paccayasamudayo). A monk who sees arising by way of condition also sees momentary arising, and a monk who sees momentary arising also sees arising by way of condition. Cessation (atthaṅgamopi) is twofold, absolute cessation (accantatthaṅgamo) and cessation by way of dissolution (bhedatthaṅgamoti). A monk who sees absolute cessation also sees cessation by way of dissolution, and a monk who sees cessation by way of dissolution also sees absolute cessation. "Desessāmī" means I will speak of this arising and cessation of the suffering of the round, namely, production and dissolution, listen to it, this is the meaning. "Paṭiccā" means having made a condition in the way of dependence and also in the way of object. "Tiṇṇaṃ saṅgati phasso" means contact is because of the meeting of the three. "Ayaṃ kho, bhikkhave, dukkhassa samudayo" means this is the production of the suffering of the round. "Atthaṅgamo" means dissolution. For thus the suffering of the round is dissolved, in the absence of rebirth (appaṭisandhiyaṃ). The third.

4. Commentary on the Loka Sutta

44.In the fourth, "lokassā" means of the world of formations (saṅkhāralokassa). This is the difference here. The fourth.

5. Commentary on the Ñātika Sutta

45.In the fifth, "ñātike" means in the village of two relatives. "Giñjakāvasathe" means in a great palace made of bricks. "Dhammapariyāya" means cause of Dhamma. "Upassutī" means the place of listening, the place where it is possible to hear the Buddha's voice when approached, standing there, this is the meaning. It seems that he came to sweep the Gandhakuṭi enclosure, and abandoning his work, he stood listening to the Buddha's Dhamma sound. "Addasā" means at that time, it seems that for the Buddha who was attending to the way of conditions from the beginning, the single enclosure extended as far as the peak of existence (bhavaggā) when reflecting "this happens because of this condition, this happens because of this," abandoning reflection, the Teacher, while reciting with speech, having completed the teaching in accordance with the connection, reflecting "did anyone hear this discourse on the Dhamma?", saw that monk. Therefore it was said, "the Blessed One saw."

"Assosi no" means did you hear? Or else, "assosi no" means did you hear us speaking? In "Uggaṇhāhī" etc., having heard, remaining silent, he learns (uggaṇhāti nāma) while making it proficient. Making it familiar in speech by arranging it word by word, he masters it (pariyāpuṇāti nāma). Making it proficient and brought to a foundation in both ways, he retains it (dhāreti nāma). "Atthasaṃhito" means connected with the cause. "Ādibrahmacariyako" means the beginning, the foundation of the path-brahmacariya. Thus, in all three of these suttas, only the round and the escape from the round are spoken of. The fifth.

6. Commentary on the Aññatarabrāhmaṇa Sutta

46.In the sixth, "aññataro" means a certain brahmin, unknown by way of name. The sixth.

7. Commentary on the Jāṇussoṇi Sutta

47.In the seventh, "jāṇussoṇī" means the great chaplain with eighty crores of wealth, who obtained such a name by way of position. The seventh.

8. Commentary on the Lokāyatika Sutta

48.In the eighth, "lokāyatiko" means one who is accustomed to the Lokāyata in the sophistical science (vitaṇḍasatthe). "Jeṭṭhametaṃ lokāyata" means the first Lokāyata. And "Lokāyata" means only the extent of the world (lokasseva āyataṃ), the extent of the world of foolish worldlings (bālaputhujjanalokassa āyataṃ), it should be understood as a great, profound, limited state, taken as a view. "Ekatta" means a single nature, he asks meaning only a permanent nature. "Puthutta" means a diverse nature from the previous nature, he asks meaning annihilation, implying becoming first in the state of gods and humans etc., and later not being. Thus here, it should be understood that "everything exists, everything is oneness" (sabbamatthi, sabbamekatta) these two are eternalist views (sassatadiṭṭhiyo), "everything does not exist, everything is diversity" (sabbaṃ natthi, sabbaṃ puthutta) these two are annihilationist views (ucchedadiṭṭhiyoti). The eighth.

9. Commentary on the Ariyasāvaka Sutta

49.In the ninth, "kiṃ nu kho" means showing the manner of arising of doubt. "Samudayatī" means arises. The ninth.

10. Commentary on the Second Ariyasāvaka Sutta

50.In the tenth, both methods are spoken of together. This alone is the difference from the previous one, the rest is just the same. The tenth.

The Fifth Gahapati Vagga.

6. The Dukkha Vagga

1. Commentary on the Parivīmaṃsana Sutta

51.In the first of the Dukkha Vagga, "parivīmaṃsamāno" means examining closely. "Jarāmaraṇa" (old age and death): why is it that old age and death alone were taken, saying "manifold, of various kinds" (anekavidhaṃ nānappakārakaṃ)? Because when that is taken, all suffering is taken. Just as when the crest-jewel is taken on a man, that man is indeed taken, so too when old age and death are taken, all suffering is indeed taken. Therefore, having shown all suffering like a man standing, revealed as "whatever manifold, various kinds of suffering arise in the world" (yaṃ kho idaṃ anekavidhaṃ nānappakārakaṃ dukkhaṃ loke uppajjatīti), he took old age and death as if taking that crest-jewel.

Jarāmaraṇanirodhasāruppagāminīti: "Leading to conformity with the cessation of aging and death" means leading similarly in nature to the cessation of aging and death, being without defilements, being pure. Tathā paṭipanno ca hotīti: "And practices accordingly" means practices as it is said. Anudhammacārīti: "Practicing in accordance with the Dhamma" means one who lives and fulfills the Dhamma of practice that is in accordance with the Dhamma of Nibbāna. Dukkhakkhayāya paṭipannoti: "Practices for the destruction of suffering" means one who, having made morality (sīla) the beginning, practices for the sake of the cessation of the suffering of aging and death. Saṅkhāranirodhāyāti: "For the cessation of formations" means for the sake of the cessation of the suffering of formations. Thus far, the teaching is described up to Arahantship.

Avijjāgatoti: "Gone to ignorance"—why is this included? It is to show the overcoming of the suffering of the round (of rebirths) by the Khīṇāsava (one with destroyed influxes). Moreover, it should be understood that there is a being capable of understanding here, who, upon beginning the round again, is spoken to about transcending it, and this is included according to their disposition. Therein, avijjāgatoti: "Gone to ignorance" means gone to, approached, endowed with ignorance. Purisapuggaloti: "An individual, a person" means just a person, an individual. With both, he states a conventional truth. For Buddhas have two kinds of speech: conventional speech (sammutikathā) and ultimate meaning speech (paramatthakathā). Therein, the conventional speech is that which proceeds thus: "being, man, person, individual, Tissa, Nāga." The ultimate meaning speech is that which proceeds thus: "aggregates, elements, sense bases." Even when speaking of the ultimate meaning, they do not abandon convention. When speaking of convention, and when speaking of ultimate meaning, they speak only the truth. Therefore, it was said:

"The Buddha, best of speakers, declared two truths;
Convention and ultimate meaning; a third is not found;
The language of convention is truth, the cause of worldly agreement;
The language of ultimate meaning is truth, the true characteristic of phenomena."

Puññaṃ ce saṅkhāranti: "If he forms a meritorious formation" means a meritorious formation of thirteen types of volition. Abhisaṅkharotīti: "He forms" means he does. Puññūpagaṃ hoti viññāṇanti: "Consciousness becomes associated with merit" means the consciousness of action is associated with merit of action, the consciousness of result with merit of result. Apuññaṃ ce saṅkhāranti: "If he forms a demeritorious formation" means he forms a demeritorious formation of twelve types of volition. Āneñjaṃ ce saṅkhāranti: "If he forms an imperturbable formation" means an imperturbable formation of four types of volition. Āneñjūpagaṃ hoti viññāṇanti: "Consciousness becomes associated with the imperturbable" means the consciousness of action with imperturbability of action, the consciousness of result with imperturbability of result. And here, with the inclusion of the threefold formation of action, the twelve-linked dependent origination is included. Thus far, the round (of rebirths) has been shown.

Yato kho, bhikkhavetiādi: He said, "When, monks..." Therein, avijjāti: "Ignorance" means not knowing the four Noble Truths. Vijjāti: "Knowledge" means the knowledge of the path of Arahantship. And here, with the abandoning of ignorance, knowledge arises first. Just as in a four-component army, darkness is dispelled by the lighting of a lamp at night, so the abandoning of ignorance should be understood by the arising of knowledge. Na kiñci loke upādiyatīti: "Does not cling to anything in the world" means he does not grasp or touch any phenomenon in the world. Anupādiyaṃ na paritassatīti: "Not clinging, he is not agitated" means not clinging, not grasping, he is not agitated by agitation of craving, nor by agitation of fear; that is, he does not crave, he does not fear. Paccattaññevāti: "Only for himself" means he attains Nibbāna by himself, by his own effort, not by the power of another.

So sukhaṃ ce vedananti: "If he feels a pleasant feeling..." Why was this begun? It was begun to show the reviewing knowledge of the Khīṇāsava, and to show his constant abiding. Anajjhositāti: "Not adhered to" means not grasped, not taken hold of by swallowing and completing with craving. But why is painful feeling mentioned? Does he also rejoice in that? Yes, he does. For indeed, he who rejoices in pleasant feeling also rejoices in painful feeling, namely, because having attained pain, he desires pleasure, and because pleasure is subject to the suffering of change. Kāyapariyantikanti: "Limited to the body" means limited to the body, lasting as long as the five-door body functions, meaning the five-door feeling that lasts. Jīvitapariyantikanti: "Limited to life" means limited to life. Lasting as long as life functions, meaning the mental-door feeling that lasts.

Therein, five-door feeling arises later and ceases first; mental-door feeling arises first and ceases later. For it is established at the moment of rebirth in the base-object. Five-door feeling, occurring in the course of existence, occurring by way of the five doors, is very intense and strong in the first age, at the time of twenty years, due to passion, aversion, and delusion; it remains at the time of fifty years; from the time of sixty years onwards, declining, it becomes weak at the time of eighty or ninety years. Then, even when beings say, "We have been sitting or lying down together for a long time," they say, "We do not perceive it." Even very intense sense objects, such as forms, etc., they say, "We do not see, we do not hear," "We do not know fragrant or foul smells, tasty or distasteful flavors, or hard or soft touches." Thus, their five-door feeling is broken; only mental-door feeling functions. That too, gradually declining, functions, relying only on the heart-base at the time of death. As long as that functions, a being is said to be alive. When it does not function, then he is said to be dead, ceased.

This meaning should be illustrated with a water tank:

Just as a man might make a water tank complete with five water inlets; when the rains fall first, water entering through the five water inlets might fill the basin inside the tank; when the rains repeatedly fall, filling the water inlets, the water might stand overflowing for half a league or a league, constantly seeping out from here and there; then, when the drain pipes are opened and work is being done in the fields, the water flowing out, at the time of crop ripening (the water flowing out), the water might diminish, reaching the point of being told, "Let's catch the fish"; then, after a few days, the water might collect only in the basins. As long as it is in the basins, it is reckoned "There is water in the great tank." When it is cut off there, then it is said, "There is no water in the tank"; just so, this should be understood.

For the time of the mental-door feeling being established in the object-base at the very first moment of rebirth is like the time of filling the basins when the rains fall first, with water entering through the five inlets; the time of the five-door feeling functioning in the course of existence is like the time of filling the five inlets when the rains repeatedly fall; its being very intense and strong in the first age, at the time of twenty years, due to passion, etc., is like overflowing for half a league or a league; the time of its remaining is like the time of the tank standing full as long as water does not flow out from the tank; the decline of that from the time of sixty years onwards is like the time of water flowing out when the drain pipes are opened and work is being done; the time of the five-door feeling being weak at the time of eighty or ninety years is like the time of little water remaining in the water inlets when the water is depleted; the time of the mental-door feeling functioning, relying on the heart-base, is like the time of the water being established only in the basins; just as when there is little water in the basins, it can be said, "There is water in the tank," so as long as that functions, it is said, "The being is alive." Just as when the water in the basins is cut off, it is said, "There is no water in the tank," so when the mental-door feeling is not functioning, it is said, "The being is dead." With reference to this feeling, it was said, "Feeling a feeling limited to life."

Kāyassa bhedāti: "At the break-up of the body" means with the breaking up of the body. Jīvitapariyādānā uddhanti: "Beyond the exhaustion of life." Idhevāti: "Here itself" means without going elsewhere in terms of rebirth, here itself. Sītībhavissantīti: "Will become cold" means they will become cold, without the agitation of functioning, devoid of the agitation of heat. Sarīrānīti: "Bodies" means material bodies. Avasissantīti: "Will remain" means they will be left over.

Kumbhakārapākāti: "From a potter's oven" means from a potter's place for cooking pots. Paṭisisseyyāti: "Would place" means would set down. Kapallānīti: "Pot-sherds" means pot-sherds joined together with the rim of the mouth. Avasisseyyunti: "Would remain" means would stand. Evameva khoti: "Just so" here is the connection of the simile—the three realms should be seen like a potter's oven that is ablaze; the yogi like the potter; the knowledge of the path of Arahantship like the tool for removing the baked potter's vessels; the level ground like the unconditioned plane of Nibbāna; the time of drawing a hot pot with a tool and placing the pot on the level ground is to be seen like the time of one who has started insight practice, seeing the seven aggregates of form and the seven aggregates of the formless, when the meditation subject is skillful and clear, being present, having obtained such suitable weather, etc., sitting in one seat, developing insight, attaining the highest fruit of Arahantship, lifting existence out of the four woeful states and standing on the unconditioned plane of Nibbāna in terms of the fruit attainment. However, the Khīṇāsava, like the hot pot, does not attain Parinibbāna on the very day of attaining Arahantship, but establishing the lineage of the Teaching, remaining for fifty or sixty years, at the attainment of the final consciousness, due to the breaking up of the aggregates with clinging remaining, he attains Parinibbāna in the Nibbāna-element with no clinging remaining. Then, just like the pot-sherds of the pot, only the body without clinging remains. Sarīrāni avasissantīti pajānātīti: "He understands, 'Bodies will be left over'"—this, however, was said for the purpose of applying repeated effort to the Khīṇāsava.

Viññāṇaṃ paññāyethāti: "Consciousness would be discerned" means rebirth-linking consciousness would be discerned. Sādhu sādhūti: "Good, good!" he delights in the explanation of the Elders. Evametanti: "Even so is this" means that this, which is the non-discernment of rebirth-linking consciousness when there is no threefold formation, etc., even so is this. Adhimuccathāti: "Be convinced" means attain conviction, which is reckoned as ascertainment. Esevanto dukkhassāti: "This is the end of suffering" means this is the end of the suffering of the round (of rebirths), this is the limit, that is, Nibbāna. The first.

2. Commentary on the Sutta on Clinging

52. In the second, upādāniyesūti: "In things that can be clung to" means in the phenomena of the three realms, which are the conditions for the four kinds of clinging. Assādānupassinoti: "One who sees the gratification." Tatrāti: "There" means in that mass of fire. Tadāhāroti: "That is its food" means that is its condition. Tadupādānoti: "That is its clinging" is a synonym for that. Evameva khoti: "Just so" here, the three realms are like a mass of fire, and this is just that, the totality of the three realms; the foolish worldling caught in the round is like a man tending the fire; the throwing in of dry grass, cow dung, etc., is like the foolish worldling doing meritorious and demeritorious deeds through the six doors due to craving, etc. The growth of the mass of fire due to the repeated throwing in of those things when the grass, cow dung, etc., are used up is like the foolish worldling generating repeated suffering in the round by accumulating action, having arisen and risen again, by means of the actions mentioned.

Na kālena kālaṃ sukkhāni ceva tiṇāni pakkhipeyyāti: "He would not from time to time throw in dry grass" For some interested party might say thus: "Sir, why, having arisen and risen again, tying bundles and filling a basket with dry firewood and throwing in dry cow dung, do you kindle this fire? Do you have any growth from this cause? This has come down in our family, sir, but for me there is only decline from this cause; how could there be growth? For tending this fire, I am not able to bathe, eat, or lie down." "Then, sir, what is the use to you of this pointless kindling of fire? Come, place this grass, etc., which you have brought here; they will burn by themselves; but you, there is a cool pond in such and such a place; having bathed there, adorning yourself with garlands, perfumes, and unguents, well-clothed, well-covered, enter the city with slippers, ascend the excellent palace, open the window, and sit shining in the great street, single-minded, devoted to happiness; there, as you sit, with the exhaustion of the grass, etc., this fire will itself go to a state of non-manifestation." He might do so. And just so, as he sits there, that fire might go to a state of non-manifestation with the exhaustion of fuel. This was said with reference to that, "He would not from time to time..."

Evameva khoti: Here, a comparison is made: The cycle of the three realms of existence should be seen as like a great mass of fire burning forty cartloads of wood; the yogi who is established in the cycle is like the man tending the fire; the Sammāsambuddha is like the man who desires benefit; the instruction given by that man is like the Tathāgata saying, "Come, bhikkhu, be disenchanted with the things of the three realms, thus you will be freed from the suffering of the cycle," this is the time when the meditation subject concerning the things of the three realms is taught to him; the yogi who has entered a solitary dwelling, having accepted the Sugata's advice, is like the man who, acting according to the instruction, sits in the palace, having established insight into the things of the three realms and gradually obtaining suitable nourishment and other requisites, sits in one seat, established in the fruit of Arahantship; the yogi, having bathed well in the pond of the Noble Path with the water of Path-Knowledge, having adorned his being with the adornment of Arahantship, having clothed himself in the garments of shame and fear of wrongdoing, purified of the defilements, and anointed with the unguent of virtue, having put on a garland of the flowers of liberation, having ascended the sandals of the foundations of psychic power, having entered the city of Nibbāna, having ascended the palace of the Dhamma, shining in the great avenue of the mindfulness meditations, having attained the fruition attainment with Nibbāna as its object, is like the man whose body is thoroughly cleansed and adorned with bathing, anointing, and so forth, and who is devoted to the bliss of concentration while sitting there. But the cessation of the great cycle should be seen as like the diminishing of the mass of fire due to the exhaustion of the grass and other fuels, going to a state beyond designation, with the remainderless Nibbāna element due to the dissolution of the appropriated aggregates, after the destruction of the taints, having existed for as long as life lasts. Second.

3. Saṃyojanasutta Vaṇṇanā

53.In the third, saṃyojaniyesu, concerning the causes of the ten fetters. Jhāyeyya, would burn. Telaṃ āsiñceyya vaṭṭiṃ upasaṃhareyyā, constantly standing nearby with a large oil container and a wick holder for the sake of tending the lamp, he would pour in oil when the oil was exhausted, and replenish the wick when the wick was used up. The rest here should be understood according to the previous method, together with the comparison. Third.

4. Dutiyasaṃyojanasutta Vaṇṇanā

54.In the fourth, the simile is given first and the meaning afterwards. The rest is just as before. Fourth.

5. Mahārukkhasutta Vaṇṇanā

55.In the fifth, uddhaṃ ojaṃ abhiharantī, they bring the sap of the earth and the sap of water upwards. Because the sap is brought upwards, the moisture remains like drops at the tips of the shoots of a tree a hundred cubits tall. Here, the comparison is this: The cycle of the three realms is like a great tree, the roots are like the sense bases, the rising of the sap through the roots is like the accumulation of kamma through the six doors, the long duration of the great tree because of the sap having risen is like the long standing of the ignorant worldling, established in the cycle, because of accumulating kamma through the six doors and constantly increasing the cycle.

Kuddālapiṭakanti, a hoe and a basket. Khaṇḍākhaṇḍikaṃ chindeyyā, he would cut, making small and large pieces. Here, the comparison is this: Here too, the cycle of the three realms is like a great tree, the yogi is like the man who wants to destroy the tree, knowledge is like the hoe, concentration is like the basket, knowledge is like the axe for cutting the tree, the cutting of the roots of the tree is like the wisdom of the yogi who, having taken a meditation subject from the teacher, is giving attention; the cutting into pieces is like the attention to the four great elements in brief; the splitting is like the detailed attention to the forty-two parts of the body; the making of small pieces is like the grasping of name and form based on the consciousness that is the object of the aggregate of form and the form that is clung to; the cutting off of the roots is like the investigation of the causes of that same name and form; the attainment of the fruit of Arahantship of one sitting on a single seat, doing the practice of a recluse, when, having gradually developed insight, one obtains a suitable support and the meditation subject appears clearly, is like drying in the wind and sun and burning with fire; the time of standing for as long as life lasts without passing away on the very day of attaining Arahantship is like the making of ash; the cessation of the cycle of existence of one who has attained the remainderless Nibbāna element due to the dissolution of the appropriated aggregates is like the scattering by the great wind and the washing away by the river. Fifth.

6. Dutiyamahārukkhasutta Vaṇṇanā

56.In the sixth too, the simile is stated first and the meaning afterwards; this alone is the difference. Sixth.

7. Taruṇarukkhasutta Vaṇṇanā

57-59.In the seventh, taruṇo, young, without fruit yet produced. Palimajjeyyā, would clean. Paṃsuṃ dadeyyā, would remove the hard, rough dust and put in soft, sweet dust mixed with cow-dung powder. Vuddhiṃ, having attained growth, would obtain flowers if he is one who produces flowers, fruit if he is one who produces fruit. Here, the comparison is this: The cycle of the three realms is like a young tree, the worldling established in the cycle is like the man tending the tree, the lineage of roots and fruits and so forth is like the accumulation of skillful and unskillful kamma through the three doors, the growth of the tree is like the constant continuation of the cycle because of the worldling accumulating kamma through the three doors. The reverse should be understood in the way that has been stated. The eighth and ninth are easy to understand. The seventh and so on.

10. Nidānasutta Vaṇṇanā

60.In the tenth, kurūsu viharati, he dwells in the country that has the common designation "Kuru" in the plural. Kammāsadhammaṃ nāma kurūnaṃ nigamo, a town of the Kurus named Kammāsadhamma; that is, having made that a place for alms-gathering. Āyasmā, this is a term of endearment, a term of respect. Ānando, the name of that elder. Ekamantaṃ nisīdi, avoiding the six faults of sitting, having entered into the location facing the right knee, as if plunging into the essence of clear lac, as if wrapping himself in a golden cloth, as if entering the middle of a red blanket canopy, the venerable Ānanda, the treasurer of the Dhamma, sat down. Therefore it was said, "He sat down to one side."

But at what time and for what reason did this venerable one approach the Blessed One? In the evening time, for the purpose of asking about dependent origination. It seems that on that day, this venerable one, having wandered for alms in Kammāsadhamma, as if depositing a thousand coins at the door of each house for the sake of supporting the family, having returned from the alms round, having shown respect to the Teacher, after the Teacher had entered the Perfumed Chamber, having venerated the Teacher, having gone to his own day dwelling, having shown respect to the resident monks, having swept the day dwelling after they had departed, having spread out a piece of leather, having cooled his hands and feet with water from the water pot, having folded his legs into the lotus position, he attained the fruition attainment of stream-entry. Then, having arisen from the attainment according to the fixed time, he directed his knowledge towards dependent origination. He reflected on the twelve links of dependent origination three times, starting from "With ignorance as condition, volitional formations," going to the end, starting from the end and going to the beginning, from both ends to the middle, from the middle to both ends. While he was reflecting thus, dependent origination appeared clearly, as if lying face up. Then he thought, "This dependent origination has been said by all the Buddhas to be both profound and to have a profound appearance. But to me, a disciple standing in partial knowledge, it appears clearly, as if lying face up. Does it appear to me alone as if lying face up, or to others as well?" He arose from his seat, shook out the leather mat, took it, and approached the Blessed One in the evening time. Therefore it was said, "Approaching in the evening time, for the purpose of asking about dependent origination."

Yāva gambhīro: Here, the word yāva indicates exceeding the measure. Profound beyond measure, that is, exceedingly profound. Gambhīrāvabhāso, appearing as if it is profound, that is, it appears. For one thing, what is shallow has a profound appearance, like old water that is black in color due to the sediment of rotten leaves. Even a fathom of it appears like seventy men. One thing, what is profound has a shallow appearance, like clear water with the brilliance of jewels. Even seventy men appear like a fathom. One thing, what is shallow has a shallow appearance, like water in pots and so forth. One thing, what is profound has a profound appearance, like water in the great ocean at the foot of Mount Sineru. Thus, water itself obtains four names. But this does not exist in dependent origination. For this obtains only one name: both profound and having a profound appearance. Although it is like this, it still appears to me as if lying face up. This is amazing, venerable sir, wonderful, venerable sir," thus, expressing his amazement, he asked the question and sat down in silence.

mā hevanti, and so on.

mā hevanti: The syllable ha is merely an expletive; the meaning is, do not speak thus. The Blessed One speaks this word "mā heva" both encouraging and discouraging the venerable Ānanda. Of these, encouraging means, "Ānanda, you are of great wisdom, of clear knowledge, therefore even profound dependent origination appears to you as if it is lying face up; but it should not be perceived by others as if it is lying face up; it is indeed profound and has a profound appearance."

Here, they state four similes: They say that when a great wrestler, nourished for six months with choice food, skilled in the art, accustomed to wrestling stones, was going to the wrestling ground at the time of the assembly, they showed him a wrestling stone on the way. He said, "What is this?" "A wrestling stone." "Bring it here." When they said, "We are not able to lift it," he himself went and, saying, "Where is the heavy place on this?" he lifted two stones with both hands and threw them away like playing marbles and went on. There, it should not be said that the wrestling stone is light for others as well just because it is light for the wrestler. The venerable Ānanda, who had the aspiration for a hundred thousand aeons, is like the wrestler nourished for six months with choice food. Just as the wrestling stone is light for the wrestler because of his great strength, so it should be said that dependent origination is easy for the elder because of his great wisdom, but it should not be said that it is easy for others.

And in the Great Ocean, there is a great fish named Timi, two hundred yojanas long; Timiṅgala, three hundred yojanas long; Timirapiṅgala, five hundred yojanas long; Ānanda, Timinanada, Ajjhāroha, Mahātimi—these four are each a thousand yojanas long. Among them, they measure with Timirapiṅgala. When it moves its right ear, the water stirs in a region of five hundred yojanas; likewise with its left ear, likewise with its tail, likewise with its head. But when it moves both ears, strikes with its tail, and moves its head back and forth, beginning to play, the water boils in an area of seven or eight hundred yojanas, as if put in a pot and placed on a stove. In an area of about a hundred yojanas, the water cannot cover its back. It might say, "They say this Great Ocean is deep, but where is its depth? We cannot even find water to cover our backs." Here, the Great Ocean is shallow for the Timirapiṅgala, endowed with such a body, but it should not be said that it is shallow for other small fish. Just so, dependent origination is straightforward for the Elder, endowed with wisdom, but it should not be said that it is straightforward for others as well. And the Supaṇṇarāja (Garuda king) is one and a half hundred yojanas long. Its right wing is fifty yojanas, likewise its left wing, its tail feathers are sixty yojanas, its neck is thirty yojanas, its mouth is nine yojanas, its feet are twelve yojanas. When it begins to show the Supaṇṇa wind, a space of seven or eight hundred yojanas is not enough. It might say, "They say this sky is endless, but where is its endlessness? We cannot even find space to spread the wind from our wings." Here, the sky is limited for the Supaṇṇarāja, endowed with such a body, but it should not be said that it is limited for other small birds. Just so, dependent origination is straightforward for the Elder, endowed with wisdom, but it should not be said that it is straightforward for others as well.

“Not so, Ānanda, not so, Ānanda,” he said.

For the Elder, dependent origination, though profound, appeared straightforward due to four reasons. Which four? Due to the attainment of prior support (pubbūpanissayasampatti), residence with the heretics (titthavāsena), being a stream-enterer (sotāpannatāya), and great learning (bahussutabhāvenāti).

It is said that a hundred thousand aeons ago, the Teacher named Padumuttara arose in the world. His city was named Haṃsavatī, the king was named Ānanda as his father, the queen was named Sumedhā as his mother, and the Bodhisatta was named Uttarakumāra. On the day of his son's birth, he went forth in the Great Renunciation, and being devoted to striving, he gradually attained omniscience. After uttering the exclamation, "Through many a birth I wandered in saṃsāra," he spent seven days on the Bodhi throne, and then directed his foot, intending to "place his foot on the earth." Then, splitting the earth, a great lotus arose. Its filaments were ninety cubits long, its pistil thirty cubits, its pericarp twelve cubits, and the pollen was the size of nine pots.

The Teacher, in height, was fifty-eight cubits; the distance between his two arms was eighteen cubits, his forehead was five cubits, and his hands and feet were eleven cubits. When an area the size of the twelve-cubit pericarp was touched by his eleven-cubit foot, pollen the size of nine pots rose up, spreading over an area of fifty-eight cubits, and was scattered back like scattered orpiment powder. From then on, the Blessed One was known as "Padumuttara." Devila and Sujāta were his two chief disciples, and Amitā and Asamā were his two chief female disciples, and Sumana was his attendant. Padumuttara, the Blessed One, dwelling in the capital city of Haṃsavatī, honoring his father's lineage, surrounded by a hundred thousand monks.

His younger brother was named Sumanakumāra. The king gave him possessions two hundred yojanas away from Haṃsavatī. He would occasionally come and see his father and the Teacher. Then one day, the border region became agitated. Sumana sent a message to the king. The king sent back, "Why were you appointed by me, dear?" He subdued the thieves and sent word to the king, "The country is now peaceful, O King." The king, pleased, said, "Let my son come quickly." He had about a thousand counselors. He consulted with them on the road, "If my father, being pleased, grants me a boon, what should I take?" Some said to him, "Take an elephant, take a horse, take a country, take the seven treasures." Others said, "You are the son of a sovereign of the earth, wealth is not difficult for you to obtain, and even having obtained all this, one must leave it behind; only merit can be taken along. Therefore, when the king grants a boon, take the boon to attend upon Padumuttara, the Blessed One, for three months." He said, "You are indeed my good friends; this thought was not in me, but you have brought it forth; I will do so." Having gone and paid homage to his father, and having been embraced and kissed on the head by his father, when he was told, "I will give you a boon, son," he said, "I wish, Great King, to make my life not in vain by attending upon the Blessed One for three months with the four requisites; grant me this boon." "It is not possible, dear, ask for another boon." "O King, there is no double talk among royalty; grant me this alone, I have no need for another." "Dear, the minds of Buddhas are difficult to know; if the Blessed One does not wish it, what will happen even if it is given by me?" "Good, O King, I will know the mind of the Blessed One," he said, and went to the monastery.

At that time, the Blessed One, having finished his meal, had entered his private chamber. He went to the community of monks sitting in the maṇḍala pavilion. They said to him, "Why have you come, prince?" "To see the Blessed One; show me the Blessed One." "We, prince, are not able to see the Teacher at any moment we wish." "Who, then, is able, venerable sirs?" "The Elder Sumanatthera, prince." He asked, "Where is the Elder, venerable sirs?" Having asked the place where the Elder was sitting, he went, paid homage, and said, "I wish to see the Blessed One; show me the Blessed One." The Elder, saying, "Come, prince," took him and placed him in the enclosure of the private chamber and ascended to the private chamber. Then the Blessed One said to him, "Sumana, why have you come?" "A prince has come to see the Blessed One, venerable sir." "Then, monk, prepare a seat." The Elder prepared a seat. The Blessed One sat down on the prepared seat. The prince, having paid homage to the Blessed One, exchanged courteous greetings. "When did you arrive, prince?" "Venerable sir, when you had entered the private chamber, the monks sent me to the Elder, saying, 'We are not able to see the Blessed One at any moment we wish'; the Elder, however, showed him with a single word. The Elder, venerable sir, is considered beloved in your dispensation." "Yes, prince, this monk is beloved by me in my dispensation." "Venerable sir, what does one do in the dispensation of the Buddhas to become beloved?" "By giving gifts, undertaking virtue, performing the Uposatha, prince." The Blessed One said, "I also wish to be beloved in the Buddha's dispensation like the Elder; may the Blessed One accept my invitation for the rains residence for three months." The Blessed One, looking to see "Is there purpose in going?" and seeing that "There is," said, "Tathāgatas delight in empty dwellings, prince." The prince, saying, "It is known to the Blessed One, it is known to the Sugata," declared, "I, venerable sir, will go ahead and have a monastery built; may you come with a hundred thousand monks sent by me," and having taken the promise, he went to his father and, having paid homage to his father, said, "The promise has been given to me by the Blessed One; may you send the Blessed One, sent by me." Having departed, building a monastery at each yojana, he went a distance of two hundred yojanas. Having gone and, while searching for a site for a monastery in his own city, seeing the garden of a householder named Sobhana, he bought it for a hundred thousand and spent a hundred thousand on building a monastery. There he had a private chamber built for the Blessed One, and small huts and pavilions for the other monks for their night and day quarters, and having completed the surrounding wall and gatehouse, he sent word to his father, "My task is finished; send the Teacher."

The king, having fed the Blessed One, said, "The task of Sumana is finished, Blessed One; he is awaiting your arrival." The Blessed One, dwelling in monasteries at each yojana with a retinue of a hundred thousand monks, proceeded. The prince, hearing that "The Teacher is coming," went out to meet him a yojana away, honoring him with perfumes and garlands, and having led him into the monastery –

"Bought by me for a hundred thousand, built for a hundred thousand,
Accept the garden named Sobhana, Great Sage." –

He dedicated the monastery. On the day of entering the rains, having given alms and having summoned his own children, wives, and ministers, he said, "The Teacher has come from afar to our presence, and Buddhas are indeed reverenced for their teaching, not for material gifts. Therefore, having worn two robes for these three months, having undertaken the ten precepts, I will dwell here; may you give alms to the hundred thousand whose taints are destroyed with this same sustenance for three months."

Dwelling in a place similar to the dwelling place of the Elder Sumanatthera, seeing all the duties that the Elder performed for the Blessed One, thinking, "This Elder is especially beloved in this place; it is fitting to desire a similar place to this," near the end of the Pavāraṇā, having entered the village and having given a great alms for seven days, on the seventh day, having placed triple robes at the feet of the hundred thousand monks, having paid homage to the Blessed One, "Venerable sir, the merit that I have done from the time of building monasteries at intervals of a yojana along the road, I have not done it desiring the wealth of Sakka, nor the wealth of Māra or Brahmā, but desiring the state of being an attendant of a Buddha. Therefore, may I also, in the future, like the Elder Sumana, be an attendant of a Buddha," having fallen with the five-point prostration, he lay down. The Blessed One, looking to see, "Is the mind of the noble son great, will it succeed, or not?" knowing, "In the future, a hundred thousand aeons from now, a Buddha named Gotama will arise, he will be his attendant," –

"May your desired wish, your aspiration, all of it succeed;
May all your intentions be fulfilled, like the moon on the fifteenth." –

He said. The prince, hearing, "Buddhas speak words that do not deviate," from the second day onwards, carrying the bowl and robes of that Blessed One, was as if going behind him. In that Buddha's era, having given alms for a hundred thousand years, having been reborn in the Tusita heaven, and having passed away from there, having taken rebirth in the house of Amitodana Sakka, gradually, having performed the Going Forth, having attained perfect enlightenment, coming to Kapilavatthu on the first journey, when the Blessed One was departing from there, among the princes going forth for the sake of the Blessed One's retinue, having gone forth with Bhaddiya and others, having gone forth in the presence of the Blessed One, not long after, having heard a Dhamma talk in the presence of the venerable Puṇṇa Mantāṇiputta, he was established in the fruit of stream-entry. Thus, this venerable one is endowed with prior support; due to this attainment of prior support, dependent origination, though profound, appeared as if straightforward.

Here, Titthavāso means the learning, recitation, questioning, and retention of the teachings in the presence of the teachers. That was extremely pure for the Elder. Therefore, even the profound (dependent origination) became clear to him like something superficial. For stream-enterers, the mode of conditionality (paccayākāra) becomes clear; and this venerable one is a stream-enterer. For the learned, the delineation of name-and-form (nāmarūpapariccheda) is evident like a bed or a seat with a lamp burning in a four-cubit enclosure; and this venerable one is foremost among the learned. Thus, due to his abundance of learning (bāhusaccabhāvena), even the profound mode of conditionality became clear to him like something superficial. Dependent origination is profound with four kinds of profundity. That profundity is already explained in detail in the Visuddhimagga. All of that became clear to the Elder like something superficial. Therefore, the Blessed One, encouraging Venerable Ānanda, said, "mā heva" (do not say thus), and so on. Here, the meaning is this: Ānanda, you are of great wisdom and clear knowledge, therefore even the profound dependent origination appears clear to you. Therefore, do not say, "Does it appear clear to me alone, or to others as well?".

But regarding what was said, "disparaging," here is the meaning: Ānanda, do not even say, "But it appears very clear to me." For if it appears very clear to you, why have you not become a stream-enterer through your own virtue, having realized the path of stream-entry, remaining in the method given by me? Ānanda, only Nibbāna is profound, but the mode of conditionality has become clear, so why do you not realize the fruit of once-returning by eradicating these four defilements: the gross attachment to sensual pleasures (kāmarāgasaṃyojana), the attachment to aversion (paṭighasaṃyojana), the gross underlying tendency to sensual pleasures (kāmarāgānusaya), and the underlying tendency to aversion (paṭighānusaya)? Why do you not realize the fruit of non-returning by eradicating the same four defilements that are subtle? Why do you not realize arahantship by eradicating these eight defilements: the five fetters beginning with attachment to form (rūparāga), the underlying tendency to conceit (mānānusaya), the underlying tendency to attachment to existence (bhavarāgānusaya), and the underlying tendency to ignorance (avijjānusaya)? Or why do you not realize the wisdom of a disciple (sāvakapāramīñāṇa) like Sāriputta and Moggallāna, who have fulfilled the perfections for one hundred thousand aeons plus one incalculable aeon; or why do you not realize the wisdom of a Paccekabuddha (paccekabodhiñāṇa) like the Paccekabuddhas, who have fulfilled the perfections for one hundred thousand aeons plus two incalculable aeons? Or if it is completely clear to you, why do you not realize the wisdom of omniscience (sabbaññutaññāṇa) like the Buddhas, who have fulfilled the perfections for one hundred thousand aeons plus four, eight, or sixteen incalculable aeons? Are you useless with respect to these superior attainments? See how much you have wronged, that you, standing in the knowledge of a disciple, say that the extremely profound mode of conditionality "appears clear to me." That statement of yours is contrary to the word of the Buddhas. It is not proper for a bhikkhu like that to speak contrary to the word of the Buddhas. Surely, Ānanda, four incalculable aeons plus one hundred thousand aeons have passed for me, just striving to realize this mode of conditionality. And there is no gift not given by me, no perfection unfulfilled, for the sake of realizing the mode of conditionality. But when I, like one dispelling the forces of Māra without any effort, was about to realize the mode of conditionality today, this great earth did not tremble even by two fingerbreadths. Likewise, while developing the remembrance of past lives (pubbenivāsa) in the first watch of the night, and the divine eye (dibbacakkhu) in the middle watch. But in the last watch of the night, at the powerful approach of dawn, as soon as it was seen that "ignorance is the condition for volitional formations in nine ways," the ten-thousandfold world-system, like a bronze bowl struck with an iron rod, emitted hundreds and thousands of echoes, and trembled like a drop of water on a lotus leaf struck by the wind. Thus, Ānanda, this dependent origination is profound and has a profound appearance, and because of the non-comprehension of this Dhamma...pe...one does not overcome it.

Etassa dhammassāti (of this Dhamma) of this Dhamma of conditionality (paccayadhamma). Ananubodhāti (because of non-comprehension) because of not comprehending in terms of knowledge-comprehension (ñātapariññā). Appaṭivedhāti (because of non-penetration) because of not penetrating in terms of eradication-comprehension (tīraṇappahānapariññā). Tantākulakajātāti (become like a tangled skein) born like a tangle of threads. Just as the threads of weavers, badly laid out and cut by mice, are tangled in various places, and it is difficult to bring thread-end to thread-end, or thread-root to thread-root, saying, "This is the end, this is the root." Just so, beings who have stumbled in this mode of conditionality are tangled and confused, and are unable to straighten out the mode of conditionality. There, it might be possible to straighten out the thread while relying on personal effort, but except for two Bodhisattas, there is no other being who is able to straighten out the mode of conditionality by his own nature. But just as a tangled thread, when put in sizing and beaten with a stick, becomes knotted in various places, just so these beings, having slipped in the conditions and being unable to straighten out the conditions, become knotted in the manner of the sixty-two kinds of views (diṭṭhigata). For all those views that are relied upon are because of not being able to straighten out the condition.

Kulāgaṇṭhikajātāti (become like a bird's nest tangle) kulāgaṇṭhikaṃ is called the weaver's sizing thread (pesakārakañjiyasuttaṃ). Kulā means a bird (sakuṇikā); some say it also means a kulāvaka bird. Just as both of those are tangled, and it is difficult to bring thread-end to thread-end or thread-root to thread-root, this should be connected in the same way as before.

Muñjapabbajabhūtāti (become like muñja grass and pabbaja grass) having become like muñja grass and pabbaja grass. Just as it is difficult to bring thread-end to thread-end or thread-root to thread-root of those grasses that have been pounded, and a worn-out rope, fallen somewhere, is taken up, saying of those grasses, "This is the end, this is the root"; that too might be possible to straighten out while relying on personal effort, but except for two Bodhisattas, there is no other being who is able to straighten out the mode of conditionality by his own nature, just so this populace, being unable to straighten out the conditionality, having become knotted in the manner of views, does not overcome the plane of misery (apāya), the bad destination (duggati), the downfall (vinipāta), and the round of rebirth (saṃsāra).

apāyoti (plane of misery) the realms of hell, the animal kingdom, the realm of ghosts, and the asura-body. All of those are called "apāya" because of the absence of happiness (ayassa), which is synonymous with increase; likewise, duggati (bad destination) because of the state of suffering, vinipāto (downfall) because of falling from the accumulation of happiness. But the other –

"The continuous succession of the aggregates, and of the elements and sense bases;
is called saṃsāra (round of rebirth)."

All of that one does not overcome, does not transcend; but rather, taking rebirth from death, and death from rebirth, thus repeatedly grasping death and rebirth, one wanders around in the three realms of existence (bhava), in the four modes of generation (yoni), in the five destinations (gati), in the seven abodes of consciousness (viññāṇaṭṭhiti), in the nine abodes of beings (sattāvāsa), like a ship tossed by the wind in the great ocean, and like an ox yoked to a yoke. Thus, the Blessed One spoke all of this disparagingly to Venerable Ānanda. The rest here is as has been said before. The tenth (sutta).

The sixth chapter is the chapter on suffering (Dukkhavaggo).

7. The Great Chapter (Mahāvaggo)

1. Description of the Unlearned

61. In the first (sutta) of the Great Chapter, assutavā (unlearned) means devoid of learning, questioning, deciding on the aggregates, elements, sense bases, mode of conditionality, mindfulness, and so on. Puthujjano (worldling) is a worldling because of being the cause of generating various kinds of defilements, and so on. This was said: "They generate various defilements, therefore they are worldlings (puthujjanā)," everything should be explained in detail. Furthermore, because of being included among the people who are averse to the noble Dhamma, whose practices are low, and who are beyond the path of counting, he is a worldling; or this one has gone separately into the count, he is unconnected with the noble ones endowed with virtues such as morality and learning, therefore he is a worldling. Thus, by these two terms, "assutavā puthujjano" (unlearned worldling), those who –

"Two kinds of worldlings are spoken of by the Buddha, the kinsman of the sun;
one worldling is blind, the other worldling is well-intentioned." (mahāni. 94); –

Imasmiṃ (in this) shows the present, directly perceived body. Cātumahābhūtikasmiṃ (made up of the four great elements) in the body made up of the four great elements, produced by the four great elements, consisting of the four great elements, is the meaning. Nibbindeyyāti (should be disgusted) should feel revulsion. Virajjeyyāti (should be dispassionate) should not be attached. Vimucceyyāti (should be liberated) should desire to be liberated. Ācayoti (increase) growth. Apacayoti (decrease) decline. Ādānaṃti (uptake) arising. Nikkhepanaṃti (laying down) dissolution.

Tasmāti (therefore) because these four, increase, decrease, arising, and dissolution, are evident, therefore, the cause of that, is the meaning. Thus, the Blessed One, in the case of the body consisting of the four great elements, makes the form (rūpa) unsuitable to be grasped, and makes the formless (arūpa) suitable to be grasped. Why? For those bhikkhus, their attachment to form is strong and excessive, therefore, showing the graspable nature of form in order to draw them out of their attachment to form, he speaks thus in order to establish them in the formless.

Cittaṃ (mind), and so on, is all a name for the mind-element (manāyatana). For that is called cittaṃ (mind) because of the mind-object (cittavatthutāya), because of being the object of the mind (cittagocaratāya), and because of the states associated with the mind (sampayuttadhammacittatāya); mano (mind) because of the meaning of thinking (mananaṭṭhena); viññāṇa (consciousness) because of the meaning of discerning (vijānanaṭṭhena). Nālaṃti (is not able) is not capable. Ajjhositaṃti (overwhelmed) swallowed by craving, completely finished and grasped. Mamāyitaṃti (identified as mine) grasped with the conceit of craving, as 'this is mine'. Parāmaṭṭhaṃti (clung to) touched and grasped by views. Etaṃ mamāti (this is mine) is the grasping of craving, therefore the eighty-one wanderings of craving are grasped. Esohamasmīti (this I am) is the grasping of conceit, therefore the nine kinds of conceit are grasped. Eso me attāti (this is my self) is the grasping of views, therefore the sixty-two views are grasped. Tasmāti (therefore) because it has been grasped for so long, therefore he is not able to be disgusted.

Varaṃ, bhikkhaveti (better, bhikkhus) why did he say this? First, he made form unsuitable to be grasped, and the formless suitable, then knowing that "the bhikkhus' grasping has gone out of form and into the formless," he began this discourse in order to draw them out of that. There, attato upagaccheyyāti (would take as self) should take as self. Bhiyyopīti (even more) even more than a hundred years. But why did the Blessed One say this? Does form that lasts for more than a hundred years exist? Surely, form that occurs in the first age does not reach the middle age, form that occurs in the middle age (majjhimavayaṃ) does not (reach) the final age (pacchimavayaṃ), form that occurs before the meal does not reach after the meal, form that occurs after the meal does not reach the first watch of the night, form that occurs in the first watch of the night does not reach the middle watch, form that occurs in the middle watch does not reach the final watch? Likewise, form that occurs in walking does not reach standing, form that occurs in standing does not reach sitting, form that occurs in sitting does not reach lying down. Even in one posture, form that occurs in lifting the foot does not reach moving it forward, form that occurs in moving it forward does not reach moving it past, form that occurs in moving it past does not reach releasing it, form that occurs in releasing it does not reach placing it down, form that occurs in placing it down does not reach stopping, the formations break up popping and crackling like sesame seeds thrown on a hot pan at each moment, at each node of time? This is true. But just as the flame of a lamp, without going beyond that particular wick region where it arises, breaks up right there, and yet it is said that the lamp burns all night because of the continuity of the stream, so here too, this body has been shown as if it lasts for a long time because of the stream of continuity.

Rattiyā ca divasassa cāti (both by night and by day) both in the night and in the day. This is a locative case with the sense of location. Aññadeva uppajjati, aññaṃ nirujjhatīti (one thing arises, another ceases) that which arises and ceases at night, other than that arises and ceases during the day, is the meaning. But the meaning should not be taken as "one thing arises, and before it has arisen, another ceases." "Rattiyā ca divasassa cā"ti (both by night and by day) this was said only by way of the stream of continuity, taking a small stream from the previous stream, but even a single mind is not able to last for one night or one day. For in one instant of a letter, hundreds of thousands of millions of minds arise. And this was said in the Milindapañha –

"If one hundred cartloads, Your Majesty, of rice, and a half cūḷa cartload, and rice-stalk-bundles, and two tumbas, such rice being placed down one hundred thousand at a time, would go to destruction and exhaustion of the mind that occurs in one instant of a letter."

'He grasps one branch and releases another' means that without finding a branch to grasp, it does not descend to the ground. But while wandering in that great forest, it wanders grasping each and every branch; this meaning is shown.

'Just so': here is a comparison—the forest should be understood like the forest of sense objects (ārammaṇa). The monkey wandering in that forest is like the mind arising in the forest of sense objects. Grasping a branch is like being attracted to a sense object. Just as that monkey wandering in the forest abandons one branch and grasps another, so too, this mind wandering in the forest of sense objects sometimes arises taking a form (rūpa) as its object, sometimes one of sounds (sadda) and so on, sometimes the past, sometimes the future or the present, sometimes internal, sometimes external. And just as it cannot be said that the monkey wandering in the forest sits down on the ground without finding a branch, but sits down only after grasping one leafy branch, so too, it should not be said that the mind wandering in the forest of sense objects arises without finding an attractive sense object; but it should be understood that it arises only after grasping an object of one kind. And thus, the Blessed One established attachment by removing it from form and placing it in the formless, and by removing it from the formless and placing it in form.

'Therefore, monks, a learned noble disciple': thus, the teaching began. This meaning should be explained by the simile of the snake bite: It is said that a man was bitten by a snake, and a skilled physician came to remove the poison. He induced vomiting and chanted a mantra, "Above, the Garuḍa; below, the Nāga," and drew the poison upwards. Knowing that it had risen as far as the corner of his eye, he chanted the mantra, "Above, the Garuḍa; below, the Nāga," reversing it so that he would not allow it to rise further but would keep it in the place where it had bitten. He blew in his ear and struck it with a stick, bringing the poison down and keeping it in the place where it had bitten. Knowing that it was staying there, he neutralized the poison with a medicinal plaster, bathed him, and said, "May you be well," and departed as he pleased.

'He becomes disenchanted, dispassionate': by this, the path (magga) is spoken of; 'Through dispassion, he is freed': the fruit (phala); 'When freed': and so on, is the reviewing (paccavekkhaṇā). The first.

2. The Second Discourse on the Untaught

62. In the second, 'Feeling of pleasure' means a condition for feeling of pleasure. 'Contact' means eye-contact and so on. But is eye-contact not a condition for feeling of pleasure? It is not a condition by way of co-nascence condition (sahajātapaccaya), but it is by way of dependence condition (upanissayapaccayena) for the feeling of apperception (javanavedanā); this is said referring to that. The same method applies to ear-contact and so on. 'Born of that' means of that kind, corresponding to that, meaning appropriate to that contact. 'Feeling of pain': should be understood in the manner already stated. 'Collision and combination' means by collision and combination, by collision and compaction. 'Heat' means the element of heat (uṇhākāro). 'Heat is produced': this should not be taken to mean that a spark comes out, but it is a synonym for the element of heat. Here, 'Of two pieces of wood' means of two fire-sticks (araṇīnaṃ). Here, the lower fire-stick is like the base (vatthu), the upper fire-stick is like the object (ārammaṇa), the collision is like contact (phasso), and the heat element is like feeling (vedanā). The second.

3. Discourse on the Simile of Child's Flesh

63. In the third, 'These four, monks, are nutriment': and so on, is as previously stated. But since the placing of it is by way of the eight reasons, therefore, showing that, I will now make an explanation of the words in due order. By which of the eight reasons, then, is this placed? By gain and honor. It is said that great gain and honor arose for the Blessed One, as it should for one who had accumulated the perfections of giving for four incalculable periods. For from all directions, like a great rain cloud pouring down, all the perfections, as if compacted together, produced a great flood of gain and honor, saying, "We will give results in one lifetime." From here and there, nobles, brahmins, and so on, came with robes, food, vehicles, garlands, perfumes, unguents, and so on in their hands, seeking the Blessed One, saying, "Where is the Buddha? Where is the Blessed One? Where is the god of gods, the bull among men, the lion of men?" Unable to find space even when bringing requisites in hundreds of carts, they stood all around, striking cart-yoke against cart-yoke for a distance of a league, like the Andhakavinda brahmins, continuing to move. All this should be understood in the way it comes in the various sections (khandhaka) and discourses (sutta).

Just as for the Blessed One, so too for the Sangha of monks. And this was said:

"At that time, the Blessed One was honored, respected, revered, venerated, and esteemed, and he received robes, alms food, lodging, and medicine as requisites for the sick. The Sangha of monks was also honored…pe… requisites" (Udā. 14; Saṃ. Ni. 2.70).

Similarly, "As far as there is any community or group that has arisen in the world, I do not see, Cunda, any other single community that has attained the height of gain, honor, and esteem like this Sangha of monks" (Dī. Ni. 3.176).

This gain and honor that arose for the Blessed One and the Sangha together became immeasurable, like the water of two great rivers. Then the Teacher, in seclusion, thought: "Such great gain and honor also existed for the Buddhas of the past, and such will exist for those of the future. Are the monks able to consume food with mindfulness and clear comprehension, being balanced and without desire and passion, or are they not able?"

'These four, monks, are nutriment': and so on, the meaning is as previously stated.

'And how, monks, should solid food be regarded?': thus, he said. Here, 'Husband and wife' means both wife and husband. 'Limited provisions' means some small amount of provisions, such as parched grain cakes or barley flour cakes. 'A desert road' means a road that is like a desert, or a road in a desert. 'Desert' means a desert of robbers, a desert of wild animals, a desert of non-humans, a desert without water, a desert with little food, thus five kinds. Among these, that in which there is fear of robbers is a desert of robbers. That in which there are wild animals such as lions and tigers is a desert of wild animals. That in which there is fear due to non-humans such as powerful demonesses is a desert of non-humans. That in which there is no water to drink or bathe in is a desert without water. That in which there is nothing to eat or consume, not even roots and tubers, is called a desert with little food. But that in which all five of these fears exist is simply a desert. That, however, must be crossed in one, two, or three days, but that is not intended here. Here, a desert without water and with little food, a hundred leagues long, is intended. On such a desert road, 'They might proceed': afflicted by the fear of hunger, the fear of disease, and the fear of the king, they might proceed thinking, "Having crossed this desert, we will live happily in the undisturbed kingdom of a righteous king."

'An only child' means an only child who is taken up and carried, who deserves compassion, and who has a fragile body. 'Dried meat and sinews' means taking dried meat from a place of dense mass, taking sinews from places where bones and tendons are exposed, meaning dried meat on skewers. 'They would strike' means they would hit. 'Where is the only child?' this is their manner of lamentation.

Here, having made a real event the basis, is a brief explanation of the meaning from the beginning: It is said that a husband and wife, taking their child and with limited provisions, set out on a desert road a hundred leagues long. Having gone fifty leagues, their provisions were exhausted, and, afflicted by hunger and thirst, they sat down in sparse shade. Then the man said to his wife, "My dear, there is no village or town for fifty leagues around. Therefore, much work, such as farming and cattle-rearing, that should be done by a man, I am now unable to do. Come, kill me and eat half my flesh, and having made the other half provisions, cross the desert with our child." Then she also said to him, "My lord, much work, such as spinning thread, that should be done by a woman, I am now unable to do. Come, kill me and eat half my flesh, and having made the other half provisions, cross the desert with our child." Then he also said to her, "My dear, with the death of the mother, the death of two is foreseen. For the foolish child cannot live without its mother. If, however, we live, we could get another child. Come now, kill the child, take its flesh, and cross the desert." Then the mother said to the child, "Dear, go to your father," and he went. Then his father, saying, "I have experienced no small suffering through farming and cattle-rearing, thinking 'I will nourish my child.' I am unable to kill my child; you kill your own child," said, "Dear, go to your mother." He went. Then his mother also, saying, "I have experienced no small suffering even through begging from tree spirits and dog spirits, etc., desiring a child. What need to speak of carrying it in my womb? I am unable to kill my child," said, "Dear, go to your father." Thus, he died while going between the two. Having seen him, they lamented, took the flesh in the manner stated, ate it, and departed.

'What do you think, monks, would they eat the food for enjoyment?': thus, he said. There, 'For enjoyment': and so on, have already been explained in detail in the Visuddhimagga (Visuddhi. 1.18). 'Of the desert': of the remaining part of the desert that has not yet been crossed.

'Just so': it means it should be regarded as similar to the flesh of a beloved child by way of the nine repulsivenesses. Which nine? The repulsiveness of going, and so on. Even while reviewing the repulsiveness of going, one partakes of solid food; even while reviewing the repulsiveness of seeking, even while reviewing the repulsiveness of consumption, storage, source, digestion, non-digestion, smearing, and dripping, one partakes of it. But these repulsivenesses of going and so on have already been explained in detail in the Visuddhimagga (Visuddhi. 1.294) in the section on the description of the repulsiveness of food. Thus, food should be consumed having made it similar to the flesh of a child by way of these nine repulsivenesses.

Just as those husband and wife, while eating the repulsive flesh of their beloved child, did not eat it being attached and greedy, but ate it while remaining in a state of balance, without desire and passion, so too, it should be consumed having made consumption without desire and passion. And just as they did not remove what was connected to bones, sinews, and skin, but ate only the thick, choice flesh, but ate whatever came to hand, so too, without rejecting coarse rice, bland curry, and so on with the back of the hand, and without showing partiality like a quail or a chicken, one should partake of it like a lion, consuming in order what is chosen, the best food mixed with ghee and meat from here and there.

And just as they did not eat up to the throat's capacity, but ate only a little, just enough to keep alive for one day, so too, without eating to the point of filling the stomach like one of the Āharahattha and other brahmins, one should consume it like the General of the Dhamma, leaving space for four or five mouthfuls. It is said that while living for forty-five years, he uttered a lion's roar, saying, "I did not consume food even for one day after making it cause acidic regurgitation after the meal," and recited this verse:

"Having eaten four or five mouthfuls, drink water;
Enough for a monk who is resolute, for easeful dwelling." (Theragā. 983)

And just as they did not devour each other with jealousy, but devoured the flesh with a mind free from the stain of jealousy, perfectly pure, so too, having received alms-food, without being jealous—thinking, "I will give all to him who takes all, half to him who takes half; if there is any remainder after taking, I will partake of it myself"—one should partake of it while abiding in principles that create affection. And just as they did not devour it deluded, thinking, "We might eat some other kind of meat, such as deer meat or peacock meat," but devoured it knowing it was the flesh of their beloved children, so too, having received alms-food, without producing the delusion of self-identification, thinking, "I am eating, I am consuming," one should abandon delusion, thinking, "Material food does not know, 'I am nourishing this body composed of the four great elements'; nor does the body know, 'Material food is nourishing me.'" Thus, one should partake of it after abandoning delusion. Furthermore, one should partake of it mindfully and with full awareness, as if not deluded.

And just as they did not devour it with longing, thinking, "Oh, how wonderful if we could eat such children's flesh again," but devoured it having overcome longing, so too, having received delicious food, one should not long for it, thinking, "Oh, how wonderful if I could receive such food again tomorrow and the day after," or, having received coarse food, one should not lament, thinking, "Today I have not received delicious food as I did yesterday," but free from craving—

‘‘I do not grieve for the past, I do not long for the future;
I live in the present, thereby my complexion is serene.’’ (jā. 2.22.90) –

Remembering this advice, one should partake of it thinking, "I will live in the present."

And just as they did not make a store, thinking, "Having eaten this much in the wilderness, we will cross the rest of the wilderness and eat the remainder after mixing it with salt and tamarind," but at the end of the wilderness they either buried it in the ground or burned it with fire, thinking, "Lest many people see it," so too—

‘‘Of foods and drinks,
And also things to eat and clothes;
Having received them, one should not make a store,
Nor be anxious when not obtaining them.’’ (su. ni. 930); –

Remembering this advice, whatever one obtains from the four requisites, having taken only enough to sustain oneself, one should give the remainder to one's fellow ব্রহ্মচারীs, avoiding hoarding. And just as they did not make pride or arrogance, thinking, "No one else can obtain such children's flesh to eat as we do," but devoured it with subdued pride and subdued arrogance, so too, having received delicious food, one should not make pride or arrogance, thinking, "I am the receiver of robes, alms-food, and so on." Reflecting that "This going forth is not for the sake of robes and so on, but this going forth is for the sake of Arahantship," one should partake of it with subdued pride and arrogance.

And just as they did not despise it, thinking, "What is this without salt, without tamarind, unsmoked, and foul-smelling?", but devoured it having overcome despising, so too, having received alms-food, one should not despise the alms-food, thinking, "What is this coarse, tasteless food like food for asses and cattle? Throw it into a dog's bowl!" or despise the donor, thinking, "Who will eat this? Give it to crows and dogs!"—

‘‘Wandering with bowl in hand, he is not dumb, yet regarded as dumb;
He should not despise a small gift, nor disdain the giver.’’ (su. ni. 718); –

Remembering this advice, one should partake of it. And just as they did not slight one another, thinking, "Your share, my share, your child, my child," but devoured it in harmony and concord, so too, having received alms-food, one should not slight virtuous fellow ব্রহ্মচারীs, as some do, thinking, "Who will give to such as you, aimlessly wandering about, their eyes darting here and there? Even your own mother does not think you should be given anything. But we obtain delicious robes and so on wherever we go." With reference to this it was said—

‘‘Overwhelmed by gain, honor, and praise, with a mind given over to it, that foolish man slights other amiable monks. That, monks, is for his long-term harm and suffering.’’ (saṃ. ni. 2.161).

Thus, without slighting anyone, one should partake of it in harmony and concord with all fellow ব্রহ্মচারীs.

Understood means understood with three kinds of understanding: understanding by knowledge, understanding by investigation, and understanding by abandonment. How? Here, a bhikkhu understands, "This material food, in terms of its substance, is nutritive essence as its eighth factor. Where does nutritive essence come into contact? In the taste-sensitive tissue. What is the taste-sensitive tissue dependent on? It is dependent on the four great elements. Thus, nutritive essence, the taste-sensitive tissue, and the great elements that are its conditions—these phenomena are called the aggregates of form. As he discerns that, the five phenomena beginning with contact that arise are the four immaterial aggregates. Thus, all these five aggregates are, in brief, merely name-and-form." Discerning those phenomena in terms of their individual characteristics, seeking their conditions, he sees dependent origination in forward and reverse order. Thus, by accurately seeing name-and-form with its conditions by way of material food, material food is understood by understanding of knowledge. He reflects on that very name-and-form with its conditions, superimposing on it the three characteristics of impermanence, suffering, and non-self, in terms of the seven kinds of contemplation. Thus, it is understood by understanding of investigation, which is defined as the knowledge of contemplation that penetrates the three characteristics. By completely knowing, in that very name-and-form, by the path of non-returning, which eradicates desire and lust, it is understood by understanding of abandonment.

Connected with the five strands of sense desire means that the lust originating from the five strands of sense desire is understood. Here, however, there are three kinds of understanding: single understanding, comprehensive understanding, and fundamental understanding. What is single understanding? When a bhikkhu completely knows the craving for a single taste at the tongue-door, by that the lust connected with the five strands of sense desire is indeed understood. Why? Because it arises there. For that very craving, when it arises at the eye-door, is called lust for form; when it arises at the ear-door and so on, it is lust for sound and so on. Thus, just as when a thief is killed at any one of the five paths, all five paths are safe, so too, when craving for taste at the tongue-door is completely known, the lust connected with the five strands of sense desire is understood. This is called single understanding.

Comprehensive understanding? For in the alms-food placed in the bowl, the lust connected with the five strands of sense desire can be found in a single instance. How? As one looks at its pure color, there is lust for form; as one pours hot ghee into it, a crackling sound arises, or when one chews such food, a crunching sound arises, there is lust for sound. As one savors the aroma of cumin and so on, there is lust for smell; with regard to deliciousness, there is lust for taste. As one savors soft food that has touch, there is lust for tangible objects. Thus, when one has mindfully and with full awareness discerned this food and partaken of it without desire and lust, all of it is completely understood. This is called comprehensive understanding.

Fundamental understanding? For material food is the root of lust connected with the five strands of sense desire. Why? Because when it exists, that lust arises. It is said that during the Brāhmaṇa Tissa famine, husband and wife did not have a single thought of intimacy for twelve years. Why? Because of the scarcity of food. But when the famine subsided, the island of Tambapaṇṇi, a hundred yojanas in extent, became one festival with the birth-festivals of children. Thus, when the fundamental food is understood, the lust connected with the five strands of sense desire is indeed understood. This is called fundamental understanding.

There is no fetter for him means that there is no fetter, because it has been abandoned in its state of being abandoned together with that lust. Thus, this teaching has been spoken as far as the path of non-returning. "Lest they reach the end with just this much," it is fitting to speak up to Arahantship, developing insight into the five aggregates in terms of those very forms and so on. The first food (is finished).

Skinless means with the skin flayed from the entire body, from the razor up to the root of the hair, resembling a heap of kiṃsuka flowers. But why, without taking another simile such as an elephant, horse, or cow, was the simile of a skinless cow taken? To indicate the inability to endure. For a woman is unable to endure or tolerate painful feeling when it has arisen; likewise, to show that contact-food is weak and feeble, he brought a fitting simile. Wall means one of the stone walls and so on. Dependent on the wall means beings such as spiders, house lizards, mice, and so on. Dependent on trees means tree-creepers and so on. Dependent on water means fish, crocodiles, and so on. Dependent on the sky means gadflies, mosquitoes, crows, cuckoos, and so on. Would eat it means would pluck it and eat it. Seeing the fear of beings eating one another, based on dependence on each particular place, she does not desire her own honor and respect, nor massage of the back, tending of the body, or warm water. Likewise, seeing the fear of defilement-beings eating one another, based on contact-food, a bhikkhu is without interest in the contact of the three realms.

When contact, monks, as food is understood means understood with three kinds of understanding. Here too there are three kinds of understanding. Therein, "Contact is the aggregate of volitional formations, feeling associated with it is the aggregate of feeling, perception is the aggregate of perception, consciousness is the aggregate of consciousness, and their base and objects are the aggregate of form"—thus, accurately seeing name-and-form with its conditions is understanding of knowledge. Just there, evaluating from impermanence and so on, superimposing the three characteristics in terms of the seven kinds of contemplation, is understanding of investigation. But the path of Arahantship, which eradicates desire and lust in that very name-and-form, is understanding of abandonment. Three feelings—thus, when contact as food is understood with three kinds of understanding, the three feelings are indeed understood, because they are rooted in it and associated with it. Thus, by way of contact-food, the teaching has been spoken up to Arahantship. The second food.

A pit of embers means a pit of coals. Pit is also called a heap or a ditch.

‘‘Others are fanning a pit of embers,
Men weeping, their bodies scorched;
Fear, indeed, seizes me, Sūta, on seeing it,
I ask you, Mātali, charioteer of the gods.’’ (jā. 2.22.462); –

Here, a heap is said to be a "pit."

‘‘Why, as if in haste,
Do you dig a pit, charioteer?’’ (Jā. 2.22.3). –

A fathom and more means a fathom in excess, the size of five cubits. Without sparks, without smoke indicates that it is intensely hot. For when there is flame or smoke, wind arises and the heat is not great; in the absence of those, due to the absence of wind, the heat is great. Far away means may it be far away.

Even so here is the connection of the simile—the cycle of the three realms should be seen as like a pit of embers. The foolish worldling dependent on the cycle is like the man who desires to live. Wholesome and unwholesome action are like the two strong men. The time when those men, seizing that man by his various limbs, drag him towards the pit of embers, is like the time when a worldling accumulates karma. For karma, as it is accumulated, draws one to rebirth. The suffering caused by the pit of embers should be understood as the suffering of the cycle caused by karma.

Understood means understood with three kinds of understanding. The application of the understanding here should be understood in the same way as stated for contact. Three cravings means these are understood: craving for sensual pleasures, craving for existence, and craving for non-existence. Why? Because of the mind's intention being rooted in craving. For when the cause is not abandoned, the result is not abandoned. Thus, by way of mind-intentional food too, the teaching has been spoken up to Arahantship. The third food.

Evil-doer means a perpetrator of evil, a doer of wrong. How does that man means what kind of man is he? How does he live? Does he not live?He lives in just the same way, deva means he lives in just the same way as before, now too.

Evameva khoti: Here also, this application of the simile should be understood thus: kamma is to be seen as like the king; the foolish worldling dependent on the round is like the guilty man; rebirth-consciousness is like the three hundred spears; the time when the king commands, "Strike that guilty man with three hundred spears!" is like the time when the king of kamma, having seized the worldling dependent on the round, throws him into rebirth. Although rebirth-consciousness is like three hundred spears, there is no suffering in the spears themselves; the suffering arises from the wound inflicted by the spears. Similarly, there is no suffering in rebirth itself, but the suffering of the resultant (vipāka) arises from the given rebirth, just as suffering arises from the wound inflicted by the spears.

Pariññāteti: Understood by three kinds of understanding. Here also, the application of understanding should be understood in the same way as described for sense-impression-nourishment. Nāmarūpanti: Name-and-form is conditioned by consciousness. For when consciousness is understood, that itself is understood, because it is rooted in that and arises together with that. Thus, the discourse has been spoken even in terms of consciousness-nourishment, up to arahantship. The fourth nourishment. The third (section).

4. Atthirāgasutta Commentary

64.In the fourth (sutta), rāgoti and the like are names for greed. For that (greed) is called rāga because of its coloring (rañjanavasena), nandī because of its delighting (nandanavasena), and taṇhā because of its craving (taṇhāyanavasena). Patiṭṭhitaṃ tattha viññāṇaṃ virūḷhanti: Consciousness is established and grown there because of the kamma's ability to impel and draw in rebirth. Yatthāti: In whatever place – in the threefold round of existence; or everywhere, this bhummaṃ (place) applies to each preceding condition. Atthi tattha saṅkhārānaṃ vuddhīti: This is said with reference to the volitional activities (saṅkhāra) that are the cause of the future round of existence, while one is situated in this resultant (vipāka) round. Yattha atthi āyatiṃ punabbhavābhinibbattīti: In whatever place there is a future arising of renewed existence.

Evameva khoti: Here, this application of the simile should be understood thus: kamma with its associated requisites is like dyers and painters; the threefold round of existence is like a board, wall, or cloth. Just as dyers and painters produce a form on purified boards, etc., so kamma with its requisites produces a form in existences. There, just as a form produced by an unskillful painter is ugly, badly shaped, and unpleasant, so too, when someone performs kamma with a mind divorced from knowledge, that kamma, in producing form, produces a form that is ugly, badly shaped, and unpleasant even to the parents, without giving the endowments of the eye and so on. But just as a form produced by a skillful painter is beautiful, well-shaped, and pleasing, so too, when someone performs kamma with a mind endowed with knowledge, that kamma, in producing form, produces a form like gold, well-shaped, adorned, and prepared, giving the endowments of the eye and so on.

Here, one should understand that there is one connection (sandhi) between nourishment and name-and-form, having condensed nourishment together with consciousness; there is one connection between name-and-form and volitional activities, having condensed the process of result with name-and-form; and there is one connection between volitional activities and future existence.

Kūṭāgāranti: A house made by taking one gable. Kūṭāgārasālāti: A hall made by taking two gables. Evameva khoti: Here, the kamma of an arahant should be understood as like a ray of the sun. A ray of the sun exists, but because of the absence of a foundation, it is called without foundation (appatiṭṭhā). The kamma of an arahant is without foundation precisely because it does not exist. For although he has body, etc., the skillful and unskillful kamma done by him is not called (kamma), but remains merely as action (kiriya), without result. Thus, his kamma is called without foundation precisely because of its non-existence. The fourth (sutta).

5. Nagarasutta Commentary

65.In the fifth (sutta), nāmarūpe kho sati viññāṇanti: Here, it should have been said, "with volitional activities as condition, consciousness arises," and "with ignorance as condition, volitional activities arise," but neither of these was said. Why? Because ignorance and volitional activities are a third existence, and this insight (vipassanā) does not fit with them. For the Great Being is fixated in terms of the present five-aggregate existence.

But surely it is not possible to awaken without seeing ignorance and volitional activities. It is true that it is not possible, but by this, they are indeed seen in terms of craving, the appropriation of existence. Therefore, just as a man pursuing a monitor lizard, seeing it enter a pit, might go down, dig where it entered, seize the lizard, and depart, not digging in another part, why? Because there is nothing there. So too, the Great Being, like a man pursuing a monitor lizard, sitting at the Bodhi-seat, searching from old age and death, "This has this as its condition, this has this as its condition," saw consciousness as the condition for name-and-form phenomena. Then he turned back his insight, (thinking,) "This much is the range of comprehension in terms of the five-aggregate existence." Beyond that, like the undisturbed place of an empty pit, there exists the pair of ignorance and volitional activities, but because that was grasped by the insight below, it does not become something to be comprehended separately, so he did not grasp it.

Paccudāvattatīti: Turns back. Which consciousness turns back here? Both rebirth-consciousness and insight-consciousness. There, rebirth-consciousness turns back from the condition; insight-consciousness, from the object. Both do not go beyond name-and-form, do not go beyond name-and-form. Ettāvatā jāyetha vātiādiīsu: While name-and-form is the condition for consciousness, and consciousness is the condition for name-and-form, with both of these mutually conditional, by this much one might be born or come into existence. For beyond this, what else might be born or come into existence? Surely, just this is born and comes into existence.

Having said yadidaṃ nāmarūpapaccayā viññāṇaṃ, viññāṇapaccayā nāmarūpanti (that is, with name-and-form as condition, consciousness; with consciousness as condition, name-and-form), then, in order to show future old age and death rooted in name-and-form with consciousness as condition, in the way of conditioned arising in forward order, he said nāmarūpapaccayā saḷāyatanantiādi (with name-and-form as condition, the six sense bases), and so on.

Añjasanti: A synonym for path. Uddhāpavantanti: So-called because it has emerged from danger, endowed with a wall, etc. Ramaṇīyanti: Delightful due to the abundance of various goods inside the four gates all around. Māpehīti: Cause residence by sending a great crowd of people. Māpeyyāti: He would cause residence. And in causing (residence), first he would send eighteen crores of people, and asking, "Is it full?" if told, "Not yet full," he would send another five families. Asking again, "Not yet full," he would send another fifty-five families. Asking again, "Not yet full," he would send another thirty families. Asking again, "Not yet full," he would send another thousand families. Asking again, "Not yet full," he would send another eleven myriad families. Asking again, "Not yet full," he would send another eighty-four thousand families. When asked again, "Is it full?" he would say, "Great king, what are you saying? The city is vast and uncrowded. It is not possible to fill it by sending families in this way. But having had a drum paraded, proclaim the qualities of our city and the benefits people will receive, (saying,) 'Our city is endowed with this and that abundance. Those who wish to live there, may go as they please. They will receive such and such advantages.'" He would do this. Then, having heard about the qualities of the city and the benefits to be received, people would flock together from all directions and fill the city. After some time, it would be both prosperous and flourishing. Referring to that, tadassa nagaraṃ aparena samayena iddhañceva phītañcātiādi was said (after some time, that city would be both prosperous and flourishing, etc.).

Iddhanti: Prosperous, with abundant food. Phītanti: Flourishing with all kinds of wealth. Bāhujaññanti: To be known by many, or beneficial to many people. "Bahujana"ntipi is also a reading. Ākiṇṇamanussanti: Crowded with people, constantly thronged. Vuḍḍhivepullappattanti: Having attained both growth and abundance, having attained both excellence and greatness, meaning it had become the foremost city in the ten thousand world-systems.

Evameva khoti: Here, this application of the simile should be understood thus: the Great Being, fulfilling the perfections from the foot of Dīpaṅkara onwards, should be seen as like the man wandering in the forest grove; the sight of the path followed by the people of the past is like the sight of the eightfold path of insight in the preliminary part for the Great Being sitting at the Bodhi-seat in due order; the sight of the great path in the latter part for the man following that single-file path is like the sight of the supramundane path at the end of the developed higher insight for the Great Being; the sight of the city ahead for the man going by that path is like the sight of the city of Nibbāna for the Tathāgata. Here, the outer city was seen by one (person) and made habitable by another, but the city of Nibbāna was seen by the Teacher himself and made habitable by himself. The time of seeing the four gates for that man is like the time of seeing the four paths for the Tathāgata; the time of entering the city through the four gates for him is like the time of entering Nibbāna through the four paths for the Tathāgata; the time of arranging the goods inside the city for him is like the time of arranging the fifty-seven wholesome dhammas with the reviewing knowledge for the Tathāgata. The time of searching for families for building houses in the city is like the time of surveying those to be trained upon rising from the fruition attainment for the Teacher; the time of seeing a great householder when the king asked for (one) for that man is like the time of seeing the Elder Aññāsikoṇḍañña when Mahābrahmā asked the Blessed One (to teach); the time of the king sending for the great householder, (saying,) "Settle in the city!" is like the time of the Blessed One, having gone an eighteen-yojana journey in one afternoon, having entered Isipatana in Bārāṇasī on the Āsāḷhi full-moon day and having made the Elder a body-witness, teaching the Dhamma; the time of the great householder settling in the city, taking eighteen crores of people, is like the time of the Elder being established in the fruit of stream-entry together with eighteen crores of Brahmās when the Tathāgata set the Wheel of the Dhamma in motion. Thus, the city of Nibbāna was first inhabited; then, the question "Is the city full?" and the sending of five families, etc., up to the sending of eighty-four thousand families, is like the Tathāgata, having taught the Anattalakkhaṇa Sutta, etc., from the fifth day onwards, and having led the group of five, etc., Yasa and the fifty-five sons of good family, the thirty of the Bhadda group, the thousand former ascetics with matted hair, eleven myriad people headed by Bimbisāra, and eighty-four thousand in the sharing of merit with those in the charnel ground, into the Noble Path and sending them to the city of Nibbāna. Then, just as when the city could not be filled in that way, there was the parading of a drum and the proclaiming of the qualities of the city and the proclaiming of the advantages for the families, so too, the proclaiming of the qualities of Nibbāna and the benefits of crossing over the desert of rebirth by the Dhamma-speakers, sitting here and there on the eighth day of the month, and the flocking together of people to the city from all directions, having heard that Dhamma talk, is to be seen as like the flocking together to Nibbāna of countless sons of good family who, having left from here and there, have undertaken the going forth, etc., and are practicing the path that accords with the Dhamma.

Purāṇaṃ magganti, the ancient path, refers to the Noble Eightfold Path. This Noble Path, in the Pavāraṇā Sutta (Saṃ. Ni. 1.215), is described as "anuppannamaggo," the unproduced path, using the metaphor of an uncarved piece of wood; in this sutta, it is described as "purāṇamaggo," the ancient path, in the sense of a path that is not new, but old.Brahmacariyanti, the holy life, encompasses the entire teaching (sāsana), including the three trainings (sikkhattaya).Iddhanti, prosperous, means rich and abundant with the delight of jhāna.Phītanti, flourishing, means adorned with the flowers of supernormal knowledges (abhiññā).Vitthārikanti, widespread, means extensive.Bāhujaññanti, well-known, means easily understood by many people.Yāva devamanussehi suppakāsitanti, well-proclaimed even by gods and humans, means that within the ten thousand world-systems, wherever there is a distinction between gods and humans, it is well-proclaimed and well-taught by the Tathāgata. This is the fifth.

6. Sammasasuttavaṇṇanā

66. In the sixth, āmantesīti, why did he address them? Because a subtle teaching that struck at the three characteristics (tilakkhaṇa) occurred to him. It seems that in that country, people were intelligent and had good reasons. The food there was rich, and by consuming it, the people's wisdom grew, and they were able to penetrate the profound Dhamma talk that struck at the three characteristics. Therefore, the Blessed One taught other profound suttas there, such as the Mahāsatipaṭṭhāna Suttas in the Dīgha and Majjhima Nikāyas (Dī. Ni. 2.372 ff.), the Mahānidāna Sutta (Dī. Ni. 2.95 ff.), the Āneñjasappāya Sutta (Ma. Ni. 3.66 ff.), and the Cūḷanidāna Sutta in the Saṃyutta Nikāya.Sammasatha noti, consider then.Antaraṃ sammasanti, consider the inner (factors).Na so bhikkhu bhagavato cittaṃ ārādhesīti, that bhikkhu, by explaining in terms of the thirty-two parts of the body instead of explaining according to the mode of conditions (paccayākāra), was unable to grasp the Blessed One's intention, who wanted to have it explained through the conditionality.

Etadavocāti, he said this to bring the teaching into accordance with the connection (anusandhi).Tenahānanda, suṇāthāti, this is a passage that is not found elsewhere in the Tipiṭaka, the word of the Buddha. There is no such statement anywhere else.Upadhinidānanti, with the aggregates as the basis. Here, the five aggregates (khandhapañcaka) are intended as the basis (upadhi).Uppajjatīti, arises.Nivisatīti, becomes established in a continuous manner.

Yaṃ kho loke piyarūpaṃ sātarūpanti, whatever in the world is of a beloved nature and a pleasurable nature.Cakkhuṃ loketiādīsu, regarding the eye, etc., in the world, beings are deeply attached to the eye, etc., with a sense of "mine," and are established in prosperity, thinking of their eye as a clear five-fold sensitivity (pañcapasāda) in accordance with the grasping of signs in mirrors, etc., like a golden mansion or a jeweled cage with an open window; they think of the ear as a silver tube or a string of cotton; they think of the nose, which has gained the designation "high nose," as a roll of orpiment placed in a circle; they think of the tongue as a red blanket, soft, smooth, and providing delicious tastes; they think of the body as a sāla pole or a golden archway; they think of the mind as unique and noble, unlike the minds of others.

Niccato addakkhunti, they saw it as permanent. The same method applies to the remaining terms.Na parimucciṃsu dukkhasmāti, they were not liberated from all the suffering of the round (vaṭṭa).Dakkhissantīti, they will see.Āpānīyakaṃsoti, the name of a liquor. Because they drink water (āpa) in it, it is called "āpānīyo." Āpānīyo ca so kaṃso cāti āpānīyakaṃso, it is the name of a liquor made from the dregs of beer. However, from the statement "endowed with good color," etc., it seems that it refers to the drink placed in the bowl (kaṃsa).Ghammābhitattoti, afflicted by heat.Ghammaparetoti, touched by heat, meaning overcome.Pivato hi kho taṃ chādessatīti, that drink will please one who drinks it because of its good qualities like color, and it will stand pervading the whole body and producing satisfaction.Appaṭisaṅkhāti, without reflecting.

Evameva khoti, here is the comparison: the object with a beloved and pleasurable nature in the world should be seen like a bowl of liquor; a worldling (puthujjana) who is dependent on the round (vaṭṭa) is like a man afflicted by heat; a person who invites with the object of a beloved and pleasurable nature in the world is like a person who invites with a bowl of liquor; a teacher, preceptor, or good friend who points out the advantages and disadvantages in the bowl of liquor is like a man in a tavern who points out the advantages and disadvantages. Just as that man who is looked after by someone points out the good qualities and disadvantages in the bowl of liquor, so too a teacher or preceptor tells a bhikkhu about the gratification (assāda) and the escape (nissaraṇa) in the five sense pleasures.

There, just as when the qualities and disadvantages in the bowl of liquor are pointed out, that man, with a strong desire arising from the pleasing color etc., suddenly drinks it without reflecting, thinking, "If death will occur, I will know later," and then meets with death or suffering equal to death; in the same way, bhikkhu, even though the teacher or preceptor explains, "The gratification is only the happiness that arises from seeing etc. in the five sense pleasures, but the disadvantage is manifold and of various kinds, both in this life and in the future; sense pleasures have little gratification and much suffering and trouble," and advises, "Practice the path of a renunciate (samaṇapaṭipada), be guarded in the sense doors, know moderation in eating, and be devoted to wakefulness," yet because his mind is bound by gratification, thinking, "If the stated disadvantage will occur, I will know later," he disrespects the teacher or preceptor, abandons the learning of the teachings (uddesa), questioning (paripucchā), and other duties and practices, speaks of worldly matters, abandons the training (sikkha) with the desire to enjoy sense pleasures, and returns to a lower state. Then, filling up with bad conduct, he is seized as a thief at the time of breaking into a house, etc., shown to the king, and after having his hands and feet cut off in this very life, he experiences great suffering in the four woeful states (apāyas) in the next life.

Pānīyena vā vinetunti, to remove (the thirst) with cool water.Dadhimaṇḍakenāti, merely with the cream of curd.Bhaṭṭhaloṇikāyāti, with salted barley flour drink.Loṇasovīrakenāti, after putting in all kinds of grains, fruits, shoots, etc., they make something called loṇasovīraka, with that.

Here the comparison is: the yogi should be seen as the one afflicted by heat at the time he depends on the round (vaṭṭa); the bhikkhu's attainment of the fruit of arahantship, who, after standing by the advice of the teacher and preceptor, grasping the six doors, etc., and gradually increasing insight (vipassanā), is like that man's removing his thirst with water, etc., after abandoning the bowl of liquor; just as the four paths are like the four drinks, his going wherever he pleases as a happy man after drinking one of them and removing his thirst for liquor is like the arahant's drinking the four paths, removing craving, and going towards Nibbāna, a direction never gone before. This should be understood. This is the sixth.

7. Naḷakalāpīsuttavaṇṇanā

67. In the seventh, kinnu kho, āvusoti, why does he ask? "How would he explain if asked in this way?" In order to know the elder's intention. Moreover, he asks so that bhikkhus in the future will know that in the past, two chief disciples decided this question.Idāneva kho mayanti, here the elder says this because what was said as "name-and-form is the condition for consciousness" is now said as "name-and-form is the condition for consciousness."Naḷakalāpiyoti, here, without bringing in a comparison in terms of bundles of iron, etc., this comparison is brought to show the weak and strong nature of consciousness and name-and-form.

Nirodho hotīti, in this much place, the teaching has been spoken in terms of the arising of the five aggregates due to conditions.Chattiṃsāya vatthūhīti, with thirty-six reasons in terms of three each in each of the twelve places explained below. Here, the first is the quality of a Dhamma speaker, the second is the practice, the third is the fruit of the practice. There, the perfection of the teaching has been spoken of by the first method, the stage of a trainee (sekha) by the second, and the stage of one beyond training (asekha) by the third. This is the seventh.

8. Kosambisuttavaṇṇanā

68. In the eighth, aññatrevāti, one person accepts what another says, trusting him, thinking, "What he says is true." Another, after sitting down and thinking, accepts as "this exists" whatever reason pleases him, out of liking. One accepts something, thinking, "There has been such a tradition for a long time, this is true," because of tradition. For another, a reason occurs while contemplating, and he accepts, thinking, "this exists," through contemplation of the form. For another, a view arises while contemplating, which he approves of while examining that reason, and he accepts, thinking, "this exists," through acceptance with the examination of a view. However, the elder, rejecting all five of these reasons, asking about the state of being penetrated by direct knowledge, says, aññatreva, āvuso musila, saddhāyātiādi, "apart from faith, friend Musila," etc. There, aññatrevāti, setting aside the reasons such as faith, etc., meaning without these reasons.Bhavanirodho nibbānanti, the cessation of the five aggregates (pañcakkhandha) is Nibbāna.

Tuṇhī ahosīti, the elder was an arahant, but he remained silent without saying whether he was or was not an arahant.Āyasmā nārado āyasmantaṃ paviṭṭhaṃ etadavocāti, why did he say this? It seems that he thought, "This is a question that should be known even by trainees (sekhas), but this elder is making this elder perform in the state of one beyond training (asekhabhūmi); I will make him know this place." Thus he said this.

Sammappaññāya sudiṭṭhanti, well seen with right wisdom, with the wisdom of insight (vipassanā).Na camhi arahanti, he reveals that he is not an arahant because he is established in the path of anāgāmi. However, the knowledge that he now has, that "the cessation of existence is Nibbāna," is inspection knowledge (paccavekkhaṇañāṇa) liberated by nineteen inspection knowledges.Udapānoti, a well twenty cubits deep.Udakavārakoti, a water-drawing rope.Udakanti hi kho ñāṇaṃ assāti, there would be knowledge for one standing on the bank and looking down.Na ca kāyena phusitvāti, but one would not be able to draw out the water and live touching it with the body. The seeing of Nibbāna by the anāgāmi is like the seeing of water in a well; the anāgāmi is like a man afflicted by heat; the path of arahatship is like a water-drawing rope; just as a man afflicted by heat sees water in a well, so too the anāgāmi knows with inspection knowledge that "there is a time for the fruit of arahatship above." However, just as that man cannot draw out the water and touch it with his body because there is no water-drawing rope, so too the anāgāmi cannot attain the fruition attainment (samāpatti) by making Nibbāna the object, because there is no path of arahatship. This is the eighth.

9. Upayantisuttavaṇṇanā

69. In the ninth, upayantoti, going upwards at the time of increasing water.Mahānadiyoti, the great rivers such as the Ganges and Yamuna.Upayāpetīti, causes to go upwards, means increases and fills.Avijjā upayantīti, ignorance going upwards, able to be a condition for the volitional formations (saṅkhārānaṃ paccayo bhavituṃ sakkuṇantī).Saṅkhāre upayāpetīti, causes the volitional formations to go upwards, increases them. The meaning should be understood in this way in all terms.Apayantoti, going down, receding.Avijjā apayantīti, ignorance going down, receding, means not able to be a condition for the volitional formations.Saṅkhāre apayāpetīti, causes the volitional formations to go down. This is the method in all terms. This is the ninth.

10. Susimasuttavaṇṇanā

70. In the tenth, garukato means respected by all devas and humans with a mind like a stone umbrella. Mānito means beloved in mind. Pūjito means revered with offerings of the four requisites. Apacito means honored by acts of humility. Indeed, upon seeing the Teacher, people descend from elephant backs, etc., give way, remove their shawls from their shoulders, rise from their seats, and pay homage. Thus, he is honored by them. Susimo was a learned ascetic proficient in the Vedas, with that name. Ehi tvaṃ (Come, you): It seems they had this thought – "The ascetic Gotama has not attained prominence through birth or lineage, but this excellent poet composes texts of excellent poetry for his disciples, which they learn and recite to their supporters as inspiring talks and appreciative verses, and so forth. Pleased with them, the supporters bring them gains. If we knew even a little of what the ascetic Gotama knows, incorporating our own doctrines, we too could preach to the supporters, and then we would gain even more than them. Who could go forth to the ascetic Gotama and quickly learn?" Thinking thus, they saw that Susima was capable and approached him, saying this.

Yenāyasmā ānando tenupasaṅkamī (He approached the Venerable Ānanda): Why did he approach? It occurred to him, "To whom should I go to quickly learn this Dhamma?" Then he thought, "The ascetic Gotama is revered, powerful, and adheres to discipline; it is not possible to approach him at an inappropriate time. Moreover, many nobles and others approach the ascetic Gotama, so it is not possible to approach him then either. Among his disciples, Sāriputta is the wisest, foremost in insight, Mahāmoggallāna is foremost in meditative attainment, Mahākassapa is foremost among those who practice the dhutaṅgas, Anuruddha is foremost in divine vision, Puṇṇa Mantāṇiputta is foremost in teaching the Dhamma, and the Elder Upāli is foremost in those who uphold the Vinaya. But Ānanda is very learned, a holder of the Tipitaka, and recounts the Dhamma spoken by the Teacher in various places; he is foremost in five respects, possesses eight boons, and is endowed with four extraordinary qualities. Going to him, I will be able to quickly learn the Dhamma." Therefore, he approached the Venerable Ānanda.

Yena bhagavā tenupasaṅkamī (He approached the Blessed One): Why did he approach him without ordaining himself? It occurred to him: "This outsider wanders around proclaiming 'I am a teacher' during the time of other sects. Having ordained, he might cause harm to the Dispensation. I do not know his intention, but the Teacher will know." Therefore, taking him, he approached the Blessed One. Tenahānanda, susimaṃ pabbājethā (Then, Ānanda, ordain Susima): The Teacher thought, "This wandering ascetic wanders around proclaiming 'I am the sole teacher' during the time of other sects. He says 'I wish to live the holy life in this doctrine'. Is he pleased with me, or with my disciples, or with the Dhamma teaching of me or my disciples?" Then, knowing that there was no pleasure in even one of these aspects, "He will ordain in order to steal the Dhamma in my Dispensation. His coming is impure; what will his accomplishment be like?" Looking, he knew that "Even though he ordains 'to steal the Dhamma,' he will strive and attain arahantship within a few days." Therefore, he said, "Then, Ānanda, ordain Susima."

Aññā byākatā hotī (Knowledge has been declared): Those monks, having taken a meditation subject from the Teacher and dwelling for three months during the rains, striving and endeavoring in that very period, attained arahantship. Thinking, "We will announce the attained qualities to the Teacher," after the invitation ceremony, having arranged their lodgings, they came to the Teacher and announced their attained qualities. With reference to that, this was said. Aññā is a name for arahantship. Byākatā means announced. Assosī (He heard): He, with attentive ear, went to the places where those monks were standing, wanting to hear that talk. Yena te bhikkhū tenupasaṅkamī (He approached those monks): Why did he approach? Having heard that news, it occurred to him: "Knowledge is the ultimate measure in this Dispensation, the most essential thing; I think there will be a teacher's secret. Having asked, I will know it." Therefore, he approached.

Anekavihitanti (manifold) means of many kinds. Iddhividhanti (psychic power) means the realm of psychic power. Āvibhāvaṃ tirobhāvanti (appearing and disappearing) means asking if one is able to appear and then disappear, or disappear and then appear. Tirokuṭṭanti (through a wall) means through a wall. The same method applies to the other two phrases. Ummujjanimujjanti (diving and emerging) means diving and emerging. Pallaṅkenāti (cross-legged) means by the posture of crossing the legs. Kamathāti (as on a raft): he asks, "Are you able to sit or go?" Pakkhī sakuṇoti (a winged bird) means a bird with wings. This is the summary here, but the method of describing this psychic power, and the divine ear and other powers that follow, should be understood in detail according to the method stated in the Visuddhimagga.

Santā vimokkhāti (peaceful liberations) means the peaceful immaterial liberations due to the peace of the continuity of the constituents and the continuity of the object. Kāyena phusitvāti (having touched with the body) means having touched and attained with the name-body. Paññāvimuttā kho mayaṃ, āvusoti (We are liberated by wisdom, friend): friend, we, being meditators and dry-insight practitioners, are liberated by wisdom alone. Ājāneyyāsi vā tvaṃ, āvuso susima, na vā tvaṃ ājāneyyāsīti (You might know, friend Susima, or you might not know): Why did they say this? It occurred to them, "We will not be able to understand and tell his intention, but the Ten-Powered One, having asked, will be free from doubt." Dhammaṭṭhitiñāṇanti (knowledge of the establishment of the Dhamma) means insight knowledge, which arises first. Nibbāne ñāṇanti (knowledge of Nibbāna) means the path knowledge that proceeds at the end of insight, which arises later. Therefore, the Blessed One said this.

Ājāneyyāsi vātiādi (You might know) etc.: Why was this said? To show the arising of knowledge even without samādhi. For this is what is said: Susima, neither the path nor the fruit is an outflow of samādhi, nor a benefit of samādhi, nor an accomplishment of samādhi; but it is an outflow of insight, a benefit of insight, an accomplishment of insight. Therefore, you might know, or you might not know, but knowledge of the establishment of the Dhamma comes first, and knowledge of Nibbāna comes later.

taṃ kiṃ maññasi, susima? Rūpaṃ niccaṃ vā aniccaṃ vātiādi (What do you think, Susima? Is form permanent or impermanent?) etc.: But at the end of that teaching in stages, the Elder attained arahantship. Now, bringing him to the application, he said, jātipaccayā jarāmaraṇanti, susima, passasīti (Because of birth, there is old age and death, Susima, do you see?) Api pana tvaṃ, susimāti (But you, Susima): Why was this begun? To make clear the meditators and dry-insight monks. For this is the idea here: not only you are a meditator and dry-insight practitioner, but these monks are also like that. The rest is clear everywhere. The tenth [sutta].

The seventh chapter, Mahāvagga, is finished.

8. Samaṇabrāhmaṇavagga

1. Jarāmaraṇasuttādivaṇṇanā

71-72. In the Samaṇabrāhmaṇavagga, eleven suttas are stated, making one each based on each term such as old age and death; those are straightforward in meaning.

The eighth chapter, Samaṇabrāhmaṇavagga, is finished.

9. Antarapeyyālaṃ

1. Satthusuttādivaṇṇanā

73. From here on, there are twelve sections of the Antarapeyyāla, beginning with the method "A teacher is to be sought." All of them are stated according to the inclinations of those individuals who are to be awakened in such and such a way. There, satthā (teacher) may be a Buddha or a disciple; relying on whom one obtains path-knowledge, this is called a teacher, and that should be sought. Sikkhā karaṇīyāti (training should be done) means all three trainings should be done. In Yoga etc., yogo means effort. Chando means the desire to act, the wholesome desire. Ussoḷhīti (exertion) means extreme vigor that endures all. Appaṭivānīti (unflagging) means non-returning. Ātappanti (ardor) means the very vigor that burns up defilements. Sātaccanti (continuous) means continuous action. Satīti (mindfulness) means mindfulness that grasps the four truths in terms of old age and death, etc. Sampajaññanti (clear comprehension) means knowledge of the same kind. Appamādoti (diligence) means diligence in cultivating the truth. The rest is straightforward everywhere.

The ninth, Antarapeyyāla, is finished.

The commentary on the Nidānasaṃyutta is finished.

2. Abhisamayasaṃyuttaṃ

1. Nakhasikhāsuttavaṇṇanā

74. In the first [sutta] of the Abhisamayasaṃyutta, nakhasikhāyanti (on the nail-tip) means on the nail-tip, free from the fleshy part. A nail-tip can be large for worldly people, but for the Teacher, it is delicate, like the tip of a blue lotus petal. How could dust stand there? By the power of determination. Indeed, the Blessed One, wanting to make the meaning known, established it there by the power of determination. Satimaṃ kalanti (a bit) means making a hundred parts of the dust of the great earth, then one part of that. The same method applies to the following. Abhisametāvinoti (one who has awakened) means of one who has awakened to the noble truths with wisdom. Purimaṃ dukkhakkhandhaṃ parikkhīṇaṃ pariyādiṇṇaṃ upanidhāyāti (having placed that former mass of suffering as exhausted and consumed): Having placed that previously mentioned mass of suffering, saying "This is much suffering, namely, that which is exhausted," near it, that is, having placed it near it with knowledge, being examined, is the meaning. What is the former suffering here? That which is exhausted. What is exhausted? That which would arise due to the uncultivated first path. What is meant by "having placed near"? It should be understood that all that would arise in the seven existences in the lower realms, beginning with an eighth rebirth, wherever it may arise, all that is exhausted. Sattakkhattunti (seven times) means seven times, that is, in seven existences. Paramatāti (supreme) shows that this is its supreme measure. Mahatthiyoti (of great benefit) means productive of great benefit. The first [sutta].

2. Pokkharaṇīsuttavaṇṇanā

75. In the second [sutta], pokkharaṇīti (pond) means a pool. Ubbedhenāti (in depth) means in depth. Samatittikāti (level with the bank) means level with the edge of the bank. Kākapeyyāti (crow-drinkable) means that a crow, standing on the bank, can naturally lower its beak to drink. The second [sutta].

3. Saṃbhejjaudakasuttādivaṇṇanā

76-77. In the third [sutta], yatthimāti (where these) means in that confluence where these. Saṃsandantīti (flow together) means come together and flow. Samentīti (meet) means come together. Dve vā ti vāti (two or three) means two or three. Udakaphusitānīti (drops of water) means drops of water. Saṃbhejjaudakanti (water at a confluence) means water at a place where it has merged with other rivers. The fourth [sutta] is straightforward in meaning. The third and fourth [suttas].

5. Pathavīsuttādivaṇṇanā

78-84. In the fifth [sutta], mahāpathaviyāti (of the great earth) means having taken from the great earth within the circumference of the world. Kolaṭṭhimattiyoti (the size of jujube-stones) means the size of jujube seeds. Guḷikāti (pellets) means clay pellets. Upanikkhipeyyāti (should place) means should place in one place. In the sixth [sutta] and others, the meaning should be understood in the same way as stated. But at the end, aññatitthiyasamaṇabrāhmaṇaparibbājakānaṃ adhigamoti (the attainment of ascetics and brahmins of other sects) means that all the attainment of qualities of outsiders does not approach even a hundredth part, a thousandth part, or a hundred-thousandth part of the qualities attained by the first path. The fifth [sutta] and others.

The commentary on the Abhisamayasaṃyutta is finished.

3. Dhātusaṃyuttaṃ

1. Nānattavaggo

1.Dhātunānattasuttavaṇṇanā

85.In the first sutta of the Dhātusaṃyutta, dhātu is the name given to phenomena (dhammānaṃ) due to their distinct nature (sabhāvaṭṭhena), characterized by being devoid of essence (nissattaṭṭha), empty (suññataṭṭha), and merely conventional (saṅkhātena). Dhātunānattaṃ means the diversity of elements, the various natures of phenomena. In Cakkhudhātūti etc., the eye-sensitivity (cakkhupasādo) is the eye-element (cakkhudhātu); the object of sight (rūpārammaṇaṃ) is the form-element (rūpadhātu); the consciousness based on eye-sensitivity (cakkhupasādavatthukaṃ cittaṃ) is the eye-consciousness element (cakkhuviññāṇadhātu). The ear-sensitivity (sotapasādo) is the ear-element (sotadhātu); the object of sound (saddārammaṇaṃ) is the sound-element (saddadhātu); the consciousness based on ear-sensitivity (sotapasādavatthukaṃ cittaṃ) is the ear-consciousness element (sotaviññāṇadhātu). The nose-sensitivity (ghānapasādo) is the nose-element (ghānadhātu); the object of smell (gandhārammaṇaṃ) is the odor-element (gandhadhātu); the consciousness based on nose-sensitivity (ghānapasādavatthukaṃ cittaṃ) is the nose-consciousness element (ghānaviññāṇadhātu). The tongue-sensitivity (jivhāpasādo) is the tongue-element (jivhādhātu); the object of taste (rasārammaṇaṃ) is the taste-element (rasadhātu); the consciousness based on tongue-sensitivity (jivhāpasādavatthukaṃ cittaṃ) is the tongue-consciousness element (jivhāviññāṇadhātu). The body-sensitivity (kāyapasādo) is the body-element (kāyadhātu); the object of touch (phoṭṭhabbārammaṇaṃ) is the tangible-element (phoṭṭhabbadhātu); the consciousness based on body-sensitivity (kāyapasādavatthukaṃ cittaṃ) is the body-consciousness element (kāyaviññāṇadhātu). The three mind-elements (tisso manodhātuyo) are the mind-element (manodhātu); the three aggregates beginning with feeling (vedanādayo tayo khandhā), subtle forms (sukhumarūpāni), and nibbāna are the dhamma-element (dhammadhātu); all mind-consciousness (sabbampi manoviññāṇaṃ) is the mind-consciousness element (manoviññāṇadhātūti). Here, sixteen elements are in the sense-sphere (kāmāvacarā), and the final two are of the four planes of existence (catubhūmikāti). The first.

2. Explanation of the Phassanānattasutta

86.In the second sutta, uppajjati phassanānattanti means diverse kinds of contact arise. Here, eye-contact (cakkhusamphassādayo) etc. are associated with eye-consciousness (cakkhuviññāṇādi), and mind-contact (manosamphasso) is associated with the first javana moment in the mind-door process; therefore, Manodhātuṃ paṭiccāti means that in dependence upon the mind-door adverting, the functional mind-consciousness element (kiriyāmanoviññāṇadhātuṃ paṭicca), contact arises at the first javana moment. This is the meaning here. The second.

3. Explanation of the Nophassanānattasutta

87.In the third sutta, no manosamphassaṃ paṭicca uppajjati manodhātūti means that the adverting functional mind-consciousness element (āvajjanakiriyāmanoviññāṇadhātu) does not arise in dependence on the contact associated with the first javana moment in the mind-door process. This is how the meaning should be understood. The third.

4. Explanation of the Vedanānānattasutta

88.In the fourth sutta, cakkhusamphassajā vedanāti means that all feelings in that door, starting from the receiving mind-element (sampaṭicchanamanodhātuto), could occur, but it is fitting to take only the feeling of the immediately preceding receiving-consciousness (anantaraṃ sampaṭicchanavedanameva gahetuṃ vaṭṭatīti), for the sake of ease of exposition. Manosamphassaṃ paṭiccāti refers to the feeling of the first javana moment arising in dependence on the adverting-contact (āvajjanasamphassaṃ paṭicca) in the mind-door process, and the feeling of the second javana moment arising in dependence on the contact of the first javana moment. This is the intention. The fourth.

5. Explanation of the Dutiyavedanānattasutta

89.In the fifth sutta, it was taught by combining what was said in the third and fourth in the same way. Thus, in the four suttas beginning with the second, the mind-door adverting (manodvārāvajjanaṃ) is taken as the mind-element (manodhātūti gahitaṃ), instead of taking the mind-element as the mind-element (manodhātuṃ manodhātūti agahetvā). All these are taught according to the inclinations of those who understand when spoken to in that way. The same method applies to the suttas that follow. The fifth.

6. Explanation of the Bāhiradhātunānattasutta

90.In the sixth sutta, the five elements are in the sense-sphere (kāmāvacarā), and the dhamma-element is of the four planes of existence (catubhūmikāti). The sixth.

7. Explanation of the Saññānānattasutta

91.In the seventh sutta, rūpadhātūti refers to a visible form object that has come into the range of perception, such as one's own or another's cloth wrapping or garment (sāṭakaveṭhanādivatthukaṃ rūpārammaṇaṃ). Rūpasaññāti means perception associated with eye-consciousness (cakkhuviññāṇasampayuttā saññā). Rūpasaṅkappoti means thought associated with the three cittas: receiving consciousness, etc. (sampaṭicchanādīhi tīhi cittehi sampayutto saṅkappo). Rūpacchandoti means desire (chando) in the sense of longing for form (chandikataṭṭhena). Rūpapariḷāhoti means burning (pariḷāho) in the sense of being consumed by form (anuḍahanaṭṭhena). Rūpapariyesanāti means the search for the attainment of that form (tassa rūpassa paṭilābhatthāya pariyesanā) after burning has arisen, by taking hold of something previously seen and experienced (sandiṭṭhasambhatte gahetvā). Here, perception, thought, and desire (saññāsaṅkappachandā) can be obtained in both a single javana series and in multiple javana series, but burning and searching (pariḷāhapariyesanā) can only be obtained in multiple javana series. Evaṃ kho, bhikkhave, dhātunānattanti, here, the meaning should be understood in this way: "Thus, bhikkhus, in dependence on the diversity of elements such as form (rūpādinānāsabhāvaṃ dhātuṃ paṭicca), diverse kinds of perception, such as form-perception, arise (rūpasaññādinānāsabhāvasaññā uppajjatīti)." The seventh.

8. Explanation of the Nopariyesanānattasutta

92.In the eighth sutta, no dhammapariyesanaṃ paṭicca uppajjati dhammapariḷāhoti, only this mere prohibition that has come should be distinguished. The eighth.

9. Explanation of the Bāhiraphassanānattasutta, etc.

93-94.In the ninth sutta, uppajjati rūpasaññāti means perception arises in an object of the kind previously mentioned. Rūpasaṅkappoti means thought associated with the three cittas in that same object. Rūpasamphassoti means contact touching that same object. Vedanāti means feeling experiencing that same object. Desire and the others (Chandādayo) are as previously stated. Rūpalābhoti means the object attained after searching, together with craving, is called "form-attainment." This is the comprehensive method, which speaks of the arising of all phenomena in dependence on a single object. Another is mixed with adventitious objects - form-perception, form-thought, contact, and feeling (rūpasaññā rūpasaṅkappo phasso vedanāti) these four phenomena are constantly bound to a fixed object (dhuvaparibhoge nibaddhārammaṇe honti). For a fixed object appears as something liked, desired, pleasing, beloved, or whatever (nibaddhārammaṇañhi iṭṭhaṃ kantaṃ manāpaṃ piyaṃ yaṃkiñci viya upaṭṭhati), but an adventitious object stands disturbing, even if similar in some way (āgantukārammaṇaṃ pana yaṃkiñci samānampi khobhetvā tiṭṭhati).

Here is an example: It is said that once a nobleman's son, surrounded by villagers, was standing in the middle of the village doing some work. At that time, a laywoman, having gone to the river, bathed, and adorned herself, was returning home surrounded by a group of attendants. Seeing her from afar, he produced the perception, "It will be an adventitious woman" (āgantukamātugāmo bhavissatīti), and sent a man, saying, "Go, friend, find out who she is" (gaccha, bhaṇe jānāhi, kā esāti). Having gone and seen her, he returned and, when asked "Who is she?" (kā esāti puṭṭho), he reported the truth as it was. Thus, an adventitious object disturbs. The desire that arises in him is called form-desire (rūpachando nāma), the burning that arises having that same object is called form-burning (rūpapariḷāho nāma), searching for that object by enlisting a friend is called form-searching (rūpapariyesanā nāma), and the object attained after searching, together with craving, is called form-attainment (rūpalābho nāma).

The Elder Cūḷatissa, a resident of Uruvellā, however, said: "Although feeling and contact (phassavedanā) are taken by the Blessed One in the middle of the passage (pāḷiyā majjhe gahitā), by rearranging the passage, perception that arises in an object of the kind previously mentioned is form-perception (rūpasaññā), thought in that same object is form-thought (rūpasaṅkappo), desire in that object is form-desire (rūpacchando), burning in that is form-burning (rūpapariḷāho), searching in that is form-searching (rūpapariyesanā), and the object attained after searching, together with craving, is form-attainment (rūpalābho). But contact touching and feeling experiencing the object thus attained are form-contact and feeling born of form-contact (rūpasamphasso rūpasamphassajā vedanāti)." Another takes it as a case of indistinctness (avibhūtavāraṃ nāma gaṇhanti). For the object is enclosed by fences or covered by grass and leaves; the perception that arises in one who looks, thinking, "I have seen half of the object, I will see it well" (upaḍḍhaṃ diṭṭhaṃ me ārammaṇaṃ, suṭṭhu naṃ passissāmīti olokayato), is called form-perception (rūpasaññā nāma). The thoughts etc. that arise in that same object should be known as form-thoughts etc. (rūpasaṅkappādayo nāmāti). Here too, perception, thought, contact, feeling, and desire (saññāsaṅkappaphassavedanāchandā) can be obtained in both a single javana series and in multiple javana series, but burning, searching, and attainment (pariḷāhapariyesanālābhā) are only obtained in multiple javana series. The tenth is simply straightforward. The ninth and tenth.

The first Nānattavagga is complete.

2. The Second Vagga

1. Explanation of the Sattadhātusutta

95.In the first sutta of the second vagga, ābhādhātūti means the element of light (ālokadhātu). This name (etaṃ nāmaṃ) is for the jhāna that has light as its object (sahārammaṇassa jhānassa), both for the light itself and for the jhāna that arises after performing the preliminary work on the light kasiṇa (ālokakasiṇe parikammaṃ katvā uppannajjhānassāpi). Subhadhātūti means the same: jhāna with its object, in terms of the jhāna that arises in the beautiful kasiṇa (subhakasiṇe uppannajjhānavasena sahārammaṇajjhānameva). Ākāsānañcāyatanadhātu is simply the sphere of infinite space (Ākāsānañcāyatana). Saññāvedayitanirodhadhātu is simply the cessation of perception and feeling (Saññāvedayitanirodho). Thus, the Blessed One concluded the teaching, giving an opportunity to the bhikkhu who was skilled in drawing inferences and wanted to sit there and ask questions (anusandhikusalassa bhikkhuno tattha nisīditvā pañhaṃ pucchitukāmassa okāsaṃ dento desanaṃ niṭṭhāpesi).

Andhakāraṃ paṭiccāti, darkness is defined by light, and light is defined by darkness (andhakāro hi ālokena paricchinno, ālokopi andhakārena). For it is by darkness that light becomes apparent (andhakārena hi so pākaṭo hoti). Therefore, he said, "It is perceived in dependence on darkness" (andhakāraṃ paṭicca paññāyatīti āha). Asubhaṃ paṭiccāti, the same method applies here. Unattractiveness is defined by attractiveness, and attractiveness is defined by unattractiveness (Asubhañhi subhena, subhañca asubhena paricchinnaṃ); when there is unattractiveness, attractiveness is perceived, therefore he said this. Rūpaṃ paṭiccāti, in dependence on the form-sphere attainment (rūpāvacarasamāpattiṃ paṭicca). For when there is form-sphere attainment, there is what is called the sphere of infinite space attainment or the transcendence of form (rūpāvacarasamāpattiyā hi sati ākāsānañcāyatanasamāpatti nāma hoti rūpasamatikkamo vā), therefore he said this. The same method applies to Viññāṇañcāyatanadhātu etc. Nirodhaṃ paṭiccāti, in dependence on the non-arising of the four aggregates due to reflective insight (catunnaṃ khandhānaṃ paṭisaṅkhāappavattiṃ paṭicca). For it is when there is cessation of the aggregates that the attainment of cessation is perceived, not when the aggregates are arising (khandhanirodhañhi paṭicca nirodhasamāpatti nāma paññāyati, na khandhapavattiṃ), therefore he said this. Here, the cessation of the four aggregates should be understood as the attainment of cessation (catunnaṃ khandhānaṃ nirodhova nirodhasamāpattīti veditabbo).

Kathaṃ samāpatti pattabbāti, how are the attainments to be attained, what kind of attainments must there be to be attained (kathaṃ samāpattiyo kīdisā samāpattiyo nāma hutvā pattabbāti)? Saññāsamāpatti pattabbāti, the attainments of perception must be attained in the sense that attainments of perception are to be attained by the presence of perception (saññāya atthibhāvena saññāsamāpattiyo saññāsamāpattiyo nāma hutvā pattabbā). Saṅkhārāvasesasamāpatti pattabbāti, the attainment with the residue of formations must be attained in the sense that the attainment with the residue of subtle formations is to be attained (sukhumasaṅkhārānaṃ avasiṭṭhatāya saṅkhārāvasesasamāpatti nāma hutvā pattabbā). Nirodhasamāpatti pattabbāti, the attainment of cessation must be attained in the sense that cessation is the attainment of cessation, and it must be attained (nirodhova nirodhasamāpatti nirodhasamāpatti nāma hutvā pattabbāti). The first.

2. Explanation of the Sanidānasutta

96.In the second sutta, sanidānanti is a neuter noun, meaning "arising with a cause, with a condition" (sanidāno sapaccayo hutvā uppajjatīti attho). Kāmadhātuṃ, bhikkhave, paṭiccā*ti, here, both thoughts of sensual pleasure and phenomena belonging to the sense-sphere are the sense-element (kāmavitakkopi kāmadhātu kāmāvacaradhammāpi), especially all unwholesome things. As it was said:

"What is the sense-element (kāmadhātu)? Thinking, thought, conception, application, sustained application, focusing of the mind, and wrong conception associated with sensual pleasure: this is called the sense-element. Making the Avīci hell the lowest limit and including the Paranimmitavasavattī gods as the upper limit, whatever aggregates, elements, and sense-bases are found in this interval—form, feeling, perception, formations, and consciousness—that pertain to this sphere and are included within it, this is called the sense-element. All unwholesome phenomena are the sense-element" (vibha. 182).

Kāmasaññaṃ paṭiccāti, in dependence on perception of sensual pleasure, either through association or as a support, what is called thought of sensual pleasure arises. The meaning should be understood in this way in all passages. Tīhi ṭhānehīti means by three reasons. Micchā paṭipajjatīti means he practices a wrong practice, a practice that does not lead out.

Byāpādadhātuṃ, bhikkhaveti, here, both thoughts of ill will and ill will are the element of ill will (byāpādavitakkopi byāpādadhātu byāpādopi). As it was said:

"What is the element of ill will (byāpādadhātu)? Thinking, thought... associated with ill will... this is called the element of ill will. The mind's animosity, opposition, anger, fury... and displeasure in the ten grounds for animosity: this is called the element of ill will" (vibha. 182).

In dependence on this element of ill will, either through the co-arising condition etc., what is called perception of ill will arises. The rest should be understood in the same way as before.

Vihiṃsādhātuṃ, bhikkhaveti, here, both thoughts of violence and violence are the element of violence (vihiṃsāvitakkopi vihiṃsādhātu vihiṃsāpi). As it was said:

"What is the element of violence (vihiṃsādhātu)? Thinking, thought... associated with violence... this is called the element of violence. Here, someone harms beings with hand, clod, stick, weapon, rope, or in some other way. Such harming, injuring, hurting, damaging, and making miserable of beings is called the element of violence" (vibha. 182).

In dependence on this element of violence, either through the co-arising condition etc., what is called perception of violence arises. The rest should be understood here in the same way as before.

Tiṇadāyeti: in a forest thick with grass. Anayabyasananti: misfortune, ruin. Evameva khoti: here, the fuel of dry grass should be seen as the object, the burning grass as unwholesome perceptions, and the creatures dependent on the grass and wood as these beings. Just as those creatures who do not quickly extinguish a burning piece of grass placed in dry grass will meet with misfortune and ruin, so too, those ascetics or brahmins who do not abandon arisen unwholesome perceptions through the means of inhibition, temporary suppression, eradication, and abandonment, live in suffering.

Visamagatanti: unwholesome perceptions accompanied by such things as the unevenness of desire. Na khippameva pajahatīti: do not quickly abandon through inhibition, etc. Na vinodetīti: do not remove. Na byantīkarotīti: not even leaving a trace of destruction, do not bring to an end. Na anabhāvaṃ gametīti: do not bring to non-existence. In this way, the negative particle "na" should be applied in all instances. Pāṭikaṅkhāti: should be anticipated, should be desired.

Nekkhammadhātuṃ, bhikkhaveti: here, the thought of renunciation is also the element of renunciation, as are all wholesome states. As it was said:

"What is the element of renunciation? Thought and thinking associated with renunciation…pe… Right Intention, this is called the element of renunciation" (vibha. 182).

Here too, there are two ways of speaking. By taking up the element of renunciation, the other two elements are also included because they are encompassed by wholesome states; this is all-inclusive. But those elements should be explained separately, so setting those aside, all remaining wholesome states are the element of renunciation; this is not mixed. Depending on this element of renunciation, through the conditions of co-nascence, etc., the perception of renunciation arises. Depending on perception, etc., thinking, etc., arise accordingly.

Abyāpādadhātuṃ, bhikkhaveti: here, the thought of non-ill-will is also the element of non-ill-will, as is non-ill-will itself. As it was said:

"What is the element of non-ill-will? Thought…pe…associated with non-ill-will, this is called the element of non-ill-will. That which is loving-kindness towards beings, inclination towards loving-kindness, the state of having loving-kindness, liberation of mind by loving-kindness, this is called the element of non-ill-will" (vibha. 182).

Depending on this element of non-ill-will, in the manner described above, the perception of non-ill-will arises.

Avihiṃsādhātuṃ, bhikkhaveti: here too, the thought of non-harming is also the element of non-harming, as is compassion. As it was said:

"What is the element of non-harming? Thought…pe…associated with non-harming, this is called the element of non-harming. That which is compassion towards beings, inclination towards compassion, the state of having compassion, liberation of mind by compassion, this is called the element of non-harming" (vibha. 182).

Depending on this element of non-harming, in the manner described above, the perception of non-harming arises. The rest should be understood according to what has been said everywhere. The second.

3. Giñjakāvasatha Sutta Commentary

97. In the third, dhātuṃ, bhikkhaveti: from here onwards, he explains that "element" means inclination. Uppajjati saññāti: depending on inclination, perception arises, view arises, thought arises. Here too, thinking "Kaccāna will ask a question," he finished the discourse with just this much in order to give him an opportunity. Asammāsambuddhesūti: among the six teachers. Sammāsambuddhāti: we are Sammāsambuddhas. Kiṃ paṭicca paññāyatīti: when what exists does it happen? He asks about the view that arose for the teachers. He asks about the view of the followers of other sects that arises as, "Among those non-perfectly enlightened ones, these are the Perfectly Enlightened Ones."

mahatī kho esāti, etc. he said. Hīnaṃ, kaccāna, dhātuṃ paṭiccāti: depending on an inferior inclination. Paṇidhīti: fixing the mind. But that arises for one desiring to be a woman or a monkey or other animal. Hīno puggaloti: whichever person has these inferior qualities arising, all of that person is called inferior. Hīnā vācāti: whatever speech that person has, that too is inferior. Hīnaṃ ācikkhatīti: that person, even when declaring, declares only what is inferior; even when teaching, teaches only what is inferior; all words should be connected in this way. Upapattīti: there are two kinds of arising: attainment and becoming. Becoming should be understood in terms of inferior families, etc.; attainment in terms of the moment of thought with inferior trios. How? For that person, there is inferior becoming because of arising in the five low families, middling because of arising in merchant/worker families, and excellent because of arising in the families of nobles and brahmins. But for the arising of twelve unwholesome consciousnesses, there is inferior attainment; for the attainment of the states of the three planes of existence, middling; for the attainment of the nine supramundane states, excellent. But in this instance, becoming is what is intended. The third.

4. Hīnādhimuttika Sutta Commentary

98. In the fourth, saṃsandantīti: they are of one kind. Samentīti: they come together, they are continuous. Hīnādhimuttikāti: those with inferior inclinations. Kalyāṇādhimuttikāti: those with virtuous inclinations. The fourth.

5. Caṅkama Sutta Commentary

99. In the fifth, passatha noti: do you see? Sabbe kho eteti: Sāriputta Thera was established by the Blessed One as foremost among those of great wisdom, saying, "This is the foremost, monks, of my bhikkhu disciples who are of great wisdom, namely Sāriputta" (a. ni. 1.189). Thus, those of great wisdom surround him, thinking, "We will ask him a profound question concerning aggregates, elements, sense-bases, foundations of mindfulness, factors of enlightenment, or the three characteristics." He, as if spreading out the earth for them, as if lifting sand from the foot of Mount Sineru, as if splitting the Cakkavāḷa Mountain, as if raising Mount Sineru, as if expanding the sky, as if raising up the sun and moon, tells them whatever is asked. Therefore, it was said, "All these monks are of great wisdom."

Mahāmoggallāna was established by the Blessed One as foremost among those with psychic power, saying, "This is the foremost, monks, of my bhikkhu disciples who are possessed of psychic power, namely Mahāmoggallāna." Thus, those with psychic power surround him, thinking, "We will ask him about preliminary work, benefits, determination, and transformation." He, in the manner described above, tells them whatever is asked. Therefore, it was said, "All these monks are possessed of great psychic power."

Mahākassapa was established by the Blessed One as foremost among those who advocate the ascetic practices, saying, "This is the foremost, monks, of my bhikkhu disciples who are advocates of the ascetic practices, namely Mahākassapa." Thus, those who advocate the ascetic practices surround him, thinking, "We will ask him about the observance of the dhutaṅgas, benefits, reconciliation, determination, and distinctions." He explains to them whatever is asked in just that way. Therefore, it was said, "All these monks are advocates of the ascetic practices."

Anuruddha Thera was established by the Blessed One as foremost among those with the divine eye, saying, "This is the foremost, monks, of my bhikkhu disciples who possess the divine eye, namely Anuruddha" (a. ni. 1.192). Thus, those with the divine eye surround him, thinking, "We will ask him about the preliminary work for the divine eye, benefits, and defilements." He tells them whatever is asked in just that way. Therefore, it was said, "All these monks possess the divine eye."

Puṇṇa Thera was established by the Blessed One as foremost among those who are speakers of the Dhamma, saying, "This is the foremost, monks, of my bhikkhu disciples who are speakers of the Dhamma, namely Puṇṇa Mantāṇiputta" (a. ni. 1.196). Thus, those who are speakers of the Dhamma surround him, thinking, "We will ask him about the various aspects of speaking the Dhamma, such as concise, detailed, profound, superficial, and varied discourses." He tells them, "Friends, a speaker of the Dhamma should first praise the assembly, in the middle reveal emptiness, and in the end take up the conclusion by way of the Four Noble Truths," and in this way explains the method of speaking the Dhamma. Therefore, it was said, "All these monks are speakers of the Dhamma."

Upāli Thera was established by the Blessed One as foremost among those who are upholders of the Vinaya, saying, "This is the foremost, monks, of my bhikkhu disciples who are upholders of the Vinaya, namely Upāli" (a. ni. 1.228). Thus, those who are upholders of the Vinaya surround him, thinking, "We will ask him about serious and light offenses, offenses with and without remedy, and what is and is not an offense." He tells them whatever is asked in just that way. Therefore, it was said, "All these monks are upholders of the Vinaya."

Ānanda Thera was established by the Blessed One as foremost among those who are learned, saying, "This is the foremost, monks, of my bhikkhu disciples who are very learned, namely Ānanda" (a. ni. 1.223). Thus, those who are very learned surround him, thinking, "We will ask him about the ten kinds of expression-wisdom, the eight causes, connections, and what comes before and after." He tells them everything, "This should be said in this way, this should be understood in this way." Therefore, it was said, "All these monks are very learned."

Devadatta, however, was of evil desires and corrupted by desire; therefore, those of evil desires surround him, thinking, "We will ask him about the means of gaining support from families and various kinds of stubbornness." He explains to them that particular method. Therefore, it was said, "All these monks are of evil desires."

But why did they pace not far away? Because, "Devadatta, with his mind corrupted towards the Teacher, might try to do harm," it was for the purpose of taking protection. Then why did Devadatta pace? To conceal his own committed fault, thinking, "This one is not a doer; if he were a doer, he would not come here." But is Devadatta able to do harm to the Blessed One, or is there a need for protection for the Blessed One? There is not. Therefore, it was said, "This is impossible, Ānanda, there is no opportunity for the Tathāgata to pass away through the assault of another" (cūḷava. 341). The monks, however, came out of respect for the Teacher. Therefore, after speaking in this way, the Blessed One dismissed them, saying, "Dismiss the Saṅgha of monks, Ānanda." The fifth.

6. Sagāthā Sutta Commentary

100. In the sixth, gūtho gūthena saṃsandati sametīti: even when standing in another ocean, another district, or another world-system, without undergoing any change in color, smell, or taste, excrement is of one kind and continuous. This same method applies in the remaining instances. However, this unpleasant simile is brought forth to show the similarity of inclination between those with inferior inclinations, while the excellent simile of milk, etc., is to show the similarity of inclination between those with virtuous inclinations.

Saṃsaggāti: from the craving-affection that is based on such things as seeing and hearing. Vanatho jātoti: a forest of defilements is born. Asaṃsaggena chijjatīti: for one who does not engage in such things as staying and sitting together, it is cut off by non-association. Sādhujīvīti: living a pure life. Sahāvaseti: should live in cohabitation. The sixth.

7. Assaddhasaṃsandana Sutta Commentary

101. In the seventh, in assaddhā assaddhehīti, etc., those individuals who are without faith in the Buddha, Dhamma, or Saṅgha, who are without shame, and who are without fear, standing on this shore of the ocean, are similar and continuous with those without faith who are standing on the far shore, because of that lack of faith. Similarly, those who are without conscience, those who have broken their boundaries, unashamed individuals, are similar to the unconscientious; those who do not fear doing evil, similar to the fearless; those who are unlearned, devoid of learning, similar to the unlearned; those who are lazy, indolent individuals, similar to the lazy; those who are of confused mindfulness, like crows who have dropped their food or jackals who have dropped their meat, similar to those of confused mindfulness; those who are unwise, lacking wisdom that distinguishes the aggregates, etc., similar to those very unwise ones; those who are endowed with faith, devoted to activities such as worshipping shrines, similar to those of faith; those who are conscientious, ashamed individuals, similar to the conscientious; those who fear evil, fearful of wrongdoing, similar to the fearful; those who are learned, upholders of learning, upholders of the Āgamas, protectors of the texts, guardians of the tradition, similar to the learned; those who have aroused energy, those of complete effort, similar to those who have aroused energy; those who are established in mindfulness, endowed with mindfulness that encompasses all activities, similar to those who are established in mindfulness; those who are wise, with great wisdom, with diamond-like knowledge, even when standing far away, are of one kind and continuous with those very wise ones because of that accomplishment of wisdom. The seventh.

8-12. Assaddhamūlaka Sutta, etc., Commentary

102-106.The eighth and subsequent [suttas] are taught by applying these same qualities of faithlessness, etc., in groups of three. Among them, in the eighth, five groups of three based on faithlessness, etc., are described in terms of the dark and bright sides; in the ninth, four based on lack of shame; in the tenth, three based on lack of fear of wrongdoing; in the eleventh, two based on little learning; in the twelfth, one group of three based on laziness is described. Thus, in all five discourses, there are fifteen groups of three. Some say there are fifteen of these discourses. This is called the Tikapeyyāla. The eighth and subsequent [suttas].

The Second Chapter.

3. The Chapter on Courses of Action

1-2. Descriptions of the Asamāhita Sutta, etc.

107-108.In the following [suttas], the first is described in terms of the five qualities of faithlessness, etc., and so is the second. However, in the first, the word "asamāhita" (unconcentrated) is the fourth [quality], and in the second, the word "dussīla" (immoral). These are described according to the inclinations of those who are capable of understanding. Here, asamāhita means lacking access and attainment concentration (appanāsamādhi). Dussīla means without morality (sīla). The first and second [suttas].

3-5. Descriptions of the Pañcasikkhāpadasutta, etc.

109-111.The third [sutta] is described according to the inclinations of those who are capable of understanding, in terms of the five courses of action (kammapatha); the fourth, in terms of the seven courses of action; the fifth, in terms of the ten courses of action. There, in the third [sutta], surāmerayamajjappamādaṭṭhāyino means they drink intoxicants (majja) known as surā and meraya with the intention of heedlessness (pamāda). That [intention] is called "surāmerayamajjappamāda," and those who dwell in it are surāmerayamajjappamādaṭṭhāyino. This, for now, is the meaning of the unique term here.

pāṇātipātino means one who kills living beings, a slayer of life. Adinnādāyino means one who takes what is not given, one who steals the property of others. Kāmesumicchācārino means one who engages in misconduct in sensual pleasures with defiled desire regarding the objects of desire. Musāvādino means one who speaks falsely, one who utters empty or untrue words that ruin the benefit of others. Pisuṇavācā means one whose speech is divisive. Pharusavācā means one whose speech is harsh, piercing to the quick. Samphappalāpino means one who chatters emptily, speaking nonsensical things. Abhijjhāluno means one who is covetous, one who is habitually greedy for the possessions of others. Byāpannacittā means one whose mind is corrupted and malicious. Micchādiṭṭhikā means one whose view is wrong, evil, and devoid of wisdom, one who is endowed with a wrong view that pertains to wrongness, consisting of statements such as "there is no giving," etc., which falls under the category of courses of action, and which is an unwholesome view that does not lead to liberation. Sammādiṭṭhikā means one whose view is right, beautiful, and commended by the wise, one who is endowed with a right view that pertains to the courses of action, consisting of statements such as "there is giving," etc., which pertains to the view of ownership of karma (kammassakatadiṭṭhi), and with the path-view (maggadiṭṭhi) which pertains to rightness. This, for now, is merely a word-by-word explanation of the terms that are not obvious.

pāṇātipāto means killing, slaughtering, destroying life. Here, pāṇo (life) means, in conventional terms, a being (satta), but in ultimate terms, it is the life faculty (jīvitindriya). In that life, for one who perceives life, the volition to kill (vadhakacetanā) that arises from the effort to sever the life faculty, originating through one of the doors of body or speech, is killing (pāṇātipāto). In living beings such as animals, who lack qualities, killing a small creature is of little fault, while killing a large-bodied one is of great fault. Why? Because of the greatness of the effort, or, even with the same amount of effort, because of the greatness of the being. In virtuous beings such as humans, killing one with few virtues is of little fault, while killing one with great virtues is of great fault. But when the qualities of the body are equal, it should be understood that it is of little fault if the defilements (kilesa) and the effort are mild, and of great fault if they are intense.

It has five factors: a living being (pāṇo), the perception of a living being (pāṇasaññitā), the intention to kill (vadhakacittaṃ), the effort (upakkamo), and death due to that [effort] (tena maraṇaṃ). There are six methods: doing it oneself (sāhatthiko), ordering someone else (āṇattiko), using a missile (nissaggiyo), setting a trap (thāvaro), using magic (vijjāmayo), and using psychic power (iddhimayo). But if this meaning is elaborated, it becomes excessively complex, therefore we will not elaborate on it, nor on other things of this kind. Those who desire to know should consult the Samantapāsādikā Vinaya Commentary (pārā. aṭṭha. 172).

adinnādānaṃ means taking what is not given, theft, stealing. Here, adinnaṃ means something possessed by another, where the other is free to do as they please, is not liable to punishment, and is blameless. In that which is possessed by another, the volition to steal (theyyacetanā) that arises from the effort to take it, for one who perceives it as possessed by another, is taking what is not given (adinnādānaṃ). It is of little fault if it is a worthless thing belonging to another, and of great fault if it is a valuable thing. Why? Because of the value of the thing. When the things are of equal value, it is of great fault if the thing belongs to someone of superior qualities, and of little fault if it belongs to someone of inferior qualities, in proportion to those superior qualities.

It has five factors: something possessed by another (parapariggahitaṃ), the perception of it as possessed by another (parapariggahitasaññitā), the intention to steal (theyyacittaṃ), the effort (upakkamo), and the taking of it due to that [effort] (tena haraṇaṃ). The six methods are the same as before, namely, doing it oneself, etc. And these occur according to the means of theft: theft by stealth (theyyāvahāro), theft by force (pasayhāvahāro), theft by concealment (paṭicchannāvahāro), theft by deception (parikappāvahāro), and theft by trickery (kusāvahāro). This is the summary here, but the full explanation is given in the Samantapāsādikā (pārā. aṭṭha. 92).

Here, in kāmesumicchācāro, kāmesū means in sexual conduct. Micchācāro means utterly blameworthy, base conduct. In terms of its characteristic, however, misconduct in sensual pleasures is the volition that transgresses against places that should not be approached (agamanīyaṭṭhāna), originating through the door of the body, with the intention of unrighteousness. There, agamanīyaṭṭhānaṃ (a place that should not be approached) means, for men, the ten [types of women] who are protected by their mothers, protected by their fathers, protected by both mother and father, protected by their brothers, protected by their sisters, protected by their relatives, protected by their lineage, protected by Dhamma, those under protection, and those with husbands; and the ten [types of women] who are bought with wealth, those who live by their own choice, those who live for enjoyment, those who live for clothing, those who live for food, those with covered faces, a slave, a wife, an employee who is also a wife, and a woman captured in war, and a temporary wife. These are the twenty women. For women, other men are not to be approached with the exception of two [types of women] who are under protection and have husbands, and the ten [types of women] who are bought with wealth, etc.; these are the twelve women. This is what is meant by agamanīyaṭṭhāna. That misconduct is of little fault in an agamanīyaṭṭhāna lacking qualities such as morality, etc., and of great fault in one endowed with qualities such as morality, etc. It has four factors: a place that should not be approached (agamanīyavatthu), the intention to engage in [sexual activity] there (tasmiṃ sevanacittaṃ), the effort to engage in it (sevanappayogo), and the acceptance of non-path as path through the sexual organ (maggenamaggapaṭipattiadhivāsananti). There is only one method: doing it oneself.

Musā means speech or bodily action that aims to deceive and ruin the benefit [of others]; or it is the volition that causes bodily or verbal action aimed at deceiving others, with the intention of deceiving. Another way [of explaining it] is: musā means something that is untrue, unreal. Vādo means making that known as true and real. In terms of its characteristic, however, lying is the volition that causes one to make an untrue thing known to another as true, with the desire to make it known as such. It is of little fault if it ruins little benefit, and of great fault if it ruins great benefit. Moreover, it is of little fault when a householder says "there is nothing" etc., because of unwillingness to give away one's own possessions; it is of great fault when one becomes a witness and speaks to ruin the benefit [of another]. It is of little fault for renunciants who, having obtained even a little oil or ghee, say in a joking manner, "Today, it seems a river of oil is flowing in the village," using exaggerating language; but it is of great fault for those who say "I have seen" what they have not seen. It has four factors: something untrue (atathaṃ vatthu), the intention to deceive (visaṃvādanacittaṃ), the effort to do so (tajjo vāyāmo), and the other person's understanding of that meaning (parassa tadatthavijānananti). There is only one method: doing it oneself. It should be seen that the action of deceiving others is done by body or something connected to the body, or by speech. If the other person understands that meaning through that action, then at the very moment of the volition that causes that action, one is bound by the karma of lying (musāvādakamma).

Among pisuṇavācā, etc., speech by which one creates a sense of affection for oneself and emptiness for another in the heart of the one to whom that speech is addressed is pisuṇavācā (divisive speech). Speech by which one makes both oneself and another harsh, speech that is itself harsh, neither pleasing to the ear nor touching the heart, is pharusavācā (harsh speech). One who chatters emptily, speaking nonsensical things, is samphappalāpo (idle chatter). The underlying volition of these is also called by the names pisuṇavācā, etc. And it is that which is intended here.

pisuṇavācā (divisive speech): it is of little fault if it causes division in someone of few qualities, and of great fault if it causes division in someone of great qualities. It has four factors: another person to be divided (bhinditabbo paro), thinking "these will become separate, they will be without each other" with the intention of causing division (iti ime nānā bhavissanti, vinā bhavissantīti bhedapurekkhāratā), or the desire to be liked, thinking "I will become liked and trustworthy" (iti ahaṃ piyo bhavissāmi vissāsikoti piyakamyatā vā), the effort to do so (tajjo vāyāmo), and the other person's understanding of that meaning (tassa tadatthavijānananti).

Harsh speech is the extreme harsh volition that causes bodily or verbal action that cuts to the quick of another. This incident illustrates its manifestation: it is said that a boy, not heeding his mother's words, went to the forest. Unable to stop him, the mother cursed him, "May a fierce buffalo follow you!" Then, just as she said, a buffalo appeared in the forest. The boy made a declaration of truth (saccakiriya), "May what my mother said with her mouth not happen, but may what she thought with her mind happen!" The buffalo stood there as if tied up. Thus, even with piercing actions, there is no harsh speech if the mind is affectionate. Parents sometimes say to their children, "May thieves cut you into pieces!" but they do not even want a lotus leaf to fall on them. Teachers and preceptors sometimes say to their students, "Why do these shameless and reckless ones wander about? Throw them out!" But still, they wish for them to attain accomplishment in learning. Just as there is no harsh speech when the mind is affectionate, so too there is no non-harsh speech when the words are affectionate. The words "Lay him down comfortably" spoken by one who wants to kill are not non-harsh speech. It is harsh speech precisely because of the harshness of the mind. It is of little fault if it is directed towards someone with few qualities, and of great fault if it is directed towards someone with great qualities. It has three factors: another person to be abused (akkositabbo paro), an angry mind (kupitacittaṃ), and the abuse (akkosanaṃ).

Idle chatter is unwholesome volition that causes bodily or verbal action that conveys what is pointless. It is of little fault if the indulgence is weak, and of great fault if the indulgence is strong. It has two factors: the intention of engaging in pointless talk such as talk about armies, battles, the abduction of Sītā, etc. (bhāratayuddha-sītāharaṇādi-niratthakakathā-purekkhāratā), and the utterance of such talk (tathārūpīkathākathanañcāti).

abhijjhā (covetousness): it means turning towards the possessions of others and being inclined towards them. It is similar to taking what is not given in that coveting the possessions of others, with the thought "Oh, if only this were mine!" is of little fault and great fault. It has two factors: the possessions of others and transforming them into one's own (parabhaṇḍaṃ attano pariṇāmanañca). For even if greed arises for the possessions of others, there is no breach of the course of action until one transforms it into one's own, thinking "Oh, if only this were mine!"

byāpādo (ill will): it is characterized by malice with the intention of destroying others. It is similar to harsh speech in that it is of little fault and great fault. It has two factors: another being (parasatto ca), and the thought of destroying that being (tassa ca vināsacintā). For even if anger arises in regard to another being, there is no breach of the course of action until one thinks of destroying that being, thinking "Oh, if only this one were destroyed, perished!"

micchādiṭṭhi (wrong view): it is characterized by seeing things perversely in the way of "there is no giving," etc. It is similar to idle chatter in that it is of little fault and great fault. Moreover, if it is undetermined (aniyatā), it is of little fault; if it is determined (niyatā), it is of great fault. It has two factors: the perversity of the way the thing is grasped, and the presentation of it in accordance with the way it is grasped (vatthuno ca gahitākāraviparītatā yathā ca naṃ gaṇhāti, tathābhāvena tassā upaṭṭhānanti).

dhammato (from the perspective of the Dhamma): in these [ten courses of action], there are only seven mental factors (cetanādhammā) in order, while the three of covetousness, etc., are associated with volition (cetanāsampayuttā). Koṭṭhāsato (from the perspective of divisions): in order, seven and wrong view are the eight courses of action; they are not roots, while covetousness and ill will are both courses of action and roots. When covetousness reaches the level of a root, it becomes greed (lobha), an unwholesome root; ill will becomes aversion (dosa), an unwholesome root.

Ārammaṇato (from the perspective of the object): killing has conditioned phenomena (saṅkhārārammaṇa) as its object due to the life faculty as its object (jīvitindriyārammaṇato); taking what is not given has either a being (sattārammaṇaṃ) or conditioned phenomena as its object; misconduct in sensual pleasures has conditioned phenomena as its object due to touch (phoṭṭhabbavasena), and some say it also has a being as its object. Lying has either a being or conditioned phenomena as its object, and so does divisive speech. Harsh speech has only a being as its object. Idle chatter has either a being or conditioned phenomena as its object due to what is seen, heard, sensed, and cognized, and so does covetousness. Ill will has only a being as its object. Wrong view has conditioned phenomena as its object due to the three realms (tebhūmakadhammavasena).

Vedanāto (From the perspective of feeling): Killing living beings involves painful feeling. Although kings, upon seeing a thief, might laughingly say, "Go, kill him!", their determining volition is invariably associated with suffering. Taking what is not given involves three types of feeling (painful, pleasant, neutral); wrong conduct in sexual matters involves two types of feeling (pleasant, neutral); however, neutral feeling is not present in the determining thought. Lying involves three types of feeling; similarly, malicious speech and harsh speech involve painful feeling; frivolous speech involves three types of feeling; covetousness involves two types of feeling (pleasant, neutral); and so does wrong view. Ill-will involves painful feeling.

Mūlato (From the perspective of roots): Killing living beings has two roots (hatred, delusion); taking what is not given has two roots (hatred, delusion or greed, delusion); wrong conduct in sexual matters has two roots (greed, delusion). Lying has two roots (hatred, delusion or greed, delusion); similarly, malicious speech and frivolous speech. Harsh speech has two roots (hatred, delusion); covetousness has one root (delusion); and so does ill-will. Wrong view has two roots (greed, delusion).

In Pāṇātipātā paṭiviratā (abstaining from killing living beings) etc., killing living beings, etc., have the meanings already stated. However, the abstinence by which these are called abstaining is threefold in its distinction: sampattavirati (abstinence by attainment), samādānavirati (abstinence by undertaking), samucchedavirati (abstinence by eradication). Among these, sampattavirati (abstinence by attainment) should be understood as the abstinence that arises in one who, not having undertaken the precepts, reflects on their own birth, age, learning, etc., and does not transgress what has been attained, thinking, "It is not fitting for us to do such a thing," like Cakkana the lay follower in Sri Lanka. It seems that when he was a young boy, his mother fell ill. The doctor said, "It would be good to obtain the meat of a young rabbit." So Cakkana's brother sent him, saying, "Go, dear brother, wander around the field." He went there. At that time, a rabbit had come to eat the tender shoots. Seeing it, he ran swiftly, caught it in a snare, and made a "kiri kiri" sound. Cakkana, hearing that sound, went, caught it, and thought, "I will make medicine for my mother." Then he thought, "This is not proper for me, that I should deprive another of life for the sake of my mother's life." Then he released it, saying, "Go, enjoy the grass and water in the forest with the rabbits." When asked by his brother, "Well, brother, did you catch a rabbit?", he related the incident. Then his brother rebuked him. He went to his mother and declared the truth, saying, "Since I was born, I do not recall intentionally depriving a living being of life," and as soon as he did, his mother became well.

Samādānavirati (abstinence by undertaking) should be understood as exemplified by the lay follower living on the Uttara Vaddhamāna mountain. It seems that after receiving the precepts from Piṅgala Buddharakkhita Thera, who lived in the Ambariya Vihāra, he was cultivating his field. Then his ox was lost. Searching for it, he climbed the Uttara Vaddhamāna mountain, where a large snake seized him. He thought, "I will cut off its head with this sharp axe." Then he thought, "This is not proper for me, that I should break the precept after having received it from a venerable teacher." Thinking this three times, he discarded the sharp-edged axe, placed near his limbs, in the forest, resolving, "I will give up my life, but not the precept." At once, the great serpent released him and went away.

Samucchedavirati (abstinence by eradication) should be understood as that in which, from its arising, even the thought "I will kill a living being" does not arise in the minds of noble individuals (Ariyas).

Dhammato (From the perspective of qualities): In these (abstentions), all seven volitions and abstentions are valid in sequence, the last three are only associated with volition.

Koṭṭhāsato (From the perspective of categories): In sequence, there are only seven paths of action, not the roots; at the end there are three paths of action and also the roots. For non-covetousness, upon reaching the state of a root, becomes non-greed, a wholesome root; non-ill-will is non-hatred, a wholesome root; right view is non-delusion, a wholesome root.

Ārammaṇato (From the perspective of object): The objects of killing living beings, etc., are the objects of these (abstentions). Abstinence is indeed named with respect to what is to be transgressed. Just as the Ariya Path with nibbāna as its object abandons the defilements, so too these paths of action with life faculty etc., as their object, abandon the immoralities of killing living beings etc.; this should be understood.

Vedanāto (From the perspective of feeling): All are associated with either pleasant feeling or neutral feeling. Upon attaining wholesomeness, there is no such thing as painful feeling.

Mūlato (From the perspective of roots): For one abstaining with a consciousness associated with knowledge, in sequence the seven are threefold (non-greed, non-hatred, non-delusion); for one abstaining with a consciousness dissociated from knowledge, they are twofold. Non-covetousness, for one abstaining with a consciousness associated with knowledge, is twofold; for one abstaining with a consciousness dissociated from knowledge, it is single-rooted. Non-greed, however, is not its own root. The same method applies to non-ill-will. Right view is twofold (non-greed, non-hatred). And so on for the third, etc.

6. Aṭṭhaṅgikasuttavaṇṇanā (Commentary on the Eight-Factored Discourse)

112. The sixth is stated according to the inclination of those awakened in terms of the eight factors of the path. Sixth.

7. Dasaṅgasuttavaṇṇanā (Commentary on the Ten-Factored Discourse)

113. The seventh is in terms of the ten wrongnesses and rightnesses. There, micchāñāṇino (those with wrong knowledge) means those endowed with wrong reflection. Micchāvimuttino (those with wrong liberation) are those who, having taken a non-leading-out liberation, a mundane liberation, remain standing. Sammāñāṇino (those with right knowledge) (have) right reflection. Sammāvimuttino (those with right liberation) are those endowed with liberation of fruition that leads outwards. Seventh.

Kammapathavaggo tatiyo (The third chapter on Paths of Action).

4. Catutthavaggo (The Fourth Chapter)

1. Catudhātusuttavaṇṇanā (Commentary on the Discourse on the Four Elements)

114. In the first of the fourth chapter, pathavīdhātu (earth element) is the element of solidity. Āpodhātū (water element) is the element of cohesion. Tejodhātū (fire element) is the element of maturation. Vāyodhātū (air element) is the element of support. This is the summary here; in detail, however, these should be explained in terms of the twenty parts, etc. First.

2. Pubbesambodhasuttavaṇṇanā (Commentary on the Discourse on Awakening Before)

115. In the second, ayaṃ pathavīdhātuyā assādo (this is the gratification of the earth element) means this is the gratification dependent on the earth element. He raises his body, extends his belly, and says, "Try to insert a finger here," or extends his hand and says, "Try to bend this," and should be understood in terms of such occurrences. In aniccā (impermanent) etc., (it is) impermanent by way of having become and being non-existent, painful by way of oppressing, and subject to change by way of the disappearance of its own nature. Ayaṃ pathavīdhātuyā ādīnavo (this is the danger of the earth element) means the way in which it is impermanent, painful, and subject to change, this is the danger of the earth element. Chandarāgavinayo chandarāgappahānaṃ (the abandoning of desire and lust, the elimination of desire and lust) means desire and lust for the earth element are abandoned and eliminated upon reaching nibbāna; therefore, nibbāna is its escape.

Ayaṃ āpodhātuyā assādo (this is the gratification of the water element) means this is the gratification dependent on the water element. He, seeing another afflicted by the water element, says, "Why does this one, from the time he lies down, continually go out and enter, intending to urinate; if he does even a little work, the cloth becomes wet with sweat and needs to be wrung out; even while speaking a word of appreciation, he has to take a palm fan; we, however, lie down in the evening and rise in the morning, our body is like a full pot, even when doing great work, not even a little sweat arises in us, when speaking the Dhamma like a thunderclap, there is not even a sensation of heat in our body," and should be understood in terms of such occurrences.

Ayaṃ tejodhātuyā assādo (this is the gratification of the fire element) means this is the gratification dependent on the fire element. He, seeing one susceptible to cold, says, "Why do these ones, having ingested just a little gruel or solid food, sit with stiff bellies searching for a charcoal brazier all night, and even if a light rain falls, they cover and wrap themselves in a charcoal brazier before lying down? We, however, eat even very hard meat or cakes, and eat a bellyful of rice, and all of it dissolves at once like foam, and even when suffering from a seven-day fever, there is not even a sensation of cold in our body," and should be understood in terms of such occurrences.

Ayaṃ vāyodhātuyā assādo (this is the gratification of the air element) means this is the gratification dependent on the air element. He, seeing others fearful of wind, says, "Even when these ones do a little work or speak a word of appreciation, their body is pierced by the wind, and even when they have gone a distance of a gavuta, their hands and feet become weak, their back hurts, they are constantly afflicted by stomach wind, head wind, ear wind, etc., and they spend their time only making wind medicines such as sesame oil preparations; we, however, even when doing great work or speaking the Dhamma for three watches of the night, or going ten yojanas in a single day, do not experience even weakness in our hands and feet or pain in our back," and should be understood in terms of such occurrences. For those who occur in this way are said to relish these elements.

Abbhaññāsiṃ (I directly knew) means I knew with superior knowledge. Anuttaraṃ sammāsambodhiṃ (unsurpassed perfect self-awakening) means perfect self-awakening which is without superior, the best of all; or praised and beautiful awakening. Bodhi (awakening) can mean the tree, the path, all-knowing knowledge, or nibbāna. "First awakened at the foot of the Bodhi tree" (Mahāva. 1; Udā. 1) and "between the Bodhi tree and Gaya" (Mahāva. 11; Ma.Ni. 1.285), in places where it occurs, tree is called Bodhi. "Bodhi is said to be knowledge in the four paths" (Cūḷani. Khaggavisāṇasuttaniddesa 121) (in places where it occurs) is the path. "He attains awakening, possessed of excellent great wisdom" (Dī. Ni. 3.217) (in places where it occurs) is all-knowing knowledge. "Having attained awakening, the deathless, the unconditioned" (in places where it occurs) is nibbāna. Here, however, the Lord's path of Arahatship is intended.

Is the path of Arahatship of the disciples unsurpassed awakening, or is it not? It is not. Why? Because it does not give all qualities. For their path of Arahatship gives only the fruition of Arahatship to some, the three knowledges to some, the six superknowledges to some, the four analytical knowledges to some, the disciple-perfection knowledge to some. The awakening-knowledge of the Paccekabuddhas also gives only Paccekabodhi-knowledge. The awakening of the Buddhas, however, gives the attainment of all qualities, like an anointing of a king (gives) sovereignty over the entire world. Therefore, the unsurpassed awakening does not belong to anyone else.

Abhisambuddho’ti paccaññāsiṃ (I professed: ‘I am perfectly self-awakened’) means I professed: "I am perfectly self-awakened, attained, and stood having penetrated." Ñāṇañca pana me dassanaṃ udapādi (Knowledge and vision arose in me) means reflecting knowledge, capable of seeing the attained qualities, arose in me. Akuppā me vimutti (My liberation is unshakeable) means such knowledge arose: "This liberation of fruition of Arahatship of mine is unshakeable." There, unshakeability should be understood in two ways: from the perspective of cause and from the perspective of object. For since defilements cut off by the four paths do not return again, it is unshakeable from the perspective of cause; and since it occurs having nibbāna, the unshakeable dhamma, as its object, it is also unshakeable from the perspective of object. Antimā (Final) means last. Natthi dāni punabbhavo (Now there is no more renewed existence) means now there is no other renewed existence.

In this discourse, the four truths are spoken. How? In the four elements, gratification is the truth of origin, danger is the truth of suffering, escape is the truth of cessation, the knowledge of cessation is the truth of the path. It is indeed fitting to speak in detail as well. Here, the happiness or joy that arises dependent on the earth element, this is the gratification of the earth element, the attainment of abandonment, the truth of origin. The earth element that is impermanent, painful, and subject to change, this is the danger of the earth element, the attainment of comprehension, the truth of suffering. The abandoning of desire and lust for the earth element, the elimination of desire and lust, this is the escape from the earth element, the attainment of realization, the truth of cessation. The view, thought, speech, action, livelihood, effort, mindfulness, or concentration in these three instances, this is the attainment of development, the truth of the path. Second.

3. Acariṃsuttavaṇṇanā (Commentary on the Discouse on Conduct)

116. In the third, acariṃ (I lived) means I lived with the conduct of knowledge, with the conduct of experience. Yāvatā (As far as) means as much as. Third.

4. Nocedaṃsuttavaṇṇanā (Commentary on the Discourse on If Not This)

117.In the fourth, nissaṭā etc., should be understood by connecting with the previously stated negation: "not detached, not disjoined, not freed, they did not dwell with a mind that had overstepped the limit." In the second method, vimariyādikatena means without limit. Here, there are two kinds of limits: the limit of defilements (kilesamariyādā) and the limit of the round (vaṭṭamariyādā). In this case, for someone whose half the defilements are abandoned and half are not, or whose half the round is abandoned and half is not, the mind is without limit in relation to the abandoned defilements or round, but not without limit in relation to the unabandoned defilements or round. However, here, because both are abandoned, it is said, "with a mind that has overstepped the limit," meaning with a mind that stands having not made a limit, with a mind that has transgressed the limit. Thus, in all three of these suttas, only the Four Noble Truths are spoken of. The fourth.

5. Explanation of the Ekantadukkhasutta

118.In the fifth, ekantadukkhā means utterly painful, like the doer of that deed who has transgressed. Dukkhānupatitā means followed by pain. Dukkhāvakkantā means entered into or immersed in pain. Sukhā means having happiness as its condition. Thus, the meaning should be understood everywhere. In this sutta, the characteristic of suffering is spoken of. The fifth.

6-10. Explanation of the Abhinandasuttādi

119-123.In the sixth and seventh, there is the unbinding (vivaṭṭaṃ), and in the last three, only the Four Noble Truths. The sixth and others.

The fourth chapter.

The explanation of the Dhātusaṃyutta is complete.

4. Anamataggasaṃyutta

1. Paṭhamavaggo

1. Explanation of the Tiṇakaṭṭhasutta

124.In the first of the Anamataggasaṃyutta, anamataggo means without known end, anu amataggo, even after following with knowledge for a hundred years or a thousand years, amataggo is the unknown end, its end cannot be known from here or there, it means having an unapprehended beginning and end. Saṃsāro means the uninterrupted sequence of the aggregates (khandhādīnaṃ). Pubbā koṭi na paññāyatī means the former limit is not seen. Since its former limit is not known by its end, the latter limit is also not known by that same end; beings transmigrate only in the middle. Pariyādānaṃ gaccheyyā means this is said due to its smallness in the simile. For in the external religions, the meaning is limited, but the simile is great. For when it is said, "This bull is like an elephant, this pig is like a bull, this pond is like a sea," they do not have such a measure. But in the Buddha's teaching, the simile is limited, and the meaning is great. For in the Pali, only one Jambudīpa is taken, but even if there were a hundred, a thousand, or a hundred thousand such Jambudīpas, the grass etc., would come to an end with that beginning, but not the mothers of a person as mothers. Dukkhaṃ paccanubhūta means suffering has been experienced by you. Tibba is a synonym of that. Byasana means various kinds of disasters, such as the disaster of relatives etc. Kaṭasī means a charnel ground, or simply the earth. For it is increased by the repeated deposition of bodies by those who die again and again. Alamevā means it is indeed fitting. The first.

2. Explanation of the Pathavīsutta

125.In the second, mahāpathavi means the great earth up to the extent of the Cakkavāḷa. Nikkhipeyyā means having broken up that earth, and made it into a ball of the stated size, one would put it aside. The second.

3. Explanation of the Assusutta

126.In the third, kandantāna means those weeping with sound. Passanna means flowing, streaming. Catūsu mahāsamuddesū means in the four great oceans bounded by the rays of Mount Sineru. For the eastern side of Mount Sineru is made of silver, the southern side of jewels, the western side of crystal, and the northern side of gold. The silver and jewel rays emanating from the east and south sides come together and, traveling along the surface of the great ocean, strike the Cakkavāḷa mountain and stop; the jewel and crystal rays from the south and west sides, the crystal and gold rays from the west and north sides, and the gold and silver rays from the north and east sides come together and, traveling along the surface of the great ocean, strike the Cakkavāḷa mountain and stop. Between the ends of those rays are the four great oceans. Referring to them, it is said, "in the four great oceans." In ñātibyasana etc., byasana means viasanaṃ, destruction. Disaster of relatives is ñātibyasanaṃ, disaster of wealth is bhogabyasanaṃ. But disease itself destroys health, therefore it is a disaster, disease is a disaster, rogabyasanaṃ. The third.

4. Explanation of the Khīrasutta

127.In the fourth, mātuthañña means the milk of a human mother with one name. For these beings, there is no mother's milk at the time of birth among earthworms, ants, etc., or fish, turtles, etc., or among birds, but there is milk at the time of birth among goats, cows, buffaloes, etc., and likewise among humans. There, without taking into account those born in the wombs of various names such as "Devī Sumanā Tissā" at the time of goats etc. and humans, the milk drunk at the time of birth in the womb of a mother with only one name, such as Tissā, should be understood as more than the water in the four great oceans. The fourth.

5. Explanation of the Pabbatasutta

128.In the fifth, sakkā pana, bhante means that bhikkhu thought, "The Teacher speaks of the immeasurably long saṃsāra as 'it is not easy, it is not easy,' why doesn't he cut it off? Is it possible to make a simile?" Therefore, he said this. Kāsikenā means with a very fine cloth made of thread spun by taking three cotton threads together. How much would be worn away when rubbed with that? As much as a mustard seed. The fifth.

6. Explanation of the Sāsapasutta

129.In the sixth, āyasaṃ nagara means a city surrounded by an iron wall, but it should not be seen as filled inside with iron single-storied mansions etc. The sixth.

7. Explanation of the Sāvakasutta

130.In the seventh, anussareyyu means if one remembers for a hundred thousand aeons, another remembers another hundred thousand aeons from his standing place, and another also remembers another, thus all four remember four hundred thousand aeons. The seventh.

8-9. Explanation of the Gaṅgāsuttādi

131-132.In the eighth, yā etasmiṃ antare vālikā means the sand that is in this space, five hundred yojanas in length. In the ninth, there is nothing to be said. The eighth and ninth.

10. Explanation of the Puggalasutta

133.In the tenth, aṭṭhikaṅkalo etc., are simply synonyms for a heap. But for these beings, the time without bones is more than the time with bones. For living beings such as earthworms etc., do not even have bones, but for beings such as fish, turtles, etc., there are many bones, therefore, without taking into account the time without bones and the time with many bones, only the time with some bones should be taken. Uttaro Gijjhakūṭassā means standing on the northern side of Gijjhakūṭa. Magadhānaṃ Giribbaje means in Giribbaja of the Magadha country, standing in the encirclement of the mountains. The rest is straightforward everywhere. The tenth.

The first chapter.

2. Dutiyavaggo

1. Explanation of the Duggatasutta

134.In the first of the second chapter, duggata means poor, wretched. Durūpeta means endowed with deformed hands and feet. The first.

2. Explanation of the Sukhitasutta

135.In the second, sukhita means endowed with happiness, very wealthy, having great riches. Susajjita means adorned, prepared, riding on an elephant's back, having a great retinue. The second.

3. Explanation of the Tiṃsamattasutta

136.In the third, pāveyyakā means living in the Pāveyya country. In sabbe āraññikā etc., their being forest-dwellers etc. should be understood in terms of undertaking the dhutaṅgas. Sabbe sasaṃyojanā means all with bonds, some are Stream-enterers, some are Once-returners, some are Non-returners. For among them, there is neither a worldling nor an arahant. In gunna etc., only those of one color, such as white or black, should be taken. Pāripanthakā means those who stand in the path, path-killing thieves. Pāradārikā means those who engage in misconduct with others' wives. The third.

4-9. Explanation of the Mātusuttādi

137-142.In the fourth and others, the meaning should be understood with respect to the rule of gender and the rule of the universe. For the time of being a mother is for men, and the time of being a man is for women, thus here is the rule of gender. Beings transmigrate from this universe to another universe, and from another universe to this universe. Showing that she was only a mother at the time of being a mother in this universe, he said, yo namātābhūtapubbo. The same method applies to yo napitābhūtapubbo etc. The fourth and others.

10. Explanation of the Vepullapabbatasutta

143.In the tenth, bhūtapubba means having brought forth a past deed in past time, he shows it. Samaññā udapādī means a designation arose. Catūhena ārohantī means this is said referring to those of middling strength. Agga means the best. Bhaddayuga means a beautiful pair. Tīhena ārohantī means it seems that between two Buddhas, the earth rose by one yojana, and that mountain became three yojanas thick.

Appaṃ vā bhiyyo means a little more than a hundred years, ten or twenty years. Again, there is no such thing as living for only a hundred years; at the highest limit, they live for sixty or eighty years. But many die in the five-year or ten-year period without reaching a hundred years. And here, it is done similarly to sequentially declining, that Kakusandha Buddha arose in the time of forty thousand years of life expectancy, and Koṇāgamana in the time of thirty thousand years of life expectancy, but it should be understood that it did not decline like that, but declined after increasing and increasing. How? Kakusandha Buddha arose in this aeon itself in the time of forty thousand years of life expectancy, and attained final Nibbāna when four parts of the lifespan had passed, and the fifth was still existing. That lifespan, having declined to the ten-year period, again increasing, became countless, and then declining, stood at the thirty-thousand-year life expectancy, then Koṇāgamana arose. When he also attained final Nibbāna in the same way, that lifespan, having declined to the ten-year period, again increasing, became countless, and declining, stood at the twenty-thousand-year period, then Kassapa Buddha arose. When he also attained final Nibbāna in the same way, that lifespan, having declined to the ten-year period, again increasing, became countless, and declining, reached the hundred-year period, then our Sammāsambuddha arose. Thus, it should be understood that it declines sequentially, having increased and increased. And there, when Buddhas arise in times of short lifespans, they also have that same lifespan. The tenth.

The second chapter.

The explanation of the Anamataggasaṃyutta is complete.

5. Kassapasaṃyutta

1. Explanation of the Santuṭṭhasutta

144.In the first of the Kassapasaṃyutta, santuṭṭhāya means he is content. Itarītarenā means not with something coarse, subtle, rough, fine, stable, or worn out, but rather, the meaning is content with whatever it may be, with whatever he may obtain. For in regard to robes, there are three kinds of contentment: contentment with whatever is obtained (yathālābhasantoso), contentment with appropriate strength (yathābalasantoso), and contentment with what is suitable (yathāsāruppasantoso). The same method applies to almsfood etc.

Their explanation of contentment with the requisites is as follows: Here, a bhikkhu obtains a robe, whether beautiful or not, and he lives contentedly with that, not desiring another, nor does he take another even if he receives one. This is his contentment with robes according to what he obtains. But if he is naturally weak or overwhelmed by illness or old age, and he becomes exhausted wearing a heavy robe, he exchanges it with a fellow bhikkhu for a lighter one and is still content to live with that. This is his contentment with robes according to his strength. Another bhikkhu obtains excellent requisites, and having received one of the costly robes, such as a silk robe, or many robes, he gives them away, saying, "This is suitable for the elders who have long been ordained, this is suitable for the learned, this is for the sick, this is for those who receive little," and taking their old robes or picking up discarded rags from a rubbish heap, makes an outer robe (saṅghāṭi) from them and is still content to wear it. This is his contentment with robes according to suitability.

Here, a bhikkhu obtains alms-food, whether coarse or fine, and he lives contentedly with that, not desiring another, nor does he take another even if he receives one. This is his contentment with alms-food according to what he obtains. But if he obtains alms-food that is contrary to his constitution or contrary to his illness, which makes him uncomfortable when consumed, he gives it to a fellow bhikkhu and eats suitable food from his hand and is still content to practice the life of a renunciate (samaṇadhamma). This is his contentment with alms-food according to his strength. Another bhikkhu obtains abundant, fine alms-food, and like with robes, he gives it to elders long ordained, the learned, those who receive little, and the sick, and he eats the remainder or goes for alms and eats a mixed meal and is still content. This is his contentment with alms-food according to suitability.

Here, a bhikkhu obtains lodging, whether agreeable or disagreeable, and he does not generate joy or aversion with it, but is satisfied with whatever he receives, even if it is only a mat of grass. This is his contentment with lodging according to what he obtains. But if he obtains lodging that is contrary to his constitution or contrary to his illness, where he is uncomfortable living, he gives it to a fellow bhikkhu and is still content to live in suitable lodging belonging to him. This is his contentment with lodging according to his strength. Another bhikkhu, having great merit, obtains many fine lodgings such as cave dwellings, pavilions, and peaked-roof houses, and like with robes, he gives them to elders long ordained, the learned, those who receive little, and the sick, and is still content to live wherever. This is his contentment with lodging according to suitability. Even one who, reflecting, "Excellent lodging is a place of heedlessness; drowsiness overcomes one who sits there, and evil thoughts arise in one overwhelmed by sleep when awakening," does not accept such lodging even when obtained, and having rejected it, lives contentedly at the foot of a tree in the open air. This too is contentment with lodging according to suitability.

Here, a bhikkhu obtains medicine, whether coarse or fine, and he is satisfied with whatever he obtains, not desiring another, nor does he take another even if he receives one. This is his contentment with medicine according to what he obtains for the sick. But if one in need of oil obtains molasses, he gives it to a fellow bhikkhu and takes oil from his hand, or searches for something else and makes medicine and is still content. This is his contentment with medicine according to his strength. Another bhikkhu, having great merit, obtains much fine medicine such as oil, honey, and molasses, and like with robes, he gives it to elders long ordained, the learned, those who receive little, and the sick, and is still content to live with whatever is brought by them. One who keeps myrobalan fruit steeped in urine in one container and the four honeys (catumadhura) in another, being told, "Take it, venerable sir, as you wish," if his illness subsides with either of them, but thinking, "Myrobalan steeped in urine is praised by the Buddhas, etc.," rejects the four honeys and makes medicine with myrobalan steeped in urine and is exceedingly content. This is his contentment with medicine according to suitability. Thus, with reference to these three kinds of contentment, it was said, "Contented, bhikkhus, was Kassapa with whatever robes."

An advocate of virtue (vaṇṇavādī): one is content, but does not speak of the virtue of contentment. One is not content, but speaks of the virtue of contentment. One is neither content nor speaks of the virtue of contentment. One is both content and speaks of the virtue of contentment. To show that he was such a one, it was said, "and an advocate of the virtue of contentment with whatever robes." Wrong ways of livelihood (anesana): the various kinds of wrong ways of livelihood, such as being a go-between, running errands, and going on missions. Not obtaining (aladdhā): without obtaining. Just as some, doing Kohañña (flattery) together with virtuous bhikkhus, strive and worry about "How shall I obtain a robe?", this one does not worry about not obtaining a robe. Having obtained (laddhā ca): having obtained through rightful means. Not greedy (agadhito): without greed or avarice. Not infatuated (amucchito): not overcome by excessive craving. Not addicted (anajjhāpanno): not submerged or overwhelmed by craving. Seeing the danger (ādīnavadassāvī): seeing the danger in wrong ways of livelihood and in consuming with greed. Wise in escape (nissaraṇapañño): knowing only the escape spoken of as "merely for protection from the cold," he consumes. The meaning should be understood in the same way in "with whatever alms-food (itarītarena piṇḍapātena)," etc., as "with whatever alms-food one obtains," "with whatever lodging," "with whatever requisites of medicine."

I will exhort you, bhikkhus, with Kassapa (Kassapena vā hi vo, bhikkhave, ovadissāmī): here, just as the venerable Mahākassapa was content with the three kinds of contentment in the four requisites, he exhorts you as if exhorting with Kassapa, saying, "May you be like that." Or anyone like Kassapa (Yo vā panassa kassapasadiso): here also, anyone else who is like Kassapa, who is content with the three kinds of contentment in the four requisites like the venerable Mahākassapa, he exhorts you as if exhorting with someone like Kassapa, saying, "May you be like that." To act accordingly (Tathattāya paṭipajjitabbaṃ): "The Tathāgata's burden is to speak of the practice of austerity (sallekhācāra) mentioned in this sutta on contentment of the Sammāsambuddha, and our burden is to fully accomplish this practice; indeed, a burden that has come must be taken up," thinking thus, "You too should act accordingly, for the sake of that state, just as I have spoken." The first.

2. Anottappīsutta Commentary

145. In the second, without ardent effort (anātāpī): devoid of the energy that heats up defilements. Without fear of wrongdoing (anottappī): without fear, devoid of fear of the arising of defilements and the non-arising of wholesome qualities. For awakening (sambodhāya): for the purpose of awakening. For Nibbāna (Nibbānāyā): for the realization of Nibbāna. Of the unsurpassed security from bondage (anuttarassa yogakkhemassā): of Arahantship, for it is unsurpassed and secure from the four bonds (yoga).

In unarisen (anuppannā), etc., when one obtains a pleasing object from supporters, co-residents or pupils, such as robes or requisites that one has never obtained before, and unwisely grasps it as beautiful and pleasant, or when one unwisely attends to an object that one has never experienced before, in whatever way, evil, unwholesome states such as greed arise; these are known as unarisen. Otherwise, in this beginningless Saṃsāra, there are no evil states that are unarisen. Even in an object or sense object that has been experienced before, if they suddenly arise in one due to natural intelligence, or by means of learning, questioning, scripture, new activity, or unwise attention, which did not arise before, these too "may lead to harm if they arise," should be understood. But those states that repeatedly arise in those same objects and sense objects and are not abandoned are known as "having arisen, if they are not abandoned, may lead to harm," should be understood. This is the summary here; the distinction between arisen and unarisen, and the method of abandoning and not abandoning, is all explained in detail in the Ñāṇadassanavisuddhiniddesa of the Visuddhimagga.

Unarisen wholesome states (Anuppannā me kusalā dhammā): even unarisen, the faultless states known as morality, concentration, path and fruition. Arisen (Uppannā): those same states that have been attained. Ceasing, may lead to harm (Nirujjhamānā anatthāya saṃvatteyyu): those states of morality, etc., ceasing in the manner of decline and non-recurrence, may lead to harm, should be understood. Here, worldly states decline, but there is no decline for supramundane states. This teaching is given with reference to right effort, "for the maintenance of arisen wholesome states." Or, it should be understood that the second path, quickly unarisen, and the first path, ceasing, may lead to harm. Thus, in this sutta, these four right efforts are spoken of in terms of preliminary insight (pubbabhāgavipassanā). The second.

3. Candūpamasutta Commentary

146. In the third, like the moon (candūpamā): being like the moon. In what way? In being round? No, but just as the moon, ascending into the sky, does not form intimacy, affection, attachment, desire, or preoccupation with anyone, nor is it not dear and pleasing to the multitude, likewise you too, by not forming intimacy, etc., with anyone, should approach the four kinds of families, namely, the families of warriors, etc., being dear and pleasing to the multitude, like the moon, is the meaning. Moreover, just as the moon dispels darkness and spreads light, so too, by dispelling the darkness of defilements and spreading the light of knowledge, being like the moon, the meaning should be understood in this way, and by other means as well.

Withdraw body and mind (Apakasseva kāyaṃ apakassa cittaṃ): by not forming intimacy, etc., withdrawing and removing both body and mind, is the meaning. For a bhikkhu who does not live in the forest but thinks thoughts of sensual pleasure, etc., neither withdraws the body nor the mind. One who lives in the forest but thinks thoughts of sensual pleasure, etc., withdraws only the body, not the mind. One who lives in the village but does not think thoughts of sensual pleasure, etc., withdraws only the mind, not the body. But one who lives in the forest and does not think thoughts of sensual pleasure, etc., withdraws both. Indicating that you should approach families being such, he said, "withdraw body and mind."

Ever newly come (niccanavakā): ever newly come, being just like visitors, is the meaning. For a visitor, having entered a house in due order, if the householders see him and, feeling compassion, thinking, "Our sons and brothers have gone abroad and wander in this way," have him sit down and feed him, as soon as he has eaten, he gets up, saying, "Take your dishes," and departs, not forming intimacy with them, nor arranging duties to be done. Likewise, he indicates that you too, having entered a house in due order and taken whatever people pleased with your deportment give, should depart with broken intimacy, not being involved in their duties.

To illustrate this state of being ever newly come, a story of two brothers should be told: It is said that two brothers left a village near Vasāla city and went forth, and they were known as Cūḷanāgatthera and Mahānāgatthera. Having lived for thirty years on Cittala mountain and attained Arahantship, they came, thinking, "We will see our mother," and lived in the Vasāla city monastery, and on the following day, they entered the mother's village for alms. The mother, taking out gruel with a ladle, poured it into one's bowl. As she looked at him, affection for her son arose. Then she said to him, "You, dear, are my son Mahānāga." The Thera, saying, "Ask the younger Thera, laywoman," departed. Having given gruel to the younger Thera as well, she asked, "Dear, are you my son Cūḷanāga?" The Thera said, "Why, laywoman, do you not ask the elder Thera?" and departed. Thus, a bhikkhu with broken intimacy with his mother is called ever newly come.

Appagabbhā means not pagabbhā, devoid of kāyapāgabbhiya (bodily presumption) in eight instances, vacīpāgabbhiya (verbal presumption) in four instances, and manopāgabbhiya (mental presumption) in numerous instances. Aṭṭhaṭṭhānaṃ kāyapāgabbhiyaṃ (Bodily presumption in eight instances) means behaving inappropriately with the body in Saṅgha gatherings, groups, towards individuals, in dining halls, bathhouses, bathing spots, on alms rounds, and when entering houses. For example, here someone sits cross-legged in the middle of the Saṅgha, or with one foot resting on the other, and so on (mahāni. 165). Similarly, in a group. Gaṇamajjhe (In a group) means in an assembly of the four groups (monks, nuns, laymen, laywomen) or in an assembly of Suttanta reciters, etc. Similarly, towards an elder individual. In the dining hall, one does not offer a seat to elders but obstructs seats for newcomers. Similarly, in the bathhouse. Without asking the elders here, one starts with fire, water, etc. And at the bathing spot, disregarding what was said—"without regard for young or old, one should bathe in the order of arrival"—having arrived late, one enters the water and pushes aside both elders and newcomers. On alms rounds, one goes ahead for the sake of the best seat, the best water, and the best alms, striking arm against arm. When entering houses, one enters before the elders, engages in bodily play with the young, and so on.

Catuṭṭhānaṃ vacīpāgabbhiyaṃ (Verbal presumption in four instances) means uttering inappropriate speech in Saṅgha gatherings, groups, towards individuals, and in houses. For example, here someone speaks on Dhamma without asking permission in the middle of the Saṅgha. Similarly, in the middle of a group of the type mentioned earlier and in the presence of an individual, when asked a question by people there, one answers without asking the elder. In a house, one speaks such things as, "What is there named such-and-such? What is there, gruel, or something to eat or consume? What will you give me? What will we eat today? What will we consume? What will we drink?", and so on.

Anekaṭṭhānaṃ manopāgabbhiyaṃ (Mental presumption in numerous instances) means, in those various places, even without committing transgression with body and speech, thinking about sense desires, etc., in the mind itself. Furthermore, even while being immoral, the desire that "people should know me as virtuous" is also manopāgabbhiya. Thus, he says to approach without any of these pāgabbhiya, becoming appagabbhā.

Jarudapāna means an old well. Pabbatavisama means a precipitous place uneven on a mountain. Nadīvidugga means a dangerous place on a river, a place with a broken bank. Apakasseva kāya means, one who is devoted to play, etc., and looks at such places without restraining the body, without making the weight one-sided, without taking hold of something to support him, and also without restraining the mind, without being stirred up by showing the danger, not seeing the danger that "having fallen here, one will suffer the breaking of hands and feet, etc.," and enjoying it, that one falls and suffers misfortune such as the breaking of hands and feet. But one who, desiring water or wanting to look for some other reason, restrains the body, makes the weight one-sided, takes hold of something to support him, and also restrains the mind, stirring it up by showing the danger, that one does not fall, having looked as he likes, he departs happily as he pleases.

Evameva kho (Just so) here is a comparison: the four families are like the old well and the others, the monk is like the man looking. Just as the man looking at those places with an unrestrained body and mind falls there, so the monk approaching families with unguarded body, etc., becomes attached to the families, and from that, he suffers various misfortunes such as the breaking of the foundation of virtue, etc. But just as the man with a restrained body and mind does not fall there, so the monk, approaching families with a guarded body, with guarded minds, with guarded speech, with well-established mindfulness, and with a restrained body and mind, does not become attached to the families. Then, just as the feet of the man who does not fall there are not broken, so the foundation of virtue is not broken. Just as the hands are not broken, so the hand of faith is not broken. Just as the stomach is not broken, so the stomach of samādhi is not broken. Just as the head is not broken, so the head of knowledge is not broken, and just as thorns, etc., do not pierce him, so these thorns of raga, etc., do not pierce this one. And just as he, unharmed, having looked as he likes, departs happily as he pleases, so the monk, relying on families, partaking of requisites such as robes, developing his meditation subject, contemplating formations, attaining arahatship, and happy with the bliss of the supramundane, goes as he pleases to the direction of Nibbāna, which has never been gone to before.

Kassapo, bhikkhave (Monks, Kassapa), etc., he said.

Ākāse pāṇiṃ cālesī (He moved his hand in the sky) means, as if causing lightning to flash in the blue sky, he moved his hand in the lower part, the upper part, and on both sides. And this is called asambhinnapadaṃ (unmixed words) in the Tipitaka Buddha-word. Attamano (Pleased in mind) means with a delighted mind, with his own mind, not with a mind seized after cutting off with displeasure. Kassapassa, bhikkhave (Monks, of Kassapa), this also, in the same way as before, was said to cut off the opposing view, showing that there is such a monk.

Pasannākāraṃ kareyyuṃ (They would make a sign of approval) means they would give requisites such as robes. Tathattāya paṭipajjeyyuṃ (They would conduct themselves accordingly) means, fulfilling virtue in the place where virtue is needed, accomplishing those samādhi, vipassanā, path and fruit in the place where they are needed, they would conduct themselves for that state. Anudaya means a state of protection. Anukampa means tenderness of heart. Both of these are synonyms for compassion. Kassapo, bhikkhave (Monks, Kassapa), this also, in the same way as before, was said to cut off the opposing view, showing that there is such a monk. Kassapena vā (Or by Kassapa), here, having made a connection with the simile of the moon, etc., the meaning should be understood in the same way as before. The third [sutta].

4. Kulūpakasuttavaṇṇanā

147. In the fourth [sutta], kulūpako means one who approaches families. Dentuyeva me means let them give to me. Sandīyati means it is pressed, it is harassed. The rest should be understood according to the method already stated. The fourth [sutta].

5. Jiṇṇasuttavaṇṇanā

148. In the fifth [sutta], jiṇṇo means an elder, an old man. Garukānī (heavy) means, from the time it was received from the Teacher, having become heavy with many patches due to sewing together with thread in places that were torn and broken, and due to applying the fastening. Nibbasanānī (discarded) means having such a name because it was worn and then discarded by the Blessed One in the past. Tasmā (Therefore) because you are old and have heavy rags. Gahapatānī (Of householders) means, having given up the practice of wearing only rags, he says, wear robes given by householders. Nimantanānī (Invitations) means, having given up the practice of eating only alms food, eat invitations such as ticket meals. Mama ca santike (And near me) means, having given up the practice of living in the forest, he says, live only in a village monastery.

But surely, just as a king, having placed a general in the position of general, and then taking away that position from him while he is pleasing him with his own actions, such as attending to the king, and giving it to another, does what is unsuitable; so the Teacher, having gone three gavutas to meet the Elder Mahākassapa, having ordained him with three admonitions while sitting at the foot of the Many-Children Banyan Tree between Rājagaha and Nāḷandā, and having exchanged his robe with him, made the Elder a Jati-āraññikaṅga (one who is by birth a forest dweller) and a Jati-paṃsukūlikaṅga (one who is by birth a rag-robe wearer), is it not unsuitable that he then makes him give up the rags, etc., while he is pleasing the Teacher’s mind with the desire to do that, and directs him to accept robes from householders, etc.? He does not do what is unsuitable. Why? Because of his own intention. The Teacher does not want him to give up the dhutaṅgas, but just as drums, etc., that are not struck do not emit a sound, so such individuals who are not stirred up do not roar the lion’s roar. So, with the intention of making him roar the lion’s roar, he spoke thus. And the Elder, in accordance with the Teacher’s intention, roars the lion’s roar with the statement, "Indeed, venerable sir, I have been a forest dweller for a long time," etc.

Diṭṭhadhammasukhavihāra (Dwelling in ease in this very life): dwelling in ease in this very life is obtained only by a forest dweller, not by a village dweller. For one living in a village hears the sounds of children, sees unsuitable forms, hears unsuitable sounds, and from that, displeasure arises for him. But the forest dweller, having gone beyond a gavuta or half a yojana and entered the forest, hears the sounds of leopards, tigers, lions, etc., due to the hearing of which superhuman delight arises. Referring to that, it was said:

‘‘For the monk who has entered an empty dwelling,
Whose mind is peaceful,
There is superhuman delight,
Contemplating the Dhamma rightly.

‘‘From whatever he contemplates,
The rise and fall of the aggregates,
He obtains joy and gladness,
That is the deathless, for those who understand it. (dha. pa. 373-374);

‘‘Whether in front or behind,
If there is no other to be found,
There itself there is ease,
For one delighting in the forest.’’

Similarly, it is obtained only by one who lives on alms food, not by one who does not live on alms food. For one who does not live on alms food is one who goes at the wrong time, goes hurriedly, turns back, goes preoccupied, and there is much doubt for him. But one who lives on alms food is not one who goes at the wrong time, does not go hurriedly, does not turn back, goes without being preoccupied, and there is not much doubt for him.

How so? For one who does not live on alms food, living in a monastery far from the village, thinking early, "I will obtain gruel or a pārivāsikabhatta (meal given to a probationer monk) or something will fall to me among the udesabhattas (designated meals) in the refectory," breaking monkey ropes, rousing sleeping cattle, going out early, is one who goes at the wrong time. As soon as people have left their homes for the sake of field work, etc., one who goes with speed like one chasing after game is one who goes hurriedly. Having seen something in between, he asks, "Is such-and-such a lay follower or such-and-such a laywoman at home, or not at home?" Having heard "Not at home," he trembles like one burned by fire, thinking, "From where will I obtain it now?" Desiring to go to the western direction himself, having obtained a ticket in the eastern direction, he approaches another who has obtained a ticket in the western direction, saying, "Venerable sir, I will go to the western direction, take my ticket, give me your ticket." He exchanges the ticket. Or, having brought one ticket meal and while consuming it, when people say, "Give the bowl for another ticket meal," he has another’s bowl given, saying, "Venerable sir, give your bowl, I will put the food in my bowl and give your bowl." When the food is brought and put in his own bowl, while returning the bowl, he is said to turn the bowl back. Kings, royal ministers, etc., give a great donation in the monastery, and because a ticket has been obtained in a village further away, not going there, he will not obtain a ticket again for a week, so he goes out of fear of not obtaining. Going thus, he is said to go preoccupied. And for the sake of the ticket meal, etc., for which he goes, there is much doubt there, thinking, "Will they give it to me, or will they not give it? Will they give something excellent, or will they give something inferior? A little, or much? Cold, or hot?"

But one who lives on alms food, having risen early, having done the routine duties, having attended to his body, having entered his dwelling, having attended to his meditation subject, having considered the time, goes at the time when it is possible for the great multitude to give uḷuṅkabhikkhā (food thrown into one’s bowl) etc., so he is not one who goes at the wrong time; he goes contemplating each step, dividing it into six parts, so he is not one who goes hurriedly; because of his own gravity, he does not ask "Is such-and-such at home, or not at home?" He does not even take ticket meals, etc. Not taking, what will he turn back? He is not preoccupied under the control of another; attending to his meditation subject, he goes as he pleases, he does not have much doubt like the other. Not obtaining in one village or street, he goes elsewhere. Not obtaining there either, having scraped together mixed rice, he consumes it as if it were the deathless and goes.

It is obtained only by one who wears rags, not by one who does not wear rags. For one who does not wear rags wanders seeking a dwelling for the rains, he does not seek a suitable dwelling. But one who wears rags does not wander seeking a dwelling for the rains, he seeks only a suitable dwelling. It is obtained only by one who has three robes, not by the other. For one who has more than three robes has many possessions and many belongings, so there is no ease of dwelling for him. And it is obtained only by one who is of few desires, etc., not by the others. Therefore it was said – "seeing his own dwelling in ease in this very life." The fifth [sutta].

6. Ovādasuttavaṇṇanā

149. In the sixth, why did he say "ahaṃ vā"? To establish the Thera in his own place. Were Sāriputta and Moggallāna not there? They were. But he thought, "These will not last long, but Kassapa will live for 120 years. When I have attained Nibbāna, he will sit in the Satta Paṇṇi Cave and compile the Dhamma and Vinaya, making my dispensation last for 5000 years. I will establish him in that place so that the monks will think they must obey Kassapa." Therefore, he said this. Dubbacā means difficult to speak to. Dovacassakaraṇehī means by actions causing one to be difficult to speak to. Appadakkhiṇaggāhino means having heard the instruction, they do not take it as padakkhiṇa, they do not practice according to the instruction. He shows that those who do not practice are called those who take the wrong way. Accāvadante means speaking excessively, making too much of an argument relying on what they have heard and learned. Ko bahutaraṃ bhāsissatī means who will speak much while speaking the Dhamma, will it be you or I? Ko sundaratara? One who speaks much speaks incoherently and unpleasantly; one speaks coherently and pleasantly. Referring to that, he says, "Who is more pleasant?" But one who speaks much and pleasantly does not speak for long, he gets up quickly; one carries it on for a long time, referring to that, he says, "Who is longer?" Sixth.

7. Dutiyaovādasuttavaṇṇanā

150. In the seventh, saddhā means faith as conviction. Vīriya means physical and mental effort. Paññā means wisdom that knows wholesome things. Na santi bhikkhū ovādakā means, "There are no advisors, instructors, or good friends for this person." This, venerable sir, shows decline. Seventh.

8. Tatiyaovādasuttavaṇṇanā

151. In the eighth, tathā hi panā is a particle establishing the reason for being easy to speak to before, and now being difficult to speak to. Tatrā means among those elders. Ko nāmāyaṃ bhikkhū means what is the name of this bhikkhu? Is he Tissa Thera or Nāga Thera? Tatrā means while such honor is being done. Tathattāyā means for the sake of suchness, for the sake of being a forest dweller, etc. Sabrahmacārikāmo means he desires, wishes, and hopes that "these will follow me around," thus he is sabrahmacārikāmo. Tathattāyā means for the purpose of gaining honor and support. Brahmacārupaddavenā means afflicted by the excessive desire and passion for the four requisites among co-religious practitioners, which is called an affliction. Abhipatthanā means excessive desire. Brahmacāriabhipatthanenā means by the four requisites, which are considered excessive desires for co-religious practitioners. Eighth.

9. Jhānābhiññasuttavaṇṇanā

152. In the ninth, yāvadeva ākaṅkhāmī means as long as I wish. Moreover, the four rūpāvacara jhāna from here on in the manner of "vivicceva kāmehī," the four arūpasamāpatti in the manner of "sabbaso rūpasaññānaṃ samatikkamā," the cessation attainment like "sabbaso nevasaññānāsaññāyatanaṃ samatikkamma saññāvedayitanirodha," and the five mundane abhiññā in the manner of "anekavihitaṃ iddhividhaṃ" are described. Whatever needs to be said about that has already been extensively explained in the Visuddhimagga (Visuddhi. 1.69) along with the description of non-affliction and the method of cultivation. But for the six abhiññā, āsavānaṃ khayā means by the destruction of the āsavas. Anāsavaṃ means not being a condition for the āsavas. Cetovimutti means the fruition attainment samādhi. Paññāvimutti means the fruition attainment wisdom. Ninth.

10. Upassayasuttavaṇṇanā

153. In the tenth, why does she request, "āyāma, bhante," to go to the nuns' residence? Not for the sake of gain and honor, but because there are nuns here who are interested in meditation subjects, she requests to encourage them and discuss meditation subjects. But surely, he himself is a tepiṭaka and very learned, why can't he speak himself? No, he cannot. But he requests so that people will think they should have faith in the speech of a disciple who is a counterpart of the Buddha. Bahukicco tvaṃ bahukaraṇīyo? Is the Thera engrossed in new construction, etc., that she says this to him? No, but when the Teacher had attained final Nibbāna, the four assemblies approached Ānanda Thera and, weeping and lamenting, said, "Venerable sir, now whose bowl and robe do you carry, whose monastery do you sweep, to whom do you give water for the face?" The Thera consoles the assembly, saying, "Impermanent are conditioned things; even in old age, the shameless Lord of Death has struck. This is the nature of conditioned things; do not grieve, do not lament." This is his many duties. Referring to that, the Thera says this. Sandassesī means he showed the qualities of practice. Samādapesī means he induced. Samuttejesī means he encouraged. Sampahaṃsesī means he gladdened with the qualities he had attained.

Thullatissā means Tissa by name, but stout in body. Vedehamunino means of the wise sage. For the wise one performs all his duties with wisdom, which is called knowledge (veda), therefore he is called "Vedeha." He is both Vedeha and a sage, hence, Vedehamuni. Dhammaṃ bhāsitabbaṃ maññatī means that while he himself is a forest dweller and wears robes collected from a charnel ground, he thinks that he should speak the Dhamma in the presence of one who holds the tipiṭaka and is a treasurer of the Dhamma. What is this, how is this? Speaking disrespectfully, she says. Assosī means she heard because someone else came and told her. Āgamehi tvaṃ, āvuso means stay, friend. Mā te saṅgho uttari upaparikkhī means may the Saṅgha not further examine you in an excessive way. This means: "Ānanda has prevented a disciple who is a counterpart of the Buddha, but he has not prevented a nun; there will be intimacy or affection with her," may the Saṅgha not think this of you.

Why did he say taṃ kiṃ maññasi, āvuso? Sattaratanaṃ means seven hattha in length. Nāgaṃ means an elephant. Aḍḍhaṭṭharatanaṃ vā means eight ratana less half a ratana, meaning from the front foot up to the forehead is seven and a half hattha. Tālapattikāyā means with a young palm leaf. Cavitthā means she has fallen away, she is neither dead nor lost, but upon speaking disparagingly of a disciple who is a counterpart of the Buddha, while Mahākassapa Thera was roaring a lion's roar with the six abhiññā, her robes began to eat away at her body like thorny branches or kacchu branches. As soon as she took those away and put on white clothes, joy arose in her mind. Tenth.

11. Cīvarasuttavaṇṇanā

154. In the eleventh, dakkhiṇāgirismiṃ means the country on the southern side of the mountain that surrounds Rājagaha is called Dakkhiṇāgiri, he wanders there. Wandering (cārikā) is of two kinds: rapid wandering and unhurried wandering. There, one person wears one robe, puts on another, hangs the bowl and robe on his shoulder, takes an umbrella, and walks seven or eight yojana in a day while sweat pours from his body; or the Buddhas, seeing some being fit to be enlightened, go a hundred or a thousand yojana in an instant. This is called rapid wandering. But going a gāvuta, half a yojana, three gāvuta, or a yojana daily while accepting invitations for the present day and gathering people, this is called unhurried wandering. This is what is meant here.

But the Thera was always going behind the Ten-Powered One like a shadow for twenty-five years; he never gave an opportunity for the words, "Where is Ānanda?" When did he get the opportunity to wander with the Saṅgha of monks? In the year of the Teacher's final Nibbāna. It is said that when the Teacher had attained final Nibbāna, Mahākassapa Thera, sitting in the middle of the Saṅgha of monks who had gathered for the Teacher's final Nibbāna, selected five hundred monks for the purpose of reciting the Dhamma and Vinaya, and said, "Friends, while dwelling in Rājagaha during the rains, we will recite the Dhamma and Vinaya. You should cut off your own obstacles before the beginning of the rains and gather in Rājagaha," and then he himself went to Rājagaha. Ānanda Thera also, taking the bowl and robe of the Blessed One and consoling the great crowd, went to Sāvatthi, then leaving there and going to Rājagaha, he wandered in Dakkhiṇāgiri. Referring to that, this was said.

Yebhuyyena kumārabhūtā means those who are called inferior followers are mostly young boys, youths, young men, monks who are one or two years ordained, and unordained boys. Why were these ordained, why are they inferior followers? Their parents thought, "Ānanda Thera is trusted by the Teacher, he attends to him after asking for eight boons, he can take the Teacher to any place he wants. We will ordain our children under him, he will bring the Teacher, and when he arrives, we will be able to make great offerings." For this reason, their relatives had them ordained. But when the Teacher attained final Nibbāna, their hope was cut off, then they disrobed them in one day.

Yathābhirantaṃ means according to their liking, according to their inclination. Tikabhojanaṃ paññattaṃ, this refers to "except for special occasions, it is a pācittiya offense to eat in a group" (pāci. 211). This was said with that in mind. There, there is no offense for three people accepting an unallowable invitation and receiving it together, therefore it is said "tikabhojanaṃ".

Dummaṅkūnaṃ puggalānaṃ niggahāyā means for the restraint of immoral persons. Pesalānaṃ bhikkhūnaṃ phāsuvihārāyā means by the restraint of the immoral ones, the well-behaved ones observe the uposatha and pavāraṇā, and there is harmonious dwelling; this is their comfortable dwelling, for the sake of this comfortable dwelling. Mā pāpicchā pakkhaṃ nissāya saṅghaṃ bhindeyyuṃ means just as Devadatta and his followers, begging in families and eating, broke up the Saṅgha relying on evil desires, so others with evil desires, begging in families in groups and eating, increasing their group, relying on that faction, may they not break up the Saṅgha. Thus, it is established for this reason. Kulānuddayatāya cā means when the Saṅgha of monks observe the uposatha and pavāraṇā and dwell harmoniously, people give ticket food, etc., and are intent on heaven; thus, it is established also for this compassion for families.

Sassaghātaṃ maññe carasī means you wander about as if destroying the crops. Kulūpaghātaṃ maññe carasī means you wander about as if harming and destroying families. Olujjatī means it is especially destroyed and broken up. Palujjanti kho te, āvuso, navappāyā means, friend, these new ones of yours, mostly novices who are one or two years ordained and young, are destroyed and broken up. Na vāyaṃ kumārako mattamaññāsī means this boy does not know his own measure, scolding the Thera, he says.

Kumārakavādā na muccāmā means we are not freed from the accusation of being boys. Tathā hi pana tvaṃ was said to show the reason why he should be spoken to in this way. Here is the meaning: since you wander about with these new monks who lack restraint of the senses, therefore, wandering with boys, you deserve to be called a boy.

Aññatitthiyapubbo samāno means since neither a teacher nor an preceptor is known for the Thera in this dispensation, he left having taken the robes himself, therefore, not being of a good mind, he says, imputing that he was formerly of another sect.

Here, Sahasā means acting rashly due to greed or delusion, but here it is spoken in terms of acting due to anger. Appaṭisaṅkhā means without reflecting. Now, while purifying his own ordination, he said, yatvāhaṃ, āvuso etc. Among those, aññaṃ satthāraṃ uddisitu means, setting aside the Blessed One, I do not know how to designate another as my teacher. Among Sambādho gharāvāso etc., even if a husband and wife live in a house of sixty cubits or even a hundred yojanas, still, due to being with possessions and encumbered, the household life is confining. Rajāpatho means the place of arising for defilements like passion. It is said in the Great Commentary. "It is fitting to say 'the path of coming and going'." Abbhokāso is like the open air because of non-attachment. For the one gone forth, even dwelling in covered places with closed doors and windows, in jeweled mansions and divine abodes, he is not attached, not stuck, not bound. Therefore, it is said, "going forth is like open air." Moreover, sambādho gharāvāso because of the lack of opportunity for wholesome actions; rajāpatho is like a place of dust, a place of accumulation of defilements, because it is the place of gathering of defilements; abbhokāso pabbajjā because of the complete availability of opportunity for wholesome actions as one pleases.

Nayidaṃ sukaraṃ…pe… pabbajeyya – here is the condensed story: this threefold training, the Brahmacariya, must be lived as ekantaparipuṇṇaṃ (perfect in every way) so that even doing it completely one day would lead to the final death consciousness, and must be lived as ekantaparisuddhaṃ, saṅkhalikhitaṃ (pure in every way, like a polished conch), like a written conch, like a polished conch, so that even not smearing it with the impurity of defilements for one day would lead to the final death consciousness. This is not easy for one dwelling in a house, living amidst household life, to live as perfect in every way. What if I were to shave off my hair and beard, and having dyed robes the color of astringent juice, having put on robes suitable for those living the Brahmacariya, having gone forth from the house, would go forth into homelessness? Here, since the work that benefits the house, such as agriculture and trade, is called agāriya, and that is not present in going forth, therefore, going forth should be understood as anagāriya (homelessness). That anagāriya, pabbajeyya means I would undertake.

Paṭapilotikāna means robes made of rags. Even a new sāṭaka of thirteen cubits, from the time it is cut into ten pieces, is called a pilotika (rag). Thus, referring to the saṅghāṭi made by cutting up very valuable cloths, it is said "a saṅghāṭi made of rags." Addhānamaggappaṭipanno means a path from half a yojana onwards is called addhāna, he has entered that long path, that is the meaning.

Now, to reveal how he went forth, and how he entered the long path, the preliminary story from the time of his aspiration should be told: It is said that in the past, one hundred thousand aeons ago, a teacher named Padumuttara arose. While he was dwelling near Hamsavatī City, in Khema's Deer Park, a householder named Vedeha, with wealth of eighty crores, having eaten fine food in the morning, having undertaken the Uposatha vows, taking perfumes and flowers, went to the monastery, worshiped the teacher, paid homage, and sat down to one side. At that moment, the Teacher placed his third disciple, named Mahānisabha Thera, in the foremost position, saying, "This is foremost, O bhikkhus, among my bhikkhu disciples who are proponents of the ascetic practices, namely Nisabha." The lay follower, pleased upon hearing that, at the end of the Dhamma talk, when the great crowd had risen and departed, paid homage to the Teacher and said, "Venerable Sir, may the Blessed One accept my alms tomorrow." "Lay follower, the Saṅgha of bhikkhus is large." "How many, O Blessed One?" "Eight hundred sixty-eight thousand bhikkhus." "Venerable Sir, without leaving even one novice in the monastery, may you accept my alms." The Teacher accepted. The lay follower, knowing the Teacher's acceptance, went home, prepared a great offering, and on the next day, announced the time to the Teacher. The Teacher, taking his bowl and robe, surrounded by the Saṅgha of bhikkhus, went to the householder's house and, seated on the prepared seat, accepting the beverages and rice gruel after the offering of the donation water, gave the blessing. The lay follower also sat near the Teacher.

In the meantime, Mahānisabha Thera, while walking for alms, went along that very street. The lay follower, seeing him, got up, went, paid homage to the Thera, and said, "Venerable Sir, give me your bowl." The Thera gave the bowl. "Venerable Sir, enter right here, the Teacher is sitting in the house." "It is not proper, lay follower." The lay follower, taking the Thera's bowl, filled it with alms food and brought it out and gave it to him. Then, following the Thera, returning, sitting near the Teacher, he said thus: "Venerable Sir, Mahānisabha Thera, even when told 'the Teacher is sitting in the house,' did not want to enter, is there some quality of his that is superior to your qualities?" Among Buddhas, there is no jealousy of praise. Then the Teacher said thus: "Lay follower, we sit in houses awaiting alms, that bhikkhu does not look for alms sitting like that. We dwell in village outskirts and forest dwellings, that one dwells only in the forest. We dwell in covered places, that one dwells only in the open air. Thus, he has this and this quality," he spoke as if filling the great ocean. The lay follower, already bright like a lamp burning naturally, having been sprinkled with oil, became even more pleased and thought: "What is the use of other achievements for me? In the future, near one Buddha, I will make an aspiration for the foremost state among proponents of ascetic practices."

Again, inviting the Teacher, in that same manner, giving alms for seven days, on the seventh day, giving three robes to the eight hundred sixty-eight thousand bhikkhus, prostrating at the Teacher's feet, he said thus: "By this loving act of body, loving act of speech, loving act of mind of mine, as I give alms for seven days, I do not desire any other heavenly achievement, or the achievement of Sakka, Māra, or Brahmā, but may this action of mine, in the future, near one Buddha, be a condition for attaining the foremost state of those who hold thirteen ascetic qualities, immediately after the state attained by Mahānisabha Thera." The Teacher, looking to see if "such a great position has been aspired to by this one, will it succeed?" Seeing the possibility of success, he said, "A desirable position has been aspired to by you. In the future, one hundred thousand aeons from now, a Buddha named Gotama will arise, you will be his third disciple, named Mahākassapa Thera." Hearing that, the lay follower, thinking "there is no double talk among Buddhas," regarded that achievement as if it would be attained on the next day. He, as long as he lived, keeping the precepts, passing away from there, was reborn in heaven.

From then on, experiencing prosperity among gods and humans, in this, ninety-one aeons ago, in the time of Vipassī Sammāsambuddha, dwelling near Bandhumatī City, in Khema's Deer Park, having passed away from the deva world, he was born in a certain dilapidated Brahmin family. At that time, there was a great commotion that "the Blessed Vipassī will speak the Dhamma every seventh year." In all of Jambudīpa, the devatās announced "the Teacher will speak the Dhamma," the Brahmin heard that teaching. And for him, there was one lower garment, likewise for the Brahminī, but the upper garment was only one for both of them. In the entire city, he was known as "the one-cloth Brahmin." When the Brahmins had a gathering for some business, he would leave the Brahminī at home and go himself; when the Brahminīs had a gathering, he would stay at home himself, the Brahminī would put on that cloth and go. On that day, the Brahmin said to the Brahminī, "Lady, will you hear the teaching at night or during the day?" "We, being of the nature of women, are not able to hear at night, I will hear during the day," leaving the Brahmin at home, putting on the cloth, together with the laywomen, during the day, she went, paid homage to the Teacher, sat down to one side, heard the Dhamma, and came back with the laywomen. Then the Brahmin, leaving the Brahminī at home, put on the cloth and went to the monastery.

At that time, the Teacher, seated on an adorned Dhamma seat in the middle of the assembly, taking the fan of the mind, as if bringing down the celestial Ganges, as if churning the ocean, having made Mount Meru the churning stick, was speaking the Dhamma. To the Brahmin, sitting at the edge of the assembly, hearing the Dhamma, in the first watch of the night, a five-colored joy arose, filling his entire body. Gathering up the outer cloth, he thought, "I will give it to the Ten-Powered One." Then, a thousand drawbacks showing, stinginess arose, he thought, "For the Brahminī and me, there is only one cloth, there is nothing else to wear, and without wearing it, it is not possible to go outside," in every way, he was unwilling to give. Then, when the first watch had passed, in the middle watch also, joy arose in the same way, he, thinking in that way, was unwilling to give in that way. Then, when the middle watch had passed, in the last watch also, joy arose in the same way, he, thinking "let there be survival or death, I will know later," gathering up the cloth, he placed it at the Teacher's feet. Then, folding his left hand, striking three times with his right hand, he cried out three times, "I have conquered, I have conquered."

At that time, King Bandhumā, seated behind the Dhamma seat, in the inner pavilion, was listening to the Dhamma. For the king, the sound "I have conquered" was displeasing. He sent a man, "Go, ask him, what is he saying?" Being asked by him, he said, "The rest, mounting elephants and so on, taking swords and shields and so on, conquer the enemy, that is not amazing, but I, like breaking the head of a counterfeit bull coming from behind and scattering it, having crushed the stingy mind, gave the outer cloth to the Ten-Powered One, I have conquered that stinginess," he said. The man went and announced that occurrence to the king. The king said, "We, indeed, have not known what is suitable for the Ten-Powered One, but the Brahmin knows," and he sent a pair of cloths. Seeing that, the Brahmin thought, "This one, as I was sitting silently, without first giving anything, praised the qualities of the Teacher, and gave this, what use is it to me, that has arisen depending on the qualities of the Teacher?" He gave that pair of cloths to the Ten-Powered One himself. The king asked, "What did the Brahmin do?" Hearing "that pair of cloths was given by him to the Tathāgata himself," he sent another two pairs of cloths. He gave those also. The king sent another four, thus up to thirty-two pairs of cloths. Then the Brahmin, thinking "this is like increasing and grasping," taking two pairs of cloths, one for himself, one for the Brahminī, gave thirty pairs to the Tathāgata himself. From then on, he became trusted by the Teacher.

Then one day, seeing him listening to the Dhamma near the Teacher in the cold season, the king gave his own outer red blanket, worth a hundred thousand, and said, "From now on, wearing this, listen to the Dhamma." He, thinking, "What is the use of this blanket, brought near to this foul body?" going into the inner Perfumed Chamber, made a canopy over the Tathāgata's bed. Then one day, the king, early in the morning, going to the monastery, sat near the Teacher in the inner Perfumed Chamber. At that time, the six-colored rays of the Buddha were obstructed by the blanket, the blanket was shining exceedingly. The king, looking upwards, recognizing it, said, "Venerable Sir, this is our blanket, given by us to the one-cloth Brahmin." "By you, Great King, the Brahmin was honored, by the Brahmin, I was honored." The king, pleased, thinking "the Brahmin knew what was fitting, not we," making everything that was beneficial to people into eight sets, giving the alms of all the sets, he placed him in the position of chaplain. He also, thinking "the alms of all sets is sixty-four," having established sixty-four ticket meals, giving alms as long as he lived, keeping the precepts, passing away from there, was reborn in heaven.

Then, having passed away from there, in this kappa, between Koṇāgamana, the Blessed One, and Kassapa, the Mighty One, he was born in a householder's family in Bārāṇasī. Growing up and living the household life, one day he was walking for exercise in the forest. At that time, a Paccekabuddha was doing robe-work on the riverbank, and not finding a sufficient breeze, he was trying to hoist it up to dry. Seeing this, he asked, "Why, Bhante, are you trying to hoist it up?" He replied, "The breeze is not sufficient." "Use this, Bhante," he said, giving his cloak, and made the aspiration, "May there be no deficiency for me in any place where I am reborn." In his house, while his wife was quarreling with his sister, a Paccekabuddha entered for alms.

Then his sister, giving alms to the Paccekabuddha, made the aspiration regarding his wife, "One should avoid such a fool by a hundred yojanas." Standing at the doorway, she heard that and, taking the bowl, threw away the alms-food and filled it with sludge, giving it to him, saying, "May he not eat food given by this woman." The other one, seeing this, said, "Fool, you may scold or strike me, but it is not proper to throw away food from the bowl of one who has fulfilled the perfections for two asankheyyas and give sludge." Then reflection arose in his wife. She said, "Wait, Bhante," threw away the sludge, washed the bowl, rubbed it with scented powder, filled it with excellent four-sweet and placed it in the Paccekabuddha's hand, glistening with ghee the color of a lotus-heart poured on top, making the aspiration, "Just as this alms-food is radiant, may my body be radiant." The Paccekabuddha rejoiced and flew into the sky. Those two, husband and wife, having done good deeds as long as they lived and being reborn in heaven, then passing away from there, the lay follower was reborn as the son of a wealthy treasurer with eighty kotis in Bārāṇasī, the other being reborn as the daughter of a similar one.

When he came of age, they brought that very treasurer's daughter for him. Due to the effect of that deed, whose result had not been given before, as soon as she entered the husband's family, her entire body inside the doorway became foul-smelling like a latrine that had been opened up. The treasurer's son, asking, "Whose is this smell?" and hearing, "It is the treasurer's daughter," sent her back to her family's house in the very manner she had been brought. Being turned away in seven places in this way, she thought, "I have been turned away in seven places. What is the use of my life?" She had her jewelry broken up and made into a gold brick, a span wide, a hand-span long, and four fingers thick. Then, taking a lump of orpiment and realgar, taking eight lotus stalks in her hands, she went to the place where Kassapa, the Mighty One, had built a cetiya. At that moment, one row of bricks being placed around was short one fitting brick. The treasurer's daughter said to the carpenter, "Place this brick here." "Mother, you have come at a good time, place it yourself." Climbing up, mixing the orpiment and realgar with oil, she installed the brick with that binding and, worshipping above with eight lotus stalks, venerating, she made the aspiration, "In every place where I am reborn, may the scent of sandalwood emanate from my body, and the scent of lotus from my mouth," and venerating the cetiya, circumambulating, she left.

Then, at that very moment, the treasurer's son, to whose house she had first been taken, remembered that incident. In the city, a festival was proclaimed. He said to his attendants, "Is the treasurer's daughter who was brought here then still around? Where is she?" "She is in her family's house, master." "Bring her, we will celebrate the festival." They went, venerated her, and stood there. "Why, fathers, have you come?" she asked. They told her the matter. "Fathers, I have worshipped the cetiya with jewelry; I have no jewelry." They went and reported to the treasurer's son. "Bring her; we will get ornaments." They brought her. With her entering the house, the entire house was filled with the scent of sandalwood and the scent of blue lotus.

The treasurer's son asked her, "At first, a foul smell emanated from your body, but now the scent of sandalwood emanates from your body, and the scent of lotus from your mouth. What is this?" She told him the deed she had done from the beginning. The treasurer's son, pleased, thinking, "Truly, the Buddha's teaching is a means of escape," surrounded a yojana-high golden cetiya with a blanket-covering and decorated it here and there with golden lotuses the size of chariot wheels. They had pendants twelve hands long. He, staying there as long as he lived and being reborn in heaven, then passing away from there, was reborn in an advisor's family in a place about a yojana from Bārāṇasī. The treasurer's daughter, passing away from the deva-world, was reborn in a royal family as the eldest daughter.

When they came of age, a festival was proclaimed in the village where the prince lived. He said to his mother, "Give me a cloth, mother, I will celebrate the festival." She took out a washed cloth and gave it. "Mother, this is coarse." She took out another and gave it; he rejected that too. She took out another and gave it; he rejected that too. Then his mother said to him, "Son, in the kind of family we were born, we have no merit to obtain anything finer than this." "I will go to a place where it can be obtained, mother." "Son, today I even desire that you should obtain kingship in the city of Bārāṇasī." Venerating his mother, he said, "I am going, mother." "Go, son." In this way, this thought arose in her mind: "Where will he go? He will sit in this or that house." But he, by the power of his merit, going out and going to Bārāṇasī, lay down on the auspicious stone slab in the park, covering his head. And that was the seventh day of the king of Bārāṇasī's death.

The advisors, having performed the bodily rites for the king, sat in the royal courtyard and deliberated, "The king has only a daughter; there is no son. A kingdom without a king does not last. Who should be king?" deliberating, "You be king, you be king." The purohita said, "It is not right to look around too much; let us release the auspicious chariot." They harnessed four Sindh horses the color of blue lotuses, placing the five kinds of royal emblems and a white umbrella in the chariot itself, and released the chariot, having musicians follow behind. The chariot, going out through the eastern gate, went towards the park. "Due to familiarity, it is going towards the park; let us turn it back," some said. The purohita said, "Do not turn it back." The chariot circumambulated the prince and stood ready for him to mount. The purohita, removing the edge of the covering and looking at the soles of his feet, said, "Let this island stand; among the four islands with two thousand surrounding islands, this one is fit to rule," saying, "Again, let the musicians play; again, let them play," he made the musicians play three times.

Then the prince, opening his face and looking, asked, "For what purpose have you come?" "Lord, kingship will come to you." "Where is the king?" "The master has gone to the state of a deva." "How many days have passed?" "Today is the seventh day." "Is there no son or daughter?" "There is a daughter, lord, there is no son." "Then I will rule the kingdom." They immediately prepared a pavilion for the coronation, adorned the princess with all ornaments, brought her to the park, and performed the coronation for the prince.

Then, for him who had been crowned, they offered a cloth worth a hundred thousand. He said, "What is this, fathers?" "It is a cloth for wearing, lord." "But, fathers, it is coarse." "Among the clothes used by humans, there is nothing finer than this, lord." "Did your king wear such a thing?" "Yes, lord." "I do not think your king was meritorious. Bring a golden water-pot; we will get a cloth." They brought a golden water-pot. He, rising up, washing his hands, rinsing his mouth, taking water with his hand, sprinkled it in the eastern direction, and eight kappa-trees arose, splitting the solid earth. Again, taking water, he sprinkled it in the southern, western, and northern directions; in all directions, eight each, thirty-two kappa-trees arose. He wore one divine cloth, covered himself with one, and saying, "Let a drum be paraded so that the women who spin thread in Nanda's domain do not spin thread," raising the umbrella, adorned and prepared, going on the excellent elephant's back, entered the city, ascended the palace, and experienced great prosperity.

Thus, as time went on, one day the queen, seeing the king's prosperity, showed a gesture of compassion, saying, "Alas, ascetic." Being asked, "What is this, queen?" she said, "Great is the prosperity, lord. In the past, believing in the Buddhas, you did good; now, you do not make merit as a condition for the future." "To whom shall I give? There are no virtuous ones." "Jambudīpa is not empty of Arahants, lord. You should just prepare alms-giving; I will obtain Arahants," she said. The next day, the king prepared alms-giving at the eastern gate. Early in the morning, the queen, undertaking the uposatha vows, lay down on her chest facing east in the upper palace, saying, "If there are Arahants in this direction, let them come to receive our alms." There were no Arahants in that direction. They gave that honor to poor, destitute beggars.

The next day, preparing alms-giving at the southern gate, she did the same. The next day, at the western gate. However, on the day when it was prepared at the northern gate, when the queen was inviting them in that way, Mahāpaduma Paccekabuddha, the eldest of the five hundred Paccekabuddhas, sons of Padumavatī, who were living in the Himalayas, addressed his brothers, "Friends, King Nanda is inviting you; accept his invitation." Accepting, the next day, washing their faces in Anotatta Lake, coming through the sky, they landed at the northern gate. People went and reported to the king, "Five hundred Paccekabuddhas have come, lord." The king, going with the queen, venerating, taking their bowls, led the Paccekabuddhas up to the palace, gave them alms, and at the end of the meal, the king, falling at the feet of the Saṅghathera, and the queen at the feet of the Saṅghanavaka, having them promise, "May the elders not be weary with the requisites, may we not decline in merit; give us a guarantee to reside here as long as we live," having had the promise made, he had five hundred leaf huts and five hundred walking courses prepared in every way in the park as dwelling places and had them reside there.

So, proceeding onwards, seeing a fork in the road, stopped at its junction. Bhaddā also came, paid homage, and stood there. Then he said to her, "Bhaddā, seeing such a woman coming behind me, the multitude, thinking 'even after renouncing, they are unable to live apart,' would have their minds corrupted towards us and would be filling the lower realms. At this fork in the road, you take one path, I will go by the other." "Yes, venerable sir, a woman is indeed an impurity for those who have gone forth; people will see fault in us, saying, 'even after renouncing, they do not live apart.' You take one path; we will live apart." Having circumambulated him three times, having paid homage in the four directions with the five-point prostration, raising her radiant hands in añjali with the ten fingernails together, she said, "The friendship that was made for a period of hundreds of thousands of eons is broken today." Then saying, "You are of the southern disposition, the southern path suits you; we women are of the left disposition, the left path suits us," she paid homage and took the path. At the time of their separation, this great earth, as if saying, "Though I am able to support the Cakkavāḷa mountains and Mount Sineru, I am unable to bear your virtues," roared and trembled; a sound like thunder arose in the sky, and the Cakkavāḷa mountain resounded.

The Sammāsambuddha, sitting in the Perfumed Chamber in the Veḷuvana Monastery, hearing the sound of the earth trembling, wondered, "Whose is this earth trembling?" Considering, "Pippalimāṇava and Bhaddā Kāpilānī, having renounced for my sake, abandoning immeasurable wealth, this earth tremor has arisen at the place of their separation, due to the power of the virtues of both of them; it is fitting that I also should assist them," he emerged from the Perfumed Chamber, taking his bowl and robe himself, without summoning any of the eighty great elders, he went three gāvutas to meet them, and sat down cross-legged at the foot of the Bāhuputtaka Nigrodha tree between Rājagaha and Nāḷandā. While sitting, he did not sit like any other paṃsukūlika, but assuming the posture of a Buddha, emitting eighty-cubit thick Buddha-rays. Thus, at that moment, Buddha-rays the size of thatched umbrellas, cartwheels, and peaked roofs, darting and rushing to and fro, making that woodland one blaze, as if it were the time of the simultaneous rising of a thousand moons and a thousand suns. The woodland shone, like the sky resplendent with the glory of the thirty-two marks of a great man, like water with fully blossomed lotuses and blue water lilies. The trunk of the Nigrodha tree is white, its leaves are blue, and its ripe fruits are red. But on that day, the hundred-branched Nigrodha tree became golden in color.

Having stated the meaning of the phrase addhānamaggappaṭipanno (one who has set out on a long road), it was said, "Now, as he has gone forth, and as he has set out on a long road. For the manifestation of this meaning, this sequential story should be told, starting from the aspiration," it should be understood thus.

Antarā ca rājagahaṃ antarā ca nāḷandaṃ (Between Rājagaha and Nāḷandā) means between Rājagaha and Nāḷandā. Satthārañca vatāhaṃ passeyyaṃ bhagavantameva passeyyaṃ (Oh, that I might see the Teacher; might I see the Blessed One himself!) means if I were to see the Teacher, might I see this Blessed One himself. For it is not possible for me to have another Teacher other than him. Sugatañca vatāhaṃ passeyyaṃ bhagavantameva passeyyaṃ (Oh, that I might see the Sugata; might I see the Blessed One himself!) means if I were to see one who is well-gone through right practice, named Sugata, might I see this Blessed One himself. For it is not possible for me to have another Sugata other than him. Sammāsambuddhañca vatāhaṃ passeyyaṃ bhagavantameva passeyyaṃ (Oh, that I might see the Sammāsambuddha; might I see the Blessed One himself!) means if I were to see one who is rightly awakened to all truths by himself, named Sammāsambuddha, might I see this Blessed One himself. For it is not possible for me to have another Sammāsambuddha other than him. This is the meaning here. Thus, by the mere sight, he declares, "In the Blessed One, 'this is the Teacher, this is the Sugata, this is the Sammāsambuddha,' I became free from doubt, friend." Satthā me, bhante (The Teacher is mine, venerable sir) although this has come twice, it should be understood as having been said three times. For by this, he declares, "Thus, I announced discipleship three times, friend."

Ajānaññevā (Without knowing) means without knowing indeed. The same method applies to the second term. Muddhāpi tassa vipateyyā (His head might fall off) means if a disciple of another, external teacher, who is fully endowed with all his heart, with a pleased mind, would make such an act of supreme reverence to a teacher of another sect, falsely claiming "I know, though I do not know," then his head might fall off from his neck like a stalk-cut ripe palm fruit, but it would break into seven pieces. Or what of this? If Mahākassapa Thera were to make this supreme act of reverence with this pleased mind to the great ocean, it would vanish like a drop of water thrown on a hot pot. If he were to do it to the Cakkavāḷa, it would scatter like a handful of chaff. If he were to do it to Mount Sineru, it would be destroyed like a handful of flour struck by a crow's beak. If he were to do it to the great earth, it would scatter like a heap of ashes blown by the wind. But even such an act of reverence by the Thera was not able to disarrange even a single hair on the golden-colored foot of the Teacher. And let Mahākassapa be; even a thousand or hundreds of thousands of monks like Mahākassapa, by showing their acts of reverence, could not disarrange even a single hair on the foot of the Ten-Powered One, or move even an atom on his rag-robe. So great is the power of the Teacher.

Tasmātiha te kassapa (Therefore, here, Kassapa) since, knowing, I say "I know," and seeing, I say "I see," therefore, Kassapa, you should train thus. Tibba (Intense) means thick, great. Hirottappa (Moral shame and moral dread) means hirī (moral shame) and ottappa (moral dread). Paccupaṭṭhitaṃ bhavissatī (Will be ever-present) means it will be present from the very beginning. For if one approaches the elders, etc., having established moral shame and moral dread, the elders, etc., also approach him, being morally shameful and morally dreadful. This is the benefit here. Kusalūpasaṃhitaṃ (Associated with the wholesome) means connected with the wholesome. Aṭṭhiṃ katvā (Making a skeleton) means making oneself skeletal with that Dhamma, or making that Dhamma a "skeleton," thinking, "This is my purpose." Manasi katvā (Bearing in mind) means placing it in the mind. Sabbacetasā samannāharitvā (Attending to it with all one's heart) means not allowing even a little of the mind to go outside, attending to it with all the attending mind. Ohitasoto (Lending ear) means having set the ear, having directed both the ear of wisdom and the ear of faith, "I will listen to the Dhamma spoken by you with respect." Thus, you should train. Sātasahagatā ca me kāyagatāsatī (And mindfulness of the body accompanied by pleasure) means mindfulness of the body associated with happiness, by way of the first jhāna in the impure and in the in-and-out breaths. And this threefold advice was the Thera's going-forth and higher ordination.

Saraṇo (With refuge) means having defilements and clinging. Raṭṭhapiṇḍaṃ bhuñjiṃ (I ate the alms of the country) means I ate what was given in faith. For there are four kinds of consumption: consumption by theft, consumption by debt, consumption by inheritance, and consumption by ownership. Among these, the consumption of a person of poor virtue, sitting and eating in the midst of the Saṅgha, is called consumption by theft. Why? Because he has no authority over the four requisites. The consumption of a virtuous person without reflecting is called consumption by debt. The consumption of the seven learners is called consumption by inheritance. The consumption of a Khīṇāsava is called consumption by ownership. Thus, only a Khīṇāsava, being an owner, consumes without debt. The Thera, speaking of the consumption he had made himself, as an ordinary person, as consumption by debt, says thus. Aṭṭhamiyā aññā udapādī (On the eighth day, knowledge arose) means on the eighth day, the fruit of arahantship arose.

Atha kho, āvuso, bhagavā maggā okkammā (Then, friend, the Blessed One, having left the path) means the leaving of the path occurred earlier, on that very day, and the attainment of arahantship later. However, since the order of the sermon came thus, the attainment of arahantship is shown first. Why did the Blessed One leave the path? It seems it occurred to him, "I will make this monk a born forest-dweller, a born rag-robe wearer, a born one who eats at one seat." Therefore, he left the path.

Mudukā kho tyāyaṃ (This is soft) means this is soft for you. And the Blessed One spoke these words, touching that robe with his lotus-flower-colored hand. Why did he say this? Because he wanted to exchange robes with the Thera. Why did the desire to exchange arise? Because he wanted to establish the Thera in his own place. The Thera, however, since it is the custom that when the color of a robe or bowl is mentioned, the words "take this for yourself" are said, therefore, he said, "May the Blessed One accept it from me, venerable sir." Dhāressasi pana me tvaṃ, kassapa, sāṇāni paṃsukūlāni nibbasanānī (But Kassapa, can you wear my worn-out rag-robes?) means, Kassapa, can you wear these worn-out rag-robes? And he says this not with regard to physical strength, but with regard to the fulfillment of practice. This is the meaning here: "Having put on this robe on Puṇṇā Dāsī, who had fully served her time, it was thrown in a desolate charnel ground. Entering that charnel ground, surrounded by worm-sized creatures, having shaken off those creatures, standing in the great lineage of the noble ones, I took it. On the day I took this robe, the great earth in the ten-thousand world-system trembled, roaring loudly, the sky crackled, and the Cakkavāḷa deities gave approval, saying, 'A monk who takes this robe should be a born rag-robe wearer, a born forest-dweller, a born one who eats at one seat, a born alms-seeker walking from house to house.' Can you make yourself worthy of this robe?'" The Thera also, possessing the strength of five elephants, not pondering about that, wanting to make himself worthy of the Sugata's robe with enthusiasm, said, "I will wear them, venerable sir." Paṭipajji (I undertake) means I have undertaken. Having made such an exchange of robes, the robe worn by the Thera was worn by the Blessed One, and the Teacher's robe by the Thera. At that time, the great earth, making the water its boundary, trembled roaring.

Bhagavato putto (The son of the Blessed One), etc., the Thera is the son of the Blessed One because he is born of the noble lineage relying on the Blessed One. Oraso mukhato jāto (Born of his mouth, his own true son) because he is established in going-forth and higher ordination through the words that came from his mouth, dwelling in his breast. Dhammajo dhammanimmito (Born of the Dhamma, created by the Dhamma) because he is born of the Dhamma of instruction and created by the Dhamma of instruction. Dhammadāyādo (Heir of the Dhamma) because he is worthy of the inheritance of the Dhamma of instruction or only the inheritance of the nine supramundane Dhammas. Paṭiggahitāni sāṇāni paṃsukūlānī (Accepted the worn, cast-off robes) means the rag-robe worn by the Teacher, accepted for the purpose of wearing.

Sammā vadamāno vadeyyā (One speaking rightly might speak) means whoever might speak rightly, speaking of me with qualities such as "the son of the Blessed One," etc., that one might speak rightly of me; I am such. By this much, the going-forth of the Thera is purified. This is the meaning here: "Friend, if one has no preceptor, no teacher, how can that one without a preceptor or teacher, a shaven-headed one who has taken the saffron robes himself, who is considered a 'follower of another sect,' receive such a welcome for three gāvutas, receive going-forth or higher ordination with three instructions, receive the exchange of robes body to body? See how wrong the word of Thullanandā Bhikkhunī was." Thus, having purified the going-forth, now, to roar the lion's roar with the six superknowledges, he said ahaṃ kho, āvuso (I, friend), etc. The rest should be understood according to the previous method. The eleventh.

12. Paraṃmaraṇasutta Vaṇṇanā

155.In the twelfth, tathāgato (The Tathāgata) is the being. Na hetaṃ, āvuso, atthasaṃhitaṃ (This, friend, is not connected with the goal) means, friend, this view is not connected with the goal. Nādibrahmacariyakaṃ (Not the beginning of the holy life) means it is not even the preliminary practice of the path's holy life. Etañhi, āvuso, atthasaṃhitaṃ (This, friend, is connected with the goal) means, friend, this practice of the four truths is connected with the goal. Etaṃ ādibrahmacariyakaṃ (This is the beginning of the holy life) means this is the beginning, the preliminary practice of the path's holy life. The twelfth.

13. Saddhammappatirūpakasutta Vaṇṇanā

156.In the thirteenth, aññāya saṇṭhahiṃsū (They were established in knowledge) means they were established in arahantship. Saddhammappatirūpaka (Counterfeit of the true Dhamma) there are two counterfeits of the true Dhamma: the counterfeit of the Dhamma of attainment and the counterfeit of the Dhamma of learning. Therein –

‘‘In illumination and in knowledge,
And in joy, it wavers;
In tranquility and in happiness,
The mind trembles with these things."

"In resolution, in effort, and in mindfulness, it wavers;
And for the sake of indifference, and by attachment to indifference."

"These ten instances, for one whose wisdom is cultivated;
He is skilled in raising the Dhamma, and does not go to delusion." (paṭi. ma. 2.7); –

That which is called a semblance of the Dhamma of attainment (adhigamasaddhammappatirūpakaṃ). Furthermore, that which has not ascended to the three councils, such as discourses on elements (dhātukathā), discourses on objects (ārammaṇakathā), discourses on foulness (asubhakathā), discourses on the basis of knowledge (ñāṇavatthukathā), the treasury of sciences (vijjākaraṇḍakoti), these five topics of discussion being extraneous, obscure Vinaya, obscure Vessantara, obscure Mahosadha, the basket of eulogies (vaṇṇapiṭaka), the basket of Aṅgulimāla, the roar of Raṭṭhapāla, the roar of Āḷavaka, the basket of Vedalla, is not the word of the Buddha, and is called a semblance of the Dhamma of scripture (pariyattisaddhammappatirūpakaṃ).

A semblance of gold (jātarūpappatirūpaka) means arrangements of gold liquid, made of bell-metal, gold-colored ornaments. Indeed, during festive times, people go to the market thinking, "We will take ornaments." Then the shopkeepers say to them, "If you want ornaments, take these. These are solid, beautiful, and inexpensive." Hearing their words, they think, "They speak reasonably; wearing these, it is possible to play at festivals; they are beautiful and inexpensive," and they take those and go. Gold items that are not selling have to be put away and stored. Thus, when that semblance of gold arises, it is said to disappear.

Then the disappearance of the Dhamma occurs (atha saddhammassa antaradhānaṃ hotī) means the disappearance of the Dhamma of attainment, the Dhamma of practice, and the Dhamma of scripture; the disappearance of all three kinds of Dhamma. Indeed, in the first enlightenment, the monks were attainers of analytical knowledge (paṭisambhidā). Then, as time passed, they were not able to attain analytical knowledge, but they had the six higher knowledges (chaḷabhiññā). Then, being unable to attain the six higher knowledges, they attained the three knowledges. Now, as time passes, being unable to attain the three knowledges, they will attain only the destruction of the taints (āsavakkhaya). Being unable to do even that, they will attain the fruit of non-returning (anāgāmiphala), being unable to do even that, they will attain the fruit of once-returning (sakadāgāmiphala), being unable to do even that, they will attain the fruit of stream-entry (sotāpattiphala). As time goes on, they will not be able to attain even the fruit of stream-entry. Then, when their insight (vipassanā), defiled by these defilements, remains only as begun, then it will be called the disappearance of the Dhamma of attainment.

Indeed, in the first enlightenment, the monks fulfilled the practice befitting the four kinds of analytical knowledge. As time passed, being unable to do that, they fulfilled the practice befitting the six higher knowledges; being unable to do even that, they fulfilled the practice befitting the three knowledges; being unable to do even that, they fulfilled only the fruit of Arahatship. But as time goes on, being unable to fulfill the practice befitting Arahatship, they will fulfill the practice befitting the fruit of non-returning; being unable to do even that, they will fulfill the practice befitting the fruit of once-returning; being unable to do even that, they will fulfill the practice befitting the fruit of stream-entry. But when they are unable to fulfill even the practice befitting the fruit of stream-entry, and only purity of morality remains, then it will be called the disappearance of the Dhamma of practice.

As long as the Tipitaka, the word of the Buddha, exists, it is not right to say that the Dispensation has disappeared. Even if three or two remain, if the Abhidhamma Piṭaka disappears, it should not be said that it has disappeared while the others remain. If two disappear and only the Vinaya Piṭaka remains, even in that case, if the Khandhaka and Parivāra disappear, and only the Ubhatovibhaṅga remains, if the Mahāvagga disappears, even while the two Pātimokkhas are still recited, the Dispensation has not disappeared. But when the two Pātimokkhas disappear, then there will be the disappearance of the Dhamma of scripture. When that disappears, it is called the disappearance of the Dispensation. Indeed, with the disappearance of scripture, practice disappears; with the disappearance of practice, attainment disappears. Why? Because this scripture is a condition for practice, and practice is a condition for attainment. Thus, even more than practice, scripture is the measure.

But in the time of Kassapa, the Sammāsambuddha, a non-seeker monk named Kapila, taking a fan and sitting on the seat, thinking "I will recite the Pātimokkha," asked, "Is there anyone here who can recite it?" Then, fearing him, even those who could recite the Pātimokkha said, "We cannot recite it," instead of "We can recite it." He put down the fan, got up from the seat, and left. Then, did the Dispensation of the Sammāsambuddha decline? Although it declined, still scripture alone is the measure. Just as it should not be said that the water will not remain in a large lake if its banks are not strong, and it should not be said that lotuses and other flowers will not bloom if there is water, so too, with the Tipitaka, the word of the Buddha, like the strong banks of a large lake, it should not be said that there are no sons of good families who fulfill the practice, like water in a large lake, and if there are those, it should not be said that there are no noble individuals such as stream-enterers, like lotuses and other flowers in a large lake; thus, scripture alone is entirely the measure.

Earth element (pathavīdhātū): the great earth is two hundred forty myriads thick. Water element (āpodhātū): water that destroys the world at the end of an eon, rising from the earth up to the Subhakiṇha Brahma world. Fire element (tejodhātū): fire that destroys the world at the end of an eon, rising from the earth up to the Ābhassara Brahma world. Air element (vāyodhātū): wind that destroys the world at the end of an eon, rising from the earth up to the Vehapphala Brahma world. Indeed, not even one of these things can cause the Teacher's Dispensation to disappear, therefore he said thus. Here itself they arise (idheva te uppajjantī): like rust eating away at iron, they arise in this very Dispensation of mine. Worthless men (moghapurisā): empty men.

It sinks just with the beginning (ādikeneva opilavatī): here, with the beginning (ādikenā) means with taking, with grasping. It sinks (opilavatī) means it submerges. This is what is said: just as a ship traveling on water sinks when taking cargo, so too, the disappearance of the Good Dhamma does not occur with the filling of scripture, etc. Indeed, with the decline of scripture, practice declines; with the decline of practice, attainment declines. With the filling of scripture, individuals who uphold the scripture fulfill practice; those who fulfill practice fulfill attainment. Thus, it shows that like the waxing moon, with the increase of scripture, etc., my Dispensation certainly increases.

Five, indeed (pañca kho), etc., he said as the beginning. There, liable to decline (okkamanīyā) means not liable to rise, liable to go downwards, is the meaning. In no respect for the Teacher (satthari agāravā), etc., no respect (agāravā) means devoid of respect. No deference (appatissā) means no deference, behaving without humility. Here, one who holds an umbrella while ascending the courtyard of a shrine, wears shoes, goes looking elsewhere while talking, this is called no respect for the Teacher.

no respect for the Dhamma.

no respect for the Saṅgha.

no respect for the training. One who does not develop the eight attainments, or who does not make effort for the sake of developing them, is called no respect for concentration. The bright side should be understood in the same way as the reverse of what was said. The thirteenth.

The Commentary on the Kassapa Saṃyutta is finished.

6. The Saṃyutta on Gains and Honor

1. The First Chapter

1. Commentary on the Dāruṇa Sutta

157.In the first of the Saṃyutta on Gains and Honor, Dāruṇa means stiff, obstinate. In gain, honor, and flattery (lābhasakkārasiloko), gain (lābho) means the gain of the four requisites. Honor (sakkāro) means the gain of those same well-done, well-prepared things. Flattery (siloko) means the sound of praise. Bitter (kaṭuko) means sharp. Harsh (pharuso) means rough. Obstructive (antarāyiko) means causing obstruction. The first.

2. Commentary on the Baḷisa Sutta

158.In the second, fisherman (bāḷisiko) means one who goes around with a hook, a fish-killer. Gone to the bait (āmisagata) means smeared with bait. Bait-eyed (āmisacakkhū) means one whose eye, sight, is on the bait; he has bait-eyes. Hook-swallowing (gilabaḷiso) means hook-swallowing. Come to misfortune (anayaṃ āpanno) means come to suffering. Come to ruin (byasanaṃ āpanno) means come to destruction. Liable to be dealt with as he pleases (yathākāmakaraṇīyo) means according to his wish, according to his liking, just as the fisherman wants him to be done, so it must be done. Liable to be dealt with as the Evil One pleases (yathākāmakaraṇīyo pāpimato) means as is the desire of the defilement-Māra, so he must be done, to be brought to hell, the animal realm, or the realm of ghosts. The second.

3-4. Commentary on the Kumma Sutta, etc.

159-160.In the third, a large turtle family (mahākummakula) means a large family of bony turtles. Approached (agamāsī) means approached with the perception, "There is certainly something to eat here, and that one is preventing me, being jealous." Falling (papatāyā): papatā is said to be a dart-shaped iron hook tied with a long rope, inserted into a small stick and held, an iron hook in which, having fallen with force, the stick comes out once it has stuck to the pot, the rope just goes along bound to one end. That turtle (so kummo) means that pierced turtle. Where that turtle (yena so kummo): knowing that there would be a place of danger having heard the sound of water, having turned back, where that turtle was seeking his own good. Now you are not ours (na dāni tvaṃ amhāka) means now you have gone into the hand of the enemy, you are not ours, is the meaning. While they were conversing thus, the hunter standing in the boat pulled the rope, took the turtle, and did as he pleased. The rest here and in the subsequent sutta is self-explanatory. The third and fourth.

5. Commentary on the Mīḷhaka Sutta

161.In the fifth, dung-eaters (mīḷhakā) means dung-eaters. Dung-eaters, etc. (gūthādī) means dung-eaters. Dung-filled (gūthapūrā) means filled with dung inside. Full of dung (puṇṇā gūthassā): this is an explanation of the meaning of the former. Should scorn (atimaññeyyā): placing the hind foot on the ground, raising the forefoot above the dung, standing and saying "I am a dung-eater," should scorn. And his alms-bowl is full (piṇḍapāto cassa pūro): the other person's bowl would be full of excellent alms-food. The fifth.

6. Commentary on the Asani Sutta

162.In the sixth, what lightning bolt, monks (kaṃ, bhikkhave, asanivicakka): monks, let a lightning bolt come falling on and crushing the head of what individual. Not attained to self-control (appattamānasa) means not attained to Arahatship. Thus, the Blessed One spoke thus not wishing suffering for beings, but to show the danger. Indeed, a lightning bolt falling on the head destroys only one existence, but one whose mind is overcome by gain, honor, and flattery experiences endless suffering in hell, etc. The sixth.

7. Commentary on the Diddha Sutta

163.In the seventh, with a poisoned wound (diddhagatenā) means with a wound gone poisoned. With a poisoned arrow (visallenā) means smeared with poison. With an arrow (sallenā) means with a dart. The seventh.

8. Commentary on the Siṅgāla Sutta

164.In the eighth, Siṅgāla means old Siṅgāla. Just as even a body with the color of gold is only a putrid body, and even the moment it is excreted, pus is called only putrid pus, so too, Siṅgāla, even though born that day, is called only old Siṅgāla. By Ukkaṇṭaka by name (ukkaṇṭakena nāmā) means by a disease of that name. It is said that it arises in the cold season. When that arises, the hairs fall from the whole body, the whole body becomes hairless, and it breaks out everywhere, wounds struck by the wind are obstructed. Just as a person bitten by a mad dog wanders without settling down, so too, when that arises, one has to wander, it is not known in what place there will be safety. The eighth.

9. Commentary on the Verambha Sutta

165.In the ninth, Verambha winds (verambhavātā) means great winds of that name. In what kind of place do those winds blow? In a place where, to one standing, the four continents appear only the size of a lily-pad. Whatever bird goes (yo pakkhī gacchatī): a wind-bird, singing in the newly rained sky, goes there; this was said referring to that. In with the body unguarded, etc. (arakkhiteneva kāyenā), one does not guard the body, namely, while playing with the hands and feet, or bending the spine; one does not guard speech, namely, while speaking various kinds of rude talk; one does not guard the mind, namely, while thinking thoughts of sensual desire, etc. With mindfulness unestablished (anupaṭṭhitāya satiyā) means without establishing mindfulness directed to the body. The ninth.