Namo tassa bhagavato arahato sammāsambuddhassa

Dīghanikāye

Pāthikavaggaṭṭhakathā

1. Pāthikasuttavaṇṇanā

Sunakkhattavatthuvaṇṇanā

1.Evaṃme sutaṃ…pe… mallesu viharatīti the Pāthika Sutta. Herein, this is the explanation of novel words. Mallesu viharatīti 'Malla' means princes of a rural area. Their residence, even a single district, is commonly called "Malla," thus, in that Malla district. Anupiyaṃ nāma mallānaṃ nigamoti anupiyanti is the name of a market town in the Malla district, making that a village for alms, he lived in a grove endowed with shade and water, is the meaning. Anopiyanti is also a reading. Pāvisīti entered. However, the Blessed One had not yet entered but had left with the intention to enter, hence he is said to have entered. How is it? Just as a man who has left, saying, "I will go to the village," even if he has not reached that village, if asked, "Where has so-and-so gone?" it is said, "He has gone to the village," so it is. Etadahosīti while standing near the village, looking at the sun, this occurred to him. Atippago khoti it is very early indeed, the gruel and breakfast are not yet finished in the families. But did the Blessed One leave without knowing the time? No, not without knowing. Indeed, at dawn, the Blessed One, having spread the net of knowledge, surveying the world, seeing Channa the wanderer, a descendant of the Bhaggava clan, having entered into the net of knowledge, knowing that "Today, having gathered the past deeds done by me for this wanderer, I will speak the Dhamma, that Dhamma talk will be fruitful for him through the gain of faith in me," he left very early, wishing to enter the wanderer's park. Therefore, with the intention of entering there, he produced this thought.

2.Etadavocāti seeing the Blessed One, not being arrogant, having gone to greet the Teacher, he spoke these words beginning with etu kho, bhante. Imaṃ pariyāyanti this turn, today this turn of arrival, is the meaning. But has the Blessed One been there before? He has not been there before, but he spoke thus according to worldly custom. For worldly people, seeing someone of pleasing nature who has come after a long time, even if he has never come before, say, "Where have you come from? You have come after a long time. How did you know the way here? Have you lost your way?" Therefore, this should be understood as according to worldly custom. Idamāsananti having snapped and prepared his own sitting place, offering it, he spoke thus. Sunakkhatto licchaviputtoti Sunakkhatta by name, the Licchavi prince. It seems he was his friend when he was a householder, going to his presence from time to time. Paccakkhātoti "I renounce, O Venerable One, I will no longer live under the Blessed One," thus he is rejected, dismissed, abandoned.

3.Bhagavantaṃ uddissāti the Blessed One is my teacher, "I will practice the Blessed One's advice," thus designating. Ko santo kaṃ paccācikkhasīti either a beggar might reject a borrower, or a borrower might reject a beggar. But you are neither a beggar nor a borrower, so, foolish man, who being what, do you reject whom? he shows. Passa moghapurisāti see, foolish man. Yāvañca te idaṃ aparaddhanti as much as this is your offense, as much as your offense, so much is the fault, thus I accused Bhaggava of that fault, he shows.

4.Uttarimanussadhammāti human qualities that are higher, reckoned as the five precepts and the ten precepts. Iddhipāṭihāriyanti the miracle that is the power. Kate vāti in what has been done. Yassatthāyāti for the sake of which cessation of suffering. Soniyyāti takkarassāti that Dhamma goes, does not go, conduces, does not conduce to the complete cessation of suffering, to the realization of deathless Nibbāna, for the person who does rightly, the doer, just as the Dhamma has been taught by me; thus he asks. Tatra sunakkhattāti in that Dhamma taught by me, conducing to the complete cessation of suffering for the doer, what will the miracle of super-human qualities do, what is the use of that done? For even if that is done or not done, there is no decline of my teaching; indeed, I fulfilled the perfections for the attainment of deathless Nibbāna for gods and humans, not for the sake of performing miracles, thus, having shown the uselessness of miracles, he accused him of a second fault, saying, "See, foolish man."

5.Aggaññanti the world's concept. He does not declare that which should be known as the highest limit, saying, "This is the highest for the world." The rest here should be understood according to the immediately preceding statement.

6.Anekapariyāyena khoti why was this begun? It seems Sunakkhatta, having babbled so much, thinking, "I will disparage the Blessed One's virtues, I will declare faults," stood unsteady, without support, silent, listening to the Blessed One's words.

anekapariyāyenāti he said, beginning with. Therein, anekapariyāyenāti by many reasons. Vajjigāmeti in the village of the Vajjian kings, in the city of Vesālī. No visahīti he could not. So avisahantoti that Sunakkhatta, whose mouth was not able to speak when previously describing the virtues of the Three Jewels, now speaks dispraise with that same mouth; indeed, being unable, not being able to live the holy life, having spoken dispraise due to his own foolishness, he has returned to the inferior. But the Buddha is well-enlightened, the Dhamma is well-proclaimed, the Saṅgha is practicing well. Thus, while praising the Three Jewels, people will show your own faults. Iti kho teti thus, indeed, these, Sunakkhatta, will be your speakers. Therefore, when such a fault has arisen, the Teacher, knowing the past and future with unobstructed knowledge, that such a fault will arise for me, you will not be able to say that he did not speak beforehand, he shows. Apakkamevāti having departed, or he has fallen away, is the meaning. Yathātaṃ āpāyikoti just as a being worthy of being reborn in a woeful state might depart, even so he departed, is the meaning.

Korakkhattiyavatthuvaṇṇanā

7.Ekamidāhanti with this, what does he show? This sutta is connected by two phrases: he does not perform miracles of power, and he does not declare the highest knowledge. Therein, the phrase "he does not declare the highest knowledge" will be shown at the end of the sutta. However, this teaching is begun by way of showing the connection of the phrase "he does not perform miracles."

ekamidāhanti in one I. Samayanti at a time, at one time, I, is the meaning. Thūlūsūti Thūlū by name, a district, there I lived. Uttarakā nāmāti in terms of the feminine gender, Uttaraka by name, is the name of a town in the Thūlū district, having made that town a village for alms, is the meaning. Aceloti naked. Korakkhattiyoti a prince with deformed legs. Kukkuravatikoti one who has undertaken the dog-duty, he eats sniffing like a dog, lies down in a dung heap, and does other dog-like actions. Catukkuṇḍikoti moving around having placed two knees and two elbows, four elbows, on the ground. Chamānikiṇṇanti scattered, thrown, placed on the ground. Bhakkhasanti food, whatever is edible and chewable. Mukhenevāti without touching it with his hand, he eats the edible with his mouth, and he eats the chewable with his mouth. Sādhurūpoti of beautiful form. Ayaṃ samaṇoti this is a recluse, one of the arahants. Therein, vatāti an indeclinable used in the sense of wishing. It seems this was his wish, "There is no other recluse like this recluse, for he, desiring little, does not wear clothes, thinking 'this is proliferation,' he does not even carry an alms bowl, he eats only what is scattered on the ground, this is a recluse. What are we, then, as recluses?" Thus, walking behind the all-knowing Buddha, he thought this evil thought.

Etadavocāti it seems the Blessed One thought, "This Sunakkhatta has evil intentions, what did he think seeing this?" Then, knowing his intention as he was thinking thus, "This foolish man, coming behind me, an all-knowing one, thinks that the naked one is an arahant, here now this fool deserves rebuke," without turning back, he spoke these words beginning with tvampi nāmā. Therein, tvampi nāmāti the particle pi is in the sense of reproach. Indeed, reproaching him, the Blessed One said, "Tvampi nāmā." "You too have such base intentions, you will claim to be a recluse, a follower of the Sakyan, this is the meaning here. Kiṃ pana maṃ, bhanteti having seen what fault of mine, O Venerable One, did the Blessed One say thus? he asks. Then, showing it to him, the Blessed One said, beginning with "nanu te." Maccharāyatīti "May another not attain arahantship?" does the Blessed One envy arahantship thus he asks? Na kho ahanti I, foolish man, only desire the attainment of arahantship for the world with its devas; for this purpose, having done many difficult deeds, the perfections were fulfilled by me; indeed, I do not envy arahantship, foolish man. Pāpakaṃ diṭṭhigatanti not an arahant is an arahant, and arahants are not arahants, thus such a view has arisen for him. Referring to that, he said, "pāpakaṃ diṭṭhigata." Yaṃ kho panāti that naked one whom you think thus. Sattamaṃ divasanti on the seventh day. Alasakenāti by means of the disease called alasaka. Kālaṅkarissatīti his body will swell up and he will die.

Kālakañcikāti the name of those asuras. It seems their body is three leagues in size, with little flesh and blood, eyes like old leaves protruding and standing on their heads, their mouths like a needle's eye are on the top of their heads, with that they bend down and take their food. Bīraṇatthambaketi there is a clump of bīraṇa grass in that cemetery, therefore it is called bīraṇatthambaka.

Tenupasaṅkamīti having said so much to the Blessed One, after he had gone to the monastery having gone for alms in that village, having left the monastery, he approached. Yena tvanti for what reason you. Because you were predicted by the Blessed One, therefore, is the meaning. Mattaṃmattanti measured, measured. "Mantā mantā" is also a reading, having investigated with wisdom, having investigated, is the meaning. Yathā samaṇassa gotamassāti just as the recluse Gotama's speech might be false, so may you do, he said. When this was said, the naked one, like a dog, lying down in a dung heap, lifting his head, opening his eyes, looking around, what did he say? "The recluse Gotama is our enemy, different from us; since the time the recluse Gotama arose, we have become like fireflies when the sun rises. The recluse Gotama might say this or something else to us. But the speech of an enemy is not true, go you, I will know what should be done here," having said this, he lay down again.

8.Ekadvīhikāyāti having counted saying one, two. Yathā tanti just as someone who does not believe might count, even so he counted. Having approached three times in one day, he announced, "One day has passed, two days have passed." Sattamaṃ divasanti it seems, having heard Sunakkhatta's words, he was without food for a week. Then on the seventh day, one attendant thinking, "Today is the seventh day for the recluse who is a family friend of ours, not coming to the house, has he become unwell?" having cooked pig meat, taking the food, he placed it on the ground in front of him. Seeing it, the naked one thought, "Whether the words of the recluse Gotama are true or untrue, but having eaten food, even my death is a good death," having placed both hands and knees on the ground, he ate his fill. In the night, being unable to digest it, he died from alasaka. Even if he thought, "I will not eat," even so, having eaten on that day, he would die from alasaka. For the words of the Tathāgata are not twofold.

Bīraṇatthambaketi: It is said that the Tirthikas, having heard that "Korakkhattiya is dead," counted the days and realized this was true. Now, intending to dispose of him elsewhere and "defeat the ascetic Gotama with a lie," they went, tied his body with vines, and dragged it, saying, "We will throw him here, we will throw him there." Every place they went became a courtyard. As they dragged him, they went to the Bīraṇatthambaka cemetery and, recognizing it as a cemetery, they dragged him further, intending to throw him elsewhere. Then their vine broke, and afterwards they were unable to move him. They departed from there. Therefore it was said, "They threw him in the Bīraṇatthambaka cemetery."

9. Tenupasaṅkamīti: Why did he approach? It is said that he thought, "The rest of the words of the ascetic Gotama agree, but there is no speaking with another after death. Come, I will go and ask. If he speaks, excellent. If he does not speak, I will defeat the ascetic Gotama with a lie." For this reason, he approached. Ākoṭesīti: He struck. Jānāmi āvusoti: Is there any dead body capable of rising and speaking? How did he speak? By the power of the Buddha. It is said that the Blessed One brought Korakkhattiya from the Asura realm, placed him in the body, and caused him to speak. Or perhaps it was that very body that spoke; the Buddha's domain is inconceivable.

10. Tatheva taṃ vipākanti: Is the result of that statement the same, or not? A gender change has been made; the meaning is that the result is the same. But some read "vipakka," meaning "they arise."

Here, miracles should be brought together. All of these are five miracles. It was said, "He will die on the seventh day," and he died just so; this is the first miracle. It was said, "By indigestion," and he died by indigestion; this is the second. It was said, "He will be reborn among the Kālakañjikas," and he was reborn there; this is the third. It was said, "They will throw him in the Bīraṇatthambaka cemetery," and he was thrown there; this is the fourth. It was said, "Having come from the place of rebirth, he will speak with Sunakkhatta," and he did speak; this is the fifth miracle.

Acelakaḷāramaṭṭakavatthuvaṇṇanā

11. Kaḷāramaṭṭakoti: One with teeth that have just come out. Or that was simply his name. Lābhaggappattoti: Having attained the peak of gains, it is said that he attained the foremost gains. Yasaggappattoti: Having attained the peak of fame, the foremost retinue. Vatapadānīti: Just observances, or sections of observances. Samattānīti: Taken. Samādinnānīti: A synonym for that. Puratthimena vesālinti: Not far from Vesali, in the eastern direction. Cetiyanti: A place for a Yakkha shrine. This is the method everywhere.

12. Yena acelakoti: Having done his duty to the Blessed One, he approached the naked ascetic Kaḷāramaṭṭaka. Pañhaṃ apucchīti: He asked a profound question struck by the three characteristics. Na sampāyāsīti: He did not rightly go by knowledge; like a blind man in an uneven place, he stumbled here and there. He did not see either the beginning or the end. Or, "na sampāyāsī"ti: he did not accomplish, he was unable to accomplish and speak. Asampāyantoti: Looking around, rolling his fierce eyes, saying, "You have lived under an unlearned one, you have gone forth at an inopportune time, asking questions you wander about. Go away, do not stand in this place." Kopañca dosañca appaccayañca pātvākāsīti: He made manifest the nature of anger, anger; the nature of aversion, aversion; and displeasure, known as dissatisfaction, which is the nature of discontent. Āsādimhaseti: We have offended, we have clashed. Mā vata no ahosīti: Oh, may it not have happened to me. "Maṃ vata no ahosīti" is also a reading. There, manti is a word used in the sense of ownership; the meaning is, "Oh, had it not happened to me!" Thinking thus, he sat squatting and, saying, "Forgive me, Bhante," he begged his forgiveness. He (Kaḷāramaṭṭaka) said: "From now on, you will not ask any other question?" "Yes, I will not ask." "If so, go, I forgive you," he dismissed him.

14. Parihitoti: Clothed, wearing clothes. Sānucārikoti: Anucārikā is said to be a wife; sānucāriko means with a wife, having abandoned that Brahmacariya, with a wife. Odanakummāsanti: Eating rice and gruel, which are superior to liquor and meat. Yasā nihīnoti: Having attained the peak of gain and fame, having declined from that. "Kataṃ hoti uttarimanussadhammā iddhipāṭihāriya"nti: Here, seven miracles should be understood by way of transgressing the seven vows.

Acelapāthikaputtavatthuvaṇṇanā

15. Pāthikaputtoti: The son of Pāthika. Ñāṇavādenāti: Together with an argument about knowledge. Upaḍḍhapathanti: If it is a yojana, it should not be in between. Gotama a half yojana, I a half yojana. This is the method for half a yojana and so on. Even if he goes beyond one step, there will be victory; if he does not come, there will be defeat. Te tatthāti: We, at that place of assembly. Taddiguṇaṃ taddiguṇāhanti: From then on, I will make it double and double again. Although knowing that he is incapable of performing a miracle with the Blessed One, he said this, knowing that "Even for one who cannot establish after setting out with the best person, there is praise." The townspeople also, having heard that, thought, "One who is incapable does not roar like this. Surely, this one too will be an Arahant," and they made great offerings to him.

16. Yenāhaṃ tenupasaṅkamīti: "Sunakkhatta says that Pāthikaputta is speaking thus," he heard. Then, because of his inferior intention, a mind arose for inferior seeing.

Taṃ vācantiādīsu: "I, being an unawakened one, wandered about as if I were awakened; I have spoken untruthfully, I am not awakened," thus, he abandons that speech. Sitting alone in seclusion, thinking, "I wandered about for so long as if I were awakened, from now on I am not awakened," thus, he abandons that thought. "I, having taken up the evil view that 'I wandered about for so long as if I were unawakened, from now on I abandon this view,'" thus, abandoning, he relinquishes that view. If he does not do so, it is said that he does not abandon that speech, he does not abandon that thought, he does not relinquish that view. Vipateyyāti: He should fall from the neck like a ripe palm fruit freed from its stem, or he should shatter into seven pieces.

17. Rakkhatetanti: May he protect this. Ekaṃsenāti: Unequivocally. Odhāritāti: Spoken. Aceloca, bhante, pāthikaputtoti: Thus, if the naked ascetic Pāthikaputta, with the Blessed One's word being unequivocally declared. Virūparūpenāti: With a deformed form, with a form of destroyed nature, abandoning his own form, with an invisible body. Or, by way of lions, tigers, etc., he might come into sight in various forms. Tadassa bhagavato musāti: In that case, that word of the Blessed One would be false; thus, he would defeat him with a lie. It is said that, setting this aside, the Blessed One was never before defeated by a lie.

18. Dvayagāminīti: Going in two ways; existence in form, non-existence in meaning. This is a designation for false, empty, fruitless speech.

19. Ajitopi nāma licchavīnaṃ senāpatīti: He was an attendant of the Blessed One; he died. Then, having performed the funeral rites for him, people asked Pāthikaputta, "Where was the general reborn?" He said, "He was reborn in the great hell." Having said this, he further said, "Your general came to my presence and, having established the doctrine of the ascetic Gotama without heeding your words, was reborn in hell, weeping." Tenupasaṅkami divāvihārāyāti: Here, why does he not say "for the sake of performing a miracle"? Because of its absence. There is not even a face-to-face encounter with him, how could there be the performance of a miracle? Therefore, without saying so, he said "for the sake of the day's dwelling."

Iddhipāṭihāriyakathāvaṇṇanā

20. Gahapatinecayikāti: Householders, great halls. Indeed, there is a great accumulation of wealth and grain for them; therefore, they are called "accumulators." Anekasahassāti: Countless, even by thousands. It is said that, having established such a great assembly, no one other than Sunakkhatta was able to convene it. Therefore, the Blessed One wandered about with Sunakkhatta for such a long time.

21. Bhayanti: Fear, terror, fear. Chambhitattanti: Trembling of the whole body. Lomahaṃsoti: The rising up of the hairs. He thought, "Having spoken such a great word, I am opposed to the foremost person in the world with its devas; but within me there is no Arahatship or cause for performing miracles. The ascetic Gotama will perform a miracle, and having seen his miracle, the great crowd will scold me with clods, sticks, etc., saying, 'Unable to perform a miracle, why do you boast, not knowing your own measure, having become a rival to the foremost person in the world?'" Therefore, having heard of that great gathering and of the Blessed One's arrival, fear, trembling, or hair-raising arose in him. Desiring to escape from that suffering, he went to the Tindukakhāṇuka Paribbājaka monastery. To show that matter, he said atha kho bhagavātiādi. There, upasaṅkamīti: He not only approached, but having approached, he entered the Paribbājaka monastery a distant half a yojana away. Not obtaining satisfaction of mind there either, probing inwardly, having determined a secluded place at the edge of the monastery, he sat on a stone slab. Then the Blessed One thought, "If this fool should come here having taken up some kind of talk, may the fool not perish," he determined, "May the stone slab on which he is sitting cling to his body." With the thought of determination, it clung to his body. He became like one bound by a great vine-rope, or like one with severed feet.

Assosīti: Searching for Pāthikaputta here and there, the assembly, going after his footsteps, having recognized the place where he was sitting, heard from another man who had come, "Whom are you searching for?" "Pāthikaputta." He heard by the words, "He is sitting in the Tindukakhāṇuka Paribbājaka monastery."

22. Saṃsappatīti: He sinks down. He travels right there. Pāvaḷāvuccati: The ankle bone is called pāvaḷā.

23. Parābhūtarūpoti: Of defeated form, or of destroyed form.

25. Goyugehīti: With hundreds or thousands of yokes yoked to cows. Āviñcheyyāmāti: We should drag him. Chijjeyyunti: They should break. Or Pāthikaputta should break at the place of binding.

26. Dārupattikantevāsīti: A student of Dārupattika. The following occurred to him, "Let the miracle stand for now. The ascetic Gotama said, 'The naked ascetic Pāthikaputta will not even get up from his seat.' Come, I will go and make him get up from his seat by some means. In this way, the ascetic Gotama will be defeated." Therefore, he said this.

27. Sīhassāti: There are four lions: the grass lion, the black lion, the pale lion, and the maned lion. Among those four lions, the maned lion has gone to the forefront; that is what is intended here. Migaraññoti: Of the king of all quadrupeds. Āsayanti: Dwelling. Sīhanādanti: Fearless roar. Gocarāyapakkameyyanti: I would depart for the sake of food. Varaṃ varanti: Best of the best, meaning coarse and thick. Mudumaṃsānīti: Tender meats. "Madhumaṃsānī" is also a reading, meaning sweet meats. Ajjhupeyyanti: I would approach. Sīhanādaṃ naditvāti: Having roared with compassion relying on his own courageous nature, so that the weak creatures might flee.

28.Vighāsasaṃvaḍḍho means grown up on leftovers, grown up eating the remains of meat that has been eaten. Ditto means proud, having a stout body. Balavā means possessing strength. Etadahosī means why did this happen? Because of the fault of conceit.

Here is the sequential story: It seems that one day that lion, returning from its foraging ground, saw that jackal running away in fear, and, feeling compassion, said, "Friend, do not be afraid, stay here, who are you?" He said, "I am called Jambuka, master." "Friend Jambuka, from today onwards, will you be able to attend to me?" "I will attend to you." From then on, he attended to him. The lion, coming from its foraging ground, would bring a large piece of meat. He would eat that and live on a nearby stone slab. After a few days, he became stout-bodied and large-limbed. Then the lion said to him, "Friend Jambuka, when I yawn, will you be able to stand not far away and say, 'You shine, master'?" "I am able, master." So he did that when he yawned. By that, the lion had excessive conceit.

ko cāha means "who am I, the lion, the king of beasts, who are not my relatives, nor my master, why do I pay homage to him?" is the idea. Siṅgālakaṃyevā means only the cry of a jackal. Bheraṇḍakaṃyevā means only an unpleasant, disagreeable sound. Ke ca chave siṅgāle means what is a wretched jackal? Ke pana sīhanāde means what is the roar of a lion, what is the relationship between the jackal's cry and the lion's roar? is the idea. Sugatāpadānesū means in the characteristics of the Sugata. In the three trainings that arose from the Sugata's teaching. How does he live there? People give the four requisites to him, thinking "we give to the fully enlightened Buddhas who are endowed with virtuous qualities such as morality," therefore, this ignorant one, using the requisites intended for the Buddhas, lives in the Sugata's dispensation. Sugatātirittānī means when those people give food, they give to the Buddhas and the Buddha's disciples, and then they give the remaining leftovers in the evening. Thus, he eats the Sugata's leftovers. Tathāgate means a Tathāgata, an Arahant, a Sammāsambuddha must be approached and associated with. Alternatively, "Tathāgate," etc. are just plurals of use. Āsādetabba is also a plural, though spoken as if it were singular. Āsādanā means association, thinking "I will perform a miracle with the Buddha."

29.Samekkhiyānā means having considered, having thought, is the meaning. Amaññī means again, he did not think. Kotthū means jackal.

30.Attānaṃ vighāse samekkhiyā means seeing his stout body in the refuse and leftover water. Yāva attānaṃ na passatī means until he sees himself as he truly is, as "I am a decrepit jackal grown fat on lion's leftovers." Byaggho maññatī means he thinks "I am a lion," or "I am a tiger with strength equal to a lion."

31.Bhutvāna bheke means having eaten frogs in puddles. Khalamūsikāyo means having eaten mice in the fields. Kaṭasīsu khittāni ca koṇapānī means having eaten corpses thrown in cemeteries. Mahāvane means in a great forest. Suññavane means in an empty forest. Vivaḍḍho means grown up. Tatheva so siṅgālakaṃ anadī means even though he had grown up like this, thinking "I am the king of beasts," just as in his former time as a weak jackal, so too, he only made the cry of a jackal. In this verse also, just like the jackal grown fat eating frogs, etc., you only provoked Pāthikaputta.

Nāgehī means by elephants. Mahābandhanā means having freed them from the great bondage of defilements. Mahāviduggā means the great stronghold, namely, the four floods. Having lifted them from that, and established them on the shore of Nibbāna.

The Description of the Aggañña Paññatti Story

36.Thus, after showing the connection of the phrase "the Blessed One does not perform a miracle with so much talk," now, showing the connection of this, "he does not teach about Aggañña," he began the teaching aggaññañcāha. There, aggaññañcāha means "I, Bhaggava, know Aggañña, and the conduct and lineage of the origin of the world." Tañca pajānāmī means "not only Aggañña, but I know that Aggañña." And from that, I know even more, starting from morality and concentration, up to the omniscience-knowledge. Tañca pajānaṃ na parāmasāmī means even knowing that, I do not cling to it with craving, views, and conceit, thinking "I know this." He shows that there is no clinging in the Tathāgata. Paccattaññeva nibbuti viditā means only by oneself is the extinguishing of defilements known in oneself. Yadabhijānaṃ tathāgato means the extinguishing of defilements which the Tathāgata knows. No anayaṃ āpajjatī means he does not encounter misfortune and suffering like the heretics who do not know extinguishing.

37.Now, showing what the heretics teach as Aggañña, he said santi bhaggavā, etc. There, issarakuttaṃ brahmakutta means made by Īsvara, made by Brahmā, created by Īsvara, created by Brahmā, is the meaning. For here, Brahmā should be understood as Īsvara due to the nature of being the overlord. Ācariyaka means the state of being a teacher, the doctrine of a teacher. There, the doctrine of a teacher is Aggañña. However, since Aggañña is taught here, he is only called Aggañña. Kathaṃ vihitaka means by whom was it done, how was it done? The rest should be understood according to the method explained in the Brahmajāla Sutta.

41.Khiḍḍāpadosika means having its root in addiction to amusement.

47.Asatā means by what is non-existent, in the sense of being non-existent. Tucchā means by what is empty, devoid of inner essence. Musā means by false speech. Abhūtenā means by what is devoid of truth. Abbhācikkhantī means they accuse. Viparīto means having a perverted perception, having a perverted mind. Bhikkhavo cā means not only Samaṇa Gotama, but also those monks who follow his instructions are perverted. Now, to show what they mean by saying "perverted," it is said samaṇo gotamo, etc. Subhaṃ vimokkha means the beautiful Kasiṇa. Asubhantvevā means he perceives everything, both beautiful and unbeautiful, as unbeautiful. Subhantveva tasmiṃ samaye means and he perceives it as beautiful at that time, not unbeautiful. Bhikkhavo cā means the monks who say that, and their resident novices, are perverted. Pahotī means capable, competent.

48.Dukkaraṃ kho means this wanderer said this, beginning with "I am pleased in this way, venerable sir," with deceit and dishonesty. It seems he thought, "Samaṇa Gotama has given me so much Dhamma talk, but even having heard it, I am unable to ordain; I should be like one who has entered his dispensation." Then, with deceit and dishonesty, he said this. Therefore, the Blessed One, as if touching his sore spot, said "it is difficult for you, Bhaggava, who have a different view," etc. This has the same meaning as explained in the Poṭṭhapāda Sutta. Sādhukamanurakkhā means protect it well.

Thus, the Blessed One instructed the wanderer to protect his mere faith. Even having heard such a great discourse, he was unable to destroy the defilements. However, the teaching became a condition for a tendency in the future. The rest is easy to understand everywhere.

The Commentary to the Dīgha Nikāya, Sumaṅgalavilāsinī

2. The Description of the Udumbarika Sutta

The Description of the Story of Nigrodha the Wanderer

49.Evaṃ me suta means the Udumbarika Sutta. Here is the word-by-word explanation: paribbājako means a covered-up wanderer. Udumbarikāya paribbājakārāme means in the wanderers' park belonging to the goddess Udumbarikā. Sandhāno is his name. However, this man of great power, the foremost of five hundred lay followers who were wandering around in a group, was described by the Blessed One in the midst of the great assembly thus:

"Monks, Sandhāna the householder, endowed with six qualities, is firmly established in the Tathāgata and prospers in the good Dhamma. Which six? Unwavering faith in the Buddha, unwavering faith in the Dhamma, unwavering faith in the Saṅgha, noble morality, noble knowledge, and noble liberation. Monks, Sandhāna the householder, endowed with these six qualities, is firmly established in the Tathāgata and prospers in the good Dhamma" (A. Ni. 6.120-139).

divā divassa rājagahā nikkhamī means. There, divā divassā means in the daytime of the day, namely, after midday has passed; it means he went out at midday, when that day had become daytime. Paṭisallīno means having withdrawn and secluded the mind from sense objects such as forms, having gone to a state of oneness by way of cultivating the delight of jhāna. Manobhāvanīyāna means those which develop the mind. And those which, when one attends and applies the mind to them, the mind becomes free from hindrances and rises up and develops.

50.Unnādiniyā, etc., should be understood according to the method explained in detail in the Poṭṭhapāda Sutta.

51.Yāvatā means as many as. Ayaṃ tesaṃ aññataro means this is one of their inner circle of disciples; it seems that five hundred of the Blessed One's disciples, householder-anāgāmis, were living in Rajagaha. Referring to those, each of whom had five hundred lay followers in their retinue, he said, "This is one of them." Appeva nāmā means he said this desiring to approach him. However, the reason for the desire has been stated in the Poṭṭhapāda Sutta.

52.Etadavocā means having heard their talk on the road while coming, he said this statement aññathā kho ime, etc. There, aññatitthiyā means other heretics are different in appearance, manner, deceit, conduct, behavior and deportment. Saṅgamma samāgammā means having gathered together, having assembled, having become a mass in the place where they were sitting. Araññavanapatthānī means forest and woodland tracts, remote lodgings free from the vicinity of villages. Pantānī means very remote, devoid of human contact. Appasaddānī means with faint sounds, with the sound even of travelers going by the vicinity of the monastery. Appanigghosānī means with faint echoes due to the indistinctness of the sound. Vijanavātānī means with winds free from the passage of people moving inside. Manussarāhasseyyakānī means suitable and appropriate for people to do in secret. Paṭisallānasāruppānī means conforming to seclusion. Thus, Sandhāna the householder, thinking, "Oh, my teacher is one who frequents such lodgings," raised his joined hands and placed them on his head, and sat down uttering this exclamation.

53.Evaṃ vutte means when Sandhāna the householder had uttered the exclamation. Nigrodha the wanderer thought, "Even though this householder is sitting near me, he only praises and exalts his own teacher, and does not even think that we exist; I will vent the anger that has arisen in me onto Samaṇa Gotama," and he said this to Sandhāna the householder.

Yagghe is a particle used in the sense of reproach. Jāneyyāsī means you should understand, you should see. Kena samaṇo gotamo saddhiṃ sallapatī means with what reason, with what person, does Samaṇa Gotama converse, speak, and talk? What is said is, "If there were any reason to converse, or if anyone desiring to converse were to go to Samaṇa Gotama, he would converse; but there is no reason, no one goes to his presence, so with whom does Samaṇa Gotama converse? How will he be noisy without conversing?"

Sākacchaṃ means conversing. Paññāveyyattiyaṃ means the state of skillful knowledge through question and answer. Suññāgārahatā means lost in empty dwellings; for the ascetic Gotama attained unfailing wisdom at the foot of the Bodhi tree, but even that would be lost if he were to sit alone in empty dwellings. It indicates that if he were to sit making a group and assembly like us, his wisdom would not be lost. Aparisāvacaro means unable to enter an assembly due to lack of confidence. Nālaṃ sallāpāyā means not capable of conversing. Antamantāneva means, fearing that someone might ask me a question, he frequents only remote forest abodes. Gokāṇā means a blind cow struck in one eye. It is said that she wanders only around the edges, frequenting only remote places. It is said that she is unable to face the forest's edge due to being blind in one eye. Why? Because she fears being struck by a branch or a thorn. She is also unable to face the herd. Why? Because she fears being struck by a horn, an ear, or a tail. Iṅgha is a particle used in the sense of incitement. Saṃsādeyyāmā means we would cause dejection, a state of depression, by asking a single question. Tucchakumbhīva naṃ means him like an empty pot. Orodheyyāmā means we would make him resound. For a full pot, having been turned this way and that, cannot be easily made to resound. An empty one can be made to resound, having been turned as desired. Just so, he says, we will make the ascetic Gotama, similar to an empty pot due to his destroyed wisdom, resound from all sides by means of an argument that defeats him.

Thus, the wanderer, not seeing the golden-hued forehead of the Teacher, and showing his strength in the face of the Ten-Powered One, insulting the unblemished noble youth by his birth, like a caṇḍāla's son, insulting the lion, king of beasts, with his strength, and like a decrepit jackal, roared various empty roars. The lay disciple also thought, "This wanderer roars exceedingly, striving in vain as if stretching out his foot to touch Avīci hell, and his hand to grasp the peak of existence. If my Teacher were to come to this place, he would strike down the banner of pride raised by this wanderer, even to the peak of existence."

54. The Blessed One heard their discussion. Therefore, it was said, "He heard this discussion."

Sumāgadhāya means Sumāgadhā is the name of a pond, on the bank of which a certain man saw an army of asuras entering the asura's abode through the interior of lotus stalks. Moranivāpo means nivāpo is called food, the place where food has been given to peacocks together with assurance of safety, is the meaning. Abbhokāse means in an open space, in the courtyard. Assāsapattā means having attained satisfaction, having attained joy. Ajjhāsayaṃ means the supreme ground of reliance. Ādibrahmacariyaṃ means the Noble Path, reckoned as the ancient holy life. This is what was said: "What, O Blessed One, is the Dhamma by which the disciples, trained by the Blessed One, having fulfilled the Noble Path, which is the ground of reliance and the ancient holy life, declare that they have attained satisfaction by way of the attainment of arahantship?"

Description of the Doctrine of Disgust with Austerities

55. Vippakatā means unfinished due to my arrival, having become va and standing still. Speak, I will complete it, bring it to the summit, and show it, thus he invited the All-Knowing One's invitation.

56. Dujjānaṃ kho – having heard the wanderer’s words, the Blessed One thought, "This wanderer is asking about the Dhamma to be taught by me to the disciples and the practice to be fulfilled by them. If I were to tell him that from the beginning, he would not understand it even after it has been told. Now, this is the doctrine of disgust with evil through effort. Come, let me first make him ask a question on this very topic and show the meaninglessness of the doctrines of various ascetics and Brahmins. Then afterwards, I will explain this question," thinking thus, he said dujjānaṃ kho and so on. There, sake ācariyake means in his own teacher's doctrine. Adhijegucche means in the state of disgust with evil through effort. Kathaṃ santā means how are they? Tapojigucchā means disgust with evil through effort, avoidance of evil. Paripuṇṇā means completely pure. Kathaṃ aparipuṇṇā means how is it impure? Thus, he asks. Yatra hi nāmā means where indeed.

57. Appasadde katvā means having made them silent, without noise. It seems he thought: "The ascetic Gotama does not speak even a single question, and he does not have very much to say in conversation. But these ones, from the beginning, both follow and praise the ascetic Gotama. Come, let me make these ones silent and speak myself." He did so. Therefore, it was said, "having made them silent." In "Tapojigucchavādā," and so on, we speak of disgust with austerities, and even in our minds, we take that very thing as essential and wander about, and even with our bodies we are attached to that very thing, and we live devoted to the practice of various kinds of self-mortification, is the meaning.

Description of Defilements

58. Tapassī means one who relies on austerity. "Acelako" and so on, should be understood in the same way as explained in the Lion's Roar Discourse (Dī. Ni. Aṭṭha. 1.393). Tapaṃ samādiyatī means he properly undertakes, firmly grasps, the austerity consisting of being naked and so on. Attamano hotī means he is pleased in mind, thinking, "Who else is like me in this austerity?" Paripuṇṇasaṅkappo means one whose intention is complete, thinking, "This is enough." And this comes from the perspective of the Titthiyas. But it should also be shown from the perspective of one who belongs to the Teaching. For some undertake a dhutaṅga, and by that very dhutaṅga, they are pleased in mind, thinking, "Who else is like me, a possessor of dhutaṅgas?" [They are] with complete intention. Tapassino upakkileso hotī means this is a defilement for that ascetic who lacks twofold restraint. I say that to this extent, this is a defilement of austerity.

Attānukkaṃsetī means he praises, exalts himself, [thinking], "Who is like me?" Paraṃ vambhetī means he disparages, puts down others [thinking], "This one is not like me."

Majjatī means he is intoxicated by the act of creating pride. Mucchatī means he is infatuated, attached, addicted. Pamādamāpajjatī means he falls into negligence, [thinking], "This alone is essential." Even one who has gone forth in the Teaching may be pure in terms of dhutaṅgas, but not pure in terms of meditation subjects. He perceives the dhutaṅgas alone as essential, as if they were arahantship.

59. Lābhasakkārasilokaṃ – here, the four requisites are obtained, therefore, they are gains; those same things, having been well prepared and received, are honor; praise is fame. Abhinibbattetī means a great gain arises relying on the state of being naked and so on, or on undertaking the thirteen dhutaṅgas, therefore it is called "abhinibbatteti." The rest here should be understood according to the method of the previous passage, from the perspective of the ascetic who lacks twofold restraint.

60. Vodāsaṃ āpajjatī means he incurs a share, makes two shares. Khamatī means it pleases. Nakkhamatī means it does not please. Sāpekkho pajahatī means he abandons with craving. How? In the morning, he has eaten milk-rice. Then they offer him meat dishes. It occurs to him, "When will we get such a thing again? If we had known, we would not have eaten milk-rice in the morning. What can I do? Go, sir, you eat it," as if abandoning his life, he abandons with longing. Gadhito means filled with greed. Mucchito means infatuated by strong craving, having lost mindfulness. Ajjhāpanno means extremely attached to material things, without even making the polite invitation, "Eat, friend," he makes big mouthfuls. Anādīnavadassāvī means he does not even see a mere danger. Anissaraṇapañño means here, he does not even practice the use of moderation, escape, and reflection. Lābhasakkārasilokanikantihetū means because of craving for gains and so on.

61. Saṃbhakkhetī means consumes. Asanivicakkaṃ means like thunderbolts in the shape of wheels. This is what is said: "This one's tooth-row, like thunderbolt wheels, does not fail to consume anything among roots, seeds, and so on. And yet, they recognize him as an ascetic by the pretense of asceticism." Thus, he degrades, puts down. This comes from the perspective of the Titthiyas. Here, in terms of a bhikkhu, this is the connection: he is himself a possessor of dhutaṅgas, and he degrades another in this way: "What ascetics are these who call themselves ascetics? They do not even possess a dhutaṅga, wandering about with an excess of requisites, seeking invitation-food and so on." Lūkhājīviṃ means one who lives a rough life, by way of being naked and so on, or by way of [practicing] the dhutaṅgas. Issāmacchariyaṃ means envy, which has the characteristic of being displeased at another's success in honor and so on, and avarice, which has the characteristic of being incapable of [another's] acquisition of honor and so on.

62. Āpāthakanisādī hotī means he sits in a place visible to people. Where they see him, he practices the bat-like vow, bakes in the five-fold heat, stands on one foot, and worships the sun. Even one who has gone forth in the Teaching, having undertaken a dhutaṅga, sleeps all night and performs austerity in the sight of people, and he makes his robe-hut very early in the morning, and when the sun has risen, he puts it away, and having known that people have come, he strikes the gong and, placing the robe on his head, descends to the cloister walk, and taking a broom, sweeps the courtyard of the monastery.

Attānaṃ means his own qualities, adassayamāno – here, the a- is merely a particle, meaning dassayamāno, showing. Idampi me tapasmiṃ means this action is also in my austerity, in the individual or in the collective, this too is my austerity, is the meaning. For he, having heard that in such and such a place there is a naked ascetic, one who behaves as he likes, says, "This is our austerity, that is our pupil," and so on. Or, having heard that in such and such a place there is a paṃsukūlika bhikkhu, he says, "This is our austerity, that is our pupil," and so on.

Kiñcidevā means some fault or view. Paṭicchannaṃ sevatī means he practices it so that others do not know. Akkhamamānaṃ āha khamatī means he says that what is displeasing is pleasing to me. He declares a fault committed by himself, even if it is very great, as a small matter, and he shows even a minor transgression committed by another as similar to a pārājika. Anuññeyyaṃ means should be approved, should be rejoiced in.

63. Kodhano hoti upanāhī means endowed with anger, which has the characteristic of being wrathful, and with resentment, which has the characteristic of not relinquishing enmity. Makkhī hoti paḷāsī means endowed with detraction, which has the characteristic of disparaging others' virtues, and with arrogance, which has the characteristic of clinging to quarrels.

Issukī hoti maccharī means endowed with envy, which has the characteristic of being jealous of others' success and so on, and with avarice, which has the characteristic of being miserly with dwellings, families, gains, praise, and dhamma. Saṭho hoti māyāvī means endowed with deceit, which has the characteristic of trickery, and with deceitfulness, which has the characteristic of concealing what has been done. Thaddho hoti atimānī means endowed with rigidity, which has the characteristic of being stiff, unkind, and uncompassionate, and with conceit, which has the characteristic of thinking excessively. Pāpiccho hotī means endowed with evil desire, which has the characteristic of desiring unreal attainments. Pāpikānaṃ means gone to the control of those same low desires. Micchādiṭṭhiko means possessed of wrong view, which arises from the perspective of "there is no giving" and so on, and is untruthful. Antaggāhikāyā means that same view is called "antaggāhikā" because it grasps the extreme of annihilation; he is endowed with that, is the meaning. In sandiṭṭhiparāmāsī and so on, sandiṭṭhi is one's own view, he clings to and declares his own view, therefore sandiṭṭhiparāmāsī. Ādhānaṃ means firmly, well established, thus having done he grasps, therefore ādhānaggāhī. Like Ariṭṭha, he cannot be made to relinquish it, therefore duppaṭinissaggī. Yadime means if these.

Description of Pure Practice

64. Idha, nigrodha, tapassī – thus, having shown the defilement passage, in which the Blessed One [described] all the doctrines embraced by other sectarians and their protected austerities as defiled, now, beginning the discourse for the purpose of showing pure practice, he said idha, nigrodha and so on. There, "na attamano" and so on should be understood in the same way, by way of the opposite of what was said. And in all cases, the connection should be understood in terms of both the ascetic who lives a rough life and the possessor of dhutaṅgas. Evaṃ so tasmiṃ ṭhāne parisuddho hotī means thus, he is pure, without defilement, in that place by the reason of not being pleased and not having the state of complete intention, and striving further, having become pure in terms of meditation subject, he attains arahantship. In this way, the meaning should be understood in all cases.

69. "Addhā kho, bhante" means, "Bhante, in this case, with singular effort, the teaching against evil conduct is purified," thus he approves. Furthermore, not knowing the highest state or the essential state, he says, "aggappattā sārappattā cā" (attained the highest, attained the essence). Then, the Blessed One, refuting his attainment of the essential state, said, "na kho nigrodhā" (not so, Nigrodha), etc. "Papaṭikappattā hoti" shows that it is like the outer bark (papaṭika) of a tree, having gone beyond the sapwood (sāra), the heartwood (pheggu), and the inner bark (taca).

Description of Attaining Pure Bark, Etc.

70. "Aggaṃ pāpetū" (cause to reach the highest): he requests the Ten-Powered One to teach, having caused to reach the highest, in terms of teaching, and to teach, having caused to reach the essence. "Cātuyāmasaṃvarasaṃvuto" (restrained by the fourfold restraint): covered by the fourfold restraint. "Na pāṇaṃ atipātetī" (does not kill a living being): does not kill a living being. "Na bhāvitamāsīsatī" (does not desire what is cultivated): what is cultivated (bhāvita) means the five strands of sense pleasure according to their perception; he does not desire or pursue these, is the meaning.

"Aduṃ cassa hotī" (this also is his): this characteristic of his, which is being said now, beginning with "so abhiharati" (he cultivates it). "Tapassitāyā" (for asceticism): it is for the sake of asceticism. Therein, "so abhiharatī" means he cultivates that virtue (sīla), increases it more and more. He does not abandon effort, thinking, "My virtue is complete, effort is begun, enough of loving-kindness." "No hīnāyāvattatī" (does not return to the inferior): he does not return to an inferior state, for the sake of the life of a householder. He certainly makes effort for the sake of attaining further distinction beyond virtue, and while doing so, he resorts to a secluded dwelling. "Arañña" (forest), etc., have already been extensively explained in the Commentary on the Sāmaññaphala Sutta (D.A. 1.216). "Mettāsahagatenā" (accompanied by loving-kindness), etc., have been described in the Visuddhimagga. "Tacappattā" (attained the inner bark): having reached the inner bark (taca), inside the outer bark (papaṭika). "Phegguppattā" (attained the heartwood): having reached the heartwood (pheggu), inside the inner bark (taca); the meaning is that it is like heartwood.

74. "Ettāvatā, kho nigrodha, tapojigucchā aggappattā ca hoti sārappattā cā" (Thus far, Nigrodha, the revulsion from austerity reaches the highest and attains the essence): the Blessed One said this with reference to the Titthiyas. For the gains and honor of the Titthiyas are like the branches and leaves of a tree. Merely the five precepts are like the outer bark. Merely the eight attainments are like the inner bark. The higher knowledges ending with the knowledge of past lives are like the heartwood. But they assume and go around that the divine eye is arahatta (arahantship). Therefore, that is like the sapwood of a tree for them. In the Dispensation (sāsana), however, gains and honor are like branches and leaves. Accomplishment in virtue is like the outer bark. Jhana attainments are like the inner bark. Mundane higher knowledges are like the heartwood. The path and its fruition is the sapwood. Thus, the Blessed One compared his own Dispensation to a tree laden with drooping, bent, and fruitful branches. Showing the excellence of his own teaching due to his skill in teaching, "When will you know that my Dispensation is superior and more excellent than that attainment of inner bark and sapwood?" he began the teaching, "iti kho nigrodhā" (thus, Nigrodha). "Te paribbājakā" (those wanderers): those thirty-hundred (tiṃsasatasaṅkhyā) wanderers were his retinue. "Ettha mayaṃ anassāmā" (here we are without): here, in the Acelaka-pāli, etc.; this means, "We do not even have the Acelaka-pāli, how could we have the pure Pāli? We do not even have the pure Pāli, how could we have the fourfold restraint, etc.? We do not even have the fourfold restraint, how could we have dwelling in the forest, etc.? We do not even have dwelling in the forest, how could we have the abandonment of the hindrances, etc.? We do not even have the abandonment of the hindrances, how could we have the divine abodes, etc.? We do not even have the divine abodes, how could we have the knowledge of past lives, etc.? We do not even have the knowledge of past lives, how could we have the divine eye? Here we, together with our teacher, are lost." "Ito bhiyyo uttaritara" (beyond this, further surpassing): beyond this attainment of the divine eye knowledge, we do not know any further surpassing distinction even by report, they say.

Description of Nigrodha's Utterance

75. "Atha nigrodhaṃ paribbājakaṃ" (Then he said to Nigrodha the wanderer): Thus it occurred to him, "These wanderers are now listening attentively to the Blessed One's speech, and harsh, difficult-to-approach words have been spoken by this Nigrodha turning away from the Blessed One; now he also has become desirous to listen. Now is the time for me to bring down his banner of conceit and raise up the Blessed One's Dispensation." Then he said this to Nigrodha the wanderer. Furthermore, it occurred to him, "If I do not speak, he will not appease the Teacher, and that will lead to his harm and suffering in the future; but if it is spoken by me, he will appease [the Teacher], and that will be for his long-term benefit and happiness." Then he said this to Nigrodha the wanderer. "Aparisāvacaraṃ pana naṃ karothā" (Rather, make him a non-follower of the assembly): here, "pana" is a particle; rather, make him a non-follower of the assembly is the meaning. "Aparisāvacaretaṃ" is also a reading; or, make this one a non-follower of the assembly, or one of the Gokāṇas, etc., is the meaning.

"Gokāṇa" (Gokāṇa): here also, the meaning is, make him like a Gokāṇa wandering at the periphery. "Tuṇhībhūto" (silent): having become silent. "Maṅkubhūto" (crestfallen): having become dejected. "Pattakkhandho" (downcast): with drooping shoulders. "Adhomukho" (facing downwards): facing downwards.

76. "Buddho so bhagavā bodhāyā" (The Buddha, that Blessed One, teaches for enlightenment): the Buddha himself teaches the Dhamma for the sake of the enlightenment of beings to the four noble truths. "Danto" (tamed): tamed from the eye…pe… tamed from the mind. "Damathāyā" (for taming): for the taming of others as well, not for the sake of argument. "Santo" (peaceful): peaceful due to the cessation of greed, peaceful due to the cessation of hatred and delusion, peaceful due to the cessation of all unwholesome and conditioned phenomena. "Samathāyā" (for peace): he teaches the Dhamma for the sake of the pacification of greed, etc., of the great multitude. "Tiṇṇo" (crossed over): crossed over the four floods. "Taraṇāyā" (for crossing over): for the sake of the multitude's crossing over the flood. "Parinibbuto" (fully extinguished): fully extinguished by the extinction of defilements. "Parinibbānāyā" (for full extinction): for the sake of the full extinction of all defilements of the multitude as well.

Description of the Consummation of the Holy Life, Etc.

77. "Accayo" (transgression), etc., have been stated in the Sāmaññaphala Sutta (D.A. 1.250). "Ujujātiko" (of upright nature): of upright nature, devoid of crookedness of body, etc. "Ahamanusāsāmī" (I will instruct): I will instruct such a person, I will teach him the Dhamma. "Sattāha" (seven days): seven days; the Blessed One said all this referring to a person of slow wisdom, but one who is not deceitful, not fraudulent, and of upright nature will be able to attain arahatta at that very moment. Thus, by the words "asaṭha" (not deceitful), etc., the Blessed One, showing that "a deceitful person is crooked and bent; even I am not able to instruct him," threw the wanderer as if grasping him by the feet at the foot of Mount Meru. Why? Because he is extremely deceitful, of crooked mind, and even when the Teacher speaks thus, he does not have conviction in the Buddha, Dhamma, and Sangha, he does not lend an ear for the sake of conviction, and standing in stubbornness, he appeases the Teacher. Therefore, knowing his disposition, the Blessed One said, "etu viññū puriso asaṭho" (Let an intelligent man come, not deceitful), etc. "But I am not able to instruct a deceitful person."

78. "Antevāsikamyatā" (desiring to be a pupil): for the sake of being a pupil, desiring us to be pupils. "Evamāhā" (said thus): said "etu viññupuriso" (let an intelligent man come), etc. "Yo eva vo ācariyo" (whoever is your teacher): whoever is naturally your teacher. "Uddesā no cāvetukāmo" (wishes to remove us from our teaching): having made us grasp his instruction, he wishes to remove us from our teaching. "So eva vo uddeso hotū" (Let that be your teaching): whatever is naturally your teaching, let that be yours, we are not interested in your teaching. "Ājīvā" (livelihoods): from livelihoods. "Akusalasaṅkhātā" (termed unwholesome): obtained the term "unwholesome." "Akusalā dhammā" (unwholesome phenomena): the twelve unwholesome consciousness-moments, or especially craving itself. For that is called "ponobbhavikā" (leading to renewed existence) because it causes rebirth. "Sadarathā" (accompanied by anguish): associated with the anguish of defilements. "Jātijarāmaraṇiyā" (subject to birth, aging, and death): the cause of birth, aging, and death. "Saṃkilesikā dhammā" (defiling phenomena): the twelve unwholesome consciousness-moments. "Vodāniyā" (purifying): the phenomena of serenity and insight. For they purify beings, therefore they are called "vodāniyā." "Paññāpāripūriṃ" (fulfillment of wisdom): the fulfillment of path wisdom. "Vepullattañcā" (and expansiveness): the expansiveness of fruition wisdom, or both of these are merely synonyms of each other. This means, "Then you yourselves will realize, experience, and abide in path wisdom and fruition wisdom in this very life." Thus, with reference to the wanderers, the Blessed One, showing the fruit of his own advice and instruction, concluded the teaching with the pinnacle of arahatta.

79. "Yathā taṃ mārenā" (just as by Māra): just as they sit with minds possessed by Māra, so too they sat silent…pe… without eloquence.

It seems that Māra, roaring excessively, showing the power of the Buddha, and teaching the Dhamma to these wanderers, [feared] lest an attainment of the Dhamma might occur; "Come, I will possess them," so he possessed their minds. For the minds of those whose perversions have not been abandoned can be manipulated as Māra pleases. And they, with minds possessed by Māra, sat silent and without eloquence, like statues with stiff limbs and appendages. Then the Teacher, considering, "These wanderers are sitting excessively speechless; what could be the reason?" understood that they were possessed by Māra. If, however, there were a cause for the arising of the path and its fruition in them, the Blessed One would teach the Dhamma even after repelling Māra, but that was not in them. "All these men are empty," he understood. Therefore, it was said, "atha kho bhagavato etadahosi sabbepi me moghapurisā" (then it occurred to the Blessed One, all these men are worthless), etc.

"phuṭṭhā pāpimatā" (touched by the Evil One): touched by Māra, the Evil One. "Yatra hi nāmā" (in whom): in whom. "Aññāṇatthampī" (even for the sake of unknowing): even for the sake of knowing. "Kiṃ karissati sattāho" (what will the week do): what will the week defined by the ascetic Gotama do to us? This means, "The ascetic Gotama said, 'He will realize, experience, and abide in it himself within a week'; what discomfort will that week cause us? Come, we will practice the holy life even for the sake of not knowing whether we are able to realize this Dhamma within a week or not." Or, "Let us see what his Dhamma is"; even for the sake of not knowing, a single consciousness did not arise in them in a single day, but what will the week do for these lazy ones? What will they be able to accomplish in completing the week? This is the meaning here. "Sīhanāda" (lion's roar): having uttered the fearless roar that shatters the doctrines of others and raises up one's own doctrine. "Paccupaṭṭhāsī" (attended): established. "Tāvadevā" (at that very moment): at that very moment. "Rājagahaṃ pāvisī" (entered Rājagaha): entered Rājagaha itself. Although no distinction arose for those wanderers after hearing this sutta, in the future it will be a cause for their disposition. The rest is easily understood everywhere.

End of the Commentary to the Dīgha Nikāya in the Sumaṅgalavilāsinī.

3. Description of the Cakkavatti Sutta

Description of Being One's Own Island and Refuge

80. "Evaṃ me sutaṃ" (Thus I have heard): the Cakkavatti Sutta. Therein, this is the explanation of the easily understood words— "mātulāya" (at Mātula): in a city of this name. Making that city a pasture village, he dwells not far away in a forest grove. "Tatra kho bhagavā bhikkhū āmantesī" (There the Blessed One addressed the monks): here is the preliminary account—

It seems that at the time of the arising of this sutta, the Blessed One, rising from the Great Compassion Attainment at dawn, surveying the world, and seeing the attainment of the Dhamma by eighty-four thousand beings residing in the city of Mātula by means of this sutta teaching the lineage of the future, arrived at the city of Mātula early in the morning with a retinue of twenty thousand monks. The Khattiyas residing in the city of Mātula, hearing that the Blessed One had arrived, went to meet him, invited the Ten-Powered One, brought him into the city with great honor, prepared a seating place, seated the Blessed One on a valuable seat, and gave a great donation to the Sangha of monks with the Buddha at its head. The Blessed One, having finished his meal, thought, "If I teach the Dhamma to these people in this place, this area is crowded, and there will be no opportunity for the people to stand or sit; there must be a great gathering."

Then, without making an anumodana (rejoicing) for the royal families, he took his bowl and left the city. People thought, "The Teacher is leaving without even allowing us to rejoice; truly, the meal was displeasing. It is impossible to fathom the minds of Buddhas. Making friends with Buddhas is like grasping a cobra with raised hood by the neck. Come, let us apologize to the Tathāgata." All the city dwellers went out with the Blessed One. While walking, the Blessed One saw a mātula tree in the Magadha region, full of branches and twigs, providing dense shade, spread over an area the size of a karīsa (unit of land measurement), and thought, "When the Dhamma is preached while sitting at the root of this tree, there will be space for the crowd to sit." Turning back from the road, he approached the root of the tree and looked at Ānanda Thera, the treasurer of the Dhamma. The Thera, understanding from the glance that the Teacher wished to sit, spread out the Sugata's great robe and offered it. The Blessed One sat on the prepared seat. Then the people sat in front of him. On both sides and behind were the bhikkhusaṅgha, and in the sky were devatās. Thus, in the midst of a great assembly, the Blessed One addressed the bhikkhus there.

Te bhikkhūti: "Those bhikkhus" means the bhikkhus sitting there, receptive to the Dhamma. Attadīpā: "Making themselves their own island" means living having made oneself one's own island, refuge, shelter, destination, final support, and foundation. Attasaraṇā: "With themselves as their own refuge" is a synonym for that. Anaññasaraṇā: "With no other refuge" is a statement rejecting other refuges. Indeed, no one is a refuge for another, as one person's efforts do not purify another. It was also said, "Oneself is one's own protector; who else could be the protector?" (dha. pa. 160). Therefore, he said, "anaññasaraṇā". What is this "self" here? It is the mundane and supramundane Dhamma. Therefore, he said, "dhammadīpā dhammasaraṇā anaññasaraṇā". "Kāye kāyānupassī..." (contemplating the body in the body) and the rest are explained in detail in the Mahāsatipaṭṭhāna.

Gocare: In a place suitable for wandering. Sake: In one's own. Pettike visaye: In the ancestral domain. Carataṃ: For those who wander. "Carantaṃ" is also a reading; the meaning is the same. Na lacchatī: Will not obtain, will not see. Māro: Refers to devaputtamāra, maccumāra, and kilesamāra. Otāraṃ: Opportunity, loophole, opening. This meaning should be illustrated by the story of the quail who, after leaving the clod of earth, sat on the city gate enjoying the warm sunlight and was caught. It should be explained by the story of the Hawk and the Quail. It was said thus:

"Once upon a time, bhikkhus, a hawk suddenly swooped down and seized a quail. Then, bhikkhus, as the quail was being carried away by the hawk, it lamented thus: 'We are so unlucky, we are so lacking in merit, that we wander in a foreign domain, not in our own pasture. If only we were to wander in our own pasture, in our ancestral domain, this hawk would not be able to wage war against me!' But what is your own pasture, your ancestral domain, quail? It is the clod of earth where the ploughshare turns the soil.' Then, bhikkhus, the hawk, relying on its own strength, unyielding in its own strength, released the quail, saying, 'Go then, quail, even going there you will not escape.'"

"Then, bhikkhus, the quail went to the clod of earth where the ploughshare turns the soil, climbed onto a large clod, and stood taunting the hawk, 'Come now, hawk! Come now, hawk!' Then, bhikkhus, the hawk, relying on its own strength, unyielding in its own strength, folded both wings and suddenly swooped down on the quail. When the quail knew, 'This hawk has come too close to me,' then the space within that clod opened up. Then, bhikkhus, the hawk struck its chest right there. Thus it is, bhikkhus, for one who wanders in a foreign domain, not in one's own pasture."

"Therefore, bhikkhus, do not wander in a foreign domain, not in your own pasture. For one who wanders in a foreign domain, bhikkhus, Māra gains an opportunity, Māra gains a foothold. And what, bhikkhus, is a bhikkhu's foreign domain, not his own pasture? It is these five strands of sense pleasure. Which five? Forms cognizable by the eye that are desirable, lovely, agreeable, pleasing, connected with desire, enticing; sounds cognizable by the ear... smells cognizable by the nose... tastes cognizable by the tongue... tactile objects cognizable by the body that are desirable, lovely, agreeable, pleasing, connected with desire, enticing. This, bhikkhus, is a bhikkhu's foreign domain, not his own pasture."

"Wander, bhikkhus, in your own pasture...pe... Māra does not gain a foothold. And what, bhikkhus, is a bhikkhu's own pasture, his ancestral domain? It is these four foundations of mindfulness. Which four? Here, bhikkhus, a bhikkhu dwells contemplating the body in the body, ardent, fully knowing, mindful, having removed covetousness and displeasure in the world; he dwells contemplating feelings in feelings... he dwells contemplating mind in mind... he dwells contemplating phenomena in phenomena, ardent, fully knowing, mindful, having removed covetousness and displeasure in the world - this, bhikkhus, is a bhikkhu's own pasture, his ancestral domain" (saṃ. ni. 5.371).

Kusalānaṃ: Of wholesome qualities, characterized by blamelessness. Samādānahetū: Because of undertaking and maintaining. Evamidaṃ puññaṃ pavaḍḍhatī: Thus, this mundane and supramundane fruit of merit increases; "fruit of merit" should be understood as both merit upon merit and the result of merit.

Description of the Daḷhanemi Cakkavatti King Story

81.There, kusala is of two kinds: that which leads to the cycle [of rebirth] and that which leads out of the cycle. There, kusala that leads to the cycle is the tenderness and gentleness of mind arising from the love of parents for their children and of children for their parents. Kusala that leads out of the cycle is the thirty-seven factors conducive to enlightenment, beginning with the four foundations of mindfulness. The culmination of merit that leads to the cycle is the glory and splendor of a Universal Monarch in the human world. The culmination of kusala that leads out of the cycle is the attainment of the path, its fruit, and Nibbāna. At the end of the sutta, he will show the result of kusala that leads out of the cycle.

Here, however, to show the result of kusala that leads to the cycle, he began the discourse, "bhūtapubbaṃ, bhikkhave" (Once in the past, bhikkhus), saying that when sons and daughters did not abide by the advice of their parents, they declined in life-span, beauty, and authority, and when they did abide, they increased, in connection with kusala that leads to the cycle. There, "cakkavattītiādīni" (Universal Monarch, etc.) are already explained in detail in the Mahāpadāna Sutta (dī. ni. aṭṭha. 2.33).

82.Osakkitaṃ: Having receded even slightly. Ṭhānā cutaṃ: Completely departed from its place. It is said that the cakka-ratana (wheel-jewel) stood in the sky at the palace gate like an axle struck. Then, having dug two khadira posts on both sides of it, they tied a thread facing the circumference on the head of the cakka-ratana. They also tied one facing the circumference at the lower part. If the cakka-ratana went down even a little from the upper thread, it is called osakkitaṃ, and if the place of the lower thread went beyond the upper tip, it is called ṭhānā cutaṃ. This happens only when there is a very strong fault. Even if a thread or one or two inches are missing, it is still ṭhānā cutameva (departed from its place). Referring to that, it was said, "osakkitaṃ ṭhānā cutaṃ".

Atha me āroceyyāsī: "Dear one, starting from today, go to attend to the cakka-ratana three times a day. While going like this, when you see the cakka-ratana has receded even slightly or has departed from its place, then you should inform me. Indeed, my life is placed in your hands." Addasā: He, being diligent, going and looking three times a day, saw it one day.

83.Atha kho, bhikkhave: Bhikkhus, then King Daḷhanemi, hearing that the "cakka-ratana had receded," with great sorrow arising, thought, "I will not live long now, my life is nearly over, now is not the time for me to enjoy sensual pleasures, now is the time for me to go forth," and having wept and lamented, he summoned his eldest son, the prince, and said this. Samuddapariyantaṃ: Only up to the border of the surrounding ocean. This, indeed, was his family inheritance. However, that which arose due to the power of merit extended to the cakkavāḷa (world-circle), and that cannot be given away. But when handing over the family inheritance, he said, "samuddapariyantaṃ". Kesamassuṃ: Even those who go forth into the ascetic life first shave off their hair and beard. From then on, they tie up their overgrown hair and wander. Therefore, it was said - "kesamassuṃ ohāretvā".

Kāsāyāni: Colored with kasāya (astringent) taste. Having done so from the beginning, they later also wore bark garments. Pabbajī: He went forth. And having gone forth, he lived in his own auspicious grove and park. Rājisimhī: Rāja + isī + mhi. Brahmins who go forth are called "brāhmaṇisayo". However, having given up the white parasol, the royal renunciates are called rājisayo. Antaradhāyī: Disappeared, having gone to non-existence like the flame of an extinguished lamp. Paṭisaṃvedesī: Making it known while weeping and lamenting. Pettikaṃ: Ancestral inheritance is not something that can be attained by a lazy person, lacking in vigor, maintaining the ten unwholesome courses of action. But it is attained only by relying on one's own well-done deeds and fulfilling the ten or twelve kinds of duties of a Universal Monarch. Therefore, he indicates this. Then, urging him in the practice of duties, he said, "iṅgha tva" (come now, you), etc. There, ariye: Noble, faultless. Cakkavattivatte: In the duties of a Universal Monarch.

Description of the Noble Duties of a Universal Monarch

84.Dhammaṃ: The ten wholesome courses of action. Nissāyā: Relying on that basis, making that itself the support. Dhammaṃ sakkaronto: Doing this, making that Dhamma well-done, properly done. Dhammaṃ garuṃ karonto: Making it heavy, honoring it with reverence. Dhammaṃ mānento: Living having made that very Dhamma dear and worthy of cultivation. Dhammaṃ pūjento: Making offerings to it by worshipping it with perfumes, garlands, etc., as appropriate. Dhammaṃ apacayamāno: Showing humility towards that very Dhamma by offering salutations, etc. Dhammaddhajo dhammaketū: Having the Dhamma as a banner, like a banner carried forth, and as a standard, like a standard raised up, having the Dhamma as banner and standard. Dhammādhipateyyo: Having the Dhamma as the sovereign, because of acting in accordance with the Dhamma in all actions, being one who has the Dhamma as the sovereign. Dhammikaṃ rakkhāvaraṇaguttiṃ saṃvidahassū: One who has Dhamma is dhammikā (righteous); rakkhā (protection), āvaraṇa (defense), and gutti (guard) are rakkhāvaraṇagutti. There, "protecting others, one protects oneself" (saṃ. ni. 5.385), therefore patience, etc., are rakkhā. It was said, "And how, bhikkhus, does one protect others while protecting oneself? By patience, non-violence, a mind of loving-kindness, and compassion" (saṃ. ni. 5.385). Āvaraṇa (defense) is the prevention of residences, clothing, houses, etc., and gutti (guard) is the guarding for the purpose of preventing disturbances from thieves, etc. You should well-arrange and establish all of that. Now, showing where that should be arranged, he said, "antojanasmiṃ" (in the inner circle), etc.

The same method applies to "balakāyādisupi" (troops, etc.). However, this is the difference: the troops should be favored by providing food and wages without delay. Consecrated nobles should be favored by providing noble horses, thoroughbreds, and jewels. The tributary nobles should be pleased with conveyances and vehicles appropriate to them. Brahmins should be given gifts of food, drink, clothing, etc., as alms. Householders should be given provisions of food, seeds, plows, shares, oxen, etc. Similarly, the town dwellers are the negamā (townsfolk), and the country dwellers are the jānapadā (countryfolk). Samaṇas and brāhmaṇas, who have stilled evil and abandoned evil, should be honored with provisions of requisites for samaṇas. Birds and beasts should be reassured with the gift of fearlessness.

Vijite means in his own command-obeying territory. Adhammakāro means an unrighteous act. Mā pavattitthā means deal with it in such a way that it does not occur, this is the meaning. Samaṇabrāhmaṇā means those who have calmed evil, who have banished evil. Madappamādāpaṭiviratā means abstaining from nine kinds of conceit, intoxication, and negligence, which is defined as the abandonment of the mind in the five sense pleasures. Khantisoracce niviṭṭhā means established in forbearance of endurance and gentleness. Ekamattānanti means they are called those who tame, harmonize, and extinguish their own selves, which are one with defilements such as lust, through taming, etc. Kālena kālanti means from time to time. Abhinivajjeyyāsīti means you should thoroughly avoid it like excrement, like poison, and like fire. Samādāyāti means having rightly taken and practiced like a fragrant garland of flowers and like nectar.

Idaṃ kho tāta tanti means this is the ten kinds or twelve kinds of Ariyacakkavattivatta. Vattamānassāti means for one who is acting, having fulfilled it. Tadahuposathetiādi is stated in Mahāsudassana Sutta.

90. Samatenāti means according to his own opinion. Sudanti is merely a particle. Pasāsatīti means instructs. This is what is said: having abandoned the ancient royal lineage, the royal tradition, the royal custom, he instructs the country while standing only on his own opinion. Thus, this final man, like Kaḷārajanaka of the Maghadeva lineage, arose as the cutter off of the Daḷhanemi lineage. Pubbenāparanti means the later time, being similar to the earlier time. Janapadā na pabbantīti means the regions do not increase. Yathā taṃ pubbakānanti means just as the former kings increased having been similar both before and after, so they do not increase. In some places, they are empty, destroyed, and plundered, and the flavor in things such as sesame oil, honey, molasses, as well as rice gruel and cooked rice, also diminishes, this is the meaning.

Amaccā pārisajjāti means both ministers and attendants. Gaṇakamahāmattāti means both accountants who know calculations such as acchiddaka and great ministers. Anīkaṭṭhāti means elephant trainers, etc. Dovārikāti means gatekeepers. Mantassājīvinoti means mantā is called wisdom; this is a name for those wise, great ministers who live relying on that.

Description of the Discourse on the Decline of Life Span, Beauty, etc.

91. No ca kho adhanānanti means but he did not give wealth to the poor, impoverished people, by means of strength, vigor and food. Nānuppadiyamāneti means while not giving; or this is the reading. Dāliddiyanti means poverty. Attanā ca jīvāhīti means may you continue to live by yourself, this is the meaning. In Uddhaggikantiādi, because it gives fruit on the upper and upper levels of the earth, it ascends upwards, therefore, uddhaggikā. It is beneficial for heaven because it generates rebirth there, therefore, sovaggikā. Because its result is happiness in the place where it arises, it is sukhavipākā. Because it produces the ten distinctions of the best, divine beauty, etc., it is saggasaṃvattanikā. He establishes such a right donation, this is the meaning.

92. Pavaḍḍhissatīti means will increase, will become much. Sunisedhaṃ nisedheyyanti means should thoroughly prohibit what is prohibited. Mūlaghaccanti means strike at the root. Kharassarenāti means with a harsh sound. Paṇavenāti means with a war drum.

93. Sīsāni nesaṃ chindissāmāti means those whose even the smallest handful of roots we will take, we will cut off their heads just like that, so that no one will even know of any violence, now even the king of us gets up and kills others, this is their intention. Upakkamiṃsūti means they began. Panthaduhananti means highway robbery, committing theft while standing on the road.

94. Na hi, devāti it is said that he thought, "This king kills based on the verbal promise that he is truly a god, let me tell a lie," out of fear of death he said, "No, gods."

96. Ekidanti here idanti is merely a particle, it means some beings. Cārittanti means misconduct. Abhijjhābyāpādāti means covetousness and ill will. Micchādiṭṭhīti means the holding on to extreme views, such as ‘there is no giving,’ which is an opposing view.

101. Adhammarāgoti means lust in inappropriate places, such as for mother, maternal aunt, paternal aunt, maternal uncle's wife, etc. Visamalobhoti means very strong greed even in places suitable for consumption. Micchādhammoti means lustful desire of men for men and of women for women.

Amatteyyatātiādīsu in these, one who is helpful to the mother is matteyyo, the state of being so is matteyyatā, this is a name for proper conduct towards the mother. The absence of that, and opposition to it, is amatteyyatā. The same method applies in Apetteyyatādīsu also. Na kule jeṭṭhāpacāyitāti means the state of not showing respect to elders in the family by behaving humbly.

Description of the Period of Ten-Year Lifespans

103. Yaṃ imesanti means at which time of these. Alaṃpateyyāti means fit to give to her husband. Imāni rasānīti means these are the best tastes in the world. Atibyādippissantīti means they will shine exceedingly, or this is the reading. Kusalantipi na bhavissatīti means even the name 'kusala' will not exist, even the designation will not be known, this is the meaning. Pujjā ca bhavissanti pāsaṃsā cāti means they will be worthy of veneration and worthy of praise. It is said that at that time, people will venerate and praise him saying, "So-and-so struck his mother, struck his father, deprived ascetics and brahmins of life, does not even know of the existence of elders in the family, oh, what a man!"

Na bhavissati mātāti vāti means there will be no respectful thought that this is my mother. They will approach the women as if they were in a house, speaking various kinds of unrefined talk without respect or reverence. The same method applies in Mātucchādīsu also. Here, mātucchāti means mother's sister. Mātulānīti means maternal uncle's wife. Ācariyabhariyāti means the wife of the teacher who instructs in the crafts. Garūnaṃ dārāti means the wives of great-grandfathers, grandfathers, etc. Sambhedanti means mingling, or breach of decorum.

Tibbo āghāto paccupaṭṭhito bhavissatīti means strong anger will be present again and again, arising repeatedly. The other two are synonyms for this. Because anger harms the mind, it is called āghāto. Because it destroys the benefit and happiness of oneself and others, it is called byāpādo. Because of defiling the mind, it is called manopadoso. Tibbaṃ vadhakacittanti means a deadly mind to kill even the one who is dear. To show its basis, mātupi puttamhītiādi is stated. Māgavikassāti means of a deer hunter.

104. Satthantarakappoti means a period between eons with weapons. The destruction of the world before reaching the Saṃvaṭṭakappa. And the Antarakappa is of three kinds, namely Dubbhikkhantarakappa, Rogantarakappa, and Satthantarakappa. There, due to the excess of greed, the famine between eons occurs for the population. Due to the excess of delusion, the disease between eons. Due to the excess of hatred, the weapon between eons. There, those who are destroyed by the famine between eons are mostly reborn in the realm of pretas. Why? Because of the strength of the desire for food. Those who are destroyed by the disease between eons are mostly reborn in heaven. Why? Because for them, the thought arises, "Oh, may such a disease not befall other beings." Those who are destroyed by the weapon between eons are mostly reborn in hell. Why? Because of the strong hatred for one another.

Migasaññanti means the perception, "This is a deer, this is a deer." Tiṇhāni satthāni hatthesu pātubhavissantīti means whatever they touch with their hands, even a blade of grass or a leaf, will become a weapon. Mā ca mayaṃ kañcīti means may we not deprive any single person of life. Mā ca amhe kocīti means may not any single person deprive us of life. Yaṃnūna mayanti means thinking that this destruction of the world is imminent, and it is not possible to obtain life if two remain in one place, they thought thus. Vanagahananti means a dense, impenetrable place full of grass, bushes, vines, etc., called a forest. Rukkhagahananti means a dense, impenetrable place full of trees. Nadīvidugganti means a difficult place in the middle of rivers, such as islands. Pabbatavisamanti means uneven with mountains, or an uneven place even on mountains. Sabhāgāyissantīti means they will make others their companions by saying in a friendly way, "Just as I live, having seen you, O beings, may you also live."

Description of the Discourse on the Increase of Life Span, Beauty, etc.

105. Āyatanti means long. Pāṇātipātā virameyyāmāti means we should abstain from taking life. They also recite pāṇātipātaṃ virameyyāmāti, there the meaning is, we should abandon the taking of life. Vīsativassāyukāti, why were the sons of parents who abstained from taking life only twenty years old? Because of the purity of the field. For their parents were born virtuous. Thus, because they were raised in a womb of virtue, they were long-lived because of this purity of the field. Those who died here and were reborn there were long-lived due to their own virtuous accomplishment.

Assāmāti means may we be. The sections Cattārīsavassāyukātiādayo should be understood in terms of abstaining from theft, etc.

Description of the Origin of Saṅkharāja

106. Icchāti means the craving that arises, saying, "Give me food." Anasananti means not eating, a state of inactivity, laziness of the body, it means a weakness of the body that generates a desire to lie down due to the exhaustion from eating food. Jarāti means obvious old age. Kukkuṭasampātikāti means that those villages have Kukkuṭasampātikā, which is defined as chickens flying from the roofs of one village to the roofs of another village. ‘‘Kukkuṭasampādikā’’tipi is also a reading, it means that those villages have Kukkuṭasampāda, which is defined as chickens going on foot from one village to another. Both of these indicate only dense habitation. Avīci maññe phuṭo bhavissatīti means it will be continuously filled like the Avīci great hell.

107. "In the time of humans with a lifespan of eighty thousand years, bhikkhus, a Blessed One named Metteyya will arise in the world" is not stated in terms of increasing. For Buddhas do not arise when the lifespan is increasing, but they do arise when it is decreasing. Therefore, when that lifespan increases to an incalculable amount and then decreases again and stands at eighty thousand years, then he will arise, this is the meaning. Pariharissatīti this, however, is stated in terms of those who go around surrounded. Yūpoti means a palace. Raññā mahāpanādena kārāpitoti means caused to be built by King Mahāpanāda, with Sakka sending Vissakammadevaputta for that purpose. It is said that in the past two father and son reed makers had a leaf hut made for a Paccekabuddha with reeds and fig trees, and having had him live there, they attended to him with the four requisites. Having died, they were reborn in the deva world. Of those, the father remained in the deva world itself. The son, having passed away from the deva world, was born in the womb of Queen Sumedhā of King Suruci. He became a prince named Mahāpanāda. Later, having raised an umbrella, he became a king named Mahāpanāda. Then, by the power of his merit, Sakka, the king of the gods, sent Vissakammadevaputta to build a palace for the king. He built him a palace with a height of twenty-five yojanas, made of seven jewels, with a hundred stories. Referring to which, it is said in the Jātaka:

‘‘Panādo nāma so rājā, yassa yūpo suvaṇṇayo;
Tiriyaṃ soḷasubbedho, uddhamāhu sahassadhā.

Sahassakaṇḍo satageṇḍu, dhajālu haritāmayo;
Anaccuṃ tattha gandhabbā, cha sahassāni sattadhā.

Evametaṃ tadā āsi, yathā bhāsasi bhaddaji;
Sakko ahaṃ tadā āsiṃ, veyyāvaccakaro tavā’’ti. (jā. 5.3.42);

That king, having lived there for his entire lifespan, passed away and was reborn in the deva world. Upon his rebirth in that deva world, that palace floated downstream along the Mahāgaṅgā River. At the location facing the stairway of the palace, a city named Payāgapatiṭṭhāna was built. At the location facing the spire, a village named Koṭigāma was established. Later, in the time of our Blessed One, that Naḷakāradevaputta, having passed away from the deva world, became a wealthy man named Bhaddaji in the human realm and, having gone forth in the presence of the Teacher, attained arahantship. The story should be elaborated that he showed that palace to the Saṅgha of monks on the day of crossing the Gaṅgā River by boat. Why, then, did this palace not disappear? Because of the power of the other one. The son of a good family, having performed meritorious deeds with him and been reborn in the deva world, will become a king named Saṅkha in the future. That palace will arise for his use; therefore, it will not disappear.

108. Ussāpetvā: Having raised up that palace. Ajjhāvasitvā: Having lived there. Taṃ datvā vissajjitvā: Having given that palace as a gift and, being without attachment, having relinquished it as a donation. To whom did he give it in this way? To ascetics and others. Therefore, he said, "Having given a gift to ascetics, brahmins, the poor, wanderers, beggars, and supplicants." But how would he give one palace to many? It seems that such a thought would arise in him: "May this palace be scattered." It would be scattered into fragments. He, without clinging to it, would relinquish it as a gift, saying, "Whoever wants as much as they want, let them take that much." Therefore, it was said, "Having given a gift, to the Buddha Metteyya…pe…will live." With this much, the Blessed One shows the connection to the merit of Vaṭṭagāmika.

109. Now, showing the connection to the merit of Vivaṭṭagāmika, he says again, "Be ye dwelling, monks, with yourselves as an island," and so on.

Description of the Discourse on Increasing a Monk's Life, Beauty, etc.

110. "This, monks, is for a monk's life": Monks, what I said to you, "You will increase in life," there, this is for a monk's life, this is the cause of life; this is the meaning. Therefore, he shows that these four bases of power (iddhipāda) should be cultivated by those who wish to increase in life.

"In beauty": What I said to you, "You will increase in beauty," this is the cause of beauty there. For a virtuous person, both bodily beauty because of freedom from remorse, etc., and beauty of qualities as renown increase. Therefore, he shows that you should be accomplished in virtue, desiring to increase in beauty.

"In happiness": What I said to you, "You will increase in happiness," there, this is the happiness of jhāna, which is of various kinds, such as joy and happiness born of seclusion. Therefore, these four jhānas should be cultivated by those who wish to increase in happiness.

"In wealth": What I said to you, "You will increase in wealth," this is that brahmavihāra wealth, which brings non-opposition to countless beings, the eleven blessings beginning with happy sleep, and is spread in all directions. Therefore, these brahmavihāras should be cultivated by those who wish to increase in wealth.

"In strength": What I said to you, "You will increase in strength," this is the strength reckoned as the fruit of arahantship, arising at the end of the destruction of the āsavas. Therefore, effort should be made for the attainment of arahantship by those who wish to increase in strength.

"Just as this, monks, is the strength of Māra": Just as this strength of Māra, the son of the gods, the Māra of death, and the Māra of the defilements, is difficult to endure and overcome, so too, I do not see even one other strength in the world comparable to it. Even that strength, this very fruit of arahantship, overcomes, subdues, and surpasses. Therefore, effort should be made in this very thing, he shows.

"Thus this merit": Thus, this supramundane merit also increases until the destruction of the āsavas. Concluding the connection to the merit of Vivaṭṭagāmika, he concluded the teaching with the pinnacle of arahantship. At the end of the sutta, twenty thousand monks attained arahantship. Eighty-four thousand beings drank the deathless drink.

From the Sumaṅgalavilāsinī, commentary to the Dīgha Nikāya,

4. Explanation of the Aggañña Sutta

Explanation of Vāseṭṭha and Bhāradvāja

111. "Thus I have heard": The Aggañña Sutta. There, this is the explanation of the obvious words: "At Pubbārāma, in the palace of Migāramātā": Here, this is the connected story. In the past, hundreds of thousands of aeons ago, a female lay follower invited the Blessed One Padumuttara and, having given alms to a hundred thousand monks with the Buddha at their head, she prostrated herself at the feet of the Blessed One and made the aspiration, "In the future, may I be the chief supporter of a Buddha like you." Having wandered for a hundred thousand aeons among gods and humans, in the time of our Blessed One, in the city of Bhaddiya, she took rebirth in the womb of Sumanadevī, the wife of Dhanañcaya-seṭṭhi, the son of Meṇḍaka-seṭṭhi. At the time of her birth, they gave her the name Visākhā. When the Blessed One came to Bhaddiyanagara, she went out to meet the Blessed One with five hundred female attendants and, at the very first sight, became a Sotāpanna.

Later, she went to the house of Puṇṇavaḍḍhana-kumāra, the son of Migāra-seṭṭhi, in Sāvatthi. There, Migāra-seṭṭhi placed her in the position of mother. Therefore, she is called Migāramātā. When she went to her husband's family, her father had a great jeweled ornament made, called Mahālatāpiḷandhana. In that ornament, four diamond tubes were used, eleven tubes of pearls, twenty-two tubes of coral, and thirty-three tubes of jewels. Thus, it was completed with these and other seven kinds of gems. When she put it on her head, it slipped down to the instep of her feet. Only a woman who could bear the strength of five elephants could wear it. Later, having become the chief supporter of the Ten-Powered One, she gave away that ornament and, having a monastery built for the Blessed One with nine crores, she had a palace built on an area of land equal to a karīsa. On its upper floor, there were five hundred apartments; on the lower floor, there were also five hundred, so it was adorned with a thousand apartments. Thinking, "A mere palace is not beautiful," she had it surrounded by five hundred double-storied houses, five hundred small palaces, and five hundred long halls. The monastery festival was completed in four months.

There is no one else in the Buddha's dispensation like Visākhā, who, remaining in the state of womanhood, made such a donation of wealth, and no one else like Anāthapiṇḍika, who, remaining in the state of manhood. For he, having spent fifty-four crores, had the Jetavana Mahāvihāra built in a place similar to the Mahāvihāra of Anurādhapura in the southern part of Sāvatthi. Visākhā had the Pubbārāma built in a place similar to the Uttara-devī monastery in the eastern part of Sāvatthi. Out of compassion for these two families, the Blessed One, dwelling in dependence on Sāvatthi, resided constantly in these two monasteries. He spent one rainy season at Jetavana and one at Pubbārāma. At that time, however, the Blessed One was dwelling at Pubbārāma. Therefore, it was said, "At Pubbārāma, in the palace of Migāramātā."

Vāseṭṭha and Bhāradvāja: Vāseṭṭha, the novice, and Bhāradvāja. Dwelling in association with the monks: They are dwelling desiring the state of monkhood, however, they are not observing the probationary period for heretics, nor the probationary period for offenses. However, due to not having completed the full rains residence, they are dwelling desiring the state of monkhood. Therefore, he said, "Desiring the state of monkhood." Both of them were born into great wealthy brahmin families from the northern region, possessing forty crores each, were experts in the three Vedas, having heard the Vāseṭṭha Sutta in the Majjhima Nikāya, went for refuge, having heard the Tevijja Sutta, went forth, and at this time are observing the probationary period desiring the state of monkhood. Walking up and down in the open: On the eastern side of the palace, which extends from north to south, in the shade of the palace, shining with the six-colored Buddha rays that flicker in the sky like a golden yoke drawn by celestial ropes, he walks back and forth.

113. Anucaṅkamiṃsu: They walked up and down following him, with their hands folded in añjali and their bodies bowed. Addressed Vāseṭṭha: He is more learned than them and knows what should be taken up and what should be relinquished; therefore, he addressed him. "You, I understand": You, I understand. "By birth brahmins": Of brahmin birth. "Of brahmin lineage": Of brahmin lineage, well-born in brahmin families. "From brahmin families": From brahmin families, having left behind a brahmin family endowed with wealth and so on, is the meaning. "Do not revile": They do not revile with the ten kinds of grounds for reviling. "Do not reproach": They do not reproach with various kinds of reproaching speech, is the meaning. Thus, the Blessed One, knowing that "Brahmins revile and reproach these novices," asks. Why? "If I do not ask them, they will not speak first; if it is not spoken, a conversation will not arise," for the purpose of initiating a conversation. "Indeed": A particle used in affirmation, indeed, brahmins do not revile and reproach us, venerable sir, is what was said. "Appropriate": Corresponding to oneself. "Complete": Having filled it completely by adding and adding words and phrases as desired. "Not incomplete": Not interrupted, continuously flowing.

"How then do they": He asks. Explaining, they said, "Brahmins, venerable sir," and so on.

"The best class": In the place of declaring caste and clan, they show that only brahmins are the best. "Other classes are inferior": The other three classes are inferior, base, they say. "White": Pale. "Black": Dark. "Are purified": In the place of declaring caste and clan, they are purified. "Sons of Brahmā": Sons of Mahābrahmā. "Born of his mouth, his offspring": Having dwelt in his chest and come forth from his mouth, or fostered having made them in his chest, are his offspring. "Brahmajā": Born of Brahmā. "Brahmanimmitā": Created by Brahmā. "Brahmadāyādā": Heirs of Brahmā. "Have approached a low class": They have approached a low class. "Bald ascetics": Reviling and despising, they say, not referring merely to baldness or being an ascetic. "Commoners": Householders. "Black ones": Dark ones. "Relatives": Relatives of Māra, belonging to Māra's party. "Offspring of his feet": Having the idea that they are offspring of the feet of Mahābrahmā, born from his feet.

114. "Indeed, Vāseṭṭha, the brahmins, not remembering the ancient [lore], said thus": Here, "vo" is merely a particle, or a word of possession, meaning "your brahmins." "Porāṇaṃ": Ancient, the foremost, the origin of the world, the lineage of conduct. "Assarantā": Not remembering. This is what was said: "Certainly, Vāseṭṭha, your brahmins, not remembering the ancient origin of the world, not knowing, say thus." "Do they appear?" and so on, was said to break their view. There, "Brāhmaṇiyo": Brahmin women, brought into the family by way of marriage for the sake of obtaining children for the brahmins, are seen. Those women, however, at another time, are also subject to menstruation, meaning they have produced flowers. "Gabbhiniyo": Pregnant. "Vijāyamānā": Giving birth to sons and daughters. "Pāyamānā": Giving breast milk to infants. "Born of the womb": Born through the birth passage of brahmin women. "Evamāhaṃsū": They say thus. How? "The brahmin is the best class…pe…heirs of Brahmā." If that were their true statement, the wombs of brahmin women would be the chest of Mahābrahmā, the birth passage of brahmin women would be the mouth of Mahābrahmā, but this should not be seen thus. Therefore, he said, "They also falsely accuse Brahmā," and so on.

Explanation of Purity in the Four Classes

"Cattārome, vāseṭṭha, vaṇṇā" etc. was said first. "Akusalasaṅkhātā": known as akusala, or being part of the akusala. This method applies everywhere. "Na alamariyā": not capable of the state of ariya. "Kaṇhā": naturally dark. "Kaṇhavipākā": their result is also dark, meaning painful. "Khattiyepi te": even among Khattiyas, they are. "Ekacce": in one. This method applies everywhere.

"Sukkā": white due to being without defilements. "Sukkavipākā": their result is also white, meaning happiness.

116."Ubhayavokiṇṇesu vattamānesū": existing mixed up in both. In which both? In dark and white (Kaṇhasukka) qualities, in those despised by the wise and praised by the wise. "Yadettha brāhmaṇā evamāhaṃsū": here, even while existing in these dark and white qualities, the brahmins say this: "The brahmin is the best caste," etc. "Taṃ nesaṃ viññū nānujānantī": those who are wise in the world do not approve of that, they do not praise it, is the meaning. "Taṃ kissa hetu? Imesañhi vāseṭṭhā": this is the meaning in brief of the passage beginning with "Taṃ kissa hetu? Imesañhi vāseṭṭhā". If asked why they do not approve, it is because whichever bhikkhu of these four castes is an arahant…pe… liberated by perfect knowledge, he is said to be the foremost of them, and they are not of such a kind. Therefore, the wise do not approve of them.

"Arahaṃ": In the passages beginning with "Arahaṃ", here, due to reasons such as being far from the kilesas, he is an "arahaṃ." Because his āsavas are destroyed, he is "khīṇāsavo". Seven trainees (sekha) and ordinary virtuous people are said to live the brahma-life. But this one has lived the life, therefore "vusitavā." He has done what needs to be done by completely understanding the four noble truths (sacca) through the four paths (magga), therefore "katakaraṇīyo." Because the burden of kilesas and the burden of khandhas are put down, therefore "ohitabhāro." "Ohito" means put down. Because he has attained the beautiful meaning, or his own meaning, the true meaning, therefore "anuppattasadattho." Craving is called the bond of existence (bhavasaṃyojana), and that is exhausted in him, therefore "parikkhīṇabhavasaṃyojano." "Sammadaññā vimutto": liberated having known by the right cause. "Janetasmiṃ": in this person, in this world, is the meaning. "Diṭṭhe ceva dhamme abhisamparāyañcā": in this existence and in the future existence.

117."Anantarā": without interval, similar to their own clan, is the meaning. "Anuyuttā": following. "Nipaccakāraṃ": the elders show respect. The younger ones do things like paying homage. There, "sāmīcikammaṃ": is the appropriate action such as performing the respective duties.

118."Niviṭṭhā": firmly fixed, unshakeable. But who has such faith? A Sotāpanna. He has unwavering faith, even if his head is cut off with a sword, he would not say the Buddha is not a Buddha, or the Dhamma is not the Dhamma, or the Saṅgha is not the Saṅgha. He has established faith, like Sūrambaṭṭha.

It is said that having heard the Buddha's teaching, he became a Sotāpanna and went home. Then Māra, having created a form of the Buddha adorned with the thirty-two major marks, stood at the door of his house and sent a message, "The Teacher has arrived." Sūrambaṭṭha thought, "I have just come from the Teacher's presence after hearing the Dhamma, what could this be?" Approaching, he paid homage with the perception of the Teacher and stood aside. Māra said, "Ambaṭṭha, what was said by me, 'Rūpa is impermanent…pe… Viññāṇa is impermanent,' that was badly spoken. I said it without properly considering. Therefore, you should take it that 'Rūpa is permanent…pe… Viññāṇa is permanent.'" He thought, "This is impossible, that Buddhas would say something without considering or directly knowing it. Surely this Māra has come to destroy me." Then he said to him, "You are Māra." He could not lie. He admitted, "Yes, I am Māra." "Why have you come?" He said, "To shake your faith." "Dark Evil One, you stand alone! Even a hundred, a thousand, a hundred thousand Māras like you are not able to shake my faith. The faith that has come by the Path is stable, like Mount Sineru established on solid rock. What are you here for?" He uttered an insult. Unable to stand, he disappeared right there. This was said with reference to such faith, "niviṭṭhā."

"Mūlajātā patiṭṭhitā": because it has arisen from the root of the Path, it is established by that root of the Path. "Daḷhā": firm. "Asaṃhāriyā": unable to be moved by anyone, like a deeply planted post. "Tassetaṃ kallaṃ vacanāyā": it is fitting for that ariyasāvaka to say. What? "I am the Lord's own son," etc. Because he is born in the ariya plane relying on the Lord, he is "bhagavato putto." Because he is established in the fruits of the path by the sound of the Dhamma that has come out of the mouth, having resided in the breast, he is "oraso mukhato jāto." Because he is born of the ariya Dhamma and created by the ariya Dhamma, he is "dhammajo dhammanimmito." He deserves the inheritance of the new supramundane Dhamma, therefore he is a "dhammadāyādo." "Taṃ kissa hetū": why is it said "I am the Lord's son," and "born of the Dhamma, created by the Dhamma"? Now, showing its meaning, he said "tathāgatassa heta"ntiādimāha. There, why is the Tathāgata called "dhammakāyo"? The Tathāgata contemplates the Tipitaka, the word of the Buddha, in his heart and expresses it with his voice. Therefore his body is of Dhamma, is Dhamma itself. Thus, because the Dhamma is his body, he is "dhammakāyo." Because he is a Dhammakāya, he is also a "brahmakāyo." Dhamma is called Brahma in the sense of excellence. "Dhammabhūto": of the nature of Dhamma. Because he is of the nature of Dhamma, he is also "brahmabhūto."

119.Having shown the doctrine of superiority by selection (seṭṭhacchedakavāda) to this extent, now, to show the doctrine of superiority by selection in another way, he said "hoti kho so, vāseṭṭha, samayo"tiādimāha. There, the account of the world contracting and expanding is already explained in detail in the "Brahmajāla." "Itthattaṃ āgacchantī": they come to this state, to human existence. "Tedha honti manomayā": even being born here in the human world, they are born spontaneously, created by mind, therefore, they are manomayā. Just like in the Brahma world, joy itself fulfills their need for food, therefore "pītibhakkhā." In this very way, "sayaṃpabhā" etc. should be understood.

Description of the appearance of the rasa-earth

120."Ekodakībhūtaṃ": the entire world system became just one water. "Andhakāro": darkness. "Andhakāratimisā": dense darkness that prevents the arising of eye-consciousness and causes blindness. "Samatanī": established, spread everywhere. "Payaso tattassā": of hot milk. "Vaṇṇasampannā": endowed with color. Its color was like that of a kanikara flower. "Gandhasampannā": endowed with fragrance, it emits a divine scent. "Rasasampannā": endowed with taste, it is like divine food that has been placed there. "Khuddamadhuṃ": honey made by small bees. "Aneḷakaṃ": faultless, without bee stings. "Lolajātiko": of a greedy nature. Even in the past endless eons, he was greedy. "Ambho": an exclamation of wonder. "Kimevidaṃ bhavissati": this color is pleasing, and its scent too, but what will its taste be like, is the meaning. Whoever arose there with greed, tasted the rasa-earth with his finger, took it with his finger and placed it on the tip of his tongue.

"Acchādesī": just as it is placed on the tip of the tongue, it permeates seven thousand taste receptors and stands there pleasingly. "Taṇhā cassa okkamī": and craving arose in him there.

Description of the appearance of the moon, sun, etc.

121."Āluppakārakaṃ upakkamiṃsu paribhuñjituṃ": they began to make mouthfuls, cutting them into pieces, and consuming them. "Candimasūriyā": the moon and the sun. "Pāturahesuṃ": appeared.

Which of them appeared first, where does each reside, what is its size, which is above, which goes faster, how many paths do they have, how do they travel, how much area do they illuminate? Both appear together. The sun is perceived earlier. For those beings, when the self-illumination disappeared, there was darkness. Being frightened and thirsty, they thought, "It would be good if light would appear." Then, the solar mandala arose, creating the state of the sun for the great mass of people. Therefore, its name became Sūriya. When it set after illuminating the day, there was darkness again. They thought, "It would be good if another light would arise." Then, knowing their desire, the lunar mandala arose. Therefore, its name became Canda.

Among them, the moon resides in a mansion of precious stones inside. It is surrounded by silver outside. Both are cool. The sun resides in a mansion of gold inside. It is surrounded by crystal outside. Both are hot.

In size, the moon is directly forty-nine yojanas. In circumference, it is one hundred and forty-seven yojanas. The sun is directly fifty yojanas, and in circumference, it is one hundred and fifty yojanas.

The moon is below, the sun is above, and the distance between them is one yojana. From the bottom edge of the moon to the top edge of the sun is one hundred yojanas.

The moon travels slowly directly, but quickly in a curve. Stars and constellations travel on two sides. The moon, like a cow approaching its calf, approaches each constellation. But the constellations do not leave their place. The sun's direct movement is fast, its curved movement is slow. From the Kāḷapakkhauposatha to the first day of the waxing moon, it moves away from the lunar mandala by one hundred thousand yojanas. Then the moon appears like a line. On the second day of the pakkhā, it moves away by one hundred thousand yojanas, and so on until the uposatha day, it moves away by one hundred thousand yojanas each day. Then the moon gradually grows and becomes full on the uposatha day. Again, on the first day of the waning moon, it runs and catches up by one hundred thousand yojanas. On the second day, one hundred thousand yojanas, and so on until the uposatha day, it runs and catches up by one hundred thousand yojanas each day. Then the moon gradually diminishes and does not appear at all on the uposatha day. The sun is above, with the moon below. The lunar mandala is covered like a small bowl by a large bowl. Like the shadow of a house at midday, the shadow of the moon does not appear. Because the shadow does not appear, it is not seen, like a lamp during the day for those standing far away.

How many paths do they have? There are three paths: the goat path (ajavīthi), the nāga path (nāgavīthi), and the cow path (govīthi). There, water is unfavorable for goats but pleasing to elephant-nāgas. For cows, a balance of hot and cold is comfortable. Therefore, when the moon and sun ascend the goat path, the deva does not rain even a single drop. When they ascend the nāga path, the sky pours down as if broken. When they ascend the cow path, there is a balance of seasons. The moon and sun go outside Mount Sineru for six months and travel inside for six months. They travel near Mount Sineru in Āsāḷha month. Then, after going out for two months, while traveling outside, they go through the middle in the first Kattika month. Then, after going towards the edge of the world (cakkavāḷa) and traveling near the edge of the world for three months, they go out again, and after going through the middle in Citta month, then after rushing towards Mount Sineru for two months, they again travel near Sineru in Āsāḷha.

How much area do they illuminate? They illuminate three continents at once. How? In this continent, when it is sunrise, it is midday in Pubbavideha, sunset in Uttarakuru, and midnight in Aparagoyāna. When it is sunrise in Pubbavideha, it is midday in Uttarakuru, sunset in Aparagoyāna, and midnight here. When it is sunrise in Uttarakuru, it is midday in Aparagoyāna, sunset here, and midnight in Pubbavideha. When it is sunrise in Aparagoyāna continent, it is midday here, sunset in Pubbavideha, and midnight in Uttarakuru.

Nakkhattāni tārakarūpānī means the asterisms beginning with Krittika and the remaining forms of stars appeared together with the moon and sun. Rattindivā means that from the setting of the sun until the rising of the dawn is night, and from the rising of the dawn until the setting of the sun is day; thus, night and day were distinguished. Then, fifteen nights constitute half a month (aḍḍhamāsa), and two half-months constitute a month (māsa); thus, months and half-months were distinguished. Then, four months constitute a season (utu), and three seasons constitute a year (saṃvacchara); thus, seasons and years were distinguished.

122. Vaṇṇavevaṇṇatā cā means the state of being discolored from the original color. Tesaṃ vaṇṇātimānapaccayā means because of the excessive pride that arose concerning their complexion. Mānātimānajātikāna means those who are by nature repeatedly prone to excessive pride. Rasāya pathaviyā means of the earth that had acquired the name "rasā" due to being full of delicious flavor. Anutthuniṃsū means they proclaimed. Aho rasa means "Ah, our delicious flavor is not lost!" Aggaññaṃ akkhara means the account of the origin and lineage of the world. Anusarantī means following.

Description of the Appearance of Earth-cakes, etc.

123. Evameva pāturahosī means it arose having such a form, and it rose up like a layer of dried scum when the water in an inner pond has been drained.

124. Padālatā means a beautiful creeper with a sweet taste. Kalambukā means water lilies. Ahu vata no means "Indeed, for us there was a sweet creeper." Ahāyi vata no means "Indeed, it has now disappeared for us."

125. Akaṭṭhapāko means that which ripens in uncultivated land. Akaṇo means without husks. Athuso means without chaff. Sugandho means it emits a divine fragrance. Taṇḍulapphalo means it produces pure white rice as its fruit. Pakkaṃ paṭivirūḷha means that which is harvested in the evening is ripe in the morning, and when regrown, the place where it was harvested is not evident, as it is naturally regenerated. Nāpadānaṃ paññāyatī means the harvested place appears undiminished, as if nothing has been taken.

Description of the Appearance of Male and Female Characteristics, etc.

126. Itthiyā cā means that for the one who was a female in the previous human existence, the female characteristics appeared, and for the one who was a male, the male characteristics appeared. For, a woman, when attaining the state of being male, gradually fulfills the conditions for being male. A man, when attaining the state of being female, attains it based on misconduct in sexual pleasures. But then, by nature, the female characteristics appeared for the female, and the male characteristics for the male. Upanijjhāyata means for those who were observing and gazing intently. Pariḷāho means the burning of lust. Seṭṭhi means residue. Nibbuyhamānāyā means being taken out.

127. Adhammasammata means that which is considered unrighteous, such as picking up rags from dust heaps. Tadetarahi dhammasammata means that which is now considered righteous; they treat it as righteous and conduct themselves accordingly. For instance, in some rural areas, women who are quarreling say, "Why are you talking? You couldn't even get as much as a lump of cow dung." Pātabyata means the state of being worthy of being served. Sannidhikāraka means having made a hoard. Apadānaṃ paññāyitthā means the harvested place appeared diminished, as if something had been taken. Saṇḍasaṇḍā means in each place, like clusters tied together, forming clumps.

128. Mariyādaṃ ṭhapeyyāmā means let us establish boundaries. Yatra hi nāmā means indeed. Pāṇinā pahariṃsū means they struck with their hands those who did not accept their words after three times. Tadagge kho means making that the foremost.

Description of Mahā Sammata Rāja

130. Khīyitabbaṃ khīyeyyā means what should be proclaimed, he should proclaim; what should be reproached, he should reproach; what should be driven away, he should drive away. Yo nesaṃ satto means who is devoted to them. Who is that? Our Bodhisatta. Sālīnaṃ bhāgaṃ anupadassāmā means we will bring an ambaṇa from each field and give you a share of rice; you need not do any work; you should stay in the position of the eldest for us.

131. Akkaraṃ upanibbatta means designation, convention, concept, and usage arose. Khattiyo khattiyotveva dutiyaṃ akkhara means not only the term, but the owners of the fields also consecrated him with three consecrations. Rañjetī means delights and pleases. Aggaññenā means with what is known as foremost, or with what is primarily known, an arising occurred at the time of the origin of the world.

Description of the Brāhmaṇa Group, etc.

132. Vītaṅgārā vītadhūmā means without embers and smoke because there was no need to cook and eat. Pannamusalā means with fallen pestles because there was no need to pound and cook. Ghāsamesamānā means seeking rice and porridge in the manner of alms-seekers. Tamenaṃ manussā disvā means those people, having seen them. Anabhisambhuṇamānā means unable to tolerate or endure. Ganthe karontā means compiling and reciting the three Vedas. Acchantī means they dwell; "acchentī" is also a reading. The meaning is the same. Hīnasammata means, "Those who memorize the mantras and recite the mantras," this, Vāseṭṭha, was considered inferior at that time. Tadetarahi seṭṭhasammata means that now it has become highly regarded, "They memorize so many mantras, they recite so many mantras." Brāhmaṇamaṇḍalassā means of the group of Brahmins.

133. Methunaṃ dhammaṃ samādāyā means having engaged in sexual activity. Visukammante payojesu means they engaged in various well-known and prominent occupations such as cattle-rearing and trade.

134. Suddā suddā means by that wretched conduct and petty deeds, they go wretchedly, quickly, despicably; that is, they perish. Ahu kho means it is indeed so.

135. Sakaṃ dhammaṃ garahamāno means disparaging one’s own Khattiya Dhamma, thinking that one cannot be purified merely by raising a white umbrella. This method applies everywhere. “Imehi kho, vāseṭṭha, catūhi maṇḍalehī” indicates this: “There is no separate Samaṇa group, because one cannot be purified by birth; purity comes from one's own right practice. Therefore, the Samaṇa group arises from these four groups. These groups follow the Samaṇa group, and they follow it by Dhamma, not by non-Dhamma. For, having come to the Samaṇa group and fulfilled right practice, they attain purity.”

Description of the Discourse on Misconduct, etc.

136. Now, making clear the point that one cannot be purified by birth, but only by right practice, the Blessed One began the discourse, khattiyopi kho, vāseṭṭhā. Here, micchādiṭṭhikammasamādānahetū means because of undertaking actions in accordance with wrong view, or because of the undertaking of actions based on wrong view.

137. Dvayakārī means one who sometimes does good and sometimes does evil; thus, one who does both. Sukhadukkhappaṭisaṃvedī hotī means there is no such thing as a single moment that gives both kinds of results. However, one who has done much evil and little good is born in a Khattiya or Brāhmaṇa family because of that good. Then the evil action makes that one blind, hunchbacked, or flat-footed. That one is unworthy of kingship, or being such, cannot enjoy possessions at the time of consecration. At the time of death for another, these two, like two strong wrestlers, the two kinds of wholesome and unwholesome actions, stand by. Among them, the unwholesome is stronger, and having repelled the wholesome, it causes rebirth in the animal realm. The wholesome action also becomes operative. They make that one a auspicious elephant, an auspicious horse, or an auspicious bull. That one experiences prosperity. This is what is meant by "sukhadukkhappaṭisaṃvedī hotī".

Description of the Development of the Qualities Conducive to Enlightenment

138. Sattannaṃ bodhipakkhiyāna means of the seven categories according to the divisions beginning with "the four foundations of mindfulness," but in order, of the thirty-seven qualities conducive to enlightenment (bodhipakkhiyā dhammā). Bhāvanamanvāyā means following the development, that is, practicing. Parinibbāyatī means attains final Nibbāna through the Nibbāna of defilements. Thus, having shown and refuted the four castes, and having shown that only the perfected one who has realized the four truths is the best among gods and humans.

140. Now, further solidifying that very point in accordance with the words and teachings recognized by the world, the Blessed One said imesañhi vāseṭṭha catunnaṃ vaṇṇāna, etc. “Brahmunāpesā” etc., is elaborated in the Ambaṭṭha Sutta. Thus, with this much of a discourse, having shown only the doctrine that distinguishes the best, and having concluded the Sutta with the state of Arahantship, the Blessed One brought the discourse to an end. Attamanā vāseṭṭhabhāradvājā means the Vāseṭṭha and Bhāradvāja novices, being delighted and joyful, applauded the Blessed One's words, saying, "Sādhu, Sādhu." Contemplating and reflecting on this very Sutta, they attained Arahantship together with the discriminations.

Here ends the commentary on the Dīgha Nikāya in the Sumaṅgalavilāsinī.

5. Description of the Sampasādanīya Sutta

Description of Sāriputta's Lion's Roar

141. Evaṃ me sutaṃ means the Sampasādanīya Sutta. Herein follows the word-by-word explanation of terms that are not obvious: nāḷandāya means in a city named Nāḷandā, having made that city a place for alms-seeking. Pāvārikambavane means in the mango grove of the weaver Pāvārika. It seems that this was his park. Having heard the Buddha’s teaching and being pleased with the Buddha, he had a monastery built in that park, complete with huts, resting places, pavilions, etc., and dedicated it to the Buddha. That monastery, like Jīvaka’s mango grove, came to be known as “Pāvārika’s mango grove”; the meaning is that he was dwelling in that Pāvārika’s mango grove. He said this to the Blessed One: “I am so pleased, venerable sir, with the Blessed One.” Why did he say this? To express the joy that had arisen in him.

Here is the preliminary account: it seems that the Elder, having attended to his bodily needs early that day, dressed properly, and taking his bowl and robe, entered Nāḷandā for alms, bringing joy to gods and humans with his pleasing manner, promoting their welfare and happiness. After the meal, having returned from his alms round, he went to the monastery, performed his duties to the Teacher, and after the Teacher had entered the Perfumed Chamber, he paid homage to the Teacher and went to his day quarters. There, having shown his duties to his pupils and students, and after they had departed, he swept the day quarters, spread out a leather mat, cooled his hands and feet with water from the water jug, folded his legs into the three-jointed lotus position, determined the time, and entered the fruition attainment.

Having arisen from the attainment according to the time he had determined, he began to recollect his qualities. Then, as he was recollecting his qualities, morality came to mind. Then, in order, concentration, wisdom, liberation, the knowledge and vision of liberation, the first jhāna, the second jhāna, the third jhāna, the fourth jhāna, the attainment of the sphere of infinite space, the attainment of the sphere of infinite consciousness, the attainment of the sphere of nothingness, the attainment of the sphere of neither perception nor non-perception, the knowledge of insight, the knowledge of the mind-made body, the knowledge of psychic powers, the knowledge of the divine ear, the knowledge of the minds of others, the knowledge of past lives, the knowledge of the divine eye…pe… the path of stream-entry, the fruit of stream-entry…pe… the path of Arahantship, the fruit of Arahantship, the discrimination of meaning, the discrimination of the Dhamma, the discrimination of language, the discrimination of ingenuity, and the knowledge of the perfection of a disciple. From here, beginning with the aspiration made at the feet of Anomadassī Buddha, more than one hundred thousand aeons ago, the qualities came to mind up to the seat on which he was sitting.

Etthati in these Buddhas of various kinds, past, etc. Atha kiñcarahīti why then, if such knowledge is absent, does she speak in this way?

143.Dhammanvayoti anumānañāṇa knowledge arisen following the anuyoga, the direct knowledge of the Dhamma, the grasp of the method is known. Standing in the knowledge of a disciple-level perfection, he says, "I know the Blessed One in just this manner." For the Elder, the grasp of the method is immeasurable, limitless. Just as there is no measure or limit to the knowledge of the All-knowing One, so it is with the grasp of the method of the General of the Dhamma. Therefore, he knows, "The Teacher is like this through this, the unsurpassed through this." For the Elder, the grasp of the method is indeed directed towards the knowledge of the All-knowing One. Now, to make that grasp of the method clear, showing it by simile, he said, "Seyyathāpi, bhante," etc. There, because in the middle country, there is no fear of thieves whether the ramparts, etc., of a city are strong or weak, or even if they do not exist at all, therefore, not taking that, he says, "a frontier city." Daḷhuddhāpanti with a strong rampart foundation. Daḷhapākāratoraṇanti with a strong rampart and a strong upper archway. Ekadvāranti why does he say this? In a city with many gates, there must be many wise gatekeepers. With one gate, one is enough. And there is no other equal to the Elder's wisdom. Therefore, to illustrate his own wise nature, to show a single gatekeeper, he says, "one gate." Paṇḍitoti endowed with wisdom. Byattoti endowed with expertise, clear knowledge. Medhāvīti endowed with intelligence consisting of the wisdom that arises in the right place. Anupariyāyapathanti the rampart path called anupariyāya. Pākārasandhinti the place where two bricks are separated. Pākāravivaranti a break in the rampart.

Cetaso upakkileseti the five hindrances defile the mind, making it impure, tormenting it, oppressing it, therefore, they are called "defilements of the mind." Paññāya dubbalīkaraṇeti the hindrances, arising, do not allow unarisen wisdom to arise, they do not allow arisen wisdom to grow, therefore, they are called "weakeners of wisdom." Suppatiṭṭhitacittāti having established the mind well in the four foundations of mindfulness. Satta bojjhaṅge yathābhūtanti having cultivated the seven factors of enlightenment according to their true nature. Anuttaraṃ sammāsambodhinti shows that they realized arahatta or the knowledge of the All-knowing One.

Moreover, here, satipaṭṭhāna is insight. Sambojjhaṅga is the path. Anuttarāsammāsambodhi is arahatta. Or, satipaṭṭhāna or the path are mixed with the factors of enlightenment. Sammāsambodhi is simply arahatta. However, the Elder Dīghabhāṇakamahāsīva said, "If one takes satipaṭṭhāna as insight and the factors of enlightenment as the path and the knowledge of the All-knowing One, the question would be beautiful, but it is not taken that way." Thus, the Elder shows the non-difference between the elimination of the hindrances, the cultivation of mindfulness, and enlightenment, in the Buddhas who know all, like pieces of gold and silver that are different.

Here, the simile should be compared: Venerable Sāriputta showed a frontier city, he showed a rampart, he showed a rampart path, he showed a gate, he showed a wise gatekeeper, he showed coarse beings entering and exiting the city, and he showed the obviousness of those beings to the wise gatekeeper. There, what is similar to what? Nibbāna is like the city, sīla is like the rampart, shame is like the rampart path, the Noble Path is like the gate, the General of the Dhamma is like the wise gatekeeper, coarse beings entering and exiting the city are like the Buddhas of the past, future, and present, the obviousness of those beings to the gatekeeper is like the obviousness of the Buddhas of the past, future, and present to Venerable Sāriputta through sīla, calm, etc. To this extent, the Elder has given the reason for his lion's roar, "Blessed One, I know by means of the Dhamma following, by the grasp of the method, standing in the knowledge of a disciple-level perfection."

144.Idhāhaṃ, bhante, yena bhagavāti why was this discourse begun? To show the accomplishment of disciple-level perfection knowledge. The meaning here is this: "Blessed One, while attaining disciple-level perfection knowledge, I did not approach any of the ninety-five heretics, nor any other ascetic or brahmin, and attain disciple-level perfection knowledge; but approaching you alone, attending on you, I attained it." There, idhāti is merely a particle. Upasaṅkamiṃ dhammasavanāyāti approaching you, however, I was not approaching for the sake of robes, etc., but approaching for the sake of hearing the Dhamma. Approaching in this way, I attained disciple-level perfection knowledge. When did the Elder approach for the sake of hearing the Dhamma? Approaching on the day of the discourse on the perception of feeling to his nephew, the wanderer Dīghanakha, at Sūkarakhataleṇa (M. ii.205), at that very time he attained disciple-level perfection knowledge. Indeed, on that day, the Elder, holding a palm leaf fan and fanning the Blessed One, having heard that discourse, right there made disciple-level perfection knowledge his own. Uttaruttaraṃ paṇītapaṇītanti he taught making it both higher and higher, and more and more refined. Kaṇhasukkasappaṭibhāganti both dark and bright. And that too, having made it with opposing factors, with opposite parts. Having rejected the dark, the bright; having rejected the bright, the dark; thus, having made it with opposite parts, he taught the dark and bright; even teaching the dark, he taught with enthusiasm and with result; even teaching the bright, he taught with enthusiasm and with result.

Tasmiṃ dhamme abhiññā idhekaccaṃ dhammaṃ dhammesu niṭṭhamagamanti in that Dhamma that was taught, having understood a certain Dhamma, namely, disciple-level perfection knowledge, I reached completion in the Dhammas. In which Dhammas? In the four Noble Truths. Here is the Elder's conversation: The Elder Suma, resident of Kāḷavalli, says, "There is now no reason for reaching completion in the four Noble Truths. Indeed, Assaji Mahāsāvaka, on the very day he saw, reached completion in the four Noble Truths with the first path; later, at the entrance to Sūkarakhataleṇa, he reached completion in the four Noble Truths with the three higher paths; but in this place, he reached completion in the 'Dhammas' in the qualities of the Buddha." The Elder Cūḷasīva, resident of Lokantara, however, says, "Having said everything in the same way, but in this place, he reached completion in the 'Dhammas' in arahantship." The Elder Dīghabhāṇakatipiṭakamahāsīva, however, having said the previous view in the same way, says, "But in this place, he reached completion in the 'Dhammas' in disciple-level perfection knowledge," and he said, "However, the qualities of the Buddha come by way of method."

Satthari pasīdinti thus, having reached completion in the Dhammas of disciple-level perfection knowledge, with even greater intensity, I became confident in the Teacher, "Indeed, the Blessed One is a Fully Enlightened One." Svākkhāto bhagavatā dhammoti the Dhamma is well-expounded by the Blessed One, well-spoken, leading out, it leads to the fruit, capable of eliminating lust, hatred, and delusion.

Suppaṭipanno saṅghoti the Sangha of disciples of the Buddha, the Blessed One, too, is well-practicing, because they have practiced the right practice, free from crookedness and faults, thus, he shows that he is confident in the Blessed One.

Description of the Teaching of Skillful Qualities

145.Now, to show the sixteen qualities beyond another, which are realized sitting in the day's dwelling, he began the discourse, aparaṃ pana bhante etadānuttariyanti. There, anuttariyanti the state of being unsurpassed. Yathā bhagavā dhammaṃ desetīti in whatever way, by whatever method, with whatever teaching the Blessed One teaches the Dhamma, that teaching of yours is unsurpassed, he says. Kusalesu dhammesūti even in the skillful qualities taught by that teaching, the Blessed One alone is unsurpassed, he indicates. Even showing the basis of that teaching, he says, "in skillful qualities." Tatrime kusalā dhammāti in that phrase, "in skillful qualities," these qualities should be understood as being named skillful qualities. There, skillfulness should be understood as fivefold, in the sense of health, in the sense of faultlessness, in the sense of being born of skill, in the sense of being without distress, in the sense of having a happy result. Among these, having attained the Jātaka category, skillfulness is fitting in the sense of health. Having attained the Suttanta category, in the sense of faultlessness. Having attained the Abhidhamma category, in the sense of being born of skill, without distress, and with a happy result. In this place, however, skillfulness should be seen in the sense of faultlessness, by way of the external Suttanta category (M. ii.358).

Cattāro satipaṭṭhānāti the four foundations of mindfulness are taught, mixed with mundane and supramundane, by way of calm and insight, by dividing in various ways: the mindfulness of contemplating the body in fourteen ways, the mindfulness of contemplating feeling in nine ways, the mindfulness of contemplating the mind in sixteen ways, the mindfulness of contemplating phenomena in five ways. However, mindfulness as a result is not intended here. Cattāro sammappadhānāti the four right efforts are of one characteristic in the sense of exertion, of various functions in the sense of duty. The four right efforts are taught, mixed with mundane and supramundane, by way of calm and insight, by the method beginning with "Here, a bhikkhu generates desire for the non-arising of unarisen evil unskillful qualities," etc. Cattāro iddhipādāti the four bases of power are of one collection in the sense of accomplishment, of various natures in the sense of desire, etc. The four bases of power are taught, mixed with mundane and supramundane, by way of calm and insight, by the method beginning with "Here, a bhikkhu cultivates the base of power endowed with concentration of intention and striving," etc.

Pañcindriyānīti the five faculties are of one characteristic in the sense of dominance, of various natures in the sense of conviction, etc. The five faculties, such as faith, etc., are taught, mixed with mundane and supramundane, by way of calm and insight. Pañca balānīti the five powers are of one collection in the sense of support or in the sense of being unshakeable, of various natures in their own characteristics. The five powers, such as faith, etc., are taught, mixed with mundane and supramundane, by way of calm and insight. Satta bojjhaṅgāti the seven factors of enlightenment are of one collection in the sense of leading out, of various natures in their own characteristics in the sense of presence of mind, etc. The seven factors of enlightenment are taught, mixed with mundane and supramundane, by way of calm and insight.

Ariyo aṭṭhaṅgiko maggoti the Noble Eightfold Path is of one collection in the sense of cause, of various natures in their own characteristics in the sense of seeing, etc. The Noble Eightfold Path is taught, mixed with mundane and supramundane, by way of calm and insight, this is the meaning.

Idha, bhante, bhikkhu āsavānaṃ khayāti why was this begun? To show the conclusion of the Dispensation. Indeed, the Dispensation does not have its conclusion only with the path, but it has it with the fruit of arahantship. Therefore, it should be understood that this was begun to show that. Etadānuttariyaṃ, bhante, kusalesu dhammesūti Blessed One, this teaching in skillful qualities is unsurpassed. Taṃ bhagavāti the Blessed One knows that teaching completely, entirely. Taṃ bhagavatoti for the Blessed One who knows that teaching completely, uttari abhiññeyyaṃ natthīti there is nothing further to be known than that; this name, there is no other quality or person whom the Blessed One does not know, this is not. Yadabhijānaṃ añño samaṇo vāti whatever is not directly known by you, another ascetic or brahmin, knowing that, would be more directly knowing than the Blessed One, would be of superior wisdom. Yadidaṃ kusalesu dhammesūti here, yadidanti is merely a particle; there is no one superior to the Blessed One in skillful qualities, this is the meaning here. Thus, showing that the Blessed One alone is unsurpassed in skillful qualities, he indicates, "Because of this reason, too, I am confident in the Blessed One, Blessed One." In the following aparaṃ panāti, etc., we will describe only the distinctions. However, it should be understood in the same way as said in the previous passage.

Description of the Teaching on the Exposition of the Sense Bases

146.Āyatanapaṇṇattīsūti in the expositions of the sense bases. Now, to show those expositions of the sense bases, he says, chayimāni, bhanteti, etc. However, this talk on the sense bases has been spoken about in detail in the Visuddhimagga, therefore, we will not describe that in detail, therefore, that should be understood in detail in the way it is said there.

151.Padhānesūti: Here, with regard to effort (padhāna), it is said, "The seven factors of enlightenment are efforts." The detailed exposition of these should be understood in the same manner as explained in the Mahāsatipaṭṭhāna. The rest should be connected here in the same way as before.

Explanation of the Courses of Practice

152.Dukkhapaṭipadā etc.: Here, this is the detailed method: "What is the course of practice that is painful with slow insight? The wisdom of one who generates samādhi with difficulty and hardship, and slowly understands that state, that which is wisdom, knowing…pe… non-delusion, investigation of phenomena, right view, this is called the course of practice that is painful with slow insight. What is the course of practice that is painful with quick insight? The wisdom of one who generates samādhi with difficulty and hardship, and quickly understands that state, that which is wisdom, knowing…pe… right view, this is called the course of practice that is painful with quick insight. What is the course of practice that is pleasant with slow insight? The wisdom of one who generates samādhi without difficulty or hardship, and slowly understands that state, that which is wisdom, knowing…pe… right view, this is called the course of practice that is pleasant with slow insight. What is the course of practice that is pleasant with quick insight? The wisdom of one who generates samādhi without difficulty or hardship, and quickly understands that state, that which is wisdom, knowing…pe… right view, this is called the course of practice that is pleasant with quick insight" (vibha. 801). This is the summary here, but the detailed exposition is stated in the Visuddhimagga. The rest should be connected here in the same way as before.

Explanation of Talk & Right Livelihood

153.Na ceva musāvādūpasañhitaṃ: Even while engaged in talk (bhassasamācāra), without interrupting the flow of conversation, a certain bhikkhu here does not speak with falsehood (musāvāda). Avoiding the eight kinds of ignoble speech, he speaks only with the eight kinds of noble speech. Na ca vebhūtiyaṃ: Even while engaged in talk, he does not speak divisive speech. Na ca pesuṇiyaṃ: This is another term for that same thing. Divisive speech is called "pesuṇiya" because it empties out affection. The Great Sīva Thera said that this is simply its name. Na ca sārambhajaṃ: And he does not speak speech that is quarrelsome (sārambhajā). If someone says, "You are immoral," he does not say, "You are immoral, your teacher is immoral," or if someone says, "You have an offense," he does not utter speech that deflects to external matters, such as "I went on alms round and went to Pāṭaliputta," in the manner of initiating talk that digresses outward. Jayāpekkho: Not being one who anticipates victory, just as Hatthaka the Sakyan said to the non-Buddhists that they should be conquered by Dhamma or by non-Dhamma, he does not speak just anything that is false. Thus, he does not speak anticipating victory. Mantā mantā ca vācaṃ bhāsatī: Here, mantā is said to be wisdom (paññā); with wisdom. Again, mantā: having investigated. This is what is said: even while engaged in talk, even speaking for a portion of the day, he speaks only what is fitting, having investigated with wisdom. Nidhānavatiṃ: Fitting to be placed even in the heart. Kālena: At the appropriate time.

Etadānuttariyaṃ, bhante, bhassasamācāre: That should be connected in the same manner as before.

Sacco cassa saddho cā: A bhikkhu established in conduct regarding virtue (sīlācāra) should be truthful (sacco), one who speaks truthfully, and faithful (saddho), endowed with faith. But didn’t we already speak of truth below? Why is it said again here? Below, we spoke of truthfulness of speech. Here it is said to show that a bhikkhu established in conduct regarding virtue does not engage in falsehood even in jest. Now, to show that he maintains his life in accordance with Dhamma and equity, na ca kuhako etc., is said. There, "kuhako" etc., are explained in detail in the Brahmajāla Sutta.

Indriyesu guttadvāro, bhojane mattaññū: Guarded in the six senses, and knowing moderation in food as well. Samakārī: One who behaves equitably; behaving equitably with body, speech, and mind, having abandoned bodily crookedness etc. This is the meaning. Jāgariyānuyogamanuyutto: Devoting himself to wakefulness, dividing the day and night into six portions, he lives devoted to wakefulness in the manner stated as "during the day by walking and sitting." Atandito: Unwearied, devoid of bodily laziness. Āraddhavīriyo: He is one who has aroused energy even with bodily energy, having dispelled association with groups, living alone in the four postures, on the basis of the eight foundations for arousing effort. He is one who has aroused energy even with mental energy, having abandoned and dispelled association with defilements, living alone through the eight attainments (samāpatti). Moreover, he is one who has aroused energy with mental energy, preventing the arising of defilements in whatever way possible. Jhāyī: One who meditates in terms of focusing on the characteristic and approaching. Satimā: Endowed with mindfulness that is capable of recollecting what was done long ago etc.

Kalyāṇapaṭibhāno: He is skilled in speaking and endowed with ready wit. However, he has appropriate wit, not wit that is unrestrained. For a bhikkhu established in conduct regarding virtue does not have unrestrained wit, but has appropriate wit, like the Elder Vaṅgīsa. Gatimā: Endowed with wisdom that is capable of going (gamanasamatthāya paññāya). Dhitimā: Endowed with wisdom that is capable of retaining (dhāraṇasamatthāya paññāya). Matimā: Here, mati is simply a name for wisdom; therefore, it means wise. Thus, with these three terms, wisdom itself is spoken of. There, below, we spoke of the energy for performing the duties of a contemplative, here, the energy for retaining the Buddha’s word. Likewise, below, we spoke of insight wisdom, here, the wisdom for retaining the Buddha’s word. Na ca kāmesu giddho: Not greedy for sense pleasures regarding object-desires and defilement-desires. Sato ca nipako cā: In going forward, going back, and the other seven instances, he behaves endowed with both mindfulness and knowledge. Nepakka means wisdom; because he is endowed with that, he is said to be discerning (nipako). The rest should be connected here in the same way as before.

Explanation of the Method of Instruction etc.

154.Paccattaṃ yoniso manasikārā: By attending appropriately to himself. Yathānusiṭṭhaṃ tathā paṭipajjamāno: Just as I have instructed, just as the instruction has been given, behaving accordingly. Tiṇṇaṃ saṃyojanānaṃ parikkhayā: The meaning has been stated already. The rest should be connected here in the same way as before.

155.Parapuggalavimuttiñāṇe: In the knowledge of the liberation from defilements of other individuals, such as stream-enterers, by that particular path. The rest should be connected here in the same way as before.

156.Amutrāsiṃ evaṃnāmo: One, recollecting a past life, proceeds declaring the name and clan. One recollects only the pure aggregates; one is able, one is not able. There, what is taken is with regard to the one who is not able, not taking the one who is able. But what does the one who is not able do? Recollecting only the pure aggregates, having gone and stood at the head of hundreds of thousands of births, he descends declaring the name and clan. Showing that, he said evaṃnāmo etc. So evamāhā: That adherent of a view says thus. There, although he says that it is eternal (sassato) and then says "and those beings transmigrate," his speech is contradictory in its earlier and later parts. But because he adheres to a view, he does not notice this. For there is no basis or consistency for one who adheres to a view. He dismisses this and takes that, he dismisses that and takes this; this is explained in detail in the Brahmajāla Sutta. Ayaṃ tatiyo sassatavādo: The Elder spoke of the three eternalist views (sassatavāda) only with regard to gain. But the Blessed One, including the view based on reasoning, spoke of four in the Brahmajāla Sutta. However, the detailed explanation of these three views should be understood in the same manner as explained in the Brahmajāla Sutta (dī. ni. aṭṭha. 1.30). The rest should be elaborated here in the same way as before.

157.Gaṇanāya vā: By counting groups. Saṅkhānenā: By mental counting in a way that is unbroken. In both ways, it shows only the counting of groups. This is what is said: even having made a group of hundreds of years, thousands of years, hundreds of thousands of years, millions of years, it is not possible to count thus: "so many hundreds of years" or "so many millions of years." But because you have completely fulfilled your ten perfections (pāramī), because of the complete penetration of the knowledge of omniscience, since your unobstructed knowledge carries the burden, therefore, giving precedence to skill in the knowledge of teaching, even having made an end to the counting of years, even having defined the counting of aeons (kappa), you demonstrate that it is "so much," he reveals. The meaning of the Pali here is in the manner stated already. The rest should be connected here in the same way as before.

158.Etadānuttariyaṃ, bhante, sattānaṃ cutūpapātañāṇe: Venerable sir, that exposition of knowledge by way of the deceasing and rebirth of beings is unsurpassed only in you. Past Buddhas also taught in just this way. Future Buddhas also will teach in just this way. Having compared it with the knowledge of those Buddhas of the past and future, you have taught it. "For this reason too, I am thus pleased with the Blessed One, venerable sir," he reveals. The meaning of the Pali here is already elaborated.

159.Sāsavā saupadhikā: With flaws, with obstacles. No ariyāti vuccatī: It is not called noble supernormal power. Anāsavā anupadhikā: Without flaws, without obstacles. Ariyāti vuccatī: It is called noble supernormal power. Appaṭikūlasaññī tattha viharatī: How does he abide there perceiving non-repulsiveness? He suffuses beings that are repulsive with loving-kindness, he applies the designation of elements to formations. As he said, "How does he abide perceiving non-repulsiveness in what is repulsive (paṭi. ma. 3.97)? He suffuses an undesirable object with loving-kindness or he applies the designation of elements." Paṭikūlasaññī tattha viharatī: He suffuses beings that are non-repulsive with the perception of unattractiveness, he applies the perception of impermanence to formations. As he said, "How does he abide perceiving repulsiveness in what is non-repulsive? He suffuses a desirable object with unattractiveness or he applies the perception of impermanence." The meaning should be understood in this way in the remaining terms as well.

Upekkhako tattha viharatī: Not being attached to what is desirable, not being averse to what is undesirable, just as others generate delusion by means of inappropriate equanimity, without generating it, he abides with equanimity in the six sense objects through equanimity in the six aspects (chaḷaṅgupekkhā). Etadānuttariyaṃ, bhante, iddhividhāsū: Venerable sir, that teaching in this way regarding the two kinds of supernormal power is unsurpassed. Taṃ bhagavā: The Blessed One fully knows that teaching entirely. Taṃ bhagavato: The Blessed One knows that teaching entirely. Uttari abhiññeyyaṃ natthī: There is nothing further to be known. There is no other Dhamma or individual that the Blessed One does not know. Yadabhijānaṃ añño samaṇo vā brāhmaṇo vā: If another contemplative or brahmin, knowing what you do not know, would be more knowledgeable than the Blessed One, would have greater wisdom. Yadidaṃ iddhividhāsū: Here, yadidaṃ is merely an expletive. There is no one superior to the Blessed One in supernormal powers. For past Buddhas also taught these two kinds of supernormal power, future Buddhas also will teach these same two. Having compared it with their knowledge, you have taught these same two. Thus, showing that the Blessed One is unsurpassed in supernormal powers, he reveals, "For this reason too, I am thus pleased with the Blessed One, venerable sir." Thus, to this extent, those sixteen qualities of the unbroken tradition (aparampariyadhamma) that the Dhamma-commander contemplates while sitting in the day quarters have been shown.

Explanation of Showing Other Qualities of the Teacher etc.

160.Now, showing the qualities of the Blessed One in another way, he says yaṃ taṃ bhante etc. There, saddhena kulaputtenā: Faithful sons of good family (kulaputtā) are namely, Bodhisattas of the past, future, and present. Therefore, it is said that which is to be attained by the all-knowing Bodhisatta. But what is to be attained by him? The nine supramundane Dhammas. In āraddhavīriyenā etc., "vīriyaṃ thāmo" etc., are all synonyms for energy. There, āraddhavīriyenā: With aroused energy. Thāmavatā: Endowed with strength, with firm energy. Purisathāmenā: It is said that which is to be attained by that strong one with manly strength. This same method applies in the subsequent two terms as well. Purisadhorayhenā: By a great man who is capable of bearing the burden (dhura) that is to be borne by unequalled Buddhas. Anuppattaṃ taṃ bhagavatā: All of that which is to be attained by the Buddhas of the past and future, all of that has been attained; there is not even one quality lacking in the Blessed One, he shows. Kāmesu kāmasukhallikānuyogaṃ: Addiction to sensual pleasure (kāmasukhallikānuyoga) in object-desires. Just as other contemplatives and brahmins, such as the Keṇiya Jaṭilas, saying, "Who knows the next world? Pleasant is the touch of this female ascetic's soft, hairy arm," attend to female ascetics with topknots, experiencing each and every sense object that arrives, being addicted to sensual pleasure, he shows that he is not addicted in that way.

Hīna means inferior. Gamma means the Dhamma for villagers. Pothujjanika means to be frequented by ordinary people. Anariya means not faultless, or not to be frequented by the Noble Ones. Anatthasañhita means associated with non-benefit. Attakilamathānuyoga means devotion to self-mortification, tormenting oneself. Dukkha means associated with suffering or consisting of suffering. Just as some ascetics and brahmins, thinking they will avoid devotion to sensual pleasures, pursue bodily mortification; thinking they will be liberated from that, they pursue sensual pleasures. The Blessed One is not like that. But the Blessed One, having avoided both these extremes, cultivated that right practice which was said, "There is, monks, a middle way discovered by the Tathāgata, which gives vision." Therefore, he said, "nor to devotion to self-mortification," and so on.

Ābhicetasikāna means those that are mental, meaning having transcended the sense-sphere minds. Diṭṭhadhammasukhavihārāna means a pleasant abiding in this very existence. For in the Poṭṭhapādasuttanta the fruition attainment of the second jhāna with joy is described (dī. ni. 1.432). In the Pāsādikasuttanta, insight-based jhāna together with the path. In the Dasuttarasuttanta, the fruition attainment of the fourth jhāna. In this Sampasādanīya, jhāna for pleasant abiding in this very existence is described. Nikāmalābhī means obtaining as desired. Akicchalābhī means obtaining without difficulty. Akasiralābhī means obtaining abundantly.

Description of the Manner of Giving Guidance

161.Ekissā lokadhātuyā means in a ten-thousand world-system. For there are three fields: the field of birth, the field of authority, and the field of range. Herein, jātikhettaṃ means the ten-thousand world-system. For it quakes when the Tathāgata enters his mother's womb, at the time of his birth, at the time of enlightenment, at the turning of the Wheel of Dhamma, at the relinquishing of the life-span, and at the parinibbāna. But the hundred-thousand-million world-systems is called the āṇākhettaṃ. For the authority of Āṭānāṭiya, Mora Paritta, Dhajagga Paritta, Ratana Paritta and others prevail here. But there is no limit to the visayakhettassa, for it is said of the Buddhas, "As far as the knowledge, so far the knowable; as far as the knowable, so far the knowledge; the knowable is bounded by knowledge, knowledge is bounded by the knowable" (mahāni. 55), therefore there is nothing that is not their range.

Among these three fields, there is no sutta that Buddhas arise in another world-system besides this one, excluding this world-system; but there is [a sutta saying] that they do not arise. The three Piṭakas [are]: the Vinaya Piṭaka, the Suttanta Piṭaka, and the Abhidhamma Piṭaka. The three councils [are]: the council of Mahākassapa Thera, the council of Yasa Thera, and the council of Moggaliputta Tissa Thera. In these three councils, in the entire Tipiṭaka, in the Buddha's teachings, there is no sutta that "Buddhas arise elsewhere excluding this world-system," but there is [a sutta saying] that they do not arise.

Apubbaṃ acarima means they do not arise simultaneously, neither before nor after, it is said that they arise either before or after. Herein, from the time of sitting at the Bodhi-pallaṅka, [thinking] "Without attaining enlightenment, I will not rise," up to the conception in the mother's womb, one should not consider that as 'before'. For at the conception of the Bodhisatta, the field was demarcated by the quaking of the ten-thousand world-system. The arising of another Buddha is also prevented. And from the parinibbāna up to the time when even mustard-seed sized relics remain, one should not consider that as 'after'. For while the relics remain, the Buddhas are indeed considered to remain. Therefore, in this interval, the arising of another Buddha is indeed prevented. But when the relic-parinibbāna has occurred, the arising of another Buddha is not prevented.

Account of the Disappearance of the Tipiṭaka

Tīṇi antaradhānāni means three disappearances: the disappearance of the teaching, the disappearance of realization, and the disappearance of practice. Herein, pariyattī means the three Piṭakas. Paṭivedho means the realization of the Truths. Paṭipattī means the practice. Herein, realization and practice, both can exist and not exist. For at one time there are many monks who realize, [to the point that] this monk is a worldling, has to be pointed out with a finger. At one time in this very island, there was no such thing as a worldling monk. And those who fulfill the practice are sometimes many, sometimes few. Thus, realization and practice, both can exist and not exist. But for the stability of the Sāsana, the teaching is the measure. For the wise one, having heard the Tipiṭaka, fulfills both.

Just as our Bodhisatta, having developed the five supernormal knowledges and the seven attainments in the presence of Āḷāra, asked about the preliminary work for the attainment of the state of neither-perception-nor-non-perception, he said, "I do not know." Then having gone to the presence of Udaka, having compared the attained distinction, he asked about the preliminary work for the attainment of the state of neither-perception-nor-non-perception, he explained, and immediately upon his words, the Great Being accomplished that jhāna. Just so, the wise monk, having heard the teaching, fulfills both. Therefore, with the teaching remaining, the Sāsana remains. But when that disappears, then first the Abhidhamma Piṭaka vanishes. Therein, the Paṭṭhāna disappears first of all. Gradually afterwards the Dhammasaṅgaha. When that has disappeared, even when the other two Piṭakas remain, the Sāsana still remains.

Therein, when the Suttanta Piṭaka is disappearing, first the Aṅguttara Nikāya disappears from the eleventh onwards down to the first. After that, the Saṃyutta Nikāya disappears from the Cakkapeyyāla onwards down to the Oghataraṇa. After that, the Majjhima Nikāya disappears from the Indriyabhāvana onwards down to the Mūlapariyāya. After that, the Dīgha Nikāya disappears from the Dasuttara onwards down to the Brahmajāla. Even the inquiry of one or two verses goes a long way, it is not able to sustain the Sāsana, like the Sabhiya's question and the Āḷavaka's question. It seems that those [questions] from the time of Kassapa Buddha were unable to sustain the Sāsana in between.

It stood for a thousand years with Paṭisambhidāpatta. It stood for a thousand years with Chaḷabhiñña. It stood for a thousand years with Tevijja. It stood for a thousand years with Sukkhavipassaka. It stood for a thousand years with Pātimokkha. But from the final realization of the Truths, from the final breaking of sīla, the Sāsana is said to be in decline. From then on, the arising of another Buddha is not prevented.

Description of the Disappearance of the Sāsana

Tīṇi parinibbānāni means three parinibbānas: the parinibbāna of defilements, the parinibbāna of aggregates, and the parinibbāna of relics. Therein, the parinibbāna of defilements occurred at the Bodhi-pallaṅka. The parinibbāna of aggregates in Kusinārā. The parinibbāna of relics will occur in the future. It is said that at the time of the decline of the Sāsana, in this island of Tambapaṇṇi, the relics will gather together and go to the Mahācetiya. From the Mahācetiya to the Rājāyatana Cetiya in Nāgadīpa. Then they will go to the Mahābodhipallaṅka. From the Nāga-abode, from the deva-world, and from the Brahma-world, the relics will go to the Mahābodhipallaṅka. Even mustard-seed sized relics will not perish in between. All the relics, gathered together at the Mahābodhipallaṅka, having become a single mass like a golden pillar, will emit six-colored rays.

They will pervade the ten-thousand world-system, then the devatās of the ten-thousand world-systems, having gathered together, will express a compassion greater than the day of the passing away of the Ten-Powered One, [saying], "Today the Teacher passes away, today the Sāsana declines, this is now our last sight." Except for the anāgāmins and arahants, the remaining ones will not be able to maintain themselves in their natural state. Fire element will arise in the relics and ascend up to the Brahma-world. There will be a single flame even if there is a mustard-seed sized relic. When the relics have reached their end, it will cease. Thus, having shown such great power, when the relics have disappeared, the Sāsana is said to have disappeared.

As long as it does not disappear thus, it is called not final. It is not possible that they would arise thus, neither before nor final. Why do they not arise thus, neither before nor final? Because of the lack of extraordinariness. For Buddhas are extraordinary humans. As he said, "A unique person, monks, being born in the world, is born for the benefit of many people, for the happiness of many people, out of compassion for the world, for the benefit, happiness, and welfare of devas and humans. Who is that unique person? The Tathāgata, the Arahant, the Perfectly Enlightened One" (a. ni. 1.22). And if two or four or eight or sixteen were to arise together, they would not be extraordinary. For even in one monastery, the gain and honor for two shrines is not abundant. Even monks, because of their great number, do not become extraordinary, so too would Buddhas be, therefore they do not arise. And because of the lack of distinction in the teaching. For the Dhamma that one teaches, with its distinctions of the four foundations of mindfulness and so on. Even if another were to arise, he would have to teach the same, then he would not be extraordinary. But when one teaches the Dhamma, the teaching is also extraordinary. And because of the presence of disputes. For if many Buddhas arose, they would dispute, like the disciples of many teachers, [saying] "Our Buddha is pleasing, our Buddha has a sweet voice, is a gainer, is meritorious." Therefore, they do not arise thus. Moreover, this reason has also been elaborated by Nāgasena Thera when questioned by King Milinda. For it was said there -

"Venerable Nāgasena, was this also spoken by the Blessed One, 'This is impossible, monks, there is no opportunity for two Arahants, Perfectly Enlightened Ones, to arise simultaneously in one world-system; this is not possible'? And, Venerable Nāgasena, all the Tathāgatas teach the thirty-seven factors of enlightenment while teaching, they speak of the four noble truths while speaking, they train in the three trainings while training, and they instruct in diligence while instructing. If, Venerable Nāgasena, the teaching of all the Tathāgatas is the same, the speech is the same, the training is the same, the instruction is the same, for what reason do two Tathāgatas not arise at the same moment? Even with the arising of one Buddha, this world becomes illuminated; if there were a second Buddha, this world would become even more illuminated by the light of two. And two Tathāgatas would instruct comfortably while instructing, and would instruct comfortably while instructing. Therein, explain the reason to me, so that I may be free from doubt.'"

"This ten-thousand world-system, O Great King, is capable of sustaining [the virtues of] one Buddha; it can sustain the virtue of only one Tathāgata. If a second Buddha were to arise, this ten-thousand world-system would not be able to sustain it; it would shake, tremble, bend, incline, twist, scatter, collapse, be destroyed, and would not reach a stable state.

Just as, O Great King, a boat might be able to support one person; when one person has boarded, that boat would be suitable; then another person might come, similar in age, complexion, size, and proportions, with all limbs and features. If he were to board that boat, would that boat be able to sustain even the two? No, Venerable Sir, it would shake, tremble, bend, incline, twist, scatter, collapse, be destroyed, and would not reach a stable state; it would sink into the water. Just so, O Great King, this ten-thousand world-system is capable of sustaining [the virtues of] one Buddha; it can sustain the virtue of only one Tathāgata...pe... it would not reach a stable state.

Or again, O Great King, a man might eat food to his satisfaction, filling himself up to his throat; he would be nourished, satisfied, full, continuous, lacking space, like a straight rod. If he were to eat the same amount of food again, would that man be happy? No, Venerable Sir, he would die from eating once. Just so, O Great King, this ten-thousand world-system is capable of sustaining [the virtues of] one Buddha...pe... it would not reach a stable state."

"Is it because of the burden of excessive Dhamma that the earth shakes, Venerable Nāgasena?" "Here, O Great King, there might be two carts filled with jewels up to the brim. If one were to take jewels from one cart and pile them into one cart, would that cart be able to sustain the jewels of even two carts? No, Venerable Sir, even the nave of it would split, the spokes of it would break, the rim of it would collapse, and the axle of it would break." "Is it because of the burden of excessive jewels that the cart breaks?" "Yes, Venerable Sir." "Just so, O Great King, it is because of the burden of excessive Dhamma that the earth shakes."

“Indeed, great king, this reason has been put forth to illuminate the power of a Buddha. Listen to another, even more outstanding reason why two Sammāsambuddhas do not arise at the same moment. If, great king, two Sammāsambuddhas were to arise at the same moment, a dispute would arise in their assemblies, saying, ‘Yours is the Buddha; ours is the Buddha.’ There would be partisanship on both sides. Just as, great king, a dispute would arise in the assemblies of two powerful ministers, saying, ‘Yours is the minister; ours is the minister,’ and there would be partisanship on both sides; so too, great king, if two Sammāsambuddhas were to arise at the same moment, a dispute would arise in their assemblies, saying, ‘Yours is the Buddha; ours is the Buddha,’ and there would be partisanship on both sides. This, great king, is one reason why two Sammāsambuddhas do not arise at the same moment.

“Furthermore, great king, listen to a superior reason why two Sammāsambuddhas do not arise at the same moment. If, great king, two Sammāsambuddhas were to arise at the same moment, the saying ‘the foremost Buddha’ would be false, as would ‘the eldest Buddha,’ ‘the best Buddha,’ ‘the distinguished Buddha,’ ‘the supreme Buddha,’ ‘the excellent Buddha,’ ‘the matchless Buddha,’ ‘the peerless Buddha,’ ‘the incomparable Buddha,’ ‘the unequalled Buddha,’ ‘the unique individual Buddha.’ This too, great king, you should accept in principle as a reason why two Sammāsambuddhas do not arise at the same moment.

“Moreover, great king, this is the intrinsic nature of the Buddhas, the Blessed Ones, that only one Buddha arises in the world. Why? Because of the greatness of the qualities of the All-Knowing Buddha. Whatever else, great king, is great, that exists as only one. The earth, great king, is great; it is only one. The ocean is great; it is only one. Mount Sineru, the king of mountains, is great; it is only one. The sky is vast; it is only one. Sakka is great; he is only one. Māra is great; he is only one. Mahābrahmā is great; he is only one. The Tathāgata, the Arahant, the Sammāsambuddha, is great; he is only one in the world. Where they arise, there is no room for others. Therefore, great king, the Tathāgata, the Arahant, the Sammāsambuddha, arises as only one in the world.” “Well spoken, Venerable Nāgasena! The question has been clarified with similes and reasons” (mi. pa. 5.1.1).

Dhammassa cānudhammaṃ: Anudhamma to the Dhamma, meaning the preliminary practice to the ninefold supramundane Dhamma. Sahadhammiko: With reason. Vādānuvādo: Is merely debate.

Exposition on Wonder and Awe

162. Āyasmā Udāyī: There were three elders named Udāyī: Lāḷudāyī, Kāḷudāyī, and Mahāudāyī. Here, Mahāudāyī is intended. It is said that as he listened to this sutta from beginning to end, a five-colored joy arose within him, moving from the soles of his feet to the crown of his head, and from the crown of his head back to the soles of his feet, descending from both ends to the middle, and from the middle back to both ends. His body filled with continuous joy, and with strong gladness, recounting the qualities of the Ten-Powered One, he said, "Wonderful, venerable sir," and so on. Appicchatā: Absence of craving. Santuṭṭhitā: Contentment with the four requisites in three ways. Sallekhatā: The state of scouring away all defilements. Yatra hi nāmā: Whoever. Na attānaṃ pātukarissatī: Will not reveal his own virtues. Paṭākaṃ parihareyyuṃ: Saying, “Who is equal to us?” they would raise a flag and wander through Nāḷanda.

Passa kho tvaṃ, udāyi, tathāgatassa appicchatā: “See, Udāyī, such is the frugality of the Tathāgata!”—he spoke, accepting the Elder's statement. But does the Blessed One not reveal himself, not speak of his own virtues? No, he does not. He speaks in terms of frugality and so on, but not for the sake of robes and the like. Therefore, he said, "See, Udāyī, such is the frugality of the Tathāgata!" However, regarding a potential convert, he speaks according to their disposition. As he said:

"I have no teacher, none equal to me is found;
In the world with its devas, there is no rival to me" (mahāva. 11);

In this way, many verses and discourses that illuminate the qualities of the Tathāgata should be expanded upon.

163. Abhikkhaṇaṃ bhāseyyāsī: You should speak repeatedly. Do not speak of it only in the morning, but also at midday and other times. The meaning is, do not speak of it only today, but also on subsequent days. Pavedesī: He declared. Imassa veyyākaraṇassa: Because this sutta is a collection of verses, it is called a "veyyākaraṇa." Adhivacanaṃ: A name. However, the phrase "iti hida" (thus indeed) was established by the compilers. The rest is straightforward in meaning everywhere.

The commentary to the Dīgha Nikāya in the Sumaṅgalavilāsinī

6. Pāsādika Sutta Commentary

Exposition on Nigaṇṭha Nāṭaputta’s Death

164. Evaṃ me sutaṃ: Thus I have heard, the Pāsādika Sutta. Herein is an explanation of the straightforward words: Vedhaññā nāma sakyā: The Sakyans named Vedhañña were skilled in archery. Tesaṃ ambavane pāsāde: They had a long hall in their mango grove, built for learning crafts, where he was staying. Adhunā kālaṅkato: Recently deceased. Dvedhikajātā: Having two minds, having two parts. Bhaṇḍanādīsu: Bhaṇḍanaṃ is a preliminary quarrel, which is increased by punishments and transgressions of rules, and kalaho is strife. Vivādo is contradictory speech, in the manner of “You do not understand this Dhamma-Vinaya.” Vitudantā: Piercing. Sahitaṃ me: My word is connected to the meaning. Adhiciṇṇaṃ te viparāvattaṃ: What you have long been accustomed to, what you have become proficient in through long practice, that has turned back upon encountering my argument. Āropito te vādo: I have placed blame upon you. Cara vādappamokkhāyā: Taking your alms bowl, wander seeking further ways to be released from the argument, approaching various people. Nibbeṭhehi vā: Or free yourself from the blame I have placed on you. Sace pahosī: If you are able. Vadhoyeva: It is simply death. Nāṭaputtiyesū: Among the disciples of Nāṭaputta. Nibbinnarūpā: Being disgusted, they do not even offer greetings and the like. Virattarūpā: Being without affection. Paṭivānarūpā: Being of a nature that turns away from their respectful actions. Yathā taṃ: Just as they should be disgusted, dispassionate, and averse in a Dhamma-Vinaya that is poorly proclaimed, so it has become. Durakkhāte: Poorly proclaimed. Duppavedite: Poorly explained. Anupasamasaṃvattanike: Unable to lead to the calming of passions and the like. Bhinnathūpe: With a broken stupa (support). Here, Nāṭaputta was their stupa in the sense of being their support. But he is broken, dead. Therefore, it is said, "bhinnathūpe." Appaṭisaraṇe: Without a refuge, due to his absence.

But wasn’t this Nāṭaputta a resident of Nāḷanda? So why did he die in Pāvā? It is said that when the householder Upāli spoke ten verses describing the Buddha’s virtues, having realized the truth, he vomited hot blood. Then they took him to Pāvā because he felt unwell. He died there. While dying, he thought, "My doctrine is not a vehicle to liberation, it is devoid of essence. We are destroyed, may the remaining people not be ones who fill the lower realms. But if I say ‘my teaching is not a vehicle to liberation,’ they will not believe it. What if I were to not teach two people with one consistent method, so that they will dispute each other after my death? The teacher will deliver a Dhamma talk concerning that dispute, and then they will realize the greatness of the teaching."

Then a disciple approached him and said, "Venerable sir, you are weak, tell me the essence in this doctrine, the standard of the teacher." "Friend, after my death, you should grasp onto eternalism." Another approached, and he made him grasp onto annihilationism. In this way, without making even two people adhere to a single view, he taught many people with various methods and then died. After performing the rites for his body, they gathered and asked each other, "Whom did the teacher tell the essence to?" One stood up and said, "To me." "What did he tell you?" "Eternalism." Another refuted him, saying, "He told me the essence." In this way, everyone said, "He told me the essence, I am the elder," and increasing their dispute, they proceeded to scold and insult each other, with blows of hands and feet, and departed in different directions, not going in one way.

165. Atha kho cundo samaṇuddeso: Now, the novice Cunda. This elder was the younger brother of the General of the Dhamma. The monks addressed him as "the novice Cunda" when he was not yet fully ordained, and they continued to address him in the same way even when he was an elder. Therefore, it is said, "cundo samaṇuddeso."

“Having spent the rains in Pāvā, he approached Venerable Ānanda in Sāmagāma”—why did he approach him? It is said that after Nāṭaputta’s death, people in Jambudīpa were discussing in various places, "Nigaṇṭha Nāṭaputta was known as a teacher, and after his death, such a dispute arose among his disciples. But the ascetic Gotama is well-known in Jambudīpa, like the moon and the sun, and his disciples are also well-known. What kind of dispute will arise among the disciples after the ascetic Gotama passes away?" Having heard that talk, the elder thought, "I will take this matter and report it to the Ten-Powered One, and the Teacher will give a teaching after establishing this as the starting point." He went forth and approached Venerable Ānanda in Sāmagāma.

Sāmagāmo: The name of the village was due to the abundance of Sāmāka plants. Yenāyasmā ānando: Without going directly to the Blessed One, he approached his preceptor, Venerable Ānanda.

It is said that in the Buddha's time, Sāriputta Thera and Ānanda Thera cherished each other. Sāriputta Thera cherished Ānanda Thera, thinking, "He performs the service to the Teacher that I should be doing." Ānanda Thera cherished Sāriputta Thera, thinking, "He is foremost among the Blessed One’s disciples." Having ordained young men from good families, he had them take Sāriputta Thera as their preceptor. Sāriputta Thera did likewise. In this way, there were five hundred monks for whom each had given his own bowl and robe, had ordained, and had taken as preceptor. Āyasmā Ānanda, having obtained excellent robes and other items, gave them to the Elder.

Offering to the Jewel of the Dhamma

It is said that a certain brahmin thought, “An offering to the Jewel of the Buddha and the Jewel of the Saṅgha is apparent, but how is the Jewel of the Dhamma venerated?” He approached the Blessed One and asked about this matter. The Blessed One said, “If, brahmin, you wish to venerate the Jewel of the Dhamma, venerate a learned one.” “Tell me who is a learned one, venerable sir.” “Ask the Saṅgha of monks.” He approached the Saṅgha of monks and said, “Tell me who is a learned one, venerable sirs.” “Ānanda Thera, brahmin.” The brahmin venerated the Elder with a set of three robes worth a thousand. The Elder took it and went to the Blessed One. The Blessed One said, "From where, Ānanda, did you obtain this?" "It was given by a certain brahmin, venerable sir, but I wish to give this to Venerable Sāriputta." "Give it, Ānanda." "He has departed on a journey, venerable sir." "Give it when he returns; a training rule has been established, venerable sir." "When will Sāriputta return?" "In about ten days, venerable sir." "I allow, Ānanda, to keep an extra robe for up to ten days," he established the training rule.

Kathāpābhata: The beginning of the story. For the origin is called "pābhata." As it is said:

‘‘Even with a small beginning, the wise,
The discerning one, with an insignificant offering,
Raises himself up,
Like a small fire that is fanned’’ (jā. 1.1.4);

Bhagavantaṃ dassanāyā means for the purpose of seeing the Blessed One. But has this person never seen the Blessed One before? No, he has seen him before. This venerable one goes to attend on the Blessed One eighteen times a day, nine times during the day and nine times at night. However, even if he wanted to go a hundred or a thousand times during the day, he would not go without a reason, but only after having taken up a question to be answered. So, wanting to go that day with that gift of conversation, he spoke thus.

Description of the Dhamma-Vinaya Declared by an Unenlightened Buddha

166.Evañhetaṃ, cunda, hotī—although the venerable Ānanda had announced it, because the venerable Ānanda was not the owner of this statement, but the venerable Cunda was the owner, and he knew its beginning, middle, and end, therefore the Blessed One, speaking with him, said, "Evañhetaṃ, cunda, hotī," and so on. Its meaning is: Cunda, it is thus that in a Dhamma-Vinaya that is badly proclaimed, disciples, having become divided, making quarrels and so on, live piercing each other with weapons of the mouth.

Idha cunda satthā ca hoti asammāsambuddho and so on. There, vokkamma ca tamhā dhammā vattatī means he does not fulfill it continuously; having skipped, having skipped, making intervals, he proceeds; this is the meaning. Tassa te, āvuso, lābhā—these gains are yours, namely, the practice of the Dhamma in accordance with the Dhamma and so on. Suladdhaṃ—even your human existence is well gained. Tathā paṭipajjatū—practice in that way. Yathā te satthārā dhammo desito—in whatever manner the Dhamma was taught by your teacher. Yo ca samādapetī—and whichever teacher encourages. Yañca samādapetī—and whichever pupil he encourages. Yo ca samādapito—and whichever pupil is thus encouraged. Just as encouraged by the teacher, he practices for that purpose. Sabbe te—all three of them. Here, the teacher begets demerit because of encouraging, the encouraged pupil because of being encouraged, the practitioner because of practicing. Therefore, it was said, "Sabbe te bahuṃ apuññaṃ pasavantī". In this way, the meaning should be understood in all instances.

167.Moreover, here ñāyappaṭipanno means practicing according to reason. Ñāyamārādhessatī means he will accomplish the reason. Vīriyaṃ ārabhatī means he exerts effort that produces suffering for himself. For it was said, "In a Dhamma-Vinaya that is badly proclaimed, the one who exerts effort lives in suffering. The one who is lazy lives in happiness" (A. Ni. 1.318).

Description of the Dhamma-Vinaya Well-proclaimed by a Sammāsambuddha and So On

168.Having shown the dispensation that does not lead out in this way, now, showing the dispensation that leads out, he said idha pana, cunda, satthā ca hoti sammāsambuddho and so on. There, niyyāniko means it leads out for the sake of the path and for the sake of the fruit.

169.Vīriyaṃ ārabhatī means he exerts effort that produces happiness for himself. For it was said, "In a Dhamma-Vinaya that is well-proclaimed, the one who is lazy lives in suffering. The one who exerts effort lives in happiness" (A. Ni. 1.319).

170.Thus, after showing the praise of a clansman who practices rightly in a dispensation that leads out, again increasing the teaching, the Blessed One said idha, cunda, satthā ca loke udapādī and so on. There, aviññāpitatthā means with meanings not made known. Sabbasaṅgāhapadakata means made with all comprehensive terms, made all inclusive, which means it is not. "Sabbasaṅgāhapadagata" is also a reading, meaning not gone to all comprehensive terms, not of one inclusive kind. Sappāṭihīrakata means leading out. Yāva devamanussehī means well-proclaimed from the world of gods to the world of humans. Anutappo hotī means it causes remorse. Satthā ca no loke—this was said to show them causing remorse. Nānutappo hotī means, because of attaining what should be attained by disciples through the teacher, it does not cause remorse.

172.Thero means stable, endowed with qualities that make one a thera. "Rattaññū" and the rest have the meanings as stated earlier. Etehi ce pī means with these stated below.

173.Pattayogakkhemā—because of being secure from the four bonds, here, arahantship is called yogakkhema, having attained that is the meaning. Alaṃ samakkhātuṃ saddhammassā—because of having grasped it directly, they are capable of rightly declaring the true Dhamma.

174.Brahmacārino—ariyasāvakā who live the life of celibacy. Kāmabhogino—gihī sotāpannā. "Iddhañcevā" and the rest are only expanded in the Mahāparinibbāna Sutta. Lābhaggayasaggapatta—having attained the foremost of gains and the foremost of fame.

175.Santi kho pana me, cunda, etarahi therā bhikkhū sāvakā—theras such as Sāriputta and Moggallāna. Bhikkhuniyo—bhikkhunīs such as Khemā Therī and Uppalavaṇṇā Therī. Upāsakā sāvakā gihī odātavatthavasanā brahmacārino—upāsakas such as Citta Gahapati and Hatthaka Āḷavaka. Kāmabhogino—such as Cūḷa-Anāthapiṇḍika and Mahā-Anāthapiṇḍika. Brahmacāriniyo—such as Nandamātā. Kāmabhoginiyo—such as Khujjuttarā.

176.Sabbākārasampanna—endowed with all reasons. Idameva ta—this very life of celibacy, one should speak declaring this very Dhamma with right reason and method. Udakāssuda—udako sudaṃ. Passaṃ na passatī—seeing, he does not see. It seems that he asked this question of a large group of people. When they said, "We do not know, teacher, tell us," he said, "This question is profound. It is possible to speak after thinking a little when food is agreeable." Then, when they had made great offerings for four months, when he was speaking of that question, kiñca passaṃ na passatī and so on. There, sādhunisitassā means of one that is well sharpened, sharp, it seems the surface of a well-sharpened razor is visible, but the edge is not visible; this is the meaning here.

Description of Things to be Chanted in Common

177.Saṅgamma samāgammā—having come together, having assembled. Atthena atthaṃ, byañjanena byañjana—with meaning together with meaning, with expression also together with expression, by those who equalize, is the meaning. Saṅgāyitabbaṃ—to be recited, to be repeated. Yathayidaṃ brahmacariya—as this whole dispensation is the life of celibacy.

178.Tatra ce—there in the midst of the Saṅgha, or in his speech. Atthañceva micchā gaṇhāti, byañjanāni ca micchā ropetī—here, in "cattāro satipaṭṭhānā," he takes the object as the meaning "satipaṭṭhāna." He imposes the expression "satipaṭṭhānānī." Imassa nu kho, āvuso, atthassā—"satiyeva satipaṭṭhāna". Of the meaning "cattāro satipaṭṭhānā," which of these expressions, are these the expressions "udāhu cattāri satipaṭṭhānānī," or are these the expressions? Katamāni opāyikatarānī—of this meaning, which expressions are more suitable, more closely connected? Imesañca byañjanāna—of the expressions "cattāro satipaṭṭhānā," is this the meaning, "satiyeva satipaṭṭhāna," or is this the meaning, "ārammaṇaṃ satipaṭṭhāna"? Imassa kho, āvuso, atthassā—of this meaning, "ārammaṇaṃ satipaṭṭhāna". Yā ceva etānī—and whichever of these have been spoken by me. Yā ceva eso—and whichever of these has been spoken by me. So neva ussādetabbo—you should stand rightly in meaning and in expression. But he should not be elevated, nor should he be degraded. Saññāpetabbo—he should be made to understand. Tassa ca atthassā—of the meaning "satiyeva satipaṭṭhāna". Tesañca byañjanāna—of the expressions "satipaṭṭhānā". Nisantiyā—for the purpose of examining, for the purpose of retaining. In this way, the meaning should be understood in all instances.

181.Tādisa—like you. Atthupeta—endowed with meaning, a knower of meaning. Byañjanupeta—endowed with expressions, a knower of expressions. Thus, praise this bhikkhu. For this bhikkhu is not your disciple, but this is a Buddha, Cunda. Thus, the Blessed One established the learned bhikkhu in his own place.

Description of Reasons and Permitted Requisites

182.Now, increasing the teaching even further than that, na vo ahaṃ, cundā and so on. There, āsavas pertaining to the immediately visible Dhamma are āsavas that arise in this world because of requisites. Āsavas pertaining to the future are āsavas that arise in the next world because of quarreling. Saṃvarāyā—for the purpose of closing off, so that they do not enter. Paṭighātāyā—for the purpose of striking back with a root strike. Alaṃ vo taṃ yāvadeva sītassa paṭighātāyā—that is sufficient for you, for the striking back of cold. What was said is this: I have not permitted you the robes so that having put them on, you would live behaving with arrogance or conceit, but I have permitted them so that having put them on, having struck back the cold and so on, you would happily do the life of a renunciate, paying attention wisely. And just as with robes, so also with alms food and the rest. Here, the detailed description should be understood in the way stated in the Visuddhimagga.

Description of Addiction to Comfort and So On

183.Sukhallikānuyoga—sukhalliyanānuyogaṃ, devoted to the practice of pleasure, is the meaning. Sukhetī—makes happy. Pīṇetī—pleases, makes stout.

186.Aṭṭhitadhammā—whose nature is destroyed. "Jivhā no atthīti" means they say whatever they wish; sometimes they speak of the path, sometimes of the fruit, sometimes of Nibbāna, is the meaning. Jānatā—by one knowing with the knowledge of omniscience. Passatā—by one seeing with the five eyes. Gambhīranemo—having sat down in a deep place. Sunikhāto—well fixed. Evameva kho, āvuso—in the same way, a khīṇāsava is incapable of committing the nine offenses. In him, there is no committing, he is unshaken, unwavering. There, sotāpannas and others are also incapable of intentionally taking the life of a living being. Sannidhikārakaṃ kāme paribhuñjituṃ—to enjoy sense pleasures making accumulation of object-kāmas and kilesa-kāmas. Seyyathāpi pubbe agārikabhūto—just as formerly he enjoyed them having been a householder, he is incapable of enjoying them in that way.

Description of the Answering of Questions

187.Sotāpannas and others, living in the midst of a house, remain with the appearance of a householder for as long as they live. But a khīṇāsava, having attained arahantship, either passes away as a human being or goes forth. He does not stay even for a moment among the kāmāvacara gods such as the Cātumahārājika gods. Why? Because of the absence of a place of seclusion. But one established in the state of a bhummadeva, even having attained arahantship, remains. This question came because of that. Because of his faultlessness, his state of a bhikkhu should be understood. Atīraka—without limit, without boundary, great. No ca kho anāgata—but concerning the future, he does not proclaim thus. "I think the samaṇa Gotama knows only the past, not the future." Thus, it appears that he has recollection of a hundred and fifty past lives. In the future, such extensive recollection does not appear; thinking in this way, they would say this. Tayidaṃ kiṃ sū—what is this non-proclamation concerning the future? Kathaṃsū—for what reason? Is it because he does not know the future that he does not recollect, or because he does not wish to recollect that he does not recollect? Aññavihitakena ñāṇadassanenā—by knowledge that has been arranged elsewhere, by knowledge that is fit to be seen, because of its ability to show making it like direct experience; one should include knowledge that has been arranged elsewhere, that proceeds concerning something else, and one should proclaim it; they think so. For they think that knowledge is constantly present whether one is walking, standing, sleeping, or awake, and such knowledge does not exist. Therefore, it should be understood that they think just as fools think without reason.

Satānusārīti means connected with recollection of past lives.Yāvatakaṃ ākaṅkhatīti means he directs his knowledge, wishing to know as much as he desires, thinking, "I will know that much." Then, like an arrow released at a weak leaf-bundle, his unobstructed, unhindered knowledge goes forth; therefore, he recollects as much as he desires.Bodhijaṃti means born at the foot of the Bodhi tree.Ñāṇaṃ uppajjatīti means the knowledge of the four paths arises.Ayamantimā jātīti means, because the root of birth is abandoned by that knowledge, this is the final birth. Natthidāni punabbhavoti means another knowledge also arises.Anatthasaṃhitaṃti means not connected with benefit, not related to benefit in this world or the next.Na taṃ tathāgato byākarotīti means the Tathāgata does not speak of such unprofitable talk, similar to the story of the battle of Bharata or the abduction of Sita, which does not lead to liberation. Bhūtaṃ tacchaṃ anatthasaṃhitaṃti means frivolous talk such as stories about kings.Kālaññū tathāgato hotīti means he knows the right time. Having considered the cause and reason, he speaks only at the appropriate and fitting time.

188.Tasmā tathāgatoti vuccatīti means because he speaks according to how it should be spoken, changing the letter 'da' to 'ta', he is called Tathāgata. Diṭṭhaṃti means the eye-sphere (rūpāyatana). Sutaṃti means the ear-sphere (saddāyatana). Mutaṃti means the nose-sphere (gandhāyatana), the taste-sphere (rasāyatana), and the touch-sphere (phoṭṭhabbāyatana), because they are to be sensed, contacted, and grasped. Viññātaṃti means the mind-sphere (dhammāyatana), such as pleasant and unpleasant things.Pattaṃti means attained, either sought or unsought. Pariyesitaṃti means sought, whether attained or unattained. Anuvicaritaṃ manasāti means pondered over by the mind. "Tathāgatena abhisambuddhaṃ" indicates this: whatever form object, be it blue, yellow, etc., comes into the range of the eye-door in this world with its deities, in the immeasurable world-spheres, (the Tathagata knows) "This being, having seen this form object at this moment, has become pleased, displeased, or neutral." All that is fully awakened by the Tathagata. Similarly, whatever sound object, be it the sound of a drum, the sound of a lute, etc., comes into the range of the ear-door in this world with its deities, in the immeasurable world-spheres; whatever smell object, be it the smell of roots, the smell of bark, etc., comes into the range of the nose-door; whatever taste object, be it the taste of roots, the taste of branches, etc., comes into the range of the tongue-door; whatever touch object, be it hard, soft, etc., differentiated as earth element, fire element, air element, etc., comes into the range of the body-door; (the Tathagata knows) "This being, having touched this touch object at this moment, has become pleased, displeased, or neutral." All that is fully awakened by the Tathagata. Similarly, whatever mind object, differentiated as pleasant, unpleasant, etc., comes into the range of the mind-door in this world with its deities, in the immeasurable world-spheres, (the Tathagata knows) "This being, having cognized this mind object at this moment, has become pleased, displeased, or neutral." All that is fully awakened by the Tathagata.

Brahmajāle the extensive explanation of the word Tathāgata has already been given.

Explanation of the Undeclared Topics

189.Thus, having spoken of his own unmatched, unsurpassed, all-knowing state, the state of a king of Dhamma, now, roaring the lion's roar, "There exists, Cunda, a basis," etc., implying "There is nothing unknown or unseen by me in the doctrines of wandering ascetics and brahmins; everything revolves within the scope of my knowledge." Here, tathāgatoti means a being. Na hetaṃ, āvuso, atthasaṃhitaṃti means it is not connected with benefit in this world or the next. Na ca dhammasaṃhitaṃti means it is not based on the nine supramundane Dhammas. Na ādibrahmacariyakaṃti means it is not the beginning of the entire holy life (brahmacariya) included in the three trainings (sikkhā).

190.In Idaṃ dukkhanti khotiādi, declaring "this is suffering," all the three-realm (tebhūmaka) phenomena except craving are declared as "this is suffering." Craving, the source and cause of that very suffering, is declared as dukkhasamudayo. The non-occurrence of both is declared as dukkhanirodho. The Noble Eightfold Path, which is the complete understanding of suffering, the abandoning of its origin, and the realization of its cessation, is declared as dukkhanirodhagāminī paṭipadā. In Etañhi, āvuso, atthasaṃhitaṃtiādi, this means that it is connected with benefit in this world and the next, based on the nine supramundane Dhammas, and the beginning, the principal, the forerunner of the entire holy life.

Explanation of the Dependence on Views Associated with the Beginning

191.Now, lest they should assume that what was not declared by me was not declared out of ignorance, roaring again the lion's roar, "Knowing, I did not declare it, thinking, 'There is no benefit even if this is declared.' But what should be declared, that has been declared by me," he said again yepi te, cundātiādi. There, diṭṭhinissayā means dependent on views; having views as their basis, their destination is views.Idameva saccaṃti means this view alone is true.Moghamaññaṃti means the words of others are empty.Asayaṃkāroti means not self-made.

192.Tatrāti means among those ascetics and brahmins. Atthi nu kho idaṃ āvuso vuccatīti means, "Friend, what you say, 'The self and the world are eternal,' does this exist or not?" Thus, I ask you. Yañca kho te evamāhaṃsūti means I do not approve of what they say, "This alone is true, others are empty." Paññattiyāti means by designation of views. Samasamaṃti means equal with equal knowledge. Yadidaṃ adhipaññattīti means this so-called higher designation. Here, I myself am superior, higher; there is no one equal to me. There, what was said, "paññattiyā" and what was said "adhipaññattī" both are one in meaning. In differentiation, there are two: paññatti and adhipaññatti. There, paññatti means designation of views. Adhipaññatti means the six designations mentioned as the designation of aggregates, the designation of elements, the designation of spheres, the designation of faculties, the designation of truths, and the designation of persons. Here, however, in "paññattiyāti," both designation and higher designation are intended, and in "adhipaññattīti" as well. The Blessed One is unsurpassed in designation as well as in higher designation. Therefore, he said, "I myself am superior there, namely, in higher designation."

196.Pahānāyāti means for the purpose of abandoning. Samatikkamāyāti is a synonym of that. Desitāti means taught. Paññattāti means established. For by making a solid mass without distinction through the cultivation of mindfulness, when all phenomena are seen as they actually are, and from the conclusion that "this is merely a mass of pure formations, and no being is found here," there is abandonment of all dependence on views. Therefore, it was said, "Thus, these four foundations of mindfulness have been taught and established by me for the abandonment and overcoming of dependence on views." The rest is easily understood everywhere.

Here ends the commentary on the Dīgha Nikāya in the Sumaṅgalavilāsinī.

7. Explanation of the Lakkhaṇa Sutta

Explanation of the Thirty-Two Marks of a Great Man

199.Evaṃ me sutaṃti means the Lakkhaṇa Sutta. Here, this is the explanation of the words that are easily understood. Dvattiṃsimānīti means these thirty-two. Mahāpurisalakkhaṇānīti means the signs of a great man, the indications of a great man, the causes for recognizing "this is a great man." "With whom the great man is endowed" etc., should be understood in the same way as explained in detail in the Mahāpadāna Sutta.

"Even external ascetics know them, but they do not know that 'because of doing this action, one obtains this mark'," why was it said? Because it is appropriate to the origin of the story. For this sutta has its own story of origin. But where did this story of origin arise? Among people in a village. It seems that at that time, the residents of Savatthi, sitting in their own houses, at their house doors, and in assembly halls, etc., were starting a conversation: "The Blessed One has eighty minor marks, a fathom-long aura, and thirty-two marks of a great man, by which the body of the Blessed One, like a fully blooming pāricchattaka tree completely covered in blossoms, like a blooming lotus grove, like a golden archway decorated with various jewels, like the surface of the sky glittering with the rays of stars, exceedingly shines, releasing six-colored rays darting and flickering here and there. But it has not been said that the Blessed One's name and deed caused this mark to arise; even a little gruel, a piece of uḷuṅka, or a spoonful of rice is said by the Blessed One to arise due to a previous cause. What kind of deed did the Teacher do, that these marks arise for him?"

Then, Venerable Ānanda, while wandering in the village, heard this conversation. After finishing his meal, he went to the monastery, performed his duties to the Teacher, and stood having paid homage, saying, "Venerable Sir, I heard a conversation in the village." When the Blessed One asked, "What did you hear, Ānanda?" he reported everything. Having heard the Elder's words, the Teacher, having addressed the monks sitting around him, and showing the marks in order, said, "These, monks, are the thirty-two marks of a great man," to show which deed caused which mark to arise.

Explanation of Having Well-Established Feet

201.In Purimaṃ jātiṃtiādi, the aggregates previously dwelt in are called "births" in the sense of jāti. Similarly, "bhava" in the sense of becoming, or "niketo" in the sense of dwelling or in the sense of attachment. The meaning of all three words is that they have existed in the continuum of aggregates previously dwelt in. Now, since that continuum of aggregates occurs even in the heavenly realms, the skillful action capable of producing the mark is not easy to do there, it is easy only for one who has become a human being. Therefore, showing the action that was done as it actually was, he said, pubbe manussabhūto samānoti. Or, this is without a cause. A great being, even having become an elephant, a horse, a deer, a buffalo, a monkey, etc., fulfills the perfections. But since it is not easy to explain the action done while abiding in such an existence, but it is easy to explain the action done while abiding in human existence, therefore, he said, "pubbe manussabhūto samāno."

Daḷhasamādānoti means having a firm grasp.Kusalesu dhammesūti means in the ten courses of wholesome action.Avatthitasamādānoti means having an unshakeable grasp, an irreversible grasp. For the mind of a great being recoils from unwholesome action like a chicken feather touching fire, but expands towards wholesome action like a canopy. Therefore, he has a firm grasp, an unshakeable grasp. No ascetic, brahmin, deva, Māra, or Brahmā can cause the wholesome commitment to be relinquished.

Here are the instances: It seems that formerly, the Great Being was born in the kalandaka species. Then, after the devas had risen, a flood came, taking the nest and entering the ocean itself. The Great Being, thinking, "I will bring out my children," dipped his tail again and again and threw the water out of the ocean. On the seventh day, Sakka, having reflected and come there, asked, "What are you doing?" He told him. Sakka spoke of the impossibility of drawing water out of the great ocean. The Bodhisatta did not even think it proper to speak with such a lazy person. He drove him away, saying, "Don't stand here." Sakka, pleased that "the resolve made by an extraordinary person cannot be relinquished," brought his children and gave them to him. In the time of Mahājanaka as well, while crossing the great ocean, when asked by a deity, "Why are you crossing the great ocean?" he said, "I am crossing to go to the other shore, take the kingdom belonging to my family, and give alms." Then, when the deity said, "This great ocean is both deep and wide; when will you cross it?" he said, "This ocean appears like a small footprint to me, considering my intention, even though it is like a great ocean to you. You yourself will see me, having crossed the ocean, bringing wealth from the other side of the ocean, taking the kingdom belonging to my family, and giving alms." The deity, saying, "The resolve made by an extraordinary person cannot be relinquished," embraced the Bodhisatta, carried him, and laid him down in the park. He, having raised a parasol, made an expenditure of five hundred thousand each day, and in the latter part, having left, went forth. Thus, a Great Being cannot be made to relinquish a wholesome commitment by any ascetic…pe…or Brahmā. Therefore, it was said – "He was firm in his commitment to wholesome qualities, unshakeable in his commitment."

kāyasucaritetiādimāha. Here begins explanation about kāyasucarite. Dānasaṃvibhāgeti, here dāna means giving in the sense of offering, and saṃvibhāga means sharing in the sense of making a distribution. Sīlasamādāneti, at the time of undertaking the five precepts, ten precepts, or fulfilling the fourfold purification of morality. Uposathūpavāseti, at the time of observing uposatha, which is of various kinds such as the fourteenth day of the lunar cycle, etc. Matteyyatāyāti, in duties towards mother. The same method applies to the remaining words. Aññataraññataresu cāti, and in other such wholesome deeds. Adhikusalesūti, here, there are kusalā (wholesome deeds), and there are adhikusalā (superior wholesome deeds). All wholesome deeds pertaining to the sense-sphere are called kusalā, while those pertaining to the form-sphere are adhikusalā. Both are called kusalā, while those pertaining to the formless-sphere are adhikusalā. All of these are called kusalā, while wholesome deeds that are conditions for attaining the disciple's perfection are called adhikusalā. These too are called kusalā, while wholesome deeds that are conditions for attaining individual enlightenment are adhikusalā. These too are called kusalā, but wholesome deeds that are conditions for attaining omniscience are here intended by the term "adhikusalā." In those superior wholesome dhamma, he had firm resolve, not wavering resolve.

Kaṭattā upacitattāti, here, an action done even once is done, but it becomes accumulated by repeated performance. Ussannattāti, action that is heaped up, piled up, is called ussanna. Therefore, saying "ussannattā," he shows, "The cycle of existence is extremely crowded with my performed actions, the peak of existence is very low, thus my action is piled up." Vipulattāti, because it is immeasurable. By this, he shows, "I have done infinite, limitless action." Adhiggaṇhātīti, surpasses, attains superiority over other deities, this is the meaning. Paṭilabhatīti, obtains.

Sabbāvantehi pādatalehīti, this is an expanded explanation of "places his foot evenly on the ground." There, sabbāvantehi means with all the edges, not touching first with one edge and later with another, but touching evenly with all the soles of the feet, and lifting evenly. Indeed, even if the Tathāgata intends to step into "a hell crowded with hundreds of thousands of men," at that very moment, the low places rise up like a bellows filled with wind, becoming level with the earth. High places sink down inside. For one intending to step "far away," even a mountain the size of Mount Sineru bends down and comes near his foot like a well-trained cane sprout. Thus, having performed the twin miracle, when he intended to step onto "Mount Yugandhara," the mountain bent down and came near his foot. He stepped on it and then stepped with his second foot into the Tāvatiṃsa heaven. Indeed, a place to be established with the wheel mark cannot be uneven. Thorns, splinters, gravel, potsherds, or excrement, urine, phlegm, mucus, etc., either disappear beforehand or sink into the earth right there. Indeed, by the power of the Tathāgata's morality, by the power of merit, by the power of dhamma, by the influence of the ten pāramī, this great earth is well covered with soft flowers.

202.Sāgarapariyantanti, bounded by the ocean. Indeed, while he rules, neither a tree, nor a mountain, nor a river is the boundary, but the great ocean itself is the boundary. Therefore, it was said, "sāgarapariyanta." Akhilamanimittamakaṇṭakanti, without constant theft. Indeed, thieves are called khilā because of their rough contact, nimittā because they are the cause of trouble, and kaṇṭaka because of their piercing nature. Iddhanti, prosperous. Phītanti, flourishing with all kinds of wealth. Khemanti, without fear. Sivanti, without danger. Nirabbudanti, devoid of chaos, meaning devoid of thieves who wander in groups. Akkhambhiyoti, unshakeable. No one can move it from its place. Paccatthikenāti, by one who desires opposition. Paccāmittenāti, by an enemy who is hostile. Both of these are synonyms for adversary. Abbhantarehīti, by internal defilements such as greed, etc.

Bāhirehīti, by ascetics, etc. Thus, external ascetics such as Devadatta and Kokālika, Brahmins such as Soṇadaṇḍa and Kūṭadaṇḍa, deities such as Sakka, Māra who followed for seven years, Brahmās such as Baka, were unable to shake him.

Kammaṃ means the action done with firm effort for more than four incalculable periods of one hundred thousand eons. Kammasarikkhakaṃ means the great man's characteristic of having well-established feet, so that the world with its deities knows that it was done firmly. Lakkhaṇaṃ means well-established feet. Lakkhaṇānisaṃso means unshakeability by adversaries.

203.Tatthetaṃ vuccatīti, there, in the aforementioned division of action, etc., this other thing is said, it is said in relation to the structure of the verses. However, these verses were spoken by the ancient elders, saying, "These are the verses of explanation established by Ānanda Thera." In the later part, the elders said, "It is a single-word meaning extraction."

sacceti, in truthfulness of speech. Dhammeti, in the ten wholesome courses of action. Dameti, in taming the senses. Saṃyameti, in moral restraint. ‘‘Soceyyasīlālayuposathesu cā’’ti, here, soceyyaṃ is purity in three ways, bodily purity, etc. Sīlameva, morality that is a dwelling place, is sīlālayo. Uposatha action is uposatho. Ahiṃsāyā, in non-violence. Samattamācarīti, practiced completely.

Anvabhīti, experienced. Veyyañjanikāti, readers of characteristics. Parābhibhūti, capable of overcoming others. Sattubhīti, unshakeable by enemies.

Na so gacchati jātu khambhananti, that foremost individual never goes to a state of being shaken. Esā hi tassa dhammatāti, indeed, this is his nature, this is his characteristic.

Explanation of the Foot Sole Wheel Characteristic

204.Ubbegauttāsabhayanti, both the fear of agitation and the fear of fright. There, the fear arising from robbery, the king, or adversaries, based on plundering, imprisonment, etc., is called ubbego, and the fear that causes hair to stand on end in that moment, due to fierce elephants or horses, or due to snakes, yakkhas, etc., is called uttāsabhayaṃ. He dispelled and calmed all that. Saṃvidhātāti, one who arranges. How does he arrange? In forests, in dangerous places, having built a charity hall, he feeds those who come there and gives to the people and helps them pass through, sending people to help those who are unable to enter that place. Even in cities, he places guards in various places, thus he arranges. Saparivārañca dānaṃ adāsīti, he gave alms along with its retinue, the ten kinds of alms, food and drink etc.

annanti, cooked rice gruel and cooked rice. Giving that, he did not give by placing it at the door, but rather, inside the residence, in a place smeared with green clay, having scattered parched grain and flowers, having prepared a seat and hung a canopy, having made offerings with incense and perfume, he invited the Sangha of monks to sit down and gave the rice gruel. Giving the rice gruel, he gave it with relish. At the end of the rice gruel and drinks, having washed their feet and anointed them with oil, having given various kinds of endless snacks, at the end he gave excellent food with various curries and many sauces. Giving drink, he gave eight kinds of drink, such as mango juice, etc., and that too after giving the rice gruel and cooked rice. Giving cloth, he did not give just plain cloth, but rather, giving what was sufficient, such as single-layered and double-layered cloth, he also gave needles, thread, and helped to twist the thread, in the place for doing needlework, he gave seats for the monks, rice gruel, foot ointment, back ointment, dye, paṇḍupalāsa (yellow leaves used for dyeing), a dyeing trough, and even a kappiyakāraka (one who is allowed to handle money and goods for monks) for dyeing robes.

Yānanti, footwear. Even giving that, he made the accoutrements for footwear, the stick for footwear, the anointing oil, and the food etc. mentioned below, the retinue for that and gave it. Even giving mālaṃ, he did not give just plain garlands, but rather, having mixed them with perfumes, he made the lower four the retinue for that and gave it. For the purpose of worshiping the Bodhi tree, the cetiya, the seat, the books, etc., and for the purpose of fumigating the cetiya house, even giving gandhaṃ, he did not give just plain perfume, but rather, together with a perfumed powder container and a receptacle, he made the lower five the retinue for that and gave it. For the purpose of cetiya worship, etc., even giving vilepanaṃ, orpiment, realgar, Chinese flour, etc., he did not give just plain ointment, but rather, together with an ointment container, he made the lower six the retinue for that and gave it. Seyyāti, couch and chair. Even giving that, he did not give just plain ones, but rather, together with woollen blankets, coverings, couch legs, and even a auspicious cleaning stick, he made the lower seven the retinue for that and gave it. Even giving Āvasathaṃ, he did not give just a house, but rather, having made it decorated with flower work and creeper work, having prepared a well-arranged couch and chair, he made the lower eight the retinue for that and gave it. Padīpeyyanti, lamp oil. Giving that, he said, "Light a lamp in the courtyard of the cetiya, in the courtyard of the Bodhi tree, at the hall for listening to the dhamma, in the dwelling place, in the place for reading books," he did not give just plain oil, but rather, together with wicks, oil cups, and oil containers, he made the lower nine the retinue for that and gave it. Suvibhattantarānīti, those with well-divided interiors.

Rājānoti, anointed kings. Bhogiyāti, enjoyers. Kumārāti, princes. Here, kammaṃ means alms with its retinue. Kammasarikkhakaṃ means the wheel mark that arose because of the act "he gave alms along with its retinue," so that the world with its deities knows. Lakkhaṇaṃ means that very wheel mark. Ānisaṃso is having a large retinue.

205.Tatthetaṃ vuccatīti, these are called verses that illuminate the meaning. Indeed, there are two kinds of verses – those that illuminate the meaning and those that illuminate a special meaning. There, that which illuminates only the meaning that comes in the pāḷi is called tadatthaparidīpanā. That which illuminates a meaning not found in the pāḷi is called visesatthaparidīpanā. However, these are verses that illuminate the meaning. There, pureti, in the past. Puratthāti, a synonym for that. Purimāsu jātīsūti, it is a showing of rejection of actions done before this birth. Ubbegauttāsabhayāpanūdanoti, one who dispels the fear of agitation and the fear of fright. Ussukoti, resolved.

Satapuññalakkhaṇanti, one characteristic arising from a hundred hundred meritorious deeds. Thus, they did not approve of saying that anyone could become a Buddha, but they did approve of this meaning: In countless world-systems, if all beings were to do a single deed a hundred times, the Bodhisatta alone, having done each deed a hundredfold, was born from deeds done by so many people. Therefore, they approved of this meaning, "one whose characteristic arises from a hundred meritorious deeds." Manussāsurasakkarakkhasāti, humans, asuras, sakkas, and rakkhasas.

Explanation of the Long Heels and Other Characteristics

206.Antarāti, between rebirth and death. Here, kammaṃ means abstaining from killing. Kammasarikkhakaṃ means that those who kill, placing their feet carefully for fear of the sound of footsteps, go and kill others. Then, because of that action of theirs, so that people may know that action of theirs, they have inward-curving feet, or outward-curving feet, or squatting feet, or toe-nails bent upward, or heel-nails bent upward. However, because the Tathāgata did not kill others in that way, so that the world with its deities may know this, the great man's characteristic of āyatapaṇhi (long heels) arises. Thus, while killing others, going with an uplifted body, thinking others will see, they bend over and kill others. Then, because others know their action, that they went and killed in this way, they become hunchbacks, or dwarfs, or pīṭhasappī (one with a hump on the back). However, because the Tathāgata did not kill others in that way, so that the world with its deities may know this, the great man's characteristic of brahmujugatta (straight body like Brahmā) arises. Thus, while killing others, taking a weapon or a club, with fists clenched, they kill others. They become short-fingered, or short-handed, or have crooked fingers, or fan hands, so that people know their action, that they killed others in this way. However, because the Tathāgata did not kill others in that way, so that the world with its deities may know this, the great man's characteristic of dīghaṅguli (long fingers) arises. This here is kammasarikkhakaṃ. However, this very triad of characteristics is called lakkhaṇaṃ. Long life is lakkhaṇānisaṃso.

207. Maraṇavadhabhayattanoti: Here, maraṇavadho means death, maraṇavadhabhayaṃ means fear of death, knowing that in oneself. Paṭivirato paraṃmāraṇāyāti: Knowing that just as I fear death and cherish my life, so do others, he refrained from killing others. Sucaritenāti: By good conduct. Saggamagamāti: He went to heaven.

Caviya punaridhāgatoti: Having passed away, he was reborn here again. Dīghapāsaṇhikoti: Of long heels. Brahmāva sujūti: As straight as Brahmā.

Subhujoti: Of beautiful arms. Susūti: Appearing young even in old age. Susaṇṭhitoti: Possessed of excellent structure. Mudutalunaṅguliyassāti: He had soft and tender fingers. Tībhīti: By three. Purisavaraggalakkhaṇehīti: By the auspicious marks of a superior man. Cirayapanāyāti: For long duration, for a long life.

Ciraṃ yapetīti: He lives long. Cirataraṃ pabbajati yadi tatoti: He lives even longer than that; this means, if he goes forth. Yāpayati ca vasiddhibhāvanāyāti: And having attained mastery, he lives by developing iddhi.

Description of the Seven Flavors

208. Rasitānanti: Of flavorful things. In "khādanīyāna," etc., khādanīyāni means pastries, sweets, and the like. Bhojanīyānīti: The five staple foods. Sāyanīyānīti: Things to be tasted, such as ghee and butter. Lehanīyānīti: Things to be licked, such as rice gruel and sweets. Pānānīti: The eight kinds of drinks.

kammaṃ means this offering of exquisite food, given for four incalculable periods plus one hundred thousand aeons. Kammasarikkhakaṃ means that in the case of coarse food, blood dries up in the stomach, and the flesh withers. Therefore, beings who give coarse food become like manussapeta with little flesh and blood, and difficult to obtain food and drink, so that people may know that their offering of coarse food was the cause. But with exquisite food, flesh and blood increase in the stomach, the body becomes full, pleasing, and beautiful to behold. Therefore, the characteristic of the seven flavors of a great man arises so that the world with its deities may know that the Tathāgata has long been a giver of exquisite food. Lakkhaṇaṃ means the characteristic of the seven flavors itself. The benefit is the attainment of exquisite things.

209. Khajjabhojjamathaleyyasāyitanti: Snacks, food, things to be licked, and things to be tasted. Uttamaggarasadāyakoti: A giver of the best, chief flavors, or a giver of the chief flavors of the best things.

Satta cussadeti: And seven flavors. Tadatthajotakanti: Indicating the meaning of snacks, food, etc.; meaning, conducive to their attainment. Pabbajampi cāti: And even when going forth. Tadādhigacchatīti: He attains that. Lābhiruttamanti: Attainer of the best.

Description of the Characteristics of Hands, Feet, etc.

210. Dānenātiādīsu: One should be treated with generosity alone, he treated them with generosity. He gave renunciant requisites to renunciants, and household requisites to householders.

Peyyavajjenāti: For one might say, "This person gives what should be given, but spoils and ruins everything with a single word; what is the use of their giving?" Another might say, "Although this person does not give anything, when they speak, they smear it as if with oil. Whether they give or not, their word is worth a thousand." Such a person does not expect generosity, but only kind words. He treated them with kind words.

Atthacariyāyāti: By speaking on matters of welfare. For one does not expect generosity or kind words. They expect only words that promote their own good. He treated such a person with words of welfare, saying, "This you should do, this you should not do. Such a person should be associated with, such a person should not be associated with."

Samānattatāyāti: By equality in pleasure and pain. For one does not expect any of generosity, etc., but expects equality in pleasure and pain, such as sitting on the same seat, sleeping on the same couch, eating together. There, one who is inferior in birth but superior in wealth is difficult to associate with. For it is not possible to share equally with them, and if it is not done, they become angry. One who is inferior in wealth but superior in birth is also difficult to associate with. For they, thinking "I am of noble birth," do not want to share equally with one who is wealthy, and they become angry if it is not done. But one who is inferior in both is easy to associate with. For they do not want to share equally with the other, nor do they become angry if it is not done. One who is equal in both is also easy to associate with. Among monks, one who is immoral is difficult to associate with. For it is not possible to share equally with them, and they become angry if it is not done. One who is virtuous is easy to associate with. For the virtuous one does not become angry even if things are not given or done. They do not see with an evil mind even if another does not share things with them. And it is easy to share with them. Therefore, he treated such a person with such equality.

Susaṅgahitāssa hontīti: They are well-treated by him. Whether he gives or does not give, whether he does or does not do, they are always well-treated, they do not break away. They think, "When it is time to give, he gives. Now I think he does not have it, so he does not give. Do we attend to him only when he is giving? Do we not attend to him when he is not giving or doing?"

kammaṃ means the acts of generosity, etc., done for a long time. Kammasarikkhakaṃ means that because of this, people may know that he does not associate with those who are not sociable, therefore his hands and feet are stiff and his limbs are unevenly placed. But so that the world with its deities may know that the Tathāgata has long been sociable, these two characteristics arise: Lakkhaṇaṃ means these two characteristics themselves. Having a well-treated retinue is the benefit.

211. Kariyāti: Having done. Cariyāti: Having practiced. Anavamatenāti: Without contempt. "Anapamodenā" is also a reading, meaning without lack of joy, without being dejected, without being haughty.

Caviyāti: Having passed away. Atirucira suvaggu dassaneyyanti: Exceedingly beautiful, very pleasing, very charming, very skillful, and worthy to be seen. Susu kumāroti: Very delicate.

Parijanassavoti: The retinue is obedient, follows his words. Vidheyyoti: Manageable according to his wishes in what should be done and what should not be done. Mahimanti: This greatness. Piyavadū hitasukhataṃ jigīsamānoti: Being a pleasant speaker, seeking welfare and happiness. Vacanapaṭikarassā bhippasannāti: Those who respond to his words are very pleased with him. Dhammānudhammanti: Dhamma and anudhamma.

Description of the Characteristics of Raised Ankles, etc.

212. Atthūpasaṃhitanti: Related to this world and the next. Dhammūpasaṃhitanti: Related to the ten courses of wholesome action. Bahujanaṃ nidaṃsesīti: He spoke demonstrative speech to many people. Pāṇīnanti: Of beings. All the words beginning with "Aggo" are synonyms for each other. Here, kammaṃ means speech that is uplifting, related to welfare, spoken for a long time. Kammasarikkhakaṃ means that because of this, people may know that he does not speak such uplifting speech, therefore he has ankles that are not raised and hairs that do not grow upwards. But so that the world with its deities may know that the Tathāgata has long spoken such uplifting speech, the characteristic of raised ankles and the characteristic of upward-growing hairs arise. Lakkhaṇaṃ means these two characteristics themselves. Excellence is the benefit.

213. Erayanti: Speaking. Bahujanaṃ nidaṃsayīti: He shows the good to many people. Dhammayāganti: The sacrifice of the gift of Dhamma.

Ubbhamuppatitalomavā sasoti: He has hairs that grow upwards. Pādagaṇṭhirahūti: The ankles were without knots. Sādhusaṇṭhitāti: Well-formed. Maṃsalohitācitāti: Filled with flesh and blood. Tacotthatāti: Covered and concealed by skin. Vajatīti: He goes. Anomanikkamoti: Of unparalleled gait, of excellent gait.

Description of the Eṇijaṅgha Characteristic

214. Sippaṃ vātiādīsu: Sippaṃ means two kinds of skills—base skills and superior skills. Base skills are those of basket weavers, potters, weavers, and barbers. Superior skills are writing, printing, and arithmetic. Vijjāti: Various kinds of knowledge, such as snake charming. Caraṇanti: The five precepts, the ten precepts, the precepts of the pātimokkha restraint. Kammanti: The wisdom of knowing kamma to be one's own. Kilisseyyunti: They would be weary. He thought, "May the duties of the pupil not be long-lasting for them, which is suffering."

Rājārahānīti: Suitable for a king, such as elephants and horses; because they are parts of the king's army, they are called rājaṅgānī. Rājūpabhogānīti: Goods for the king's use and consumption, and the seven treasures. Rājānucchavikānīti: Suitable for a king. This refers to all of those. Samaṇārahānīti: Suitable for ascetics, such as robes. Samaṇaṅgānīti: The four assemblies that are parts of the ascetics. Samaṇūpabhogānīti: Requisites for the ascetics' use. Samaṇānucchavikānīti: Another word for those.

kammaṃ means repeatedly teaching skills, etc., with respect for a long time. Kammasarikkhakaṃ means that if one does not teach skills with respect, but tires out the pupils with squatting postures and moving their legs, the flesh of their legs becomes as if scraped and cut off. So that the world with its deities may know that the Tathāgata taught with respect for a long time, the eṇijaṅgha characteristic arises, with progressive and rounded contours. Lakkhaṇaṃ means this characteristic itself. Attaining suitable things is the benefit.

215. Yadūpaghātāyāti: That skill which is not harmful to anyone. Kilissatīti: Will be weary. Sukhumattacotthatāti: Covered with fine skin. But does another characteristic arise from another action? It does not arise. That which does arise is a minor characteristic (anubyañjana), therefore it is mentioned here.

Description of the Fine-Skinned Characteristic

216. Samaṇaṃ vāti: An ascetic who has stilled evil. Brāhmaṇaṃ vāti: A brahmin who has banished evil.

Mahāpaññotiādīsu: The meaning is that he is endowed with great wisdom, etc. Here is the diversity of great wisdom, etc.

mahāpaññā? Mahāpaññā means he comprehends the great aggregate of virtue, he comprehends the great aggregate of concentration, the aggregate of wisdom, the aggregate of liberation, the aggregate of knowledge and vision of liberation. He comprehends the great possibilities and impossibilities, the great meditative attainments, the great Noble Truths, the great foundations of mindfulness, the right efforts, the bases of psychic power, the great faculties, the powers, the great factors of enlightenment, the great Noble Path, the great fruits of asceticism, the great higher knowledges, the great ultimate goal of Nibbāna.

puthupaññā? Puthupaññā means knowledge functions in various aggregates. Knowledge functions in various elements, various sense bases, various dependent originations, various unperceived emptinesses, various meanings, Dhammas, expressions, and eloquence. It goes beyond the ordinary understanding of the common person and knowledge functions in the ultimate goal of Nibbāna, in various aggregates of virtue, various aggregates of concentration, wisdom, liberation, knowledge, and vision of liberation, in various possibilities and impossibilities, in various meditative attainments, in various Noble Truths, in various foundations of mindfulness, right efforts, bases of psychic power, faculties, powers, factors of enlightenment, various Noble Paths, fruits of asceticism, and higher knowledges.

Hāsapaññā (Wisdom Accompanied by Laughter)? Here, someone is abundant in laughter, abundant in joy, abundant in gladness, abundant in delight, fulfills morality, fulfills sense restraint, fulfills moderation in food, pursues wakefulness, fulfills the aggregate of morality, the aggregate of concentration, the aggregate of wisdom, the aggregate of liberation, the aggregate of the knowledge and vision of liberation; this is hāsapaññā. Abundant in laughter…pe…abundant in delight, understands what is possible and what is impossible; this is hāsapaññā. Abundant in laughter, fulfills the attainments of dwelling (vihārasamāpattiyo); this is hāsapaññā. Abundant in laughter, understands the Noble Truths; this is hāsapaññā. Develops the mindfulness practices, the right efforts, the bases of psychic power, the faculties, the strengths, the factors of enlightenment, the Noble Path; this is hāsapaññā. Abundant in laughter, realizes the fruits of recluseship; this is hāsapaññā. Understands the abhiññās; this is hāsapaññā. Abundant in laughter, joy, gladness and delight, realizes the ultimate meaning, Nibbāna; this is hāsapaññā.

Javanapaññā (Swift Wisdom)? Whatever form, whether past, future, or present, whether far or near, all that form swiftly moves away due to impermanence; this is javanapaññā. Swiftly moves away due to suffering, swiftly moves away due to not-self; this is javanapaññā. Whatever feeling…pe… whatever consciousness, whether past, future, or present, all that consciousness swiftly moves away due to impermanence, due to suffering, due to not-self; this is javanapaññā. The eye…pe… old age and death, whether past, future, or present, swiftly moves away due to impermanence, due to suffering, due to not-self; this is javanapaññā. Form, whether past, future, or present, is impermanent in the sense of decay, suffering in the sense of fear, not-self in the sense of being without essence; having weighed it, having judged it, having illuminated it, having made it manifest, one swiftly moves towards Nibbāna, the cessation of form; this is javanapaññā. Feeling, perception, mental formations, consciousness, the eye…pe… old age and death, whether past, future, or present, is impermanent in the sense of decay…pe… having made it manifest, one swiftly moves towards Nibbāna, the cessation of old age and death; this is javanapaññā. Form, whether past, future, or present. The eye…pe… old age and death, is impermanent, conditioned, arisen from conditions, subject to decay, subject to vanishing, subject to cessation; having weighed it, having judged it, having illuminated it, having made it manifest, one swiftly moves towards Nibbāna, the cessation of old age and death; this is javanapaññā.

Tikkhapaññā (Sharp Wisdom)? Swiftly cuts off defilements; this is tikkhapaññā. Does not allow an arisen sensual thought to persist, an arisen thought of ill-will, an arisen thought of violence, arisen unwholesome states, arisen greed, hatred, delusion, anger, resentment, contempt, insolence, envy, avarice, hypocrisy, deceitfulness, stubbornness, presumptuousness, conceit, arrogance, intoxication, negligence, all defilements, all wrongdoings, all (unwholesome) volitional formations, all deeds leading to renewed existence; abandons them, dispels them, eliminates them, makes them not exist; this is tikkhapaññā. In one sitting, the four Noble Paths, the four fruits of recluseship, the four paṭisambhidās, the six abhiññās are attained, realized, experienced with wisdom; this is tikkhapaññā.

Nibbedhikapaññā (Penetrative Wisdom)? Here, someone is abundant in revulsion towards all conditioned things, abundant in dread, abundant in aversion, abundant in discontent, abundant in non-delight, turns away and does not delight in all conditioned things; penetrates and pierces the mass of greed that was never before penetrated or pierced; this is nibbedhikapaññā. Penetrates and pierces the mass of hatred, the mass of delusion, anger, resentment…pe… all deeds leading to renewed existence that were never before penetrated or pierced; this is nibbedhikapaññā (paṭi. ma. 3.3).

217. Pabbajitaṃ upāsitā: having approached a learned pabbajita, one attends upon him. Atthantaro: just as some, seeking faults with a mind of resentment, listen, having made fault internal, so without listening in that way, having made meaning internal, how did he listen to and consider speech that was connected with the meaning?

Paṭilābhagatenā: having gone for the sake of gain. Uppādanimittakovidā: skilled in the arising and in the causes. Avecca dakkhitī: having known, he will see.

Atthānusiṭṭhīsu pariggahesu cā: in instructions about the meaning and in grasping, meaning knowledges that grasp what is meaningful and not meaningful, that is the meaning.

Description of Golden-Skinned Characteristics

218. Akkodhano: not because anger has been abandoned by the path of non-returning, but rather because, even if anger should arise for me, I would quickly dispel it; thus, due to having mastery over non-anger. Nābhisajjī: he did not cling like a crooked thorn, as if piercing vital spots here and there. Na kuppi na byāpajjī etc.: kopo is the initial arising. Byāpādo is stronger than that. Patitthiyanā is stronger than that. Not doing all that, he was not angry, was not malevolent, did not become established. Appaccayaṃ: displeasure. Na pātvākāsī: he did not make it manifest by bodily expression or verbal expression.

Kammasarikkhakaṃ: the complexion of an angry person is turbid, the face is unpleasant to look at, and there is no adornment similar to clothing. Therefore, so that people will know the state of an angry person because of this reason, that he is ill-complexioned and has a bad figure, one who is angry and does not give clothes. But the face of a non-angry person shines, and the complexion brightens. For beings are pleasing due to four reasons: due to giving material things, due to giving clothes, due to sweeping, or due to being non-angry. These four reasons were long done by the Tathāgata himself. Therefore, so that the world with its devas will know the state of having done these things because of this reason, the characteristic of a golden complexion, a great man's characteristic, arises. Lakkhaṇaṃ: this is the characteristic. Ānisaṃso: the gain is obtaining fine spreads etc.

219. Abhivissajī: he sent down completely. Mahimiva suro abhivassa: suro means devo, like a devo raining on the great earth.

Suravarataroriva indo: like Indo, the best of the devas.

Apabbajjamicchaṃ: wishing for non-renunciation, the householder's life. Mahatimahiṃ: the great earth.

Acchādanavatthamokkhapāvuraṇānaṃ: both of coverings and of clothes and of excellent cloaks. Panāso: destruction.

Description of the Characteristic of Hidden Genitals

220. Mātarampi puttena samānetā ahosī: this action can be done by someone established in kingship. Therefore, while Bodhisatta was administering the kingdom, he stationed people, saying: in the inner city, at the four crossroads etc., at the four city gates, and in the outer city, in the four directions, do this deed. They, seeing a mother wailing while searching, "Where is my son? I do not see my son," would say, "Come, mother, you will see your son," and taking her, after bathing her and feeding her, they would look for her son and show him to her. This is the method everywhere.

Kammaṃ: making harmony among relatives for a long time. Kammasarikkhakaṃ: for relatives, being harmonious, conceal each other's faults. Even though they quarrel at the time of quarreling, when a fault of one arises, they do not want another to know. If it is said, "This is his fault," all rise up and say, "By whom was it seen? By whom was it heard? There is no one among our relatives who does such a thing." And by the Tathāgata, while making that fellowship of relatives, this action of concealing faults was long done. Therefore, so that the world with its devas will know the state of having done such an action because of this reason, the characteristic of hidden genitals arises. Lakkhaṇaṃ: this is the characteristic. Ānisaṃso: the gain is having many sons.

221. Vatthachādiyaṃ: the hidden genitals that should be covered with cloth.

Amittatāpanā: burning up enemies. Gihissa pītiṃ jananā: generating joy for one who is a householder.

Description of the Characteristic of Roundness etc.

222. Samaṃ jānātī: he knows equality, "This is equal to tārukkha, this is equal to pokkharasāta," thus he knows equality with that and that. Sāmaṃ jānātī: he knows himself. Purisaṃ jānātī: he knows a man, "This one is esteemed as the best." Purisavisesaṃ jānātī: he knows a man's distinction, without making a mung bean equal to a kidney bean, he knows the distinction of one distinguished by qualities. Ayamidamarahatī: this man deserves this gift and honor. Purisavisesakaro ahosī: having known the man's distinction, he was a doer. He gave to whomever deserved what. For one who gives half a kahāpaṇa to one deserving a kahāpaṇa, destroys half a kahāpaṇa of another. One who gives two kahāpaṇas, destroys his own kahāpaṇa. Therefore, without doing both of those, he gave just that to whomever deserved what. Saddhādhanaṃ etc.: the state of being a treasure of faith etc. should be understood in the sense of obtaining fortune.

Kammaṃ: long done, knowing a man's distinction, the action of equal association. Kammasarikkhakaṃ: so that the world with its devas will know that action of his because of this reason, these two characteristics arise. Lakkhaṇaṃ: these are the two characteristics. Ānisaṃso: the gain is wealth.

223. Tuliyā: having weighed. Paṭivicayā: having investigated. Mahājanasaṅgāhakaṃ: associating with many people. Samekkhamāno: watching equally. Atinipuṇā manujā: very subtle men, men who read characteristics with subtle wisdom. Bahuvividhā gihīnaṃ arahānī: he obtains many and various things suitable for householders. Daharo susu kumāro: "This young boy will obtain (wealth)," they declared mahīpatissā: to the king.

Description of the Characteristics of the Lion-Like Upper Body etc.

224. Yogakkhemakāmo: wishing for security from bonds. Paññāyā: by wisdom resulting from action. Here kammaṃ is wishing for the welfare of the multitude. Kammasarikkhakaṃ: so that the world with its devas will know the state of hoping for only increase due to wishing for the welfare of that multitude because of this reason, these three characteristics, completely perfect on all sides and not diminished, arise. Lakkhaṇaṃ: these are the three characteristics. Ānisaṃso: the non-diminishment of wealth etc. and of faith etc.

225. Saddhāyā: by conviction-faith, by confidence-faith. Sīlena: by the five precepts, by the ten precepts. Sutena: by listening to the Teaching. Buddhiyā: by the intelligence about these things, thinking, "How might these increase?" is the meaning. Dhammena: by worldly Dhamma. Bahūhi sādhūhī: by many other excellent qualities. Asahānadhammataṃ: the state of not diminishing in the Dhamma.

Description of the Characteristics of Excellent Taste Buds

226. Samābhivāhiniyo: just as even an amount of sesame seed placed on the tip of the tongue spreads everywhere, so they flow, being equal. Here kammaṃ is the action of non-harming. Kammasarikkhakaṃ: when someone is struck with the hands etc., blood gathers here and there, forming lumps and pus forms inside, it breaks open inside, thus he has many diseases. But by the Tathāgata, this action of making healthy was long done. So that the world with its devas will know that action of his because of this reason, the characteristic of excellent taste buds that makes healthy arises. Lakkhaṇaṃ: this is the characteristic. Ānisaṃso: the gain is freedom from disease.

227. Maraṇavadhenā: by the death penalty ordered, "Kill him, slaughter him." Ubbādhanāyā: by entry into a prison.

Description of the Characteristics of Deep Blue Eyes etc.

228. Na ca visaṭaṃ: and he did not look with eyes bulging out like a crab due to anger. Na ca visācī: and he did not look with the corner of his eye. Na ca pana viceyya pekkhitā: viceyya pekkhitā means one who, being angry, when another looks at him, squints and does not look, then, when the other is going away, angrily looks; he was not like that. There is also the reading "Vineyyapekkhitā," this is the meaning. Ujuṃ tathā pasaṭamujumano: being upright in mind, he looks upright, and as upright, so plainly, widely, extensively he looks. Piyadassano: one who should be seen by those who desire him.

Kammaṃ (action) means the act of looking with affectionate eyes towards the great multitude for a long time. Kammasarikkhakaṃ (the result of action) means that one who looks with anger becomes like a blind person or like the eye of a crow; moreover, the eyes become crooked and turbid. But when looking with a serene mind, a five-hued radiance appears in the eyes. The Tathāgata looked in that way. So that the world with its devas may know that he has looked with affectionate eyes for a long time, these two characteristics conducive to excellence of the eyes arise, these two marks of a great man. Lakkhaṇaṃ (characteristic) means just these two characteristics. Being pleasing to see is the ānisaṃsa (benefit). Abhiyogino (those who apply themselves) means those who are engaged in the science of characteristics.

Description of the Uṇhīsa-Head Characteristic

230.Bahujanapubbaṅgamo ahosīti (he was a leader of many people) he was a leader of many people, the chief of the group. Others followed his example. Here, kammaṃ (action) means being a leader. Kammasarikkhakaṃ (the result of action) means that one who, being a leader, performs meritorious deeds such as giving alms, walks with head held high in joy and delight, with a perfect head, and becomes a great man. The Tathāgata did so. So that the world with its devas may know this action of being a leader, the uṇhīsa-head characteristic arises. Lakkhaṇaṃ (characteristic) means just this characteristic. Conforming to the wishes of the great multitude is the ānisaṃsa (benefit).

231.Bahujanaṃ hessatīti (will be for many people) will be for many people. Paṭibhogiyāti (servants) those who perform services; the meaning is that many servants will be for him. Abhiharanti tadāti (they bring then) even in their youth, they declare thus. Paṭihārakanti (service) the state of being a servant. Visavīti (one who is trained) one who is practiced and skilled.

Description of the Single Body Hair Characteristic, Etc.

232.Upavattatīti (conforms) conforms to their inclination; here, kammaṃ (action) means speaking the truth for a long time. Kammasarikkhakaṃ (the result of action) means so that the world with its devas may know that he has spoken purely, without duplicity, for a long time, both the single body hair characteristic and the uṇṇā characteristic arise. Lakkhaṇaṃ (characteristic) means just these two characteristics. Conforming to the inclinations of the great multitude is the ānisaṃsa (benefit). Ekekalomūpacitaṅgavāti (with limbs covered with single hairs) one whose body is covered with single hairs.

Description of the Forty Teeth Characteristic, Etc.

234.Abhejjaparisoti (an indivisible retinue) a retinue that cannot be divided. Here, kammaṃ (action) means speaking without maliciousness for a long time. Kammasarikkhakaṃ (the result of action) means because one who speaks maliciously breaks the harmony, their teeth become incomplete and sparse. But so that the world with its devas may know that the Tathāgata has spoken without maliciousness for a long time, these two characteristics arise. Lakkhaṇaṃ (characteristic) means just these two characteristics. Having an indivisible retinue is the ānisaṃsa (benefit). Caturo dasāti (four tens) four tens, forty.

Description of the Large Tongue Characteristic, Etc.

236.Ādeyyavāco hotīti (he is of trustworthy speech) he is of speech that should be heeded. Here, kammaṃ (action) means abstaining from harsh speech for a long time. Kammasarikkhakaṃ (the result of action) means those who use harsh speech, because of that, people know that their tongue is twisted and turned, speaking harsh words, so they have a bound tongue, a hidden tongue, a double tongue, or a stammer. But those who do not twist and turn their tongue to speak harshly do not have a bound tongue, a hidden tongue, or a double tongue. Their tongue is soft, the color of a red blanket. Therefore, so that the world with its devas may know that the Tathāgata has not spoken harshly, twisting his tongue for a long time, the large tongue characteristic arises. And the voice of those who speak harshly is broken. Because they make a break in their voice, people know they have spoken harshly, so they have a broken voice, a cracked voice, or a crow-like voice. But those who do not utter harsh words that break the tone, their voice is sweet and endearing. Therefore, so that the world with its devas may know that the Tathāgata has not spoken harshly, breaking the tone for a long time, the Brahma-voice characteristic arises. Lakkhaṇaṃ (characteristic) means just these two characteristics. Being of trustworthy speech is the ānisaṃsa (benefit).

237.Ubbādhikanti (oppressive) because of being connected with abuse, causing harm; bahujanappamaddananti (crushing of many people) crushing of many people; abāḷhaṃ giraṃ so na bhaṇi pharusanti (he did not speak harsh, strong speech) here, the "a" should be joined to the word "bhaṇi" following it. Bāḷhanti (strong) strong, very harsh. Bāḷhaṃ giraṃ so na abhaṇīti (he did not speak strong speech) this is the meaning here. Susaṃhitanti (well-arranged) well-arranged with affection. Sakhilanti (gentle) gentle, soft. Vācāti (speech) speeches. Kaṇṇasukhāti (pleasing to the ear) pleasing to the ears. "Kaṇṇasukha" is also a reading, meaning that it pleases the ears. Vedayathāti (he made known) he made known. Brahmassarattanti (Brahma-voicedness) being Brahma-voiced. Bahuno bahunti (much to many) much to many people. "Bahūnaṃ bahunti" is also a reading, meaning much to many people.

Description of the Lion Jaw Characteristic

238.Appadhaṃsiko hotīti (he is unshakeable) impossible to shake or remove from virtue or position. Here, kammaṃ (action) means not speaking deceitfully. Kammasarikkhakaṃ (the result of action) means those who speak it, because of that, people know they have spoken deceitfully, moving their jaws, so they have sunken jaws, crooked jaws, or protruding jaws. But the Tathāgata did not speak that way. Therefore, so that the world with its devas may know that he has not spoken deceitfully, moving his jaw for a long time, the lion jaw characteristic arises. Lakkhaṇaṃ (characteristic) means just this characteristic. Being unshakeable is the ānisaṃsa (benefit).

239.Avikiṇṇavacanabyappatho cāti (and his speech is not scattered) and his path of speech is not scattered, like the speech of previous Bodhisattas, therefore, it is avikiṇṇavacanabyappatho (whose speech is not scattered). Dvidugamavaratarahanuttamalatthāti (he has attained the best state of going by twos) because he goes by twos, he is dvidugamo (going by twos), by twos means by fours, he has attained the jaw condition of a lion, which is the best of quadrupeds, this is the meaning. Manujādhipatīti (lord of men) lord of men. Tathattoti (suchness) such is his nature.

Description of the Even Teeth Characteristic, Etc.

240.Suciparivāroti (he has a pure following) he has a purified following. Here, kammaṃ (action) means right livelihood (sammājīvatā). Kammasarikkhakaṃ (the result of action) means that one who maintains life with a defiled and dishonest livelihood, their teeth are also uneven and their fangs are defiled. But so that the world with its devas may know that the Tathāgata has maintained life with an even and pure livelihood, both the even teeth characteristic and the very white fangs characteristic arise. Lakkhaṇaṃ (characteristic) means just these two characteristics. Having a pure following is the ānisaṃsa (benefit).

241.Avassajīti (he laughed) he laughed; tidivapuravarasamoti (equal to the excellent city of the gods) equal to Sakka, the excellent city of the gods. Lapanajanti (born from the mouth) born from the mouth, meaning teeth. Dijasamasukkasucisobhanadantoti (he has teeth that are doubly born, even, white, pure, and beautiful) because they are born twice, they are called dijasamasukkasucisobhanadanto (teeth that are doubly born, even, white, pure, and beautiful). Na ca janapadatudananti (and there is no torment of the country) and there is no torment, suffering, or affliction to that country bounded by his universal rule. Hitamapi ca bahujana sukhañca carantīti (and they live doing what is beneficial and bringing happiness to many people) many people, being equal in happiness and suffering, live in that country doing what is beneficial and bringing happiness to each other. Vipāpoti (free from evil) free from evil. Vigatadarathakilamathoti (free from bodily fatigue and exertion) free from bodily fatigue and exertion. Malakhilakalikilese panudehīti (may he remove the stains, obstructions, strife, and defilements) may he remove the stains of greed, etc., the obstructions of greed, etc., the strife of hatred, and all defilements. The rest is clear everywhere.

In the Sumaṅgalavilāsinī, commentary on the Dīgha Nikāya,

8. Description of the Siṅgāla Sutta

Introductory Account

242.Evaṃ me sutaṃti (Thus I have heard) the Siṅgāla Sutta. Herein, this is a description of the words that are not self-explanatory: veḷuvane kalandakanivāpeti (in the Bamboo Grove, the feeding ground of the squirrels) veḷuvana is the name of that park. It is said that it was surrounded by bamboo, with a wall of eighteen hands, complete with gate towers, beautiful with a blue hue, therefore it is called Veḷuvana (Bamboo Grove). And they gave a feeding ground (nivāpa) to the squirrels (kalandaka) there, therefore it is called kalandakanivāpa (the feeding ground of the squirrels).

Kalandakāti (squirrels) this is the name for the black ones.

Tena kho pana samayenāti (at that time) at that time when the Blessed One, having made Rājagaha his alms-gathering village, was dwelling in the Bamboo Grove, the feeding ground of the squirrels, at that time. Siṅgālako gahapatiputtoti (Siṅgālaka, the householder's son) Siṅgālaka was his name. Gahapatiputtoti (householder's son) the son of a householder is a householder's son. It is said that his father was a wealthy merchant, and there were forty crores of wealth stored and deposited in his house. He was a lay follower, a Stream-enterer, devoted to the Blessed One, and his wife was also a Stream-enterer. But their son was faithless and displeased. Then his parents constantly advised him thus: "Dear son, go to the Teacher, go to the Dhamma Commander, Mahāmoggallāna, Mahākassapa, and the eighty great disciples." He said thus: "I have no need to go to your ascetics. Having gone to the presence of the ascetics, one has to bow down. When bowing, the back breaks, the knees become rough, one has to sit on the ground, and sitting there, the clothes get soiled and worn out. From the time of sitting nearby, there is talk and conversation, and with that confidence arises, then one has to invite them and give them robes, alms food, etc. Thus wealth diminishes. I have no need to go to your ascetics." Thus, even advising him throughout his life, his parents could not bring him into the Dispensation.

Then his father, lying on his deathbed, thinking, "It is fitting to give advice to my son," thought again, "I will give him this advice: 'Dear son, worship the directions.' Without understanding the meaning, he will worship the directions. Then the Teacher or his disciples, seeing him, will ask, 'What are you doing?' Then he will say, 'My father advised me to worship the directions.' Then they will teach him, 'Your father did not mean you to worship these directions, but he meant you to worship these directions.' Understanding the qualities of the Buddha's Dispensation, he will do meritorious deeds." Then, having had him summoned, he said, "Dear son, rising early, you should worship the six directions." The words of one lying on his deathbed are to be remembered throughout life. Therefore, remembering that word of his father, the householder's son did so. Therefore, it is said, "Rising early, having gone out of Rājagaha," etc.

243.Puthudisāti (various directions) many directions. Now, showing those directions, he said, puratthimaṃ disanti (the eastern direction), etc. Pāvisīti (he entered) he has not yet entered, but because he has gone out intending to enter, even while proceeding on the road, he is said to have entered. Addasā kho bhagavāti (then the Blessed One saw) he did not just see him now, but even at dawn, looking out on the world with his Buddha-eye, having seen him worshipping the directions, he thought, "Today, I will teach the Siṅgāla Suttanta, the Vinaya for householders, to Siṅgālaka, the householder's son. That talk will be fruitful for the great multitude. I must go there." Therefore, rising early, he entered Rājagaha for alms. And while entering, he saw him just as before. Therefore, it is said, "then the Blessed One saw." Etadavocāti (he said this) it seems that even though he was standing not far away, he did not see the Teacher, but was worshipping the directions. Then the Blessed One, having opened his mouth like a great lotus blooming with the touch of the sun's rays, said this: "What now, householder's son," etc.

Description of the Six Directions, Etc.

244. "But how, Bhante?": Having heard that statement of the Blessed One, he thought, "These, indeed, are not the six directions that my father said should be venerated; other six directions should be venerated by a noble disciple. Let me ask about and venerate the directions that should be venerated by a noble disciple." Asking about them, he said, "But how, Bhante?" etc. Here, "yathā" is merely a particle. "Kathaṃ pana" is the question itself. "Kammakilesā": beings are defiled by these actions; therefore, they are called kammakilesā. "Ṭhānehi": by reasons. "Apāyamukhānī": mouths of ruin. "So": that sotāpanna, noble disciple. "Cuddasa pāpakāpagato": is rid of these fourteen evil, base things. "Chaddisāpaṭicchādī": covering the six directions. "Ubholokavijayāyā": for the sake of conquering both this world and the next. "Ayañceva loko āraddho hotī": for such a person, here in this world, there are no five kinds of fear; therefore, this world is cultivated, satisfied, and fulfilled for him. In the next world also, there are no five kinds of fear; therefore, the next world is also cultivated for him. Therefore, upon the dissolution of the body, after death, he is reborn in a good destination, a heavenly world.

245. Thus, the Blessed One, having established the summary matrix, now expanding upon it, said, "Katamassa cattāro kammakilesā" etc. "Kammakileso": it is both kamma and, being associated with defilements, a defilement; hence, kammakileso. For it is only when defiled that one kills a living being; one who is undefiled does not kill. Therefore, taking life is called "kammakileso". The same method applies to "adinnādānādīsu" (taking what is not given, etc.). "Athāparaṃ": moreover, he spoke another verse that illuminates the same meaning.

Description of the Four Reasons, Etc.

246. "Pāpakammaṃ karotī": Because the Blessed One, when showing the doer, makes the non-doer apparent, therefore, even having established the matrix as "he does not do evil," He first showed the doer due to His skill in teaching. Here, "chandāgatiṃ gacchanto": going to a wrong course (agati) through desire (chanda), doing what should not be done. The same method applies in other instances. Here, the one who, due to desire, thinking, "This is my friend, associate, acquaintance, or relative, or perhaps he will give me a bribe," makes what belongs to no one belong to someone, that one, going to a wrong course through desire, is said to do evil. The one who, due to aversion, out of inherent nature or momentary anger, makes what belongs to someone belong to no one, that one, going to a wrong course through aversion, is said to do evil. But the one who, due to dullness or delusion, saying whatever comes to mind, makes what belongs to no one belong to someone, that one, going to a wrong course through delusion, is said to do evil. But the one who, fearing that "this person is a favorite of the king or relies on injustice and might cause me harm," makes what belongs to no one belong to someone, that one, going to a wrong course through fear, is said to do evil. But the one who, when distributing something, gives more due to affection, thinking, "This is my acquaintance or associate," gives less due to aversion, thinking, "This is my enemy," not knowing what has been given and not given due to delusion, gives less to some and more to others, fearing that "if this is not given to this person, he might cause me harm," gives more to some, that fourfold person, going to wrong courses in due order through desire, etc., is said to do evil.

However, the noble disciple does not go to wrong courses through desire, etc., even when facing the end of his life. Therefore, it was said, "He does not do evil through these four reasons."

"Nihīyati yaso tassā": The fame of that person who goes to a wrong course, even if it exists, declines and diminishes.

Description of the Six Mouths of Ruin, Etc.

247. "Surāmerayamajjappamādaṭṭhānānuyogo": Here, "surā": there are five kinds of surā: rice-flour surā, cake surā, rice surā, kiṇṇa-mixed, and ingredient-mixed. "Meraya": there are five kinds of āsava: flower āsava, fruit āsava, honey āsava, jaggery āsava, and ingredient-mixed. All of that, due to its intoxicating nature, is "majjaṃ" (intoxicant). "Pamādaṭṭhāna": the cause of negligence. This is a designation for the intention with which one drinks that intoxicant. "Anuyogo": repeatedly engaging in that surāmerayamajjappamādaṭṭhāna. Since the wealth that has arisen in one who is engaged in this declines, and wealth that has not arisen does not arise, therefore it is said to be the "mouth of ruin for wealth." "Vikālavisikhācariyānuyogo": being engaged in wandering in the streets at unseasonable times.

"Samajjābhicaraṇaṃ": going to festivals (samajjā) in terms of seeing dancing, etc. "Ālasyānuyogo": being associated with laziness of the body.

Description of the Six Disadvantages of Intoxicants, Etc.

248. Thus, having established the matrix of the six mouths of ruin, now dividing them, he said, "Cha kho me, gahapatiputta ādīnavā" etc. Here, "sandiṭṭhikā": visible in this very life. "Dhanajānī": loss of wealth. "Kalahappavaḍḍhanī": increasing both verbal quarrels and physical quarrels involving touching with hands, etc. "Rogānaṃ āyatanaṃ": the field for various diseases such as eye diseases, etc. "Akittisañjananī": after drinking intoxicants, people strike even their mothers and fathers, and say many other unspeakable things, and do what should not be done. Therefore, they attain blame, punishment, and even the cutting off of hands and feet, and they attain disrepute in this world and the next. Thus, that intoxicant of theirs is called "akittisañjananī". "Kopīnanidaṃsanī": the private parts, when exposed, anger and destroy shame; therefore, they are called "kopīna". Being intoxicated with intoxicants, they wander about exposing those parts; therefore, that intoxicant of theirs, due to exposing the kopīna, is called "kopīnanidaṃsanī". "Paññāya dubbalikaraṇī": it weakens wisdom related to one's own actions, as it did for Sāgata Thera; therefore, it is called "paññāya dubbalikaraṇī". However, it cannot weaken the wisdom of the path (magga-pañña). For it does not enter inward for those who have attained the path. "Chaṭṭhaṃ padaṃ": the sixth reason.

249. "Attāpissa agutto arakkhito hotī": wandering at unseasonable times, he steps on thorns and thistles, and encounters snakes and yakkhas, going to various places. Knowing that, even enemies lie in wait and seize or kill him. Thus, even his self is unguarded and unprotected. Even his sons and wives think, "Our father, our master, wanders at night; what need is there for us?" Thus, his sons, daughters, and wives, wandering about at night, seeking outside pleasures, encounter misfortune and ruin. Thus, "puttadāropissa agutto arakkhito hoti". Knowing the night-wandering behavior of his sons, wives, and family, thieves enter the empty house and take whatever they want. Thus, "sāpateyyampissa aguttaṃ arakkhitaṃ hoti. Saṅkiyo ca hotī": even in evil deeds done by others, he is suspected, thinking, "This must have been done by him." Whatever theft or adultery is committed by another near whose house he goes, even though it is untrue and nonexistent, it grows and takes root in him. "Bahūnañca dukkhadhammānaṃ": it is impossible to say how much suffering and how much sorrow there is. In the absence of another person, everything must be attributed to the night-wanderer. Thus, he is foremost and the leader in many painful things.

250. "Kva naccaṃ": asking "In what place is there dancing, dramas, etc.?" and having to go to whatever village or town it is in, even as he prepares clothes, perfumes, garlands, etc., today, thinking, "Tomorrow I will go to see the dancing," there is a break in work for the entire day. Due to seeing the dancing, he stays there for one, two, or three days. Even having obtained rain and prosperity, he does not do sowing, etc., at the time of sowing, etc., and wealth that has not arisen does not arise. Knowing of his absence outside, thieves do whatever they want in the unprotected house; thus, his wealth that has arisen is also destroyed. The same method applies to "kva gītaṃ" (where is singing), etc. Their distinction has already been stated in the Brahmajāla.

251. "Jayaṃ veraṃ": winning, he takes the cloak or turban of another in the midst of the assembly, thinking, "I have won." That person binds hatred there, thinking, "He insults me in the midst of the assembly; let it be, I will teach him a lesson." Thus, the one who conquers himself generates hatred. "Jino": being conquered by another, he laments over whatever turban or cloak or other wealth of gold and silver, etc., has been taken by that person, thinking, "I had that, now that is no longer mine," and due to that, he grieves. Thus, the one who is conquered grieves over wealth. "Sabhāgatassa vacanaṃ na rūhatī": when asked as a witness in a place of judgment, his word does not take root or stand firm, and there are those who say, "This is an addicted gambler; do not heed his word." "Mittāmaccānaṃ paribhūto hotī": his friends and relatives say thus: "Friend, are you, a person from a good family, wandering about as an addicted gambler, cut off and broken? This is not befitting your lineage and clan; from now on, do not do such a thing." Even when he is told this, he does not heed their words. Therefore, they do not stand or sit together with him. Because of that, even when asked as a witness, they do not speak. Thus, he is despised by his friends and relatives.

"Āvāhavivāhakānaṃ": āvāhakā are those who wish to take a girl from his house. Vivāhakā are those who wish to give a girl into his house. "Apatthito hotī": is unwanted. "Nālaṃ dārabharaṇāyā": is not capable of supporting a wife. Even if a girl is given into this house or comes from this house, she will have to be supported by us.

Description of the Six Disadvantages of Evil Friendship, Etc.

252. "Dhuttā": addicted gamblers. "Soṇḍā": those addicted to women, addicted to food, addicted to cakes, addicted to roots. "Pipāsā": those addicted to drinks. "Nekatikā": those who deceive with false pretenses. "Vañcanikā": those who deceive with face-to-face deceptions. "Sāhasikā": those who commit violent acts such as breaking into houses. "Tyāssa mittā hontī": those are his friends. He does not delight in the company of other good people, but like a pig adorned with perfumes and garlands and placed on a fine bed going to a pile of feces, he approaches those evil friends. Therefore, he incurs much misfortune in this very life and in the future.

253. "Atisītanti kammaṃ na karotī": when asked by people who have risen early in the morning, "Come, sir, let us go to work," he sits warming himself by the fire, saying, "It is too cold, it is as if my bones are breaking; you go, I will know later." They go and do the work. His work declines. The same method applies to "atiuṇhaṃ" (too hot), etc.

"Hoti pānasakhā nāmā": one is a friend only in the drinking place, in the liquor store. "Pannasakhā" is also a reading, this is the same meaning. "Sammiyasammiyo": saying "samma samma" (friend, friend), he is a friend only to one's face, but behind one's back, he seeks only an opportunity to do harm, like an enemy. "Atthesu jātesū": when such tasks have arisen. "Verappasavo": abundance of hatred. "Anatthatā": causing harm. "Sukadariyatā": very stingy, having a stiff, miserly attitude. "Udakamiva iṇaṃ vigāhatī": he sinks into debt like a stone sinks into water.

"Rattinuṭṭhānadessinā": by the habit of not rising at night. "Atisāyamidaṃ ahū": those who do not work, saying "This happened too late in the evening." "Iti vissaṭṭhakammante": having thus abandoned work. "Atthā accenti māṇave": in such a person, wealth passes away and does not remain with them.

"Tiṇā bhiyyo": even more than grass. "So sukhaṃ na vihāyatī": that person does not abandon happiness, he is always associated with happiness. By this manner of speaking, he shows this meaning: "Being a householder, so much work should not be done; for one who does, there is no increase. He only attains blame in this world and the next."

Description of False Friends, Etc.

254. Now, the misfortune that arises for one who does thus, or any other fears, any troubles, any obstacles that arise, all of them arise dependent on a fool. Therefore, to show the fools who are false friends and not friends, thinking, "Such fools should not be associated with," he said, "Cattārome, gahapatiputta amittā" etc. Here, "aññadatthuharo": coming empty-handed himself, he always takes whatever there is. "Vacīparamo": supreme in words, he is like a giver and doer only in words. "Anuppiyabhāṇī": speaks what is agreeable. "Apāyasahāyo": a companion in the mouths of ruin for wealth.

255. Having shown the four enemies in this way, he then further divided each one with four reasons, saying, "catūhi kho, gahapatiputtā" [END_OF_SENTENCE] etc. [END_OF_SENTENCE] Here, aññadatthuharo hotī means he is entirely a robber. [END_OF_SENTENCE] Coming to a friend’s house empty-handed and praising the color of the worn garment etc., if the friend dresses him in another garment, saying, “You praise this too much, friend,” and gives it to him. [END_OF_SENTENCE] Appena bahumicchatī means he desires much from him after giving something small. [END_OF_SENTENCE] Bhayassa kiccaṃ karotī means when fear arises for himself, he does this or that task, behaving like a slave to him; he does not do it always, he does it when fear arises, not out of affection; he is therefore known as an enemy. [END_OF_SENTENCE] Sevati atthakāraṇā means he does not associate out of friendly intimacy, but associates expecting only his own benefit.

256.Atītena paṭisantharatī means when a friend arrives, he greets him, saying, “You did not come yesterday or the day before; this time our harvest was very abundant; we sat looking at the road, having kept many rice and barley seeds, but today everything is depleted.” In this way, he ingratiates with the past. [END_OF_SENTENCE] Anāgatena means he ingratiates with the future, saying, "This time our harvest will be pleasing, rice etc., laden with fruit; having gathered the harvest, we will be able to favor you." Niratthakenā means seeing a friend sitting on an elephant's back or a horse's back, he says, “Come, friend, sit here.” Dressing in a pleasing garment, he says, “Indeed, there is no one else so suited to my friend as me.” In this way, he is said to ingratiate with empty words. [END_OF_SENTENCE] Paccuppannesu kiccesu byasanaṃ dassetī means when it is said, “I need a cart,” he says, “Its wheel is broken, the axle is shattered,” etc.

257.Pāpakampissa anujānātī means when it is said, “I will do any of the acts such as killing living beings,” he approves, saying, “Good, friend, let us do it.” The same method applies to wholesome deeds. [END_OF_SENTENCE] Sahāyo hotī means when it is said, "They are drinking liquor in such and such a place, let us go there," he goes, saying "Good." This method applies everywhere. [END_OF_SENTENCE] Iti viññāyā means having known thus, “These are mere pretenders of friends.”

Description of Suhada Friends, etc.

260. Having shown the evil friends who should not be associated with in this way, now showing the good friends who should be associated with, he again said "cattārome, gahapatiputtā" [END_OF_SENTENCE] etc. [END_OF_SENTENCE] Here, suhadā means those with beautiful hearts.

261.Pamattaṃ rakkhatī means seeing a friend who has drunk alcohol and is lying down in the middle of the village, at the village gate, or on the road, thinking, "Someone might take away even his clothing," he sits nearby and takes him away when he wakes up. [END_OF_SENTENCE] Pamattassa sāpateyyaṃ means when a friend is gone out or intoxicated with liquor or heedless, the house is unguarded, thinking, "Someone might take something," he enters the house and protects his wealth. [END_OF_SENTENCE] Bhītassā means when some fear arises, he becomes a refuge, removing that fear, saying, “Do not be afraid, why do you fear when a friend like me is here?” Taddiguṇaṃ bhogaṃ means when a task arises, seeing a friend coming to him, he says, “Why have you come?” “There is work in the royal court.” “How much is it worth receiving?” “One kahāpaṇa.” “Work in the city is not accomplished with one kahāpaṇa; take two.” Thus, he gives twice as much as he says.

262.Guyhamassa ācikkhatī means he tells him his own secret, a matter fit to be concealed, without telling it to another. [END_OF_SENTENCE] Guyhamassa parigūhatī means he protects the secret told by him, so that another does not know it. [END_OF_SENTENCE] Āpadāsu na vijahatī means he does not abandon him when danger arises. [END_OF_SENTENCE] Jīvitampissa atthāyā means his own life is even given up for the sake of that friend; without regard for his own life, he does that task for him.

263.Pāpā nivāretī means he prevents him, saying, “While we are watching, you are not allowed to do this; do not commit the five kinds of misconduct or the ten courses of unwholesome action.” Kalyāṇe nivesetī means he establishes him in wholesome deeds, saying, “Undertake the three refuges, the five precepts, the ten courses of wholesome action; give alms, do meritorious deeds, listen to the Dhamma.” Assutaṃ sāvetī means he makes him hear a subtle, skillful reason that has never been heard before. [END_OF_SENTENCE] Saggassa maggaṃ means he shows the path to heaven, saying, “Having done this deed, they are reborn in heaven.”

264.Abhavenassa na nandatī means he does not rejoice at the misfortune or lack of prosperity of his, his children, wife, or retinue; he is unhappy upon seeing or hearing of such a misfortune. [END_OF_SENTENCE] Bhavenā means he rejoices upon seeing or hearing of the prosperity, such as the attainment of wealth or power; he is happy. [END_OF_SENTENCE] Avaṇṇaṃ bhaṇamānaṃ nivāretī means when it is said, “So-and-so is ugly, not pleasing, of bad birth, immoral,” he prevents one speaking ill of his friend, saying, “Do not say so; he is handsome, pleasing, of good birth, and virtuous.” Vaṇṇaṃ bhaṇamānaṃ pasaṃsatī means when it is said, “So-and-so is handsome, pleasing, of good birth, virtuous,” he praises one speaking well of his friend, saying, “How well you speak, you have spoken well, it is just so, this man is handsome, pleasing, of good birth, and virtuous.”

265.Jalaṃ aggīva bhāsatī means he shines like a blazing fire on a mountain peak at night.

Bhoge saṃharamānassā means of one who amasses wealth righteously, fairly, without oppressing himself or others. [END_OF_SENTENCE] Bhamarasseva irīyato means just as a bee, without damaging the color and scent of flowers, gradually gathers honey with its proboscis and wings, making a honeycomb the size of a wheel, so of one who gradually amasses a great heap of wealth. [END_OF_SENTENCE] Bhogā sannicayaṃ yantī means his riches go to accumulation. [END_OF_SENTENCE] How? Like an anthill growing with gradually accumulating particles. [END_OF_SENTENCE] Therefore he said, "vammikovupacīyatī." Just as an anthill accumulates, so it means they go to accumulation.

Samāhatvā means having gathered together. [END_OF_SENTENCE] Alamattho means having a fitting nature, capable or adequate to maintain a household.

catudhā vibhaje bhoge [END_OF_SENTENCE] etc., he said. [END_OF_SENTENCE] Here, sa ve mittāni ganthatī means he, dividing thus, indeed binds his friends, that is, he keeps them inseparable. [END_OF_SENTENCE] For he who has wealth is able to keep friends, not the other.

Ekena bhoge bhuñjeyyā means with one portion he should enjoy wealth. [END_OF_SENTENCE] Dvīhi kammaṃ payojaye means with two portions he should engage in work such as farming and trade. [END_OF_SENTENCE] Catutthañca nidhāpeyyā means he should set aside and keep the fourth portion. [END_OF_SENTENCE] Āpadāsu bhavissatī means for families, things do not always go the same way; sometimes dangers arise due to kings, etc.; therefore, thinking that it will be for dangers that arise in this way, he said, “He should set aside one portion.” But among these four portions, which portion should be taken to do meritorious deeds? The portion said, “Bhoge bhuñjeyyā.” Taking from that, it should be given to monks, the poor, travelers, etc.; wages should be given to messengers, barbers, etc.

Description of the Section on Covering the Six Directions

266. Thus, with so much of a path of talk, the Blessed One, having given advice to the householder's son that an Ariyan disciple, abandoning the unwholesome with four reasons, avoiding the gateways to loss of wealth with six reasons, associating with sixteen kinds of friends, maintaining his household, supporting his wife, living by a righteous livelihood, shines like a firebrand among gods and humans, for the purpose of abandoning blameworthy things and associating with praiseworthy things, now showing the six directions that should be venerated, said, "kathañca gahapatiputtā" [END_OF_SENTENCE] etc.

chaddisāpaṭicchādī means just as no fear of coming comes from the six directions, it is safe, fearless, thus he is called "one who covers the six directions," living thus. [END_OF_SENTENCE] In "mātāpitaro pubbuppakāritāya puratthimā disā" [END_OF_SENTENCE] etc., mātāpitaro are to be known as puratthimā disā because of their prior helpfulness. [END_OF_SENTENCE] Ācariyā are dakkhiṇā disā because of their worthiness of offerings. [END_OF_SENTENCE] Puttadārā are pacchimā disā because of following behind. [END_OF_SENTENCE] Mittāmaccā are uttarā disā because one crosses over various sufferings relying on friends and relatives. [END_OF_SENTENCE] Dāsakammakarā are heṭṭhimā disā because of their standing at the base of the feet. [END_OF_SENTENCE] Samaṇabrāhmaṇā are to be known as uparimā disā because of standing above with virtues.

267.Bhato ne bharissāmī means I was nourished by my parents, having been fed milk, my hands and feet were grown, mucus was removed from my face, I was bathed, adorned, nourished, and cherished, so today I will nourish them, now that they are old, with washing their feet, bathing, providing rice-gruel, giving food, etc.

Kiccaṃ nesaṃ karissāmī means setting aside my own work, I will go and do the work of my parents that has arisen in the royal family, etc. [END_OF_SENTENCE] Kulavaṃsaṃ saṇṭhapessāmī means he also maintains the family lineage by protecting the fields, goods, silver, gold, etc., belonging to his parents, without destroying them. [END_OF_SENTENCE] He also maintains the family lineage by turning his parents away from an unrighteous lineage and establishing them in a righteous lineage. [END_OF_SENTENCE] He also maintains the family lineage by continuing the customary alms, etc., that have come down through the family, without cutting them off. [END_OF_SENTENCE] With this in mind, it was said, “kulavaṃsaṃ saṇṭhapessāmī”.

Dāyajjaṃ paṭipajjāmī means parents, when their children do not follow their advice, are wrongly engaged, after reaching a decision, make them heirless, and they are not worthy of inheritance. [END_OF_SENTENCE] But when they are following their advice, they make them masters of the family property; with the intention that "I will behave thus," it was said, "dāyajjaṃ paṭipajjāmī."

Dakkhiṇaṃ anuppadassāmī means having made an offering to them, I will continually give alms starting from the third day. [END_OF_SENTENCE] Pāpā nivārentī means having stated the immediate and future dangers of actions such as killing living beings, they prevent him, saying, "Father, do not do such a thing," and they also censure him if he has done it. [END_OF_SENTENCE] Kalyāṇe nivesentī means like Anāthapiṇḍika, they establish him in the undertaking of precepts, etc., even by giving a bribe. [END_OF_SENTENCE] Sippaṃ sikkhāpentī means knowing that he stands in their advice, they teach him a family craft such as accounting. [END_OF_SENTENCE] Patirūpenā means with one who is suitable in family, virtue, looks, etc.

Samaye dāyajjaṃ niyyādentī means they give wealth at the appropriate time. [END_OF_SENTENCE] There are two times: a regular time and a time of occasion. [END_OF_SENTENCE] Niccasamaye denti nāma they give at the regular time, saying, “Get up and take this, may this be your expense, may you do meritorious deeds with this.” Kālasamaye denti nāma they give at a time of occasion, at the time of cutting the hair knot, marriage, etc. [END_OF_SENTENCE] Moreover, they also give at the appropriate time when lying on the deathbed in old age, saying, “Do meritorious deeds with this.” Paṭicchannā hotī means whatever fear might come from the eastern direction, it is warded off so that it does not come. [END_OF_SENTENCE] For if the sons are opposed, there would be the fear that "having been properly cared for by their parents from a young age with cherishing etc., these children are unworthy of their parents." If the sons are properly engaged, there would be the fear that the parents are opposed, that "the parents are unworthy of their sons." When both are opposed, there is that double fear. [END_OF_SENTENCE] When properly engaged, none of that exists. [END_OF_SENTENCE] Therefore it was said - "paṭicchannā hoti khemā appaṭibhayā".

Having said this, the Blessed One said this to Siṅgālaka: “It is not that your father causes you to venerate the east direction that is recognized by the world. [END_OF_SENTENCE] But he causes you to venerate your parents, having made them like the east direction. [END_OF_SENTENCE] For this is the east direction explained by your father, not another.”

268. Uṭṭhānenāti: By rising from one's seat. When a pupil sees his teacher coming from afar, he should rise from his seat, go to meet him, take the bowl and robe from his hands, prepare a seat, invite him to sit, and perform the services of fanning, washing the feet, and massaging the feet. With reference to this, it is said, "by rising." Upaṭṭhānenāti: By attending upon him three times a day. However, when learning a craft, one must go necessarily. Sussūsāyāti: By listening with faith. For one who listens without faith does not attain distinction. Pāricariyāyāti: By remaining minor services. A pupil should rise early and give the teacher water for washing the face and a tooth stick. At mealtime, he should bring water and attend to him, then take his leave after paying homage. Soiled robes and such should be washed, and water for bathing should be provided in the evening. When he is ill, one should attend to him. Even a monk should perform all the duties of a pupil. With reference to this, it is said, "by personal service." Sakkaccaṃ sippapaṭiggahaṇenāti: "Receiving the craft respectfully" means taking a little at a time and reviewing it many times; even a single word should be taken purely.

Suvinītaṃ vinentīti: "Training him when well-disciplined" means training and disciplining him by teaching good conduct, saying, "You should sit like this, stand like this, eat like this, consume like this, avoid bad friends, cultivate good friends." Suggahitaṃ gāhāpentīti: "Causing him to grasp what is well-grasped" means causing him to grasp the meaning and the letter purely, showing the application. Mittāmaccesu paṭiyādentīti: "Commending him to his friends and colleagues" means establishing him among his friends and colleagues by praising his qualities, saying, "This is our pupil, learned and well-versed, equal to me; take note of him."

Disāsu parittāṇaṃ karontīti: By teaching him the craft, he protects him in all directions. For when one who has learned a craft goes to any direction and demonstrates his skill, he gains profit and honor there. That is said to be done by the teacher. Even when they are praising his virtues, the great crowd, after washing the teacher's feet, say, "Indeed, this is a resident pupil," and first praise the teacher's virtues. Even if profit arises as vast as the Brahma world, it belongs to the teacher. Moreover, by teaching the knowledge by which thieves do not see one going through the forest, or non-human beings or long-lived beings do not harm him, he protects him in all directions. Or, when he has gone to a certain direction, if people come to him with doubts and he says to them, "Our pupil lives in that direction, and there is no difference between his and my skill in this craft; go and ask him," by thus supporting the pupil, he protects him by the arising of profit and honor for him there; that is, he establishes him. The rest should be connected here in the same way as before.

269. In the third direction, sammānanāyāti: By speaking respectfully, saying, "Devamātā, Tissamātā." Anavamānanāyāti: By not speaking scornfully or slightingly, as servants and laborers do when they beat and abuse. Anaticariyāyāti: By not transgressing against her, that is, by not consorting with another woman outside of her. Issariyavossaggenāti: For when women obtain even ornaments like a great creeper, they get angry if they cannot get rice to their liking. When all authority is relinquished in the kitchen, placing the ladle in her hand, saying, "Do it according to your taste," then all authority is relinquished. Alaṅkārānuppadānenāti: By giving ornaments according to one's means. Susaṃvihitakammantāti: By properly managing the work, not neglecting the time for cooking rice-gruel and meals, etc. Saṅgahitaparijanāti: By treating the attendants with respect and sending gifts, etc. Here, "attendants" means the relatives of both the husband and herself. Anaticārinīti: She does not desire another even in her mind, forsaking her husband. Sambhatanti: Wealth accumulated by doing agriculture, trade, etc. Dakkhā ca hotīti: She is clever and skilled in preparing rice-gruel and meals, etc. Analasāti: Not lazy. Unlike other lazy women who remain sitting where they sit or standing where they stand, she accomplishes all tasks with a vibrant mind. The rest here should also be connected in the same way as before.

270. In the fourth direction, avisaṃvādanatāyāti: By not deceiving anyone whose name she takes, saying, "This and that are in our house, take them and go," and giving accordingly. Aparapajā cassa paṭipūjentīti: The sons and daughters of a friend are called offspring (pajā), but their sons and daughters and grandchildren and great-grandchildren are called remote offspring (aparapajā). She honors, caresses, cherishes them, and performs auspicious rites for them at times of celebrations, etc. The rest here should also be understood in the same way.

271. Yathābalaṃ kammantasaṃvidhānenāti: By arranging work according to the strength of each, without causing the young to do what should be done by the old, or the old by the young, or women by men, or men by women. Bhattavetanānuppadānenāti: By giving food and wages, considering what is appropriate for each, such as "this is a young son," "this is a solitary monk." Gilānupaṭṭhānenāti: By not making them work when they are ill and by attending to them by giving suitable medicines, etc. Acchariyānaṃ rasānaṃ saṃvibhāgenāti: By sharing with them the delicious flavors that are obtained, without eating them oneself. Samaye vossaggenāti: By granting leave at the proper time, both regularly and occasionally. Niccasamaye vossajjanaṃ nāma: "Granting leave at the regular time" means that they get tired working all day, so knowing the time when they will get tired, granting them leave accordingly. Kālasamaye vossaggo nāma: "Granting leave at the occasional time" means giving ornaments, goods, edibles, and food at festivals, celebrations, and games. Dinnādāyinoti: Taking only what is given by the masters, without taking anything by theft. Sukatakammakarāti: They do not grumble, thinking, "What do we gain by doing this work?" but with joyful hearts, they work so that the work is well done. Kittivaṇṇaharāti: When a discussion arises in an assembly, they praise their virtues, saying, "Who is like our masters? We do not even know that we are slaves, nor do we know that they are masters; they are so compassionate to us." The rest here should also be connected in the same way.

272. In mettena kāyakammenāti, deeds of body, etc., done with loving-kindness present are called loving deeds. Here, going to the monastery thinking, "I will invite the monks," taking the water filter, attending to their backs and feet, etc., are called loving kāyakammaṃ, deed of body. Seeing the monks entering for alms, saying, "Respectfully give rice-gruel, give food," giving approval, listening to the Dhamma, and respectfully offering hospitality, etc., are called loving vacīkammaṃ, deed of speech. Thinking, "May our venerable preceptors be without enmity and free from affliction," is called loving manokammaṃ, deed of mind. Anāvaṭadvāratāyāti: By not closing the door. For even with all the doors open, one who does not give to the virtuous is as if the door is closed. But even with all the doors closed, one who gives to them is as if the door is open. Thus, when virtuous ones come to the house, one should give what is available without saying that there is nothing. This is called not having a closed door.

Āmisānuppadānenāti: Material things that should be enjoyed before meals are called āmisa; therefore, it means providing rice-gruel and food for the virtuous. Kalyāṇena manasā anukampantīti: With a kind mind, being compassionate, wishing, "May all beings be happy, free from enmity, healthy, and free from affliction," with such pervasive welfare. Moreover, even when other virtuous co-religionists enter the house of the supporters, they are compassionate with a kind heart. Sutaṃ pariyodāpentīti: They clarify the meaning of what they have naturally heard, dispel doubts, or encourage them to practice accordingly. The rest here should also be connected in the same way.

273. Alamattoti: Capable of maintaining the household, supporting his children and wife. Paṇḍitoti: Being wise in the matter of honoring the directions. Saṇhoti: Being gentle by showing subtle meanings or by speaking gentle words. Paṭibhānavāti: Being quick-witted in the matter of honoring the directions. Nivātavuttīti: Of humble conduct. Atthaddhoti: Without arrogance. Uṭṭhānakoti: Endowed with energetic effort. Analasoti: Not lazy. Acchinnavuttīti: Of unbroken conduct, by acting continuously. Medhāvīti: Endowed with wisdom regarding what is appropriate.

Saṅgāhakoti: One who helps with the four bases of sympathy. Mittakaroti: One who seeks friends. Vadaññūti: Knows what has been said by one who has done a favor before. When he goes to a friend's house, remembering what he has said, "Give my friend a wrapper, give a cloth, give food and wages to the people," when that friend comes to his house, he should repay him with that much or more. Moreover, when a friend comes to his house, knowing that he is unable to take what he has come to take out of shame, even if he does not express it, he fulfills the purpose for which he has come, such a one is called vadaññū, appreciative. Or, he is also vadaññū who, seeing what a friend lacks, gives it to him. Netāti: A leader by wisdom, showing that particular meaning. One who shows various reasons is called netīti vinetā, a guide. One who leads again and again is called anunetā, a follower.

Tattha tatthāti: In each and every person. Rathassāṇīva yāyatoti: Just as a chariot goes only when there is an axle, and does not go when there is none, so too, the world functions only when these bases of sympathy are present, and does not function when they are absent. Therefore, it was said, "These bases of sympathy are to the world like the axle of a chariot."

Na mātā puttakāraṇāti: If a mother does not do these acts of sympathy for her son, she would not receive honor or respect because of her son.

Saṅgahā eteti: In the sense of usefulness, individually. Alternatively, "Saṅgahe ete" is also a reading. Sammapekkhantīti: They look upon rightly. Pāsaṃsā ca bhavantīti: And they become praiseworthy.

274. Thus, the Blessed One, showing which directions the householder's son's father told him, "You should worship the directions," saying, "These are the six directions. If you follow your father's advice, worship these directions," having brought the teaching to its culmination in response to Siṅgāla's question, he entered Rājagaha for alms. Siṅgāla too, having become established in the refuges, spent forty crores of wealth in the Buddha's dispensation, performed meritorious deeds, and went to heaven. Moreover, in this sutta, there is nothing unsaid regarding the duties that should be done by householders; this sutta is called the Discipline for Householders. Therefore, for one who, having heard this, practices as instructed, only growth is to be expected, not decline.

The Commentary on the Dīgha Nikāya, the Sumaṅgalavilāsinī

9. A Description of the Āṭānāṭiya Sutta

Description of the First Recitation Section

275. Evaṃ me sutaṃ means the Āṭānāṭiya Sutta. Herein is the word-for-word commentary of the first phrase: Catuddisaṃ rakkhaṃ ṭhapetvā means having established protection in the four directions for Sakka, the king of the gods, to prevent the asura army. Gumbaṃ ṭhapetvā means having established a troop of forces. Ovaraṇaṃ ṭhapetvā means having stationed guards in the four directions. Having thus made the protection of Sakka, the king of the gods, very well-arranged, they, residing in the city of Āṭānāṭa, having composed this paritta (protective verses) concerning the seven Buddhas, and having made the announcement, "Those who do not heed the command of the Teacher (Buddha) and our royal command, we will do this and that to them," and having also arranged protection for themselves in the four directions with four great armies of yakkhas, beginning with the great army, as the night was far advanced...pe… sat down to one side.

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

"Ko me vandati pādāni, iddhiyā yasasā jalaṃ;
Abhikkantena vaṇṇena, sabbā obhāsayaṃ disā" (Vi. Va. 857);

In these examples, it is seen in the sense of lovely. In "Abhikkantaṃ, bho gotamāti (Pārā. 15), it is seen in the sense of approval. But here, it means decay. Therefore, abhikkantāya rattiyā means the night having waned, having passed.

Abhikkantavaṇṇā: Here, the word abhikkanta means lovely. The word vaṇṇa, however, is seen in the senses of complexion, praise, lineage, class, cause, configuration, form, size, and the sense-sphere of form, etc. There, in "Suvaṇṇavaṇṇosi bhagavā" (M. Ni. 2.399), it is in the sense of complexion. In "Kadā saññūḷhā pana te, gahapati, ime samaṇassa gotamassa vaṇṇā" (M. Ni. 2.77), it is in the sense of praise. In "Cattārome, bho gotama, vaṇṇā" (Dī. Ni. 1.266), it is in the sense of lineage. In "Atha kena nu vaṇṇena gandhathenoti vuccatī" (Saṃ. Ni. 1.234), it is in the sense of cause. In "Mahantaṃ hatthirājavaṇṇaṃ abhinimminitvā" (Saṃ. Ni. 1.138), it is in the sense of configuration. In "Tayo pattassa vaṇṇā" (Pārā. 602), it is in the sense of size. In "Vaṇṇo gandho raso ojā," it is in the sense of the sense-sphere of form. Here, it should be understood as complexion. Therefore, "abhikkantavaṇṇā" means "one with a lovely complexion".

Kevalakappaṃ: Here, the word kevala has various meanings such as complete, abundant, unmixed, non-excessive, firm, and detachment, etc. Thus, for example, in "kevalaparipuṇṇaṃ parisuddhaṃ brahmacariyaṃ" (Pārā. 1), it has the meaning of completeness. In "Kevalakappā ca aṅgamāgadhā pahūtaṃ khādanīyaṃ bhojanīyaṃ ādāya abhikkamitukāmā hontī" (Mahāva. 43), it has the meaning of abundance. In "Kevalassa dukkhakkhandhassa samudayo hotī" (Mahāva. 1), it has the meaning of unmixed. In "Kevalaṃ saddhāmattakaṃ nūna ayamāyasmā" (A. Ni. 6.55), it has the meaning of non-excessive. In "Āyasmato, bhante, anuruddhassa bāhiko nāma saddhivihāriko kevalakappaṃ saṅghabhedāya ṭhito" (A. Ni. 4.243), it has the meaning of firmness. In "Kevalī vusitavā uttamapurisoti vuccatī" (A. Ni. 10.12), it has the meaning of detachment. Here, however, the meaning of completeness is intended.

The word kappa has various meanings such as conviction, usage, time, designation, cutting, option, trace, and all-encompassing state. Thus, for example, in "okappaniyametaṃ bhoto gotamassa. Yathā taṃ arahato sammāsambuddhassā" (M. Ni. 1.387), it has the meaning of conviction. In "Anujānāmi, bhikkhave, pañcahi samaṇakappehi phalaṃ paribhuñjitu" (Cūḷava. 250), it has the meaning of usage. In "Yena sudaṃ niccakappaṃ viharāmī" (M. Ni. 1.387), it has the meaning of time. In "Iccāyasmā kappo" (Su. Ni. 1098), it is designation. In "Alaṅkato kappitakesamassū" (Vi. Va. 1094), it is cutting. In "Kappati dvaṅgulakappo" (Cūḷava. 446), it is option; atthi kappo nipajjitu (A. Ni. 8.80), it is trace. In "Kevalakappaṃ veḷuvanaṃ obhāsetvā" (Saṃ. Ni. 1.94), it has the meaning of all-encompassing state. Here, however, the meaning of all-encompassing state is intended. Therefore, "kevalakappaṃ gijjhakūṭa" means the entirety of Gijjhakūṭa, all around.

Obhāsetvā means having pervaded with light arising from clothes, garlands, ornaments, and the body, making it a single radiance, a single light, like the moon and the sun. Ekamantaṃ nisīdiṃsū means the place where the deities sat near the Ten-Powered One was not large, but in this sutta, they sat down out of respect for the protective verses (paritta).

276. Vessavaṇo: Although the four Great Kings had come, Vessavaṇa was trustworthy to the Ten-Powered One, skilled in initiating conversation, well-trained; therefore, Vessavaṇa, the Great King, said this to the Blessed One. Uḷārā means possessing great power and influence. Pāṇātipātā veramaṇiyā: He demonstrates the immediate and future dangers in taking life, and then teaches the Dhamma of abstaining from it. The same method applies to the rest. Tattha santi uḷārā yakkhā nivāsino: In those resting places, there are yakkhas of great power and permanent residence. Āṭānāṭiya: Because they are bound to the city of Āṭānāṭa, it is named thus. But is there any Dhamma unknown to the Blessed One? No, there isn't. Then why did Vessavaṇa say "Uggaṇhātu, bhante, bhagavā," etc.? To ask for permission. He asked thus, seeking permission to recite this paritta to the Blessed One. He also said, "This paritta will be honored when spoken by the Teacher." Phāsuvihārāyā means for comfortable dwelling in the four postures of going, standing, sitting, and lying down.

277. Cakkhumantassā: Not only Vipassī is one with vision; all seven Buddhas are ones with vision. Therefore, each Buddha has these seven names. All Buddhas are ones with vision, all compassionate to all beings, all who have washed away defilements, the washed ones. All are destroyers of Māra's army, all have lived the holy life, all are liberated, all are Aṅgirasas because rays have issued from their bodies. And not only do Buddhas have these seven names, but they have countless names, great sages with virtues.

Te janā: Here, it refers to people who are arahants. Apisuṇāthā: This is merely an introductory statement of the teaching, meaning not slanderous, not malicious, not harsh, speakers of gentle words. Mahattā: Having attained greatness. "Mahantā" is also a reading, meaning great. Vītasāradā: Free from anxiety, devoid of hair-raising fear.

Hitaṃ: Beneficial through the pervading of loving-kindness. Yaṃ namassantī: Here, yaṃ is merely a particle. Mahattaṃ: Great. Or this itself is the reading; this is what is said, "Those who are extinguished in the world by the extinction of defilements, who have seen things as they are, who are endowed with the qualities of knowledge, and who worship Gotama, the benefactor of gods and humans, those people are not slanderous; homage to them too." In the commentary, however, "te janā apisuṇā" means "those Buddhas are not slanderous." Thus, in the first verse, only the praise of the Buddhas is spoken; therefore, the first verse is spoken in reference to the seven Buddhas. In the second verse, "Gotama" is merely an introductory phrase. This too should be understood as spoken in reference to the seven Buddhas. For this is the meaning here: homage to Gotama, whom the wise gods and humans in the world worship, and to the Buddhas before him.

278. Yato uggacchatī: From which place it rises. Ādicco: Son of Aditi, or this is simply a synonym for the word sūriya (sun). Maṇḍalīmahā: It has a great orb. Yassa cuggacchamānassā: In which, as it rises. Saṃvarīpi nirujjhatī: Night disappears. Yassa cuggate: In which, when it has risen.

Rahado: A lake of water. Tatthā: In that place from which the sun rises. Samuddo: That which was called a lake is none other than the ocean. Saritodako: With scattered water, or because various rivers have entered its water, it is called saritodako. Evaṃ taṃ tattha jānantī: They know that lake there as such. How do they know it? They know it as "the ocean with river water."

Ito: From Mount Sineru or from the place where they were sitting. Jano: This great multitude. Ekanāmā: Having the same name as Indra. It seems they all made their names the same as the name of Sakka, the king of the gods. Asīti dasa eko cā: Ninety-one people. Indanāmā: Having the name Indra. Buddhaṃ ādiccabandhuna: Buddha also because of having dispelled the sleep of defilements. Also because of having the same lineage as the sun, the kinsman of the sun. Kusalena samekkhasī: You observe the great multitude with faultless, skillful, or omniscient knowledge. Amanussāpi taṃ vandantī: Non-humans also, saying, "You observe the great multitude with omniscient knowledge," worship him. Sutaṃ netaṃ abhiṇhaso: This has been frequently heard by us. Jinaṃ vandatha gotamaṃ, jinaṃ vandāma gotama: When asked by us, they say, "We worship Gotama, the Victor."

279. Yena petā pavuccantī: Petas are those who have died; they are said to be taken out by that direction. Pisuṇā piṭṭhimaṃsikā: Those with slanderous speech and those who eat the flesh of others, like those who criticize behind their backs. They are said to be taken out by that direction; all of them are taken out through the southern gate, and to the south of the city, they are burned, cut up, or killed. Ito sā dakkhiṇā disā: That direction by which those petas and slanderers are taken out is the southern direction. Ito: From Mount Sineru or from the place where they were sitting. Kumbhaṇḍāna: Those gods are said to have large bellies, and their private parts are also large like a pot (kumbha). Therefore, they are called Kumbhaṇḍas.

280. Yattha coggacchati sūriyo: In which direction the sun sets.

281. Yenā: By which direction. Mahānerū: The great Mount Sineru, the king of mountains. Sudassano: Because it is made of gold, it is beautiful to see. For the eastern side of Mount Sineru is made of silver, the southern side is made of jewels, the western side is made of crystal, and the northern side is made of gold; that is pleasing to see. Therefore, the meaning here is, "By which direction is Sineru, the beautiful one?" Manussā tattha jāyantī: Humans are born there in Uttarakuru. Amamā: Without attachment even to clothes, ornaments, drinks, and food. Apariggahā: Without the possessions of women. For they do not have attachment, thinking "This is my wife"; seeing their mother or sister, lust does not arise.

Napi nīyanti naṅgalā: Plows are not taken there to the field, thinking, "We will do farming." Akaṭṭhapākimaṃ: Ripening without being plowed, grown spontaneously in the uncultivated ground, in the forest. Taṇḍulapphalaṃ: Its fruit is like rice grains.

Tuṇḍikīre pacitvānā: Having poured it into a pot and cooked it with smokeless embers of fire. There, it seems, there are stones called jotikapāsāṇas. Then, having placed those three stones, they place that pot on them. Heat arises from the stones and cooks it. Tato bhuñjanti bhojanaṃ: Then, they eat only the food from the pot; there is no other soup or curry, and the taste is just as one likes when eating. They give that place to those who arrive; there is no miserly thought. Even great ones with psychic power, such as Buddhas and Paccekabuddhas, go there and receive alms food.

Gāviṃ ekakhuraṃ katvā: Having taken a cow and made a single hoof into a vehicle. Having mounted it, the yakkhhas who are attendants of Vessavaṇa. Anuyanti disodisaṃ: They travel in that direction. Pasuṃ ekakhuraṃ katvā: Having kept the cow, and having made the remaining four-legged animals into a single-hoofed vehicle, they travel in various directions.

Itthiṃ vā vāhanaṃ katvā means, for the most part, having a pregnant woman made into a mount. They ride, sitting on her back. It seems her back can bear the weight. Other women, however, are yoked to vehicles. Purisaṃ vāhanaṃ katvā means, seizing men, they yoke them to vehicles. And when seizing them, they cannot seize those of right view. For the most part, they seize inhabitants of border regions, barbarians. It is said that in this connection a certain villager, sitting near an elder, fell asleep, and the elder asked, "Layman, you are sleeping excessively?" He said, "Venerable sir, today I have been toiling all night for the Vessavaṇa's servants."

Kumāriṃ vāhanaṃ katvā means, seizing young girls, they yoke them to one-hoofed vehicles, to chariots. Kumāravāhanepi the same method applies to young boys. Pacārā tassa rājino means, attendants of that king. Hatthiyānaṃ assayāna means, not only vehicles drawn by cattle, etc., but they also travel about mounted on elephant vehicles, horse vehicles, etc. Dibbaṃ yāna means, other various divine vehicles of theirs are also always available; these are merely the vehicles they use for convenience. Moreover, they travel about lying down in a fine bed in a palace and also sitting in palanquins and the like. Therefore, it was said, "palaces and palanquins too." Mahārājassa yasassino means, these vehicles arise for the glorious Great King who is endowed with such power.

Tassa ca nagarā ahu antalikkhe sumāpitā means, for that king, there were cities such as Āṭānāṭa, well-measured in the sky; that is, there were cities. For one of his cities was named Āṭānāṭa, one was named Kusināṭa, one was named Parakusināṭa, one was named Nāṭasūriya, one was named Parakusiṭanāṭa.

Uttarena kasivanto means, standing in that place, directly to the north is another city named Kasivanto. Janoghamaparena cā means, on the far side of that is another city named Janogha. Navanavatiyo means, another city named Navanavatiyo. Another is named Ambaraambaravatiyo. Āḷakamandā means, another capital city named Āḷakamandā.

Tasmā kuvero mahārājā means, it is said that before a Buddha arose, a brahmin named Kuvera, after having sugarcane planted, employed seven machines. The income arising from one machine-hall he gave to the great crowd that came and went, and he performed merit. From the remaining halls, even more income arose there, so he, being pleased with that, taking the income that arose even from the remaining halls, gave alms for twenty thousand years. He, having died, was born as a son of the gods named Kuvera in the realm of the Four Great Kings. Afterwards, he ruled the kingdom in the city of Visāṇa. From then on, he is called Vessavaṇa.

Paccesanto pakāsentī means, twelve other Yaksha generals proclaim, examining and instructing, each one individually, in the meaning. It is said that those Yaksha generals, having received the instruction, announce it to the twelve Yaksha gatekeepers. The Yaksha gatekeepers announce that instruction to the Great King. Now, showing the names of those Yaksha generals, he says tatolā and so on. Among them, one is named Tatolā, one is named Tattalā, one is named Tatotalā, one is named Ojasi, one is named Tejasi, one is named Tatojasī. Sūro rājā means, one is named Sūra, one is named Rājā, one is named Sūrorājā, ariṭṭho nemī means, one is named Ariṭṭha, one is named Nemi, one is named Ariṭṭhanemi.

Rahadopi tattha dharaṇī nāmā means, there, moreover, is a lake named Dharaṇī; it is said there is a great lotus pond of fifty yojanas. Yato meghā pavassantī means, from that pond, taking water, the clouds rain. Vassā yato patāyantī means, from that, showers descend, falling down. It seems that when clouds arise, the old water flows away from that pond. Above, a cloud arises and fills that pond with new water. The old water, becoming the lower layer, flows out. When the pond is full, the rain clouds depart. Sabhāpī means, also a assembly hall. It is said that on the shore of that pond, there is a jeweled pavilion of twelve yojanas, surrounded by a creeper named Sālavatī; referring to that, this was said.

Payirupāsantī means, they sit around. Tattha niccaphalā rukkhā means, in that place, surrounding that pavilion, there are trees such as mango and jambu, which are always bearing fruit, and campaka, jasmine, etc., which are always flowering, this he shows. Nānādijagaṇāyutā means, crowded with various flocks of birds. Mayūrakoñcābhirudā means, resounded and celebrated by peacocks and heron birds.

Jīvañjīvakasaddetthā means, here too there is the sound of jīvañjīvaka birds, which cry out "jīva jīva." Oṭṭhavacittakā means, oṭṭhavacittaka birds, which cry out "rise up, Citta, rise up, Cittā," also wander there. Kukkuṭakā means, forest fowl. Kuḷīrakā means, golden crabs. Vane means, in a lotus grove. Pokkharasātakā means, birds named pokkharasātaka.

Sukasāḷikasaddetthā means, here is the sound of parrots and mynah birds. Daṇḍamāṇavakāni cā means, birds with human faces. It seems they wander about holding a golden staff in their two hands, stepping on one lotus leaf, and placing the golden staff on the next lotus leaf. Sobhati sabbakālaṃ sā means, that pond is beautiful at all times. Kuveranaḷinī means, Kuvera's lotus pond, that pond named Dharaṇī, is always constantly beautiful.

282. Yassa kassacī this Vessavaṇa said, finishing the protection in Āṭānāṭa, showing its preparation. There, suggahitā means, well grasped, having purified both the meaning and the phrasing. Samattā pariyāputā means, completely grasped, without omitting words or phrases. For the protective verses of one who speaks after distorting the meaning and the Pali, or after making it completely deficient, do not have power; only the verses of one who speaks after making it completely proficient have power. He shows that even if one grasps and speaks it for the sake of gain, it does not accomplish the meaning; it is only for the sake of one who stands on the side of release, having made loving-kindness the forerunner.Yakkhapacāro means, a Yaksha attendant.

Vatthuṃ vā means, a house site. Vāsaṃ vā means, or a permanent dwelling there. Samiti means, an assembly. Anāvayha means, not fit for marriage. Avivayha means, not fit for betrothal. The meaning is that one should not engage in marriage or betrothal with them. Attāhipi paripuṇṇāhī means, they should revile with complete curses, bringing up their own being with complete phrases, saying, "Kaḷāra-teeth, Kaḷāra-killer," and so on; that is, they should curse with Yaksha curses.

Rittampissa patta means, he has an iron bowl just like the bowls of monks. It is overturned on his head, pouring down as far as his throat. Then they strike it in the middle with an iron stake. Caṇḍā means, wrathful. Ruddhā means, opposed. Rabhasā means, acting impetuously. Neva mahārājānaṃ ādiyantī means, they do not heed the word, they do not carry out the order. Mahārājānaṃ purisakāna means, of the twenty-eight Yaksha generals. Purisakāna means, of those who are adherents of the Yaksha generals. Avaruddhā nāmā means, they are called enemies, adversaries. Ujjhāpetabba means, by one who cannot drive away the non-humans by reciting the protective verses, these Yakshas should be denounced, these should be made known; this is the meaning.

Discourse on Preparations for Protection

Here, moreover, standing in this place, the preparations for the protection should be described. For at the very beginning, the Āṭānāṭiya Sutta should not be recited; the Metta Sutta, the Dhajagga Sutta, and the Ratana Sutta should be recited for a week. If he is released, that is good. If he is not released, the Āṭānāṭiya Sutta should be recited; a monk reciting it should not eat meat or fish, nor should he dwell in a cemetery. Why? Non-humans get an opportunity. Having the place where the protection is to be done plastered with green clay, one should sit there after preparing a clean seat.

The monk who is performing the protection should be led from the monastery to the house surrounded by those carrying clubs and weapons. He should not speak sitting in the open air; having closed the doors and windows and being surrounded by those holding weapons, he should speak having made loving-kindness the forerunner. First, having had him take the precepts, the protection should be done for one established in morality. Even failing to release him thus, having brought him to the monastery, having had him lie down in the courtyard of the shrine, having had him perform seat-offerings, having lit lamps, having swept the courtyard of the shrine, auspicious talks should be spoken. A general assembly should be announced. In the vicinity of the monastery, there is a tree called Jeṭṭhaka; it should be sent to say, "The Sangha of monks is waiting for your arrival." In a place of general assembly, there is no obtaining the name of a non-entrant. Then the one possessed by a non-human should be asked, "What is your name?" When the name is spoken, he should be addressed by that very name. "So-and-so, may merit accrue to you from the garlands, perfumes, etc., may merit accrue to you from the seat-offering, may merit accrue to you from the alms-food, a great auspicious talk has been spoken by the Sangha of monks for your donation, revering the Sangha of monks, release this," he should be released. If he does not release him, the deities should be informed, "You know, this non-human does not heed our word, we will carry out the Buddha's command," the protection should be done. This, for the householders, is the preparation. If, however, a monk is possessed by a non-human, having washed the seats, having announced a general assembly, having given merit for perfumes, garlands, etc., the protection should be recited. This, for the monks, is the preparation.

Vikkanditabba means, having announced a general assembly, the twenty-eight Yaksha generals should be called out. Viravitabba means, along with them, one should speak saying, "This Yaksha seizes," and so on. There, gaṇhāti means, he is fixated on the body. Āvisatī is a synonym for that. Or else, it means he clings and does not go away. Heṭhetī means, afflicts, increasing the disease that has arisen. Viheṭhetī is a synonym for that. Hiṃsatī means, hurts, making little flesh and blood, causing pain. Vihiṃsatī is a synonym for that. Na muñcatī means, becoming a careless grasper, he does not want to release; in this way, one should speak to them.

283. Now, to show those to whom one should speak in this way, he says katamesaṃ yakkhāna and so on. There, indo somo and so on are their names. Among them, vessāmitto is a Yaksha who dwells on Mount Vessāmitta. Yugandharopi is one who dwells on Mount Yugandhara itself. Hiri netti ca mandiyo are Hiri, Netti, and Mandiya. Maṇi māṇi varo dīgho are Maṇi, Māṇi, Vara, and Dīgha. Atho serīsako sahā is another named Serīsaka along with them. "Of these Yakshas…pe…should be denounced," one should announce to these Yaksha generals in this way: "This Yaksha afflicts, torments, and does not release." Then the Sangha of monks will eagerly say, "We will carry out our command of the Dhamma; we too will carry out our command of the Yaksha king." Showing that in this way there will be no opportunity for non-humans, and there will be a comfortable dwelling for the disciples of the Buddha, he says, "This, venerable sir, is the protection of Āṭānāṭa," and so on. All of that, and what follows from that, has a straightforward meaning.

The Commentary on the Dīgha Nikāya in the Sumaṅgalavilāsinī

10. Exposition of the Saṅgīti Sutta

296. Evaṃ me sutaṃ means the Saṅgīti Sutta. Herein is the word-by-word explanation of the initial passage: cārikaṃ caramāno means wandering on a continuous tour. It is said that then the Teacher, having spread the net of knowledge in ten thousand world-systems and surveying the world, seeing the Malla kings residing in Pāvā city, thought, "These kings appear within the range of my omniscient knowledge. What could be the reason?" Reflecting, he thought, "The kings have built a meeting hall, and when I arrive, they will ask me to recite auspicious verses. After reciting the auspicious verses for them and dismissing them, I will tell Sāriputta, 'Give a Dhamma talk to the Saṅgha of bhikkhus.' Sāriputta, having thoroughly examined the three Piṭakas, will adorn it with a thousand questions and fourteen additional questions and deliver the Saṅgīti Sutta to the Saṅgha of bhikkhus. Reflecting on the Suttanta, five hundred bhikkhus will attain Arahatship with the discriminations." Seeing this purpose, he set out on tour. Therefore, it was said, "wandering on tour among the Mallas."

Explanation of the Newly Built Ubbhataka Meeting Hall

297. Ubbhataka is its name; it is so called because of its height. Sandhāgāra means a meeting hall in the middle of the city. Samaṇena vā: Here, since deities take possession of their dwelling place at the very time the ground is prepared for construction, therefore, instead of saying, "by a deity," it is said, "by a Samaṇa, a Brāhmaṇa, or any human being." Yena bhagavā tenupasaṅkamiṃsū: Having heard of the Blessed One's arrival, they thought, "Even though we went, the Blessed One was not brought; even though we sent a messenger, he was not invited. But he himself, surrounded by a great Saṅgha of bhikkhus, has arrived at our dwelling place, and we have had a meeting hall built. Here, we will bring the Ten-Powered One and have him recite auspicious verses," and thinking thus, they approached.

298. Yena sandhāgāraṃ tenupasaṅkamiṃsū: It seems that on that day, having finished the painted work in the meeting hall, there were only eight pieces of pearl work left. And Buddhas are those who dwell in the forest, who delight in the forest monasteries, and whether they would stay in a village or not was uncertain. Therefore, thinking, "Having known the Blessed One's mind, we will then prepare," they approached the Blessed One. Now, having obtained his consent, desiring to prepare, they approached the meeting hall. Sabbasanthari means just as everything is spread out. Yena bhagavā tenupasaṅkamiṃsū: Here, those Malla kings, having prepared the meeting hall and also having the city streets swept, raised banners, placed full water pots and banana trees at the doors of their houses, and having made the entire city like a star-scattered sky with rows of lamps and other decorations, they would give milk to infants, feed young children little by little and put them to sleep, instructing "Do not make loud noises, today the Teacher will stay in the village for one night, for Buddhas like quiet," and having a proclamation made by beat of drum, themselves taking torches, they approached the Blessed One.

299. Bhagavantaṃyeva purakkhatvā means having put the Blessed One in front. There, the Blessed One, sitting in the midst of bhikkhus and lay followers, shone exceedingly, pleasing in every way, golden-colored, beautiful, and delightful to see. From the front of his body, a golden-colored ray arose, encompassing eighty cubits. From the back of his body. From his right hand. From his left hand, golden-colored rays arose, encompassing eighty cubits. From above, starting from the end of his hair, rays of the color of a peacock's neck arose from all the swirls of his hair, encompassing eighty cubits in the sky. From below, from the soles of his feet, coral-colored rays arose, encompassing eighty cubits in the solid earth. Thus, on all sides, for a distance of eighty cubits, six-colored Buddha-rays sparkled, fluttered, and darted about. All directions shone as if strewn with golden campaka flowers, as if sprinkled with streams of golden essence flowing from golden pots, as if surrounded by a spread golden cloth, and as if filled with powder of kiṃsuka and kaṇikāra flowers stirred up by the Verambha wind.

The Blessed One's body, radiant with eighty minor marks, a fathom's reach, thirty-two major marks, shone surpassing the splendor of the sky studded with risen stars, like a blossoming lotus grove, like a hundred-yojana Pāricchatta tree in full bloom, like thirty-two moons placed in order, thirty-two suns, thirty-two universal monarchs, thirty-two deva kings, and thirty-two great Brahmās. The bhikkhus who were sitting surrounding him, all without desires, content, secluded, unmingled, with aroused energy, speakers, capable of being spoken to, instigators, censurers of evil, accomplished in virtue, accomplished in concentration, accomplished in wisdom, liberation, and knowledge and vision of liberation. The Blessed One, surrounded by them, shone like a golden trunk wrapped in a red blanket, like a golden boat in the midst of a thicket of red lotuses, like a golden palace surrounded by a coral railing.

The eighty great elders, having wrapped themselves in robes the color of clouds, like great nāgas armored in jeweled armor, surrounded him, free from passion, with broken defilements, with untangled knots, with severed bonds, unattached to family or group. Thus, the Blessed One, himself free from passion, surrounded by those free from passion; free from hatred, by those free from hatred; free from delusion, by those free from delusion; without craving, by those without craving; without defilements, by those without defilements; himself awakened, by the greatly learned awakened ones, like a pericarp surrounded by petals, like a seed-vessel surrounded by pericarps, like the Nāga king Chaddanta surrounded by eight thousand nāgas, like the Haṃsa king Dhataraṭṭha surrounded by ninety thousand geese, like a universal monarch surrounded by his army, like Sakka, the king of the devas, surrounded by his host of Maras, like the great Brahmā Hārita surrounded by his host of Brahmās, having displayed the Buddha's incomparable appearance and immeasurable Buddha's grace, having instructed the Pāveyyaka Mallas for much of the night with a Dhamma talk, dismissed them.

dhammikathā means a talk connected with the approval of the meeting hall and miscellaneous talk should be understood. Then, indeed, the Blessed One, as if letting down the Ganges of the sky, as if pulling up the essence of the earth, as if holding a great jambu tree on its head and shaking it, and as if squeezing a yojana-sized honey ball with a wheel press and serving honey to drink, gave the Pāveyyaka Mallas a miscellaneous talk bringing benefit and happiness.

300. Tuṇhībhūtaṃ tuṇhībhūtaṃ: Whichever direction he surveyed, it was silent everywhere. Anuviloketvā: Having looked around from there to there with two eyes, the physical eye and the divine eye. With the physical eye, he perceived their external behavior. There was not even a slight fidgeting of hands or feet for any bhikkhu, no one raised their head, no one spoke, no one sat drowsing. All were trained in the three trainings, sitting still like a lamp flame in a windless place. Thus, he perceived their behavior with the physical eye. Then, increasing the light, having seen the heart-form with the divine eye, he beheld the virtue dwelling within. He saw the virtue leading to Arahatship, like a lamp burning within the inner chamber of hundreds of bhikkhus. For those bhikkhus were practicing insight. Thus, having seen their virtue, placing the sign in the corners of his eyes, thinking, "These bhikkhus are suitable for me, and I am suitable for them," having surveyed the Saṅgha of bhikkhus, he addressed Venerable Sāriputta, "My back is aching." Why was it aching? For the Blessed One, while striving in the Great Struggle for six years, had great bodily suffering. Then, in his later years, wind arose in his back.

Saṅghāṭiṃ paññāpetvā: It seems that in one side of the meeting hall, those kings had a suitable seat arranged, thinking, "Perhaps the Teacher might lie down." The Teacher also, thinking, "This highly rewarding act of theirs will be used with the four postures," lay down having the outer robe folded in four.

Explanation of the Bhinna Nigaṇṭha Story

301. Tassa kālaṅkiriyāyātiādi, all that needs to be said has already been said below.

302. Āmantesīti intending to teach the well-expounded Dhamma that puts an end to quarrels and the like, he addressed (them).

Explanation of the Section on Ones

303. Tattha means in that Dhamma. Saṅgāyitabba means to be recited in unison, to be spoken in concordant words. Na vivaditabba means no dispute should be made in meaning or expression. Eko dhammo means, wishing to show the essence of harmony in many ways by way of ones, twos, and threes, first of all he said, "One Dhamma." Sabbe sattā means all beings in all existences, such as the plane of sense-desires and so on, the plane of perception and so on, and the plane of one-constituent and so on. Āhāraṭṭhitikā means their existence is dependent on nutriment; āhārato ṭhiti etesanti āhāraṭṭhitikā. Thus, he reveals that nutriment, the cause of the existence of all beings, is one Dhamma known as it actually is and well-proclaimed by our Teacher, Āvuso.

Now, if that is so, does it not contradict the statement, "The unpercipient beings are without cause, without nutriment, and without contact," (vibha. 1017)? It does not contradict. For jhāna is the nutriment for them. Even so, does this not contradict, "There are these four nutriments, bhikkhus, for the maintenance of beings that have already come to be or for the support of those about to come into being. What are the four? Edible food, either coarse or subtle; contact as the second; mental volition as the third; and consciousness as the fourth," (saṃ. ni. 2.11)? This also does not contradict. In this Sutta, only the factors that are characteristics of nutriment are spoken of as nutriment in a non-periphrastic way. Here, however, a condition is spoken of as nutriment in a periphrastic way. For every Dhamma is fit to obtain a condition. And that condition generates whatever result, that it brings, therefore it is called nutriment. Therefore, he said, "I say that ignorance, too, bhikkhus, has nutriment, not without nutriment. And what, bhikkhus, is the nutriment for ignorance? It should be said, 'The five hindrances.' And I say that the five hindrances, too, bhikkhus, have nutriment, not without nutriment. And what, bhikkhus, is the nutriment for the five hindrances? It should be said, 'Unwise attention,'" (a. ni. 10.61). This is what is intended here.

For when this conditional nutriment is taken, both periphrastic nutriment and non-periphrastic nutriment are all taken. There, conditional nutriment is found in the unpercipient plane. For, when a Buddha has not arisen, ascetics in the abodes of heretics, having done preliminary work on the space kasiṇa, having generated the fourth jhāna, and rising from that, produce a thought, "Fie on thought, fie on this thought, for the cessation of thought is good, for suffering arises dependent on thought as the cause of killing, binding, and the like. When there is no thought, there is no suffering," and having produced acceptance and liking, without declining from jhāna, on dying, they are reborn in the unpercipient plane. Whatever posture was undertaken in the human world, they are reborn in that posture, standing, sitting, or lying down, for five hundred eons. Conditional nutriment is found for beings of such a kind too. For whatever jhāna they developed and were reborn, that itself is their condition. Just as an arrow shot with the force of a bow travels as long as the force of the bow lasts, so too they remain as long as the jhāna-condition lasts. When that is exhausted, they fall like an arrow with spent force. But what is the nutriment for those hell-beings who are said to not live by the fruit of rising or by the fruit of merit? For them, action itself is the nutriment. If it is asked, are there five nutriments? It should not be said that there are five or that there are not five. But it has been said that a condition is nutriment. Therefore, the action by which they were reborn in hell, that itself is nutriment because it is the condition for their existence. Regarding this it was said, "And he does not die until that evil action is exhausted," (ma. ni. 3.250).

Here, there should be no dispute regarding material food (kabaḷīkāra). Even the saliva arising in the mouth fulfills the function of food for them. Saliva, even in hell, becomes a condition for painful feeling, and in heaven, for pleasurable feeling. Thus, in the realm of desire (kāmabhava), there are undeniably four kinds of food. In the realms of form and formlessness (rūpārūpabhava), except for the non-percipient beings (asañña), there are three. By stating, "The food-condition for both the non-percipient beings and the remaining beings," and by explaining the question, "All beings are sustained by food" with this food, and without making an explicit conclusion such as "This, friend," nor repeating the question with "There is, friend," he answered the second question, "All beings are sustained by formations (saṅkhāra)."

But why did he not make an explicit conclusion or repeat the question? Because it is difficult to learn and recite when conclusions are made and questions are repeated in each case, therefore, he answered by combining the two. In this answer as well, the condition (paccaya) mentioned earlier is called formation (saṅkhāra) because it fabricates its own result. Thus, the food-condition (āhāra-paccaya) was discussed earlier, and here, the formation-condition (saṅkhāra-paccaya) is discussed; this is the distinction here from the previous discussion. "The distinction would be clear if it were understood that undeniable food (nippariyāyāhāra) was taken earlier, and here, food in a figurative sense (pariyāyāhāra) is taken," said the Elder Mahāsīva, "but they did not understand." A condition (paccaya) can be obtained for both those bound by the senses and those not bound by the senses. Without a condition, there is no such thing as a phenomenon (dhamma). There, for those not bound by the senses, such as grass, trees, and vines, the earth-essence (pathavīrasa) and water-essence (āporaso) are conditions. When the gods do not rain, the grass and so on wither, but when it rains, they become green. Thus, for them, earth-essence and water-essence are conditions. For those bound by the senses, ignorance (avijjā), craving (taṇhā), action (kamma), and food (āhāra), and so on, are conditions. Thus, earlier, the condition itself was spoken of as food, and here, as formation. This is the only distinction here.

This, friend, means, friend, this single principle (ekadhamma) was taught by our Teacher after sitting at the Great Bodhi-mandala and realizing it himself through the knowledge of omniscience (sabbaññutaññāṇa). There, this single principle should be chanted by all of you together, and not disputed. So that this holy life means, so that this holy life (brahmacariya) of the Teaching may be long-lasting for you as you chant together. For if one bhikkhu says, "There is, friend, one principle well-proclaimed: all beings are sustained by food, all beings are sustained by formations," and another hears his statement and then speaks, and then another speaks of that, then by this continuous succession of speech, this holy life will last long, for the benefit and happiness of the world with its devas. Thus, the Dhamma-senapati Sāriputta Thera showed the flavor of concord through the perspective of oneness.

The Explanation of Oneness is complete.

Explanation of Twoness

304. Having shown the flavor of concord through the perspective of oneness, now, to show it through the perspective of twoness, he began the discourse again. There, in the pair of name and form (nāmarūpa), name means the four immaterial aggregates and Nibbāna. There, the four aggregates, in the sense of naming (nāmanaṭṭha), are name (nāma). In the sense of naming means in the sense of name-making. Just as Mahā-sammata was named "Mahā-sammata" because of being agreed upon by the great multitude; just as parents make a given name for their son, saying, "Let this one be named Tissa, let this one be named Phussa"; or just as a name comes from a quality, such as "Dhamma-preacher, Vinaya-holder," so it is not with feeling and so on. Feeling and so on, like the great earth and so on, arise making their own name. When they arise, their name has already arisen. No one says to feeling that has arisen, "May you be named feeling," nor does it have a name-acquiring function due to anyone, just as when the earth arises, there is no name-acquiring function, saying, "May you be named earth"; when the world-circle (cakkavāḷa), Mount Sineru, the moon, the sun, and the stars arise, there is no name-acquiring function, saying, "May you be named world-circle, may you be named star," the name has already arisen, the designation settles down from spontaneous generation (opapātikā paññatti nipatati); so too, when feeling arises, there is no name-acquiring function, saying, "May you be named feeling," when that arises, the name "feeling" has already arisen. The same method applies to perception and so on. Even in the past, feeling was just feeling. Perception. Formations. Consciousness was just consciousness. And also in the future. And in the present. But Nibbāna is always just Nibbāna. Thus, in the sense of naming, it is name. Also, in the sense of bending (namanaṭṭhena), the four aggregates are name. For they bend towards the object. In the sense of naming, all name is such. For the four aggregates bend towards each other in an object; Nibbāna, due to being a condition of object-dominance (ārammaṇādhipatipaccayatāya), bends in itself towards blameless qualities (anavajjadhamme).

Form means the four great elements and the form derived from the four great elements; all of that, in the sense of being deformed (ruppanaṭṭhena), is form. The detailed discussion of that should be understood according to the method stated in the Visuddhimagga.

Ignorance (Avijjā) means unknowing about suffering and so on. This too has been discussed in detail in the Visuddhimagga. Craving for existence (Bhavataṇhā) means desire for existence. As it was said, "What is craving for existence? That which is desire for existence in existences," and so on (dha. sa. 1319).