. Homage to the Blessed One, the Worthy One, the Perfectly Enlightened One.

Aṅguttaranikāya

Pañcakanipāta Commentary

1. First Fifty

1. Sekhabala Chapter

1. Summary Discourse Commentary

1. In the Pañcakanipāta, in the first (discourse), the powers of the seven trainees (sekha) are called sekhabalāni, the powers of the trainees. Among the powers such as the power of conviction (saddhābala), saddhābalaṃ means not wavering in faithlessness. Hirībalaṃ means not wavering in shamelessness (ahirika). Ottappabalaṃ means not wavering in recklessness (anottappa). Vīriyabalaṃ means not wavering in laziness (kosajja). Paññābalaṃ means not wavering in ignorance (avijjā). Tasmā means therefore, since these are the powers of the seven trainees, therefore.

2. Detailed Discourse Commentary

2. In the second (discourse), in kāyaduccaritenāti, etc., the instrumental case is used in the sense of the dative; hirīyitabbāni kāyaduccaritādīni means that bodily misconduct, etc., are to be felt shame for, one feels disgust for, is the meaning. In the indication of ottappa (moral dread), the instrumental case is used in the sense of the cause; kāyaduccaritādīhi ottappassa hetubhūtehi means one dreads, fears, because of the causes of moral dread, which are bodily misconduct, etc.

Āraddhavīriyoti means one who has aroused energy, whose mind does not waver. Pahānāyāti means for the purpose of abandoning. Upasampadāyāti means for the purpose of attaining. Thāmavāti means endowed with the strength of energy. Daḷhaparakkamoti means of steadfast effort. Anikkhittadhuro kusalesu dhammesūti means one who has not laid down the burden in wholesome qualities, whose energy does not waver.

Udayatthagāminiyāti means that which goes to the arising and passing away of the five aggregates, capable of penetrating both arising and passing away. Paññāyasamannāgatoti means endowed with both insight-wisdom (vipassanāpaññā) and path-wisdom (maggañāñā). Ariyāyāti means that which stands far from defilements by way of suppression and by way of eradication, that is, pure. Nibbedhikāyāti that is called nibbedhikā because of thoroughly penetrating, endowed with that, is the meaning. Here, path-wisdom thoroughly penetrates, eradicates the mass of greed, the mass of hatred, the mass of delusion, which has never been penetrated, never been split before; therefore it is called nibbedhikā; insight-wisdom is nibbedhikā by way of its aspect; it is fitting to say that because it conduces to the attainment of path-wisdom, that insight is nibbedhikā. Sammā dukkhakkhayagāminiyāti here also, path-wisdom, going destroying the round of suffering (vaṭṭadukkha) and the suffering of defilements (kilesadukkha) by way of a right cause, method, is called sammā dukkhakkhayagāminī; insight-wisdom, by way of its aspect, goes destroying the round of suffering and the suffering of defilements, therefore it is dukkhakkhayagāminī. Or, it should be understood that insight-wisdom, because it conduces to the attainment of dukkhakkhayagāminī which is path-wisdom, is dukkhakkhayagāminī. Thus, in this sutta, the five powers are spoken of as mixed, and so also in the fifth (sutta).

6. Samāpatti Discourse Commentary

6. In the sixth (discourse), akusalassa samāpattīti means the entering into unwholesome states, being in union with that, is the meaning. Pariyuṭṭhāya tiṭṭhatīti means it stands enveloping.

7. Kāma Discourse Commentary

7. In the seventh (discourse), kāmesu laḷitāti means delighted, enjoying sensual objects (vatthukāma) and sensual defilements (kilesakāma). Asitabyābhaṅginti means both the reed mat (tiṇalāyanaasita) and the work of carrying reeds (tiṇavahanakāja). Kulaputtoti means a clansman of good conduct. Ohāyāti means having abandoned. Alaṃvacanāyāti means fit to say. Labbhāti means easily obtainable, it is possible to obtain. Hīnā kāmāti means the sensual pleasures of the five low-class families. Majjhimā kāmāti means the sensual pleasures of the middling beings. Paṇītā kāmāti means the sensual pleasures of kings, great kings, and high ministers. Kāmātveva saṅkhaṃ gacchantīti means they go to the reckoning of sensual pleasures only, by way of being sensually desired. Vuddho hotīti means he becomes old. Alaṃpaññoti means endowed with fitting wisdom. Attaguttoti means guarded, protected, by oneself, or capable of protecting, guarding oneself. Nālaṃ pamādāyāti means not fit to be heedless. Saddhāya akataṃ hotīti means what is fit to do by conviction (saddhā) in wholesome qualities, that is not done. The same method applies to the remaining terms as well. Anapekkho dānāhaṃ, bhikkhave, tasmiṃ bhikkhusmiṃ homīti showing that, "Having done what should be done by conviction (saddhā) etc., I am independent in that person established in the fruit of stream-entry." In this discourse, the path of stream-entry is spoken of.

8. Cavana Discourse Commentary

8. In the eighth (discourse), saddhammeti means in the true doctrine of the Dispensation. Assaddhoti means devoid of even the two kinds of conviction: conviction as acceptance and conviction as inclination. Cavati nappatiṭṭhātīti means he declines in qualities in this Dispensation, he is not able to be established. Thus, in this discourse, both non-establishment and establishment are spoken of.

9. First Agārava Discourse Commentary

9. In the ninth (discourse), nāssa gāravo means agāravo, without respect. Nāssa patisso means appatisso, without deference, not of humble conduct. The rest here is just like the previous one.

10. Second Agārava Discourse Commentary

10. In the tenth (discourse), abhabboti means incapable. Vuddhinti means growth. Virūḷhinti means immovability due to deeply rootedness. Vepullanti means greatness. The rest is all obvious everywhere.

2. Bala Chapter

1. Ananussuta Discourse Commentary

11. In the second (chapter), in the first (discourse), pubbāhaṃ, bhikkhave, ananussutesu dhammesūti means "Formerly, monks, in doctrines unheard before, that is, in the Four Noble Truths. Abhiññāvosānapāramippatto paṭijānāmīti means "Having fully known the Four Noble Truths by the four paths, by doing the sixteen-fold task, having reached the perfection of completion, the state of having done the task, I declare that I have reached the far shore," (thus) showing his own admirable qualities at the Great Bodhi-seat. Tathāgatassāti means of the Tathāgata due to the eight reasons. Tathāgatabalānīti means the powers of knowledge that have gone, proceeded, just as they should be gone by those. Āsabhaṃ ṭhānanti means the excellent state. Sīhanādanti means the fearless roar. Brahmacakkanti means the excellent wheel. Pavattetīti means he sets in motion, declares.

2. Kūṭa Discourse Commentary

12. In the second (discourse), sekhabalānīti means the knowledge-powers of the trainees. Agganti means the best. (It) holds together the remaining powers like the roof holds the rafters, therefore it is saṅgāhikaṃ. (It) makes those same powers united, therefore it is saṅghātaniyaṃ.

3. Summary Discourse Commentary

13. In the third (discourse), tattha muṭṭhassacce na kampatīti means satibalaṃ, the power of mindfulness. Uddhacce na kampatīti means samādhibalaṃ, the power of concentration.

4. Detailed Discourse Commentary

14. In the fourth (discourse), satinepakkenāti here, nepakka (skill) is called wisdom (paññā), (and) that is taken as helpful to mindfulness (sati).

5. Daṭṭhabba Discourse Commentary

15. In the fifth (discourse), in order to speak about the mundane and supramundane qualities in their own objects, (he said) kattha ca, bhikkhave, saddhābalaṃ daṭṭhabbanti, "And where, monks, should the power of conviction be seen?" Just as when four wealthy merchants' sons, with the king as the fifth, went out into the street thinking, "We will play at the Nakkhatta festival," when they went to the house of one merchant's son, the other four would sit silently, (and) the householder would arrange in the house, "Give these (friends) something to eat and something to drink, give them perfumes, garlands, ornaments, etc." When they went to the houses of the second, third, and fourth (merchant's sons), the other four would sit silently, (and) the householder would arrange in the house, "Give these (friends) something to eat and something to drink, give them perfumes, garlands, ornaments, etc." Then, when they went to the king's house last of all, although the king is master everywhere, in this case, in his own house, he would arrange, "Give these (friends) something to eat and something to drink, give them perfumes, garlands, ornaments, etc." In the same way, when the powers, with conviction (saddhā) as the fifth, were arising in one object, like those friends going out into the street together, just as when the other four sit silently in the first house, (and) the householder arranges (things), in the same way, having attained the factors of stream-entry, the power of conviction, which has the characteristic of resolution (adhimokkha), is the chief, the foremost; the remaining (factors) are in accordance with that. Just as when the other four sit silently in the second house, (and) the householder arranges (things), in the same way, having attained the right efforts (sammappadhāna), the power of energy, which has the characteristic of exertion (paggaha), is the chief, the foremost; the remaining (factors) are in accordance with that. Just as when the other four sit silently in the third house, (and) the householder arranges (things), in the same way, having attained the mindfulness establishments (satipaṭṭhāna), the power of mindfulness, which has the characteristic of attending (upaṭṭhāna), is the chief, the foremost; the remaining (factors) are in accordance with that. Just as when the other four sit silently in the fourth house, (and) the householder arranges (things), in the same way, having attained the meditative liberations (jhānavimokkha), the power of concentration, which has the characteristic of non-distraction (avikkhepa), is the chief, the foremost; the remaining (factors) are in accordance with that. But just as when the other four sit silently when they go to the king's house last of all, (and) the king arranges (things) in the house, in the very same way, having attained the Noble Truths, the power of wisdom, which has the characteristic of understanding (pajānana), is the chief, the foremost; the remaining (factors) are in accordance with that. Thus, here, the five powers are spoken of as mixed. The sixth (discourse) is obvious in meaning itself. Thus, in the previous chapter and here too, in the eight discourses, only the powers of trainees (sekha) are spoken of. However, the Elder Mahādatta of Karaṇḍakola said: "In the four discourses below, the powers of trainees are spoken of, and in the four discourses above, the powers of non-trainees (asekha)."

7. First Hita Discourse Commentary

17. In the seventh (discourse), morality (sīla) etc. are spoken of as mixed. Vimuttīti means the liberation of arahantship-fruition alone. Vimuttiñāṇadassanaṃ means the reviewing knowledge (paccavekkhaṇañāṇa), that is mundane.

8-10. Second Hita Discourse, etc. Commentary

18-20. In the eighth (discourse), an immoral person who is very learned is spoken of; in the ninth (discourse), an immoral person who is unlearned; in the tenth (discourse), a very learned person who is a Khīṇāsava (one who has destroyed the āsavas).

3. Pañcaṅgika Chapter

1. First Agārava Discourse Commentary

21. In the third (chapter), in the first (discourse), asabhāgavuttikoti means endowed with a dissimilar, discordant mode of life. Ābhisamācārikaṃ dhammanti means the virtue (sīla) prescribed according to the custom, which is the best conduct. Sekhaṃ dhammanti means the virtue relating to the trainee. Sīlānīti means the four great moralities. Sammādiṭṭhinti means insight right view (vipassanāsammādiṭṭhi). Sammāsamādhinti means both path-concentration (magga samādhi) and fruition-concentration (phala samādhi). In this discourse, morality (sīla) etc. are spoken of as mixed.

2. Second Agārava Discourse Commentary

22. In the second (discourse), sīlakkhandhanti means the mass of morality. The same method (applies) in the remaining two also. But these three aggregates are spoken of as mixed.

3. Upakkilesa Discourse Commentary

23. In the third (discourse), na ca pabhassaranti means not radiant. Pabhaṅgu cāti means of a nature to break. Ayoti means black iron. Lohanti means the remaining iron except for the four mentioned here. Sajjhanti means silver. Cittassāti means of the four-planes wholesome consciousness (cātubhūmakakusalacitta). Let there be defilements for the three-planes (consciousness), how can there be for the supramundane? By not giving (them) a chance to arise. For by the very fact that they do not give (them) a chance to arise, by that very fact they are called defilements for both mundane and supramundane (consciousness). Pabhaṅgu cāti means of a nature to break, by going to the state of being crumbled to dust in the object. Sammāsamādhiyati āsavānaṃ khayāyāti means he concentrates rightly for the sake of arahantship, which is the destruction of the āsavas, by way of a cause, a reason. In so far as (he) shows a Khīṇāsava, who, having purified the mind, is established in arahantship. Now, showing his penetration by higher knowledge, (he) said yassa yassa cātiādi, "And of whomever," etc. That is obvious in meaning itself.

4. Dussīla Discourse Commentary

24. In the fourth (discourse), hatūpanisoti means with destroyed support, with destroyed cause. Yathābhūtañāṇadassananti means the knowledge and vision according to reality, beginning with the knowledge of distinguishing name and form, the preliminary insight. Nibbidāvirāgoti means revulsion and cessation. There, revulsion is strong insight; cessation is the path. Vimuttiñāṇadassananti means fruition-liberation and reviewing knowledge.

5. Anuggahita Discourse Commentary

25. In the fifth, sammādiṭṭhi means the sammādiṭṭhi of insight (vipassanā). Among cetovimuttiphalā etc., cetovimutti means the path-fruit samādhi. Paññāvimutti means the wisdom of the fruit. Sīlānuggahitā means supported and protected by virtue (sīla). Sutānuggahitā means supported by great learning (bāhusacca). Sākacchānuggahitā means supported by discussion of the Dhamma. Samathānuggahitā means supported by one-pointedness of mind (cittekaggatā).

To illustrate this meaning, consider a man who plants a sweet mango seed, builds a fence around it, regularly waters it, regularly clears the roots, regularly removes fallen insects, regularly removes spider webs, and diligently cares for the mango tree. In this simile, planting the sweet mango seed is like vipassanā sammādiṭṭhi; building the fence is like supporting it with sīla; watering it is like supporting it with learning; clearing the roots is like supporting it with discussion; removing insects is like supporting it with samatha by purifying obstacles to jhāna and vipassanā; removing spider webs is like supporting it with strong vipassanā. Just as a tree thus supported quickly grows and bears fruit, so too, the root sammādiṭṭhi, supported by these sīla etc., quickly grows through the path and yields the fruit of cetovimutti and paññāvimutti.

6. Vimuttāyatana Sutta Commentary

26. In the sixth, vimuttāyatanāni means the causes of liberation. Yatthā means in which vimuttāyatanas. Satthā dhammaṃ desetī means the Teacher teaches the Dhamma of the Four Noble Truths. Atthapaṭisaṃvedino means for one who understands the meaning of the text. Dhammapaṭisaṃvedino means for one who understands the text itself. Pāmojja means initial joy. Pītī means strong joy in the form of satisfaction. Kāyo means the mind-body. Passambhatī means calms down. Sukhaṃ vedetī means obtains happiness. Cittaṃ samādhiyatī means the mind becomes concentrated in the samādhi of the fruit of Arahatship. For when he hears that Dhamma, he knows the jhāna, vipassanā, path and fruit in the places he comes to. As he knows thus, joy arises in him. Not allowing that joy to subside, he becomes focused on the preliminary meditation subject and develops vipassanā, attaining Arahatship. Referring to that, it was said, "cittaṃ samādhiyatī". The same method applies in the remaining cases. But this is the distinction: samādhinimitta means samādhi itself as the object, one of the thirty-eight objects. In suggahitaṃ hotī etc., it is well-grasped, well-attended to, well-ascertained by one who learns the meditation subject from the teacher. Suppaṭividdhaṃ paññāyā means well-penetrated by wisdom. Tasmiṃ dhamme means in that Dhamma of the meditation text. Thus, in this sutta, all five vimuttāyatanas are stated to lead to Arahatship.

7. Samādhi Sutta Commentary

27. In the seventh, appamāṇa means the supramundane, devoid of measurable qualities. Nipakā patissatā means having both wisdom and mindfulness. Pañca ñāṇānī means the five knowledges of reviewing. Paccattaññeva uppajjantī means they arise within oneself. In ayaṃ samādhi paccuppannasukho cevā etc., the samādhi of the fruit of Arahatship is intended. Some even say it is the samādhi of the path. For that is paccuppannasukho because it is pleasant at the moment of application, āyatiṃ sukhavipāko because each preceding samādhi is a condition for the happiness of each succeeding samādhi, ariyo because it is far from defilements, nirāmiso because of the absence of sensual, material, and worldly pleasures. It is akāpurisasevito because it is cultivated by great beings such as the Buddhas. It is santo because of the continuity of factors, the continuity of the object, and the continuity of the cessation of all defilements; it is paṇīto because of its nature of non-affliction. It is paṭippassaddhaladdho because it is attained through the subsiding of defilements or because it has obtained the state of subsiding defilements. For this, "paṭippassaddhaṃ paṭippassaddhīti," is the same in meaning. It is also paṭippassaddhaladdho because it is attained by the Arahat who has subsided defilements, and it is ekodibhāvādhigato because it is attained through one-pointedness or is itself the attainment of one-pointedness. Unlike inferior conditioned samādhi, it is na sasaṅkhāraniggayhavāritagato because it is not attained by suppressing and warding off defilements by subduing opposing qualities with a contrived and effortful mind. Entering that samādhi or rising from it, he is satova samāpajjati, satova vuṭṭhahati because he has attained fullness of mindfulness. Or, according to the defined period, he enters mindfully, and he arises mindfully. Therefore, for one who reviews thus, "ayaṃ samādhi paccuppannasukho ceva āyatiñca sukhavipāko cā," there arises within oneself knowledge that is independent of others; that is one knowledge. The same method applies in the remaining cases. Thus, these five knowledges arise within oneself.

8. Pañcaṅgika Sutta Commentary

28. In the eighth, ariyassā means for one who stands aloof from defilements, having abandoned them by way of suppression. Bhāvanaṃ desessāmī means I will reveal development and growth. Imameva kāya means this very body of elements. Abhisandetī means moistens and suffuses, causing joy and happiness to pervade everywhere. Parisandetī means suffuses all around. Paripūretī means fills like a bellows with air. Parippharatī means touches all around. Sabbāvato kāyassā means in that bhikkhu’s entire body, which possesses all parts, there is not even a place as small as an atom, connected to the continuation of appropriation, associated with skin, flesh, and blood, that is not pervaded by the happiness of the first jhāna.

Dakkho means skilled, capable, clever at making, applying, and mixing bath powders. Kaṃsathāle means in a vessel made of any metal. An earthenware vessel, however, is not firm; it breaks while mixing. Therefore, that was not shown. Paripphosakaṃ paripphosaka means sprinkling and sprinkling. Sanneyyā means taking the metal bowl in his left hand and mixing the powder by sprinkling measured amounts of water with his right hand, he would make a ball. Snehānugatā means accompanied by the moisture of water. Snehaparetā means surrounded by the moisture of water. Santarabāhirā means together with the inner and outer surfaces; the meaning is that it is completely pervaded with the moisture of water. Na ca pagghariṇī means water does not drip drop by drop; it is possible to take it in the hand or between two fingers and make it into a ball.

ubbhidodako means spring water, not water that emerges from below, but water that arises within. Āyamukha means the path of arrival. Devo means cloud. Kālena kāla means from time to time, every half month or every ten days. Dhāra means rain. Nānuppaveccheyyā means should not enter, should not rain. Sītā vāridhārā ubbhijjitvā means a cool stream of water, filling that lake, springs up. For water emerging from below stirs up the water as it rises and breaks, water entering from the four directions stirs up the water with old leaves, grass, sticks, and branches. Rainwater stirs up the water with droplets and bubbles. But water that arises as if created by psychic power, being still, pervades this area and does not pervade that area. Therefore, there is no place that is not pervaded. There, the elemental body is like the lake, the happiness of the second jhāna is like the water; the rest should be understood in the same way as before.

uppalinī. The same method applies to the other two terms as well. Here, any kind of water lily, whether white, red, or blue, is an "uppala," a lotus with less than a hundred petals is a "puṇḍarīka," and a lotus with a hundred petals is a "paduma." Or, without regard to the number of petals, a white lotus is a "paduma," and a red lotus is a "puṇḍarīka"; this is the distinction here. Udakānuggatānī means not rising from the water. Antonimuggaposīnī means growing while submerged inside the surface of the water. The rest should be understood in the same way as before.

parisuddhena cetasā pariyodātenā means here, "parisuddhaṃ" should be understood as pure in the sense of being free from defilements, and "pariyodātaṃ" as bright in the sense of being radiant. Odātena vatthenā This was said for the purpose of conveying the sensation of touch. For the sensation of touch is not strong with a soiled cloth, but it is strong with a freshly washed, clean cloth. In this simile, the elemental body is like the cloth, and the sensation of touch is like the happiness of the fourth jhāna. Therefore, just as when a man who has bathed wears a clean cloth over his head and sits down, the sensation of touch pervades the entire cloth from his body, and there is no place on the cloth that is not pervaded, so too, for the bhikkhu, there is no place in the elemental body that is not pervaded by the happiness of the fourth jhāna; thus, the meaning should be understood here. Or, the mind of the fourth jhāna itself is like the cloth, and the materiality born of it is like the sensation of touch. For just as even if the body does not touch the clean cloth everywhere, the body is completely pervaded everywhere by the materiality born of it, so too, the bhikkhu's body is completely pervaded everywhere by the subtle materiality produced by the fourth jhāna; thus, the meaning should be understood here.

Paccavekkhaṇanimitta means the knowledge of reviewing itself. Suggahitaṃ hotī means just as those jhāna, vipassanā, and paths are well-grasped, so too, the object of reviewing is well-grasped by another succeeding object of reviewing. Añño vā añña means one different from another, for one's own self is not evident to oneself. Ṭhito vā nisinna means even for one standing, the sitting one is evident; therefore, it was said thus. The same method applies in the remaining cases. Udakamaṇiko means a water pot with a rim. Samatittiko means filled to the brim. Kākapeyyā means it should be drunk by a crow sitting at the mouth without bending its neck.

Subhūmiya means on level ground. However, in "Subhūme sukhette vihatakhāṇuke bījāni patiṭṭhāpeyyā" (Dī. Ni. 2.438), "maṇḍabhūmi" has come to mean "subhūmi." Catumahāpathe means at a place where two great roads intersect. Ājaññaratho means a chariot yoked with well-trained thoroughbreds. Odhastapatodo means a goad placed crosswise, so that it can be grasped by one standing having mounted the chariot. Yoggācariyo means a horse trainer. Sveva assadamme sāretīti assadammasārathi means a charioteer who trains the horses. Yenicchaka means by whichever path he wishes. Yadicchaka means to whichever destination he wishes. Sāreyyā means he could send it straight ahead. Paccāsāreyyā means he could turn it back.

so sace ākaṅkhatī etc. was said. Its meaning is straightforward.

9. Caṅkama Sutta Commentary

29. In the ninth, addhānakkhamo hotī means when going a long distance, he is able to endure; he is able to persevere. Padhānakkhamo means he is able to exert effort. Caṅkamādhigato samādhī means the samādhi attained by one engaging in walking meditation, one of the eight attainments. Ciraṭṭhitiko hotī means it lasts a long time. For the object grasped by one standing is lost to one sitting, and the object grasped by one sitting is lost to one lying down. However, the object grasped by one engaging in walking meditation, an object grasped in a moving posture, is not lost even to one standing, sitting, or lying down.

10. Nāgita Sutta Commentary

30. In the tenth, uccāsaddamahāsaddā means loud and great noises, because they are high and great in volume. For when those eminent khattiyas, great brāhmaṇas, etc., had arrived, having received great honor, and it was said, "Give space to so-and-so, give space to so-and-so," the noise of those saying to each other, "We arrived earlier, I arrived earlier, there is no space," was both loud and great. Kevaṭṭā maññe macchavilope means like fishermen at a fish market. For such a noise arises from the crowd of people saying, "Give to me, give to me," when fishermen arrive with their baskets of fish to sell. Mīḷhasukha means the pleasure of filth. Middhasukha means the pleasure of sleep. Lābhasakkārasilokasukha means the pleasure arising from gain, honor, and praise.

Taṃninnāva gamissantīti they will go to that very place where the Blessed One has gone, meaning they will undoubtedly follow after him. Tathā hi, bhante, bhagavato sīlapaññāṇanti because your virtue and wisdom are such. Mā ca mayā yasoti may my fame not be associated with me. Piyānanti of beloved people. Eso tassa nissandoti this is the origin of being dear. Asubhanimittānuyoganti application to the contemplation of the unattractive. Subhanimitteti in an attractive object, a place for lust. Eso tassa nissandoti this is the origin of that application to the contemplation of the unattractive. Thus, in this sutta, insight meditation is spoken of in these five instances.

4. Sumana Vagga

1. Sumanasuttavaṇṇanā

31. In the first sutta of the fourth section, sumanā rājakumārīti the princess who obtained that name by performing great acts of reverence and making a wish. In the time of Vipassi Sammāsambuddha, when the townspeople, relying on their commander-in-chief, prepared to make offerings to the Buddha and the Saṅgha, thinking, "Even if we have to fight, we will seize our Teacher," the first day of their turns to perform meritorious deeds fell to the commander-in-chief. On that day, the commander-in-chief prepared a great offering and stationed men all around, saying, "Protect this so that no one else gives even a single morsel of food to a bhikkhu today." On that day, the wife of a wealthy man, weeping, said to her daughter, who had come after playing with five hundred princesses, "If your father were alive, I would first offer food to the Ten-Powered One today." She said to her mother, "Mother, do not worry, I will ensure that the Buddha and the Saṅgha receive our alms first." Then, filling a golden bowl worth one hundred thousand [coins] with milk-rice without water, and flavoring it with ghee, honey, sugar, etc., she covered it with another bowl, surrounded it with Sumana flower balls, made it resemble a flower ball, and, surrounded by a group of nurses, she left the house just as the Blessed One was entering the village.

On the way, the commander-in-chief's attendants said, "Mother, do not come this way." Greatly meritorious beings have agreeable speech, and it is not possible to reject the words of those who repeatedly speak. She said, "Little fathers, great fathers, uncles, why do you not allow me to go?" The commander-in-chief has ordered, "Do not give any food or edibles to anyone else, mother." Do you see any food or edibles in my hand? We see a flower ball. Does your commander-in-chief not allow even flower offerings? He does, mother. Then, go away," and approaching the Blessed One, she said, "Please accept the flower ball, Blessed One." The Blessed One looked at one of the commander-in-chief's attendants and had the flower ball accepted. She, after venerating the Blessed One, made a wish, "May I never have a life tormented by craving in future existences; may I be dear in every birth like this Sumana flower, and may my name be Sumana," and having been told by the Teacher, "May you be happy," she departed after venerating and circumambulating him.

The Blessed One also went to the commander-in-chief's house and sat on the prepared seat. The commander-in-chief brought rice-gruel, but the Teacher covered the bowl with his hand. The Saṅgha of monks is seated, Venerable Sir. Is there not a piṇḍapāta received on the way? He removed the flower and saw the piṇḍapāta. A junior attendant said, "Master, the woman deceived me by saying it was flowers." The milk-rice was sufficient for all the monks, beginning with the Blessed One. The commander-in-chief gave his own offering. The Teacher, having finished the meal, gave a blessing and departed. The commander-in-chief asked, "Who was that who gave the piṇḍapāta?" The daughter of a wealthy man, master. A wise woman; for a man who has such a woman living in his house, heavenly fortune is not difficult to obtain," and having brought her, he placed her in the chief position.

She, taking wealth from both her father's and the commander-in-chief's houses, gave alms to the Tathāgata and performed meritorious deeds for as long as she lived, and upon passing away from there, she was reborn in the world of sense-sphere deities. At the moment of her rebirth, a Sumana rain, filling the entire deva-world with dew the size of a knee, fell. The deities, thinking, "She has come taking her own name," named her "Sumanā devadhītā". As she transmigrated among gods and humans for ninety-one aeons, in every place of birth, unfailing Sumana rain would fall, and her name was always "Sumanā." In this era, she took rebirth in the womb of the chief consort of the Kosala king. Those five hundred princesses also took rebirth on that very day in their respective families, and all emerged from their mothers' wombs on the same day. At that very moment, Sumana rain fell with dew the size of a knee. Seeing this, the king, pleased, thinking, "She must have made a resolve in the past," named her Sumanā, saying, "My daughter has come taking her own name," and thinking, "My daughter will not be born alone," he searched the city and, hearing that "five hundred girls have been born," had all of them raised by himself. Every month, he would say, "Bring them and show them to my daughter." Thus, she should be understood as having obtained that name by performing great acts of reverence and making a wish.

When she was seven years old, after Anāthapiṇḍika had completed the monastery and sent messengers to the Tathāgata, the Teacher, along with the Saṅgha of monks, went to Sāvatthi. Anāthapiṇḍika went and said to the king, "Great King, the arrival of the Teacher here is auspicious for both of us; send Princess Sumanā with five hundred girls, carrying full water pots and garlands and perfumes, to welcome the Ten-Powered One." The king said, "Good, great merchant," and did so. She too, going in the manner described by the king, venerated the Teacher, offered perfumes and garlands, and stood to one side. The Teacher preached the Dhamma to her. She, along with the five hundred princesses, was established in the fruition of stream-entry. Another five hundred girls, five hundred women, and five hundred laymen also attained the fruition of stream-entry at that very moment. Thus, on that day, two thousand stream-enterers were born on the way.

Yena bhagavā tenupasaṅkamīti why did she approach? Desiring to ask a question. It is said that in the time of Kassapa Sammāsambuddha, there were two bhikkhus who were friends. One fulfilled the conditions for cordiality, the other fulfilled the duties of the refectory. The one who fulfilled the conditions for cordiality said to the other, "Friend, there is no fruit in giving nothing; it is proper to eat after giving what one has obtained to others." But the other said, "Friend, you do not know; it is not proper to squander offerings. It is proper to fulfill the duties of the refectory by taking only enough to sustain oneself." Neither of them was able to persuade the other to accept his advice. Both, having fulfilled their own practices, passed away from there and were reborn in the world of sense-sphere deities. There, the one who fulfilled the conditions for cordiality surpassed the other in five ways.

Thus, as they transmigrated among gods and humans, having spent one Buddha-interval, they were born in Sāvatthi in this era. The one who fulfilled the conditions for cordiality took rebirth in the womb of the chief consort of the Kosala king, the other took rebirth in the womb of her attendant. Both of them were born on the same day. On the day of naming them, after bathing them and laying them down in the auspicious chamber, the mothers of both prepared offerings outside. Of them, the one who fulfilled the conditions for cordiality, opening his eyes and seeing the large white parasol, the well-prepared auspicious bed, and the decorated residence, knew, "I have been born in a royal family." He, considering, "What deed did I do to be born here?" knew, "By the outflow of the conditions for cordiality," and considering, "Where was my friend reborn?" and seeing him lying on a lowly bed, [thought,] "He did not heed my words to fulfill the duties of the refectory; now it is proper to suppress him in that place," and said, "Friend, you did not heed my words." Then what happened? Look at my prosperity; I am lying on an auspicious bed under a white parasol, you are lying on a lowly cot with a rough covering. Why do you boast about this? Is not all of this, made of bamboo strips and wrapped in rags, merely the earth element?

Sumanā, hearing their conversation, thinking, "There is no one near my brothers," approaching them and standing by the door, hearing the word "elements," thought, "This word 'elements' is not [known] outside. My brothers will become samaṇa-deities," and thinking, "If I tell my parents that 'they are talking like this,' they will drive them out, saying, 'they are non-humans.' Without telling this reason to anyone else, I will ask my father, the great Gotama, the Ten-Powered One, the one who cuts off doubt, the storehouse of jewels," having eaten breakfast, she approached the king and said, "I will go to attend upon the Ten-Powered One." The king had five hundred chariots prepared. For on the surface of Jambudīpa, only three princesses received five hundred chariots from their fathers: Cundī rājakaññā, the daughter of King Bimbisāra, Visākhā, the daughter of Dhanañcaya seṭṭhi, and this Sumanā rājakaññā. Taking perfumes and garlands and standing in the chariot, surrounded by five hundred chariots, "I will ask this question," she approached the Blessed One.

Idhassūti may there be here. Eko dāyakoti one who gives to others from the gain he has obtained himself, the one who fulfilled the conditions for cordiality. Eko adāyakoti one who does not give to others what he has obtained himself, the one who fulfilled the duties of the refectory. Devabhūtānaṃ pana nesanti of these become deities. Adhigaṇhātīti surpasses and seizes, overcomes, excels. Ādhipateyyenāti because of seniority. Imehi pañcahi ṭhānehīti like Sakka, king of the gods, surpasses other deities by these five reasons. Mānusakenātiādīsu like Mahākassapa Thera in life-span, like Bākula Thera, like Ānanda Thera, in beauty like Mahāgatimba Abhaya Thera, like the treasurer, in happiness like Raṭṭhapāla Kulaputta, like Soṇa Seṭṭhiputta, like Yasadāraka, in fame like Dhammāsoka, thus in sovereignty, he is superior and senior by these five reasons.

Yācitova bahulanti like Bākula Thera, Sīvali Thera, Ānanda Thera, he frequently partakes of robes and other requisites only when requested; by these reasons he is superior and senior. Yadidaṃ vimuttiyā vimuttinti whatever difference should be stated regarding one's liberation in relation to another's liberation, that I do not say. Whether a seven-year-old child realizes liberation, or a bhikkhu or bhikkhunī or upāsaka or upāsikā or deva or māra or brahmā of a hundred years, there is no difference in the path of transcendent attainment. Alamevāti it is fitting. Yatra hi nāmāti whatever name.

Gacchaṃ ākāsadhātuyāti going through the element of space. Saddhoti believing in the qualities of the Triple Gem. Thanayanti thundering. Vijjumālīti endowed with lightning flashes moving in the clouds like garlands. Satakkakūti satakūṭo, endowed with hundreds of peaks of clouds rising here and there. Dassanasampannoti a stream-enterer. Bhogaparibyūḷhoti filled with possessions given in generosity, as if by a flood of water, having attained the deva-world. Peccāti in the next world. Sagge pamodatīti in whatever heaven he is born, he rejoices there.

2. Cundīsuttavaṇṇanā

32.In the second, with five hundred chariots: Having sent (her alms) food to her father and having prepared five hundred chariots, surrounded by them, is the meaning. Approached: Thinking, "I will ask about the conversation on the questions conducted with my brothers," she approached, taking perfumes, garlands, and powder. Just as he is: Whenever he is. Or, whoever he is. Ariyakanta sīla: The sīla associated with the paths and fruits. For those are pleasing to the noble ones, and they do not abandon them even in future existences. The rest should be understood in the same manner as stated in the Aggappasāda Sutta in the Catukka Nipāta.

3. Uggaha Sutta Commentary

33.In the third, in Bhaddiya: In the city of Bhaddiya. Jātiyāvana: In a self-grown grove, planted and connected to the Himalayas, dwelling in that forest near that city, is the meaning. Himself as the fourth: Himself being the fourth. But why did he invite the Blessed One with himself as the fourth? It seems there was a great celebration at his home, where many people would gather with great preparation. If he invited the Sangha of monks, they would be difficult to manage, so he invited only four, including himself. Moreover, he thought, "Young girls may not be able to attentively receive the advice when the Teacher is advising in the midst of a large Sangha of monks." For this reason too, he invited only four, including himself. Let him advise them, Bhante: Bhante, Blessed One, let him advise these women, let them be advised, is the meaning. For this is a respectful term in the sense of utility. Whatever to them: Whatever advice and instruction to them. Having said this, the wealthy man, thinking, "These women might be embarrassed if they receive advice in my presence," paid homage to the Blessed One and departed.

Husband: To the master. Taking compassion: Relying on compassion. Rising early: Being accustomed to rising before everyone else. Retiring late: Being accustomed to retiring after everyone else. For a woman, it is not proper to eat before others and lie down in bed; rather, after feeding all the family members, arranging the utensils, knowing about the cows and other animals that have come or not come, considering the tasks to be done the next day, with the key and seal in hand, if there is food, she should eat, or if not, she should cook something else, satisfying everyone before retiring. Even after lying down, she should not sleep until sunrise, but should rise before everyone else, summoning the servants and instructing them, "Do this and that," overseeing the work, having the cows milked, and personally attending to all the tasks to be done in the house. With this in mind, he said, "Rising early, retiring late." Responding to what to do: Being accustomed to looking at faces and asking, "What shall I do? What shall I do?" Acting agreeably: Being accustomed to doing only what is pleasing. Speaking affectionately: Being accustomed to speaking only affectionate words. We will honor: We will honor with the four requisites.

Guests: Those who have come to her presence. We will honor with seat and water: We will honor with a seat and water for washing the feet. Here, daily respect should be shown to parents. But to the samaṇa and brahmin guests, a seat should be given, and water for washing the feet should be given, and respect should be shown.

Wool: Sheep's wool. We will be skilled in that: We will be skilled in untangling, washing, dyeing, and braiding wool, and in spinning, carding, beating, and spinning cotton. Accompanied by means: Accompanied by the investigation that is the means in that arrangement of wool and cotton, proceeding in such a way, "It is proper to do this at this time." Capable of doing, capable of arranging: We will be fit and capable of both doing ourselves and having others do it, is the meaning.

We will know what is done as done, and what is not done as not done: We will know, "It is proper to give this and do this" to those who have come after doing such and such work all day, and to those who have come after doing such and such work half a day, and to those who are sitting idly at home. And the strength and weakness of the sick: For if, in times of sickness, they do not alleviate the illness by giving medicine and food, (the sick) will become disillusioned and not do their duties later or do bad things, (thinking,) "When we are healthy, they make us do whatever they want. When we are sick, they don't even acknowledge our existence." Therefore, he shows that you should train yourselves by knowing their strength and weakness and knowing what should be given and done. Food and edibles for him: Food and edibles for his household. With a due share: With a share to be received, according to their respective portions to be obtained, is the meaning. We will share: We will give. We will provide: We will accomplish.

Not gamblers: Not gamblers in terms of male gamblers and liquor gamblers. Not thieves: Not thieves, not robbers. Not drunkards: Not drunkards due to liquor addiction, etc.

He who supports him always: he said, beginning with this. There, supports: nourishes, attends to. Bestower of all desires: Giver of all desires. Happy: Very happy. Thus she behaves: She behaves by fulfilling this much of a duty. The gods are named Manāpa: The Nimmānaratī gods. For they are called Nimmānaratī and Manāpa because they delight in creating whatever forms they desire.

4. Sīhasenāpati Sutta Commentary

34.In the fourth, Sandiṭṭhika: Something to be seen for oneself. Dāyako: Generous giver. He does not stand only on faith; he is also able to give up (his possessions), is the meaning. Dānapati: He gives as the master of the gift that he gives, not as a slave, not as a friend. For he who eats sweet things himself but gives unsavory things to others gives as a slave of the gift called dāṇa. He who gives what he himself eats gives as a friend. But he who lives on whatever he has but gives sweet things to others gives as a master, an elder, a lord. Referring to such a one, it was said, "Dānapati."

Amaṅkubhūto: Not being discouraged. Visārado: Attained to the joy of knowledge. Sahabyataṃ gatā: Having gone to companionship, unification. Katāvakāsā: Having made opportunities because of having done that action by which there is an opportunity there. Since that is only wholesome, therefore it is said katakusalā. Modare: They rejoice and are delighted. Asitassa: Of the Tathāgata who is not dependent. Tādino: Of the one who has attained such a characteristic.

5. Dānānisaṃsa Sutta Commentary

35.In the fifth, does not depart from the qualities of a householder: He has unbroken five precepts. Follows the Dhamma of the virtuous: Following the Dhamma of the great men, the virtuous. The virtuous ones attend to him: The virtuous, the Buddhas, Paccekabuddhas, and disciples of the Tathāgata, attend to him.

6. Kāladāna Sutta Commentary

36.In the sixth, Kāladāna: Appropriate gifts, gifts that are suitable, gifts that are fitting, is the meaning. New crops: The best crops. New fruits: The first fruits produced from the gardens, the best fruits. First establishes in the virtuous: First gives to the virtuous and then consumes himself. Vadaññū: Knowing what has been spoken. Given at the right time: Given at the appropriate and suitable time. They approve: Standing to one side, they approve. Veyyāvacca: They perform helpful acts with their body. Appaṭivānacitto: With a mind without resentment. Where given is of great fruit: Where giving is of great fruit, there one should give.

7. Bhojana Sutta Commentary

37.In the seventh, gives life: gives the gift of life. Vaṇṇa: Complexion of the body. Sukha: Physical and mental happiness. Bala: Physical strength. Paṭibhāna: Appropriate and timely eloquence.

8. Saddhā Sutta Commentary

38.In the eighth, Anukampantī: They favor. Like a great tree with a trunk: Like a great tree endowed with a trunk. In a delightful abode: In a delightful gathering place. Those who want shade go to the shade: Just as those who desire shade approach the shade. Nivātavutti: Humble conduct. Atthaddha: Devoid of stubbornness due to anger and pride. Sorata: Endowed with gentleness and pure sīla. Sakhila: Amiable.

9. Putta Sutta Commentary

39.In the ninth, or he will support us when we are old: Having been supported by us with nursing, feeding, hand and foot care, etc., he will support us in old age with washing our hands and feet, bathing, giving rice gruel and food, etc. Or he will do our work: Setting aside his own work, he will go and do our work that arises in royal families, etc. The family lineage will last long: While the sons protect our property, fields, gold, silver, etc., without destroying them, the family lineage will last long; or, without cutting off the alms food distribution, etc., started by us, he will continue them, and thus our family lineage will last long. He will receive the inheritance: Making himself worthy of inheritance by conduct befitting the family lineage, he will receive our inheritance. He will give donations: Having made the giving of merit, he will give donations from the third day onwards.

The virtuous, the noble ones: In this instance, the virtuous, the noble ones should be understood as proper conduct towards parents. Remembering what was done before: Remembering the good done earlier by the parents. Following advice: A doer of the advice given by the parents. Supporting those who nurtured him: Supporting those by whom he was nurtured. Worthy of praise: He is worthy of praise by the great multitude in this very life.

10. Mahāsālaputta Sutta Commentary

40.In the tenth, mahāsālā: Great trees. They grow with branches, leaves, and foliage: They grow with small branches and foliage known as leaves. In the forest: In a non-village area. Brahāvane: In a great forest, in the wilderness. Everywhere else, the meaning is straightforward.

5. Muṇḍarāja Vagga

1. Ādiya Sutta Commentary

41.In the first of the fifth, Ādiya of wealth: Reasons for taking from wealth. Uṭṭhānavīriyādhigatehi: Acquired by the effort known as striving. Bāhābalaparicitehi: Accumulated by the strength of the arms. Sedāvakkhittehi: Produced by shedding sweat. Dhammikehi: Righteous. Dhammaladdhehi: Acquired without violating the ten wholesome actions. Pīṇeti: Makes fat by delighting. The rest here should be understood in the same manner as stated in the Catukka Nipāta. The second is straightforward in meaning.

3. Iṭṭha Sutta Commentary

43.In the third, conduct conducive to increasing life: the meritorious conduct of giving, sīla, etc. The same method applies in the rest. Atthābhisamayā: By the attainment of meaning, it is said to be the acquisition of benefit.

4. Manāpadāyī Sutta Commentary

44. In "Catutthe," uggo means that he was eminent in good qualities, hence he received that name. Sālapupphakaṃ khādanīyaṃ refers to an edible item made from rice flour combined with the four sweets, resembling a Sāla flower. It was prepared by shaping it with visible stalks, leaves, and pistils, then frying it in ghee infused with spices like cumin. After removing the ghee, it was filled into a flask, sealed to absorb the aroma, and then stamped and stored. Intending to offer this to the Blessed One during the interval between meals after he had drunk the rice-gruel and was seated, he spoke thus: Paṭiggahesi bhagavā is merely an expression, but the lay follower offered it to the Blessed One and the five hundred monks. The same applies to the pork and other items. Here, sampannakolaka means fully ripe jujubes. Sūkaramaṃsa means year-old pork cooked with sweet flavors, jujubes, and spices like cumin. Nibbattatelaka means oil-free. Nāliyasāka refers to nāliya greens kneaded with rice flour, cooked in ghee with spices like cumin, combined with the four sweets, and stored after absorbing the aroma. Netaṃ bhagavato kappatī means that even what is allowable is considered not allowable because of what is unallowable. However, the wealthy man had all of it brought and piled up, then sent whatever was unallowable to the market and offered the allowable items for use and consumption. The sandalwood plank was not very large, measuring three and a half cubits in length and two and a half cubits in width, but it was very valuable because it was made of heartwood. The Blessed One accepted it, had it cut into small pieces, and distributed them to the monks for use as ointment slabs.

Ujjubhūtesū means those who are upright in body, speech, and mind. Chandasā means with affection. Among cattaṃ etc., cattaṃ is in the sense of abandonment through relinquishment. Muttaṃ due to release and giving up. Anuggahītaṃ because it is not taken up by the mind due to a mind free from longing. Khettūpame is likened to a field in the sense of being a place for growth.

Aññataraṃ manomaya means a deva body created by meditative mind in one of the Pure Abodes. Yathādhippāyo means according to his intention. What does he ask with this? It is said that in his human life, he had the intention to attain Arahatship, and he asks whether that is the case. The deva son, having attained Arahatship, replied, taggha me bhagavā yathādhippāyo. Yattha yatthūpapajjatī means that wherever he is reborn, whether in the three kinds of family wealth or in the six sensual heavens, he will be long-lived and glorious. The fifth should be understood in the same manner as stated in the Book of the Fours. The sixth and seventh are self-explanatory.

8. Alabbhanīyaṭhānasuttavaṇṇanā

48. In the eighth, alabbhanīyānī means unobtainable, not possible to obtain. Ṭhānānī means reasons or causes. Jarādhammaṃ mā jīrī means, "May that which is subject to aging not age for me." The same method applies in the remaining passages. Nacchādeyyā means should not be pleasing. Abbuhī means to take out.

Yato means at which time. Āpadāsū means in times of distress. Na vedhatī means does not tremble, does not lament. Atthavinicchayaññū means skilled in determining the meaning of causes. Purāṇaṃ means ancient due to being unchanging. Jappenā means by muttering praise. Mantenā means by reciting powerful mantras. Subhāsitenā means by speaking well-spoken words. Anuppadānenā means by giving gifts of a hundred or a thousand. Paveṇiyā vā means by family lineage, meaning stating, "This is customary in our lineage, this is not customary." Yathā yathā yattha labhetha atthaṃ means in whichever way, in whichever place, among these muttering etc., one might obtain the benefit of preventing aging etc. Tathā tathā tattha parakkameyyā means one should make effort in that way, in that place. Kammaṃ daḷhaṃ means "I have firmly established the round-wandering karma, so what shall I do now?" Thus, reflecting and enduring.

9. Kosalasuttavaṇṇanā

49. In the ninth, upakaṇṇake means at the root of the ear. Dummano means with a troubled mind. Pattakkhandho means a fallen aggregate. Pajjhāyanto means contemplating. Appaṭibhāno means having become without ready wit. The rest is the same as stated below.

10. Nāradasuttavaṇṇanā

50. In the tenth, ajjhomucchito means overwhelmed, completely swallowing, finishing, associated with excessive infatuation and craving due to a receptive nature. Mahaccā rājānubhāvenā means with great royal power, surrounded by eighteen divisions of troops, with great royal splendor, Pāyāsi went. Tagghā is a particle indicating certainty, meaning certainly removing sorrow and grief. Thus, having heard this advice, the king, abiding in it, ruled the kingdom with righteousness and fairness, and was devoted to heaven.

2. Dutiyapaṇṇāsakaṃ

(6) 1. Nīvaraṇavaggo

1. Āvaraṇasuttavaṇṇanā

51. In the first of the second [fifty], āvaraṇā in terms of being hindrances. Nīvaraṇā in terms of being the nīvaraṇas. Ceto ajjhāruhantīti means they overwhelm the mind. Paññāya dubbalīkaraṇā because they weaken both the insight-knowledge (vipassanāpañña) and the path-knowledge (magga-pañña) by hindering their arising. Or, paññāya dubbalīkaraṇā because they weaken any knowledge that arises mixed with these. Abalāyā because she is powerless due to being bound by the five hindrances. Uttari vā manussadhammā alamariyañāṇadassanavisesaṃ means a special knowledge and vision capable of producing a superior noble state beyond human states, namely the ten wholesome courses of action. Hārahārinī means capable of carrying away what should be carried away. Naṅgalamukhānī means ploughshares. They are called ploughshares because they resemble ploughs and are cut by ploughs.

Evameva kho here, insight-knowledge should be seen as the stream, the time of the breach of restraint in the six doors as the time when the ploughshares are opened on both sides, the time when one is bound by the five hindrances as the time when the water scatters and spreads, having been obstructed by a covering of straw, grass, and mud placed against a tree trunk in the middle of a river; the time when one is unable to reach the ocean, having dragged away the grass and straw, due to the force of the water being weakened by the hindrance, should be understood as the time when one is unable to reach the ocean of Nibbāna by destroying all unwholesome states with insight-knowledge. In the bright side, the connection should be made with the opposite meaning. In this Sutta, the cycle and the breaking of the cycle are described. The second is self-explanatory.

3. Padhāniyaṅgasuttavaṇṇanā

53. In the third, padhāniyaṅgānī means exertion is called endeavor, one who has endeavor is called energetic, the qualities of an energetic bhikkhu are the qualities of endeavor. Saddho means endowed with faith. This faith is of four kinds: faith based on tradition (āgamasaddhā), faith based on realization (adhigamasaddhā), faith based on conviction (okappanasaddhā), and faith based on confidence (pasādasaddhā). Of these, the faith of the all-knowing Bodhisattas, which has come from the time of their aspiration, is called āgamasaddhā. The faith of noble disciples, which is attained through penetration, is called adhigamasaddhā. The unwavering conviction when it is said, "The Buddha, the Dhamma, the Saṅgha," is called okappanasaddhā. The arising of confidence is called pasādasaddhā. Here, faith based on conviction (okappanasaddhā) is intended. Bodhi means the knowledge of the four paths. He has faith that it has been well penetrated by the Tathāgata. This is merely an expression of teaching, but with this quality, faith in all three jewels is implied. For one whose confidence in the Buddha etc. is strong, their effort in exertion is successful.

Appābādho means without disease. Appātaṅko means without suffering. Samavepākiniyā means with balanced digestion. Gahaṇiyā means with the element of heat produced by kamma. Nātisītāya nāccuṇhāyā means one who is sensitive to extreme cold is afraid of the cold, and one who is sensitive to extreme heat is afraid of the heat, their effort is not successful; the effort of one who is balanced is successful. Therefore, he said, majjhimāya padhānakkhamāyā. Yathābhūtaṃ attānaṃ āvikattā means one who reveals one's true faults. Udayatthagāminiyā means capable of going to and discerning arising and ceasing. With this, the knowledge of arising and passing away is stated, which comprehends the characteristics of wisdom. Ariyāyā means pure. Nibbedhikāyā means capable of penetrating those aggregates of greed etc. that were previously unpenetrated. Sammā dukkhakkhayagāminiyā means leading to the cessation of suffering, since the defilements are abandoned by their parts, the suffering that is destroyed leads to the destruction of suffering. Thus, with all these terms, only insight-knowledge (vipassanāpaññā) is described. For one lacking wisdom, effort is not successful.

4. Samayasuttavaṇṇanā

54. In the fourth, padhānāyā means for the sake of making effort. Na sukaraṃ uñchena paggahena yāpetuṃ means it is not possible to live by gathering alms by going from house to house. In this Sutta too, the cycle and the breaking of the cycle are described.

5. Mātāputtasuttavaṇṇanā

55. In the fifth, pariyādāya tiṭṭhatī means having taken, exhausted, and remained. Ugghātitā means a raising-up mother.

Asihatthenā means even by one who has come taking a sword to cut off the head. Pisācenā means even by a yakkha who has come to devour. Āsīde means would strike. Mañjunā means gently. Kāmoghavuḷhānaṃ means those who are swept away and dragged by the flood of sensuality. Kālaṃ gati bhavābhavaṃ means the time of the cycle, the destination, and the repeated existence. Purakkhatā means preceding, having gone before. Ye ca kāme pariññāya means those wise ones who, having fully understood both kinds of sensual pleasures with the three kinds of full understanding. Caranti akutobhayā means for those whose defilements are destroyed, there is no fear from anywhere, therefore they wander without fear. Pāraṅgatā means having gone to the far shore, Nibbāna is called the far shore, they have approached it, stood having realized it. Āsavakkhayaṃ means Arahatship. In this Sutta, only the cycle is described, and in the verses, the cycle and the breaking of the cycle are described.

6. Upajjhāyasuttavaṇṇanā

56. In the sixth, madhurakajāto means having developed a sense of respect. Disā ca me na pakkhāyantī means he says that the four directions and the intermediate directions do not appear to him. Dhammā ca maṃ nappaṭibhantī means the samatha and vipassanā dhammas also do not occur to him. Anabhirato ca brahmacariyaṃ carāmī means I live the holy life being dissatisfied. Yena bhagavā tenupasaṅkamī means having heard his words, he approached the Blessed One to announce the reason, thinking, "This person is suitable to be guided by the Buddha." Avipassakassa kusalānaṃ dhammānaṃ means not seeing, not searching for, not seeking after wholesome states. Bodhipakkhiyānaṃ dhammānaṃ means the thirty-seven qualities beginning with the satipaṭṭhānas.

7. Abhiṇhapaccavekkhitabbaṭhānasuttavaṇṇanā

57. In the seventh, jarādhammomhī means I am of the nature to age. Jaraṃ anatīto means not having transcended aging, I live within aging itself. The same method applies in the remaining passages. Among kammassako etc., kammaṃ mayhaṃ sakaṃ attano santakaṃti kammassako amhi means kamma is my own, belonging to myself, therefore I am the owner of kamma. Kammassa dāyādoti kammadāyādo means kamma is my inheritance, belonging to me. Kammaṃ mayhaṃ yoni kāraṇanti kammayoni means kamma is my origin, my cause. Kammaṃ mayhaṃ bandhūti kammabandhu means kamma is my relative, my kin. Kammaṃ mayhaṃ paṭisaraṇaṃ patiṭṭhāti kammapaṭisaraṇo means kamma is my refuge, my support. Tassa dāyādo bhavissāmī means I will be the heir of that kamma, the recipient of the fruit given by it. Yobbanamado means the intoxication that arises in dependence on youth. The same method applies in the remaining passages. Maggo sañjāyatī means the supramundane path arises. Saṃyojanāni sabbaso pahīyantī means the ten fetters are completely abandoned. Anusayā byantīhontī means the seven latent tendencies are completely destroyed, cut off, brought to an end. Thus, here, vipassanā is described in the first five instances, and in these five, the supramundane path is described.

Evameva kho, etc., was said. There, saṃsīdatīti: sinks down into, enters into wrong thinking. Na sakkoti brahmacariyaṃ sandhāretunti: is not able to maintain the brahmacariya-life without interruption, to protect it. Sikkhādubbalyaṃ āvikatvāti: having revealed the weakness in training. Kimassa rajaggasminti: what is this person's so-called dust and dirt? Abhirūpāti: of beautiful form. Dassanīyāti: worthy of being seen. Pāsādikāti: inspiring confidence in the mind by just seeing. Paramāyāti: supreme. Vaṇṇapokkharatāyāti: by beauty of complexion and by bodily structure. Ūhasatīti: laughs at. Ullapatīti: speaks. Ujjhagghatīti: laughs a great laugh, striking the hands. Uppaṇḍetīti: tells bawdy stories. Abhinisīdatīti: having overpowered, sits nearby or on the same seat. The same method applies in the second instance. Ajjhottharatīti: spreads over. Viniveṭhetvā vinimocetvāti: having unwound and released her hand from the place it was taken. The rest here is of obvious meaning. In this sutta, the cycle and reverse cycle are spoken of.

6. Dutiyayodhājīvasuttavaṇṇanā

76. In the sixth: asicammaṃ gahetvāti: having taken sword and shield. Dhanukalāpaṃ sannayhitvāti: having equipped himself with bow and quiver of arrows. Viyūḷhanti: standing in battle array. Saṅgāmaṃ otaratīti: enters into great battle. Ussahati vāyamatīti: makes effort and exertion. Hanantīti: they kill. Pariyāpādentīti: they completely destroy. Upalikkhantīti: they pierce. Apanentīti: taking their own army, they go away. Apanetvā ñātakānaṃ nentīti: having led away their own army, from there they lead them to their relatives. Nīyamānoti: being led to his own house or to the rest of his relatives. Upaṭṭhahanti paricarantīti: they look after and protect him, doing things such as cleaning wounds, applying bandages, etc.

Arakkhiteneva kāyenāti: through an unguarded bodily door. Arakkhitāya vācāyāti: through an unguarded verbal door. Arakkhitena cittenāti: through an unguarded mental door. Anupaṭṭhitāya satiyāti: without establishing mindfulness well. Asaṃvutehi indriyehīti: with unguarded, unprotected faculties, the six including the mind. Rāgo cittaṃ anuddhaṃsetīti: rāga, just as it arises, destroys the samatha and vipassanā mind, throws it far away. Rāgapariyuṭṭhitomhi, āvuso, rāgaparetoti: I, friend, am dyed with rāga, overcome by rāga.

Aṭṭhikaṅkalūpamāti, etc.: aṭṭhikaṅkalūpamā: like a skeleton, in the sense of little satisfaction. Maṃsapesūpamā: like a lump of flesh, in the sense of common to many. Tiṇukkūpamā: like a grass torch, in the sense of not burning away. Aṅgārakāsūpamā: like a pit of embers, in the sense of great heat. Supinakūpamā: like a dream, in the sense of fleeting presence. Yācitakūpamā: like a loan, in the sense of temporary. Rukkhaphalūpamā: like the fruit of a tree, in the sense of the breaking of all limbs and parts. Asisūnūpamā: like a butcher, in the sense of much cutting. Sattisūlūpamā: like a spear, in the sense of piercing through. Sappasirūpamā: like the head of a snake, in the sense of dangerous and frightening with apprehension. Ussahissāmīti: I will make an effort. Dhārayissāmīti: I will maintain the state of a renunciant. Abhiramissāmīti: I will generate delight, I will not be disgusted. The rest here is of obvious meaning. In this sutta, the cycle and reverse cycle are spoken of.

7. Paṭhamaanāgatabhayasuttavaṇṇanā

77. In the seventh: āraññakenāti: by one who lives in the forest. Appattassāti: for the attainment of the distinction of jhāna, vipassanā, patha, phala, etc., which has not been attained. The same method applies in the remaining words also. So mamassa antarāyoti: that would be an obstacle for me to life and an obstacle to the brahmacariya-life; for one who makes death as a worldling, it would be an obstacle to heaven and an obstacle to the path. Handāti: nipāta in the sense of eagerness. Vīriyaṃ ārabhāmīti: I undertake two kinds of effort. Satthakāti: winds that cut the joints and bonds like a knife. Vāḷehīti: by fierce ones. Māṇavehīti: by thieves. Katakammehi vā akatakammehi vāti: here, those who have gone out having committed theft are called 'katakammā', those who are going to commit theft are called 'akatakammā'. There, the 'katakammā', because the deed is accomplished, take the blood of the necks of beings and make offerings to the deities; the 'akatakammā' do it earlier thinking, "Thus our deed will be accomplished." Referring to this, te maṃ jīvitā voropeyyunti was said. Vāḷā amanussāti: fierce, wicked non-humans such as yakkhas.

8. Dutiyaanāgatabhayasuttavaṇṇanā

78. In the eighth: purā maṃ so dhammo āgacchatīti: before that dhamma approaches me, I undertake effort even earlier, is the meaning. Khīrodakībhūtāti: having become unified like milk and water. Piyacakkhūhīti: with eyes of loving-kindness.

9. Tatiyaanāgatabhayasuttavaṇṇanā

79. In the ninth: dhammasandosā vinayasandosoti: through corruption of dhamma, there is corruption of vinaya. But how does vinaya become corrupt when dhamma is corrupted? When they do not grasp the essence in the dhammas of samatha and vipassanā, the fivefold vinaya does not exist; thus, when dhamma is corrupted, vinaya is corrupted. For an immoral person, there is no vinaya of restraint; when that does not exist, samatha and vipassanā do not grasp the essence. Thus, corruption of dhamma should be understood even through corruption of vinaya. Abhidhammakathanti: talk about the supreme dhamma such as sīla, etc. Vedallakathanti: talk mixed with knowledge connected to the Vedas. Kaṇhadhammaṃ okkamamānāti: those who attack the dark dhamma, searching for faults, seeking opportunities for reproach. Furthermore, those who strike a person with an angry mind, or those who burn that dark dhamma in themselves, or those who speak for the sake of gain and honor, are indeed attacking the dark dhamma.

Gambhīrāti: the Pali is profound. Gambhīratthāti: the meaning is profound. Lokuttarāti: revealing the supramundane dhamma. Suññatāpaṭisaṃyuttāti: connected with the modes of khandha, dhātu, āyatana, and paccaya. Na aññā cittaṃ upaṭṭhapessantīti: they will not establish the mind for the sake of knowing. Uggahetabbaṃ pariyāpuṇitabbanti: to be learned and mastered. Kavitāti: composed by poets in the manner of verses, etc. Kāveyyāti: a synonym of that itself. Bāhirakāti: standing outside the Teaching. Sāvakabhāsitāti: spoken by external disciples. The rest here is of obvious meaning, since the method stated below is easily understood.

10. Catutthaanāgatabhayasuttavaṇṇanā

80. In the tenth: kalyāṇakāmāti: desiring what is beautiful. Rasaggānīti: supreme tastes. Saṃsaṭṭhā viharissantīti: they will live associated with five kinds of association. Sannidhikāraparibhoganti: enjoyment of what has been stored up. Oḷārikampi nimittanti: here, even one who digs the earth or orders others to dig, makes a gross sign in the earth. Even one who cuts a grass, wood, branch, or leaf, or orders others to cut, makes a gross sign in green vegetation. There is no need to say anything about one who takes leaves for a living, etc., or one who plucks fruits or orders others to pluck them. In these four suttas, the Teacher spoke of growth and decline in the Teaching.

(9) 4. Theravaggo

1. Rajanīyasuttavaṇṇanā

81. In the first of the fourth: rajanīyesūti: in objects that are the cause of rāga. The same method applies in the remaining instances also.

2. Vītarāgasuttavaṇṇanā

82. In the second: makkhīti: one who smears over good qualities. Paḷāsīti: one endowed with selfishness characterized by seizing the best part.

3. Kuhakasuttavaṇṇanā

83. In the third: kuhakoti: one endowed with three things of deception. Lapakoti: one endowed with talk based on gain. Nemittikoti: one who performs omens. Nippesikoti: one endowed with the action of solicitation. Lābhena ca lābhaṃ nijigīsitāti: one who seeks gain by gain. The bright side should be understood in terms of the opposite reversal. The fourth is obvious.

5. Akkhamasuttavaṇṇanā

85. In the fifth: akkhamo hoti rūpānanti: he is not tolerant of objects of form, he is overcome by rāga, etc., due to those objects. The same method applies everywhere.

6. Paṭisambhidāppattasuttavaṇṇanā

86. In the sixth: atthapaṭisambhidāppattoti: one who has attained knowledge that has reached distinctions in five meanings. Dhammapaṭisambhidāppattoti: one who has attained knowledge that has reached distinctions in the fourfold dhamma. Niruttipaṭisambhidāppattoti: one who has attained knowledge that has reached distinctions in dhamma and language. Paṭibhānapaṭisambhidāppattoti: one who has attained knowledge that has reached distinctions in those three knowledges. But he only knows those three knowledges, he does not do their function. Uccāvacānīti: great and small. Kiṃkaraṇīyānīti: what should be done.

7. Sīlavantasuttavaṇṇanā

87. The seventh is of obvious meaning. Here, sīla should be understood as the sīla of one with destroyed āsavas, much learning also as the much learning of one with destroyed āsavas, speech also as the good speech of one with destroyed āsavas, the jhānas also as the jhānas of one who has done what has to be done.

8. Therasuttavaṇṇanā

88. In the eighth: theroti: one who has attained the state of stability. Rattaññūti: one who knows the many nights that have passed since the day of ordination. Ñātoti: known, manifest. Yasassīti: based on fame. Micchādiṭṭhikoti: one of wrong view, not speaking truthfully. Saddhammā vuṭṭhāpetvāti: having removed from the dhamma of the ten wholesome courses of action. Asaddhamme patiṭṭhāpetīti: he establishes in the unwholesome courses of action.

9. Paṭhamasekhasuttavaṇṇanā

89. In the ninth: sekhassāti: for a trainee, for what should be done. Parihānāyāti: for decline from superior qualities. Kammārāmatāti: the state of delighting in new work. Bhassārāmatāti: the state of delighting in conversation and talk. Niddārāmatāti: the state of delighting in drowsiness. Saṅgaṇikārāmatāti: the state of delighting in association with groups. Yathāvimuttaṃ cittaṃ na paccavekkhatīti: he does not review the way in which the mind was released and the faults that were abandoned and the qualities that were attained, he does not make effort for the attainment of superior qualities, is the meaning. Thus, in this sutta, the cause of decline from superior qualities and the cause of growth for the seven trainees are spoken of. And that which is the cause of decline for a trainee, that exists for a worldling from the very beginning.

10. Dutiyasekhasuttavaṇṇanā

90. In the tenth: viyattoti: skilled, clever. Kiṃkaraṇīyesūti: in what should be done. Cetosamathanti: the samādhi meditation subject. Ananulomikenāti: not suitable for the Teaching. Atikālenāti: after too much time. Atidivāti: divā is called midday, having gone beyond that. Ābhisallekhikāti: very much concerned with eliminating defilements. Cetovivaraṇasappāyāti: suitable for samatha and vipassanā known as mental purification. Appicchakathāti: talk about 'be of few wishes'. Santuṭṭhikathāti: talk about 'be content with the four requisites'. Pavivekakathāti: talk about 'be secluded with the three kinds of seclusion'. Asaṃsaggakathāti: talk about 'be unassociated with the five kinds of association'. Vīriyārambhakathāti: talk about 'undertake two kinds of effort'. Sīlakathādīsu: talk about sīla is sīlakathā. Talk about samādhi, talk about paññā, talk about the fivefold release, talk about knowledge and vision of release reckoned as nineteenfold reviewing is talk about knowledge and vision of release. Na nikāmalābhītiādīsu: he is not a gainer as he desires, a gainer with difficulty, not a gainer with abundance, is the meaning. The rest is of obvious meaning.

(10) 5. Kakudhavaggo

1-2. Sampadāsuttadvayavaṇṇanā

91-92. In the first of the fifth, five mixed kinds of accomplishment are spoken of. In the second, the first four are mixed, the fifth is worldly alone.

3. Byākaraṇasuttavaṇṇanā

93. Aññābyākaraṇāni in the third instance, means declarations of Arahantship. Mandattā means due to slowness, due to lack of knowledge. Momūhattā means due to excessive delusion. Aññaṃ byākaroti means he declares, "I have attained Arahantship." Icchāpakato means overcome by desire. Adhimānenā means with the pride of attainment. Sammadevā means truly, by reason, by cause alone.

4-5. Explanation of the Phāsuvihārasutta, etc.

94-95. In the fourth, phāsuvihārā means comfortable dwellings. In the fifth, akuppaṃ means Arahantship.

6. Explanation of the Sutadharasutta

96. In the sixth, appaṭṭho means with little effort. Appakicco means with little to do. Subharo means easy to support, easy to nourish. Susantoso means well content with the three kinds of contentment. Jīvitaparikkhāresū means regarding the requisites of life. Appāhāro means with little food. Anodarikattaṃ means not addicted to the state of being a glutton, not indulging in excessive eating. Appamiddho means not sleeping much. The seventh and eighth are straightforward in meaning.

9. Explanation of the Sīhasutta

99. In the ninth, sakkaccaññeva deti no asakkaccaṃ means he gives with respect, without disrespecting, not giving with contempt or disrespect. Mā me yoggapatho nassā means, "May the path of yoga I have undertaken not be lost to me; may there not be those who say, 'One lion rose up and struck the cat without respect.'" This is the meaning. Annabhāranesādānaṃ here, annaṃ means barley porridge, those for whom that is a burden are annabhārā. This is a name for beggars. Nesādā are called hunters. Thus, even to these beggars and hunters at the very lowest level, he teaches respectfully.

10. Explanation of the Kakudhatherasutta

100. In the tenth, attabhāvapaṭilābho means the acquisition of a body. Dve vā tīṇi vā māgadhakāni gāmakkhettāni here, a Māgadhaka gāmakkhetta (village field) exists in small, medium, and large sizes. A small gāmakkhetta is forty usabhāni on each side, making a gāvuta; a medium one is a gāvuta on each side, making half a yojana; a large one is one and a half gāvutas on each side, making three gāvutas. Among these, three small gāmakkhettas, or two consisting of one small and one medium gāmakkhetta, is his attabhāva. For his body is three gāvutas. Pariharissāmī means "I will take care of, I will protect." Rakkhassetaṃ means "Protect this." Moghapuriso means empty man. Nāssassa means that would not be his. Samudācareyyāmā means we would speak. Sammannatī means he pays respect. Yaṃ tumo karissati tumova tena paññāyissati means whatever this one does, he himself will be known by that action. The rest is straightforward everywhere.

3. Tatiyapaṇṇāsakaṃ (The Third Book of Fifty)

(11) 1. Phāsuvihāravaggo (Comfortable Dwelling Chapter)

1. Explanation of the Sārajjasutta

101. In the first of the third, vesārajjakaraṇā means causing fearlessness. Sārajjaṃ hoti means there is displeasure.

2. Explanation of the Ussaṅkitasutta

102. In the second, ussaṅkitaparisaṅkito means both suspected and distrusted. Api akuppadhammopī means even one who has unwavering Dhamma, even a Khīṇāsava, is suspected and distrusted by other evil monks. Regarding vesiyāgocaro, vesiyā means women who live by their beauty; one who frequents them is a vesiyāgocaro, meaning frequenting their houses. The same method applies to the remaining terms. There, vidhavā means a woman whose husband has died. Thullakumārikā means elderly maidens.

3. Explanation of the Mahācorasutta

103. In the third, ito bhogena paṭisantharissāmī means, "Taking wealth from my possessions here, I will use it for entertainment, and I will close the gap between him and me." Gahaṇāni means the taking of goods belonging to others. Guyhamantā means secrets to be hidden. Antaggāhikāyā means clinging to permanence or annihilation. The rest here is straightforward. In the fourth, everything is as stated below.

5. Explanation of the Phāsuvihārasutta

105. In the fifth, mettaṃ kāyakammaṃ means bodily action motivated by loving-kindness. Āvi ceva raho cā means both in public and in private. The same method applies to the others. Yāni tāni sīlānī etc., is stated in terms of the fourfold purity of morality. Samādhisaṃvattanikāni means conducive to the attainment of Maggasamādhi and Phalasamādhi. Sīlasāmaññagato means having attained equality in morality, having become one of similar morality. Takkarassā means for him who does it. Thus, in this sutta, morality is spoken of as mixed, and diṭṭhi is Vipassanāsammādiṭṭhi.

6. Explanation of the Ānandasutta

106. In the sixth, no ca paraṃ adhisīle sampavattā hoti means he does not disparage or criticize others for their morality. Attānupekkhī means disregarding himself in terms of knowing what he has done and not done. No parānupekkhī means not meddling in what others have done and not done. Apaññāto means obscure, with little merit. Apaññātakena means due to being obscure, due to lack of prominence, due to little merit. No paritassatī means he does not experience distress. Thus, in this sutta, only the Khīṇāsava is spoken of.

7-8. Explanation of the Sīlasutta, etc.

107-108. In the seventh, morality, samādhi, and paññā are spoken of as mixed; vimutti is the fruit of Arahantship, and vimuttiñāṇadassanaṃ (knowledge and vision of deliverance) is mundane Paccavekkhaṇañāṇa. The same method applies to the eighth as well. Here, Paccavekkhaṇañāṇa is called Asekha because it occurs for one beyond training.

9-10. Explanation of the Cātuddisasutta, etc.

109-110. In the ninth, cātuddiso means wandering unrestrictedly in the four directions. In this sutta too, only the Khīṇāsava is spoken of. In the tenth, alaṃ means suitable. Here too, only the Khīṇāsava is spoken of.

(12) 2. Andhakavindavaggo (The Andhakavinda Chapter)

1. Explanation of the Kulūpakasutta

111. In the first of the twelfth, asanthavavissāsī means he places trust in those who do not cultivate intimacy with him, in those who do not inspire confidence. Anissaravikappī means although he is not in control, he dictates as if he were, saying, "Give this, take that." Vissaṭṭhupasevī means he associates with separate, divided families in order to reconcile them. Upakaṇṇakajappī means he whispers a mantra in the ear. The "bright side" should be understood in the opposite way to what has been said.

2. Explanation of the Pacchāsamaṇasutta

112. In the second, pattapariyāpannaṃ na gaṇhāti means when the preceptor has stepped aside, he does not give his own empty bowl and take the preceptor's bowl, or he does not take it when it is offered. Na nivāreti means he does not know that this statement is called a transgression of the rule. Or, even knowing, he does not prevent it, saying, "Bhante, it is not proper to say such a thing." Kathaṃ opātetī means how does he break his speech and insert his own speech. Jaḷo means dull. Eḷamūgo means one with saliva drooling from his mouth. The third is straightforward.

4. Explanation of the Andhakavindasutta

114. In the fourth, sīlavā hotha means "Be virtuous." Ārakkhasatino means endowed with mindfulness as a doorkeeper. Nipakkasatino means endowed with mindfulness accompanied by wisdom that guards the doors. Satārakkhena cetasā samannāgatā means endowed with a mind guarded by mindfulness. Appabhassā means with little speech. Sammādiṭṭhikā means endowed with the fivefold Sammādiṭṭhi consisting of Kamma-ssakatā, Jjhāna, Vipassanāmagga, and Phala. Moreover, Paccavekkhaṇañāṇa should also be understood as Sammādiṭṭhi.

5. Explanation of the Maccharinīsutta

115. In the fifth, āvāsamaccharinī means she is miserly with the monastery, not tolerating others residing there. Kulamaccharinī means she is miserly with the supporting family, not tolerating others approaching there. Lābhamaccharinī means she is miserly with gains, not tolerating others receiving them. Vaṇṇamaccharinī means she is miserly with praise, not tolerating others being praised. Dhammamaccharinī means she is miserly with the Dhamma of learning, not wishing to give it to others.

6-7. Explanation of the Vaṇṇanāsutta, etc.

116-117. In the sixth, saddhādeyyaṃ vinipātetī means he gives the best portion from the almsfood given in faith by others to someone else without taking it himself. In the seventh, issukinī means endowed with envy. The rest is straightforward everywhere.

(13) 3. Gilānavaggo (The Sick Chapter)

4. Explanation of the Dutiyaupaṭṭhākasutta

124. In the fourth of the third, nappaṭibalo means not endowed with physical strength and intellectual strength. Āmisantaro means hoping for material benefits, expecting robes, etc.

5-6. Explanation of the two Anāyussāsuttas

125-126. In the fifth, anāyussā means causing the cutting off of life, not increasing life. The same method applies to the sixth as well.

7. Explanation of the Vapakāsasutta

127. In the seventh, nālaṃ saṅghamhā vapakāsituṃ means he is not fit to leave the Saṅgha and live alone. Although he is unfit to live even in the midst of the Saṅgha due to his unsuitability for the Saṅgha and his resistance to advice and instruction, he is definitely unfit to leave the Saṅgha without any alternative. Alaṃ saṅghamhā vapakāsituṃ means, being skilled in the four directions, he is fit to leave the Saṅgha and live alone, but he is also fit to live in the Saṅgha due to his suitability for the Saṅgha. The eighth is straightforward.

9. Explanation of the Parikuppasutta

129. In the ninth, āpāyikā means going to the apāya. Nerayikā means going to niraya. Parikuppā means having a nature of constant irritation, like an old wound. Atekicchā means incurable. The tenth is straightforward.

(14) 4. Rājavaggo (The King Chapter)

1. Explanation of the Paṭhamacakkānuvattanasutta

131. In the first of the fourth, dhammenā means with the ten wholesome Dhammas. Cakkaṃ means the wheel of authority. Atthaññū means he knows the benefit of the kingdom. Dhammaññū means he knows the traditional law. Mattaññū means he knows the measure in punishment or force. Kālaññū means he knows the time for enjoying the pleasures of the kingdom, the time for making judgments, and the time for touring the countryside. Parisaññū means he knows, "This is the assembly of Khattiyas, this is the assembly of Brahmins, Vessas, Suddas, and Samaṇas."

Atthaññū means he knows the five kinds of benefit. Dhammaññū means he knows the four Dhammas. Mattaññū means he knows the measure of receiving and using the four requisites. Kālaññū means he knows the time: "This is the time for seclusion, this is the time for attainment, this is the time for teaching the Dhamma, this is the time for touring the countryside." Parisaññū means he knows, "This is the assembly of Khattiyas…pe… this is the assembly of Samaṇas." Anuttaraṃ means unsurpassed by the nine Lokuttaradhammas. Dhammacakkaṃ means the supreme wheel.

2. Explanation of the Dutiyacakkānuvattanasutta

132. In the second, pitarā pavattitaṃ cakkaṃ means when a Cakkavatti ordains or dies, the wheel-jewel remains for only seven days and then disappears; how then does he cause it to continue? Even remaining in the tradition of his father, fulfilling the duties of a Cakkavatti, and ruling the kingdom of a Cakkavatti, he is said to cause what was set in motion by his father to continue.

3. Explanation of the Dhammarājāsutta

133. The third is in accordance with what was said in the Tikanipāta. Here, only the last two terms are different regarding what should be cultivated and what should not be cultivated. There, Sammā-ājīva (Right Livelihood) should be cultivated, and Micchā-ājīva (Wrong Livelihood) should not be cultivated. A suitable village or town should be cultivated, and an unsuitable one should not be cultivated.

4. Explanation of the Yassaṃdisaṃsutta

134. In the fourth, ubhato means from both sides, from both parties. Mātito ca pitito cā means whose mother is a Khattiya, the mother's mother is a Khattiya, and her mother is also a Khattiya; whose father is a Khattiya, the father's father is a Khattiya, and his father is also a Khattiya. Thus, he is well-born from both sides, from mother and father. Saṃsuddhagahaṇiko means endowed with a pure womb. However, in "Samavepākiniyā gahaṇiyā," the kammaja-tejodhātu (karmically produced heat element) is called gahaṇī. Yāva sattamā pitāmahayugā means up to the seventh generation of grandfathers. Here, the father's father is the pitāmaha (grandfather), and the grandfather's generation is the pitāmahayuga. Yuga means lifespan. This is just a manner of speaking; in reality, the grandfather himself is the pitāmahayuga. Beyond that, all ancestors are included under the term pitāmaha. Thus, he is of pure descent up to the seventh generation, or, it shows that he is not rejected or reviled by reason of birth. Akkhitto means not rejected, not cast aside, by saying, "Remove this one, what is the use of him?" Anupakkuṭṭho means not reviled, never having been subjected to abuse or scorn. For what reason? Jātivādena, meaning by such words as, "This one is of low birth."

Among aḍḍho (rich), etc., anyone is rich with their own possessions. But here, not only rich, but mahaddhano means endowed with great, immeasurable wealth. Mahābhogo means he has great, abundant possessions through the five strands of sense pleasure. Paripuṇṇakosakoṭṭhāgāro means kosa is called the treasury, a treasury full of wealth stored away, and koṭṭhāgāra is a storehouse full of grain. Or, the fourfold treasury consists of elephants, horses, chariots, and kingdom; and the threefold storehouse consists of a wealth storehouse, a grain storehouse, and a cloth storehouse. All of that is full for him, therefore he is paripuṇṇakosakoṭṭhāgāro. Assavāyā means when someone gives much wealth, the army does not listen; that is called anassavā. Even when someone does not give, they listen; this is called assavā. Ovādapaṭikarāyā means doing the advice given, "This should be done by you, this should not be done." Paṇḍito means endowed with wisdom. Byatto means endowed with intelligence. Medhāvī means endowed with wisdom that arises in the proper place. Paṭibalo means capable. Atthe cintetuṃ means to consider matters of increase. He considers, based on the present advantage alone, "Thus they were in the past, thus they will be in the future." Vijitāvīnaṃ means of those who have won victories, or of those endowed with great victory. Vimuttacittānaṃ means of those whose minds are freed by the five kinds of liberation.

5-6. Commentary on the Two Patthanā Suttas

135-136. In the fifth, negamajānapadassā means of the people who live in towns and those who live in the countryside. By hatthismiṃ, etc., sixteen great arts are shown, such as elephants, horses, chariots, bows, writing, accounting, calculation, etc. Anavayo means capable, complete. The rest here should be understood in the same way as stated below. In the sixth, oparajjaṃ means the state of being an uparāja (viceroy).

7. Appaṃsupati Sutta Commentary

137. In the seventh, purisādhippāyā means the inclinations or intentions that arise in a person due to lack of faith. Ādānādhippāyo means the inclination to take, thinking, "Now I will be able to take it, now I will be able to take it." Visaṃyogādhippāyo means the intention for detachment, thinking, "Now I will attain Nibbāna, now I will attain Nibbāna."

8. Commentary on the Bhattādaka Sutta

138. In the eighth, bhattādako means a glutton, one who eats a lot of food. Okāsapharaṇo means filling the space, making it crowded for others, filling the space by his position. Laṇḍasāraṇo means he throws or drops a lump of food here and there. Salākaggāhī means he takes a ticket when counting how many elephants there are. Mañcapīṭhamaddano means he wears out the couches and chairs by sitting and lying on them. Salākaggāhī means he takes a ticket when counting the number of monks.

9. Commentary on the Akkhama Sutta

139. In the ninth, hatthikāyaṃ means a group of elephants. The same method applies to the rest as well. Saṅgāmāvacarā means moving around in battle. Ekissā vā tiṇodakadattiyā vimānito means deprived by one offering of grass and water for one day, meaning he did not receive grass and water for just one day. The same method applies beyond this as well. Na sakkoti cittaṃ samādahituṃ means he is not able to properly establish his mind on an object. The rest here is straightforward. But in this sutta, it should be understood that the round and the open are discussed.

10. Commentary on the Sota Sutta

140. In the tenth, duruttānaṃ means of harsh words that are not well-spoken, that are uttered due to faults. Durāgatānaṃ means having come to the ear-door in a way that causes suffering. Vacanapathānaṃ means of words. Dukkhānaṃ means painful. Tibbānaṃ means intense, or of a burning nature. Kharānaṃ means harsh. Kaṭukānaṃ means sharp. Asātānaṃ means unpleasant. Amanāpānaṃ means unable to delight or gladden the mind. Pāṇaharānaṃ means life-destroying. Yā sā disā means that direction, Nibbāna, should be understood as that which is seen or pointed to in terms of the stilling of all saṅkhāras. Moreover, because all saṅkhāras go to peace by reaching it, therefore it is said sabbasaṅkhārasamatho. The rest is straightforward everywhere. But in this sutta, morality, concentration, and wisdom are discussed in combination.

(15) 5. Tikaṇḍakī Vagga

1. Commentary on the Avajānāti Sutta

141. In the first of the fifth, saṃvāsenā means by living together. Ādeyyamukho means with a receptive face, with an accepting face. Tamenaṃ datvā avajānātī means he despises him, thinking, "This one only knows how to receive what is given." Tamenaṃ saṃvāsenā avajānātī means if he is angry about something insignificant, he says, "I know what you have done; how long have I been living, doing what? Am I not the one who is scrutinizing your actions?" Then the other one is not able to retort at all, thinking, "Truly, there must be some fault of mine." Taṃ khippaññeva adhimuccitā hotī means he quickly believes that praise or blame. He is called ādiyanamukho (receptive) by way of believing. However, in the reading ādheyyamukho, it means with a face for placing something. It is said to be with a face for receiving, for placing, for readily accepting praise or blame, just like a well-worn watering hole in the road accepts water that comes and goes.

Ittarasaddho means with little faith. Among kusalākusale dhamme na jānātī, he does not know of wholesome things that "these are wholesome," he does not know of unwholesome things that "these are unwholesome." Likewise, he does not know of blameworthy and faulty things that "these are blameworthy," and of blameless and faultless things that "these are blameless," of inferior things that "these are inferior," of superior things that "these are superior." Kaṇhasukkasappaṭibhāge means he does not know that "these dark things are called sappaṭibhāga because they stand repelling the bright things, and these bright things are called sappaṭibhāga because they stand repelling the dark things."

2. Commentary on the Ārabhati Sutta

142. In the second, ārabhati ca vippaṭisārī ca hotī means he incurs an offense by transgression, and because of that, he feels remorse. Cetovimuttiṃ paññāvimuttiṃ means the concentration of Arahatship and the knowledge of the fruit of Arahatship. Nappajānātī means he does not know because he has not attained it. Ārabhati na vippaṭisārī hotī means he incurs an offense, but because he has recovered, he does not feel remorse. Nārabhati vippaṭisārī hotī means having once incurred an offense, then having recovered from that, even though he does not incur further offenses, he is not able to dispel the remorse. Nārabhati na vippaṭisārī hotī means he neither incurs an offense, nor does he feel remorse. Tañca cetovimuttiṃ…pe… nirujjhantī means he has not yet attained Arahatship. The khīṇāsava (one with destroyed taints) is described by the fifth method.

Ārambhajā means born of transgression. Vippaṭisārajā means born from remorse. Pavaḍḍhantī means they grow by repeatedly arising. Ārambhaje āsave pahāyā means having abandoned the taints born of transgression by confession of the offense or by rising from the offense. Paṭivinodetvā means having removed them by reflecting on the state of purity. Cittaṃ paññañca bhāvetū means he should develop the mind of insight and the wisdom associated with it. The rest should be understood in this way.

3. Commentary on the Sārandada Sutta

143. In the third, kāmādhimuttānaṃ means those who are intent on the object of desire or the desire of defilement. Dhammānudhammappaṭipanno means a person who practices the preliminary practice together with morality for the sake of the nine supramundane Dhammas, who fulfills the practice is rare in the world.

4. Commentary on the Tikaṇḍakī Sutta

144. In the fourth, appaṭikūle means on an agreeable object. Paṭikūlasaññī means perceiving it as disagreeable. This method is the same everywhere. But how does he live thus? In a desirable object, he pervades it with foulness or reflects on its impermanence. Thus, he lives perceiving the agreeable as disagreeable. In an undesirable object, he pervades it with loving-kindness or reflects on its elements. Thus, he lives perceiving the disagreeable as agreeable. In both, the third and fourth instances are stated based on the former and latter methods, and the fifth is based on the six-factored equanimity. And this six-factored equanimity is similar to the equanimity of the khīṇāsava, but it is not the equanimity of the khīṇāsava. There, upekkhako vihareyya means he should live abiding in a neutral state. Kvacanī means in any object. Katthacī means in any place. Kiñcana means even a little. Thus, in this sutta, insight is discussed in five places. A monk who has initiated insight can do that, a wise one, a learned one, a much-learned recluse can do that. Sotāpanna, sakadāgāmī, and anāgāmī can certainly do it; there is no need to mention the khīṇāsava. The fifth is straightforward.

6. Commentary on the Mitta Sutta

146. In the sixth, kammantaṃ kāretī means he has field work, etc., done. Adhikaraṇaṃ ādiyatī means he undertakes the four kinds of legal issues. Pāmokkhesu bhikkhūsū means among the leading monks in various regions. Paṭiviruddho hotī means he is opposed by taking the opposite side. Anavatthacārikaṃ means wandering without a fixed abode.

7. Commentary on the Asappurisadāna Sutta

147. In the seventh, asakkaccaṃ detī means he does not give respectfully, making it clean. Acittīkatvā detī means he gives without honoring it, without respect. Apaviddhaṃ detī means he does not give continuously, or he gives as if wanting to throw it away. Anāgamanadiṭṭhiko detī means he does not give while producing the view of the fruit that will come from what has been done, thinking, "Will the fruit come?"

cittīkatvā detī means he establishes honoring both the gift and those worthy of offerings. There, when giving a fine and flavorful gift, he establishes honoring the gift. When giving after carefully choosing the person, he establishes honoring those worthy of offerings. Sahatthā detī means he gives with his own hand, not giving with another's hand by command, thinking, "There is no measure to the time that my hands and feet have not obtained while wandering in the beginningless Saṃsāra. I will make an escape from the round, an exit from existence." Āgamanadiṭṭhiko means he gives believing in both the action and the result, thinking, "It will be a condition for a future existence."

8. Commentary on the Sappurisadāna Sutta

148. In the eighth, saddhāyā means having faith in the gift and the fruit of the gift. Kālenā means at the proper time. Anaggahitacitto means with a mind not seized, being freely generous. Anupahaccā means without harming, without disparaging the qualities. Kālāgatā cassa atthā pacurā hontī means the benefits that come do not come in old age, but they come at the proper time, in early adulthood, and they are plentiful.

9. Paṭhamasamayavimuttasuttavaṇṇanā

149. In the ninth, samayavimuttassa: Because of being liberated from defilements restrained at the moment of attainment, to the mind liberated by the worldly liberation called samayavimutti. The tenth is straightforward in meaning.

4. Catutthapaṇṇāsakaṃ

(16) 1. Saddhammavaggo

1. Paṭhamasammattaniyāmasuttavaṇṇanā

151. In the first of the fourth, abhabbo niyāmaṃ okkamituṃ kusalesu dhammesu sammattaṃ: He is incapable, unfit, to cross over the right path (magga niyāma) which is established in wholesome qualities (kusala dhamma). Kathaṃ paribhotī etc., saying "what talk is this?", he insults by kathaṃ paribhoti. Saying "What is he talking about? What does he know?", he insults by kathikaṃ paribhoti. Saying, "What do we know? Where is the strength for us to hear this?", he insults attānaṃ paribhoti. The bright side should be understood in the opposite way.

2. Dutiyasammattaniyāmasuttavaṇṇanā

152. In the second, anaññāte aññātamānī: regarding what is not known, he thinks, "This is known by me."

3. Tatiyasammattaniyāmasuttavaṇṇanā

153. In the third, makkhī dhammaṃ suṇāti: being a makkhī, he listens to the Dhamma with a mind to denigrate its qualities. Upārambhacitto: with a mind to find fault. Randhagavesī: seeking a fault, a flaw in the qualities.

4. Paṭhamasaddhammasammosasuttavaṇṇanā

154. In the fourth, na sakkaccaṃ dhammaṃ suṇantī: they do not listen attentively, with an attentive ear and proper respect. Na pariyāpuṇantī: even while repeating the Dhamma as it was heard, they do not repeat it attentively. The fifth is straightforward.

6. Tatiyasaddhammasammosasuttavaṇṇanā

156. In the sixth, appaṭisaraṇo: without support. Teachers are called the support of the suttanta; in their absence, one is without support. The rest here is as stated below.

7. Dukkathāsuttavaṇṇanā

157. In the seventh, puggalaṃ upanidhāya: setting up that particular person, making him a witness, is the meaning. Kacchamānāya: while speaking. The rest here, and the eighth, are straightforward in meaning.

9. Udāyīsuttavaṇṇanā

159. In the ninth, anupubbiṃ kathaṃ kathessāmī: how shall I speak in gradual order, giving alms and then morality, morality and then heaven? Or, thinking how shall I speak the words in accordance with each suttapada or gāthāpada that has been established, the Dhamma should be taught to others. Pariyāyadassāvī: showing the specific reason for each meaning. For here, kāraṇa is called pariyāya. Anuddayataṃ paṭiccā: having come to compassion, thinking, "I will free beings who have reached great distress from their distress." Na āmisantaro: not for the sake of material gain, not desiring the gain of the four requisites for oneself is the meaning. Attānañca parañca anupahaccā: without harming oneself or others by praising oneself or disparaging others, or by harming their qualities.

10. Duppaṭivinodayasuttavaṇṇanā

160. In the tenth, duppaṭivinodayā: those places that arise to accomplish such actions as laughter etc., are difficult to remove, difficult to dispel midway before reaching the peak. Paṭibhāna: is called the desire to speak. These five are difficult to remove, not easy to remove. However, they can be removed by skillful means, by appropriate reflection, instruction, etc.

(17) 2. Āghātavaggo

1. Paṭhamaāghātapaṭivinayasuttavaṇṇanā

161. In the first of the second, āghātaṃ paṭivinenti vūpasamentīti āghātapaṭivinayā: āghāta is warded off and calmed down, therefore it is āghātapaṭivinaya. Yattha bhikkhuno uppanno āghāto sabbaso paṭivinetabbo: wherever āghāta has arisen in a bhikkhu, all of it should be warded off by these five means, is the meaning. Mettā tasmiṃ puggale bhāvetabbā: mettā should be cultivated towards that person by way of the three or four jhānas. The same method applies to karuṇāya too. Upekkhā, however, should be cultivated by way of the four or five jhānas. But because muditā does not arise in one for whom the mind is not calmed down, therefore it was not mentioned. Asatiamanasikāro: just as that person does not appear, as if he is hidden by a wall etc., so asatiamanasikāro should be practiced towards him. The rest is straightforward, as the meaning has been stated below.

2. Dutiyaāghātapaṭivinayasuttavaṇṇanā

162. In the second, āghāto etesu paṭivinetabboti āghātapaṭivinayā: āghāta is warded off in these, therefore it is āghātapaṭivinaya. Āghāto etehi paṭivinetabbotipi āghātapaṭivinayā: āghāta is warded off by these, therefore it is āghātapaṭivinaya. For paṭivinaya is a designation for both the objects of warding off and the causes of warding off; both are applicable here. For the five persons are the objects of warding off, and the five similes and five practices are the causes of warding off. Labhati ca kālena kālaṃ cetaso vivaraṃ cetaso pasāda: from time to time, one obtains the opening (vivara) consisting of the opportunity that arises for the mind of serenity and insight, and the clarity (pasāda) consisting of being endowed with faith.

Rathiyāyā: in the inner lane. Nantaka: a rag fragment. Niggahetvā: having stepped on it. Yo tattha sāro: whatever is firm there. Taṃ paripātetvā: having plucked that. Evameva kho: here, the one living in loving-kindness should be seen as like the one who wears rags, the person who is an enemy like the rag fragment in the lane, impure bodily conduct like the weak spot, pure verbal conduct like the firm spot; the time of warding off the impure bodily conduct, taking the firm spot, going, sewing, dyeing, and wearing it, should be seen as the time of calming down the arising of mind towards the enemy, focusing on pure verbal conduct, and living comfortably.

Sevālapaṇakapariyonaddhā: covered with algae and water plants. Ghammapareto: overcome by heat. Kilanto: tired from the journey. Tasito: overwhelmed by thirst. Pipāsito: desiring to drink water. Apaviyūhitvā: having removed it. Pivitvā: having drunk clear water. Evameva kho: here, the one living in loving-kindness should be seen as like the man afflicted by heat, impure verbal conduct like the algae and water plants, pure bodily conduct like the clear water; the time of warding off the impure verbal conduct, removing the algae and water plants, drinking the clear water and going, should be seen as the time of calming down the arising of mind towards the enemy, focusing on pure bodily conduct, and living comfortably.

Khobhessāmī: I will stir it up. Loḷessāmī: I will make it turbid. Apeyyampi taṃ karissāmī: I will make it undrinkable. Catukkuṇḍiko: being on all fours, with the knees and hands on the ground. Gopītakaṃ pivitvā: drinking by drawing up with the mouth like a cow. Evameva kho: here, the one living in loving-kindness should be seen as like the man afflicted by heat, the cow's footprint like the person who is an enemy, the little water in the cow's footprint like the little good quality within him; the calming down of the arising of mind should be known as focusing on the joy and delight consisting of the opening and clarity of mind that he obtains from time to time by relying on the hearing of the Dhamma, just as the man on all fours drinks the water drawn up from the cow's footprint and departs.

Ābādhiko: afflicted with a discordant illness that disrupts the bodily postures. Puratopissā: he might also be ahead. Anayabyasana: misfortune and ruin. Evameva kho: here, that person endowed with all dark qualities is like that helpless sick person, the endless cycle of rebirths is like the road, the distance of the villages ahead and behind is like the distance of Nibbāna, the lack of suitable food is like the lack of the food of the fruits of recluseship, the lack of suitable medicine is like the absence of serenity and insight, the lack of suitable attendants is like the absence of those who treat defilements with advice and instruction, the lack of a village leader is like the unavailability of the Tathāgata or a disciple of the Tathāgata who leads to Nibbāna; the calming down of the mind should be understood as producing compassion in the one living in loving-kindness towards that person, just as another man, seeing him, offers compassionate assistance.

Acchodakā: with clear water. Sātodakā: with sweet water. Sītodakā: with cool, thin water. Setakā: white in places where the waves break. Supatitthā: with even banks. Evameva kho: here, the one living in loving-kindness should be seen as like the man afflicted by heat, the pool like the person with completely pure faculties, the calming down of the mind by making whichever object one desires in those faculties as the object, just as one bathes, drinks, comes out, lies down in the shade of a tree, and goes as one pleases. The third and fourth are the same as stated below.

5. Pañhapucchāsuttavaṇṇanā

165. In the fifth, paribhava: disparaging, meaning he asks for the purpose of disparagement, thinking, "I will disparage in this way." Aññātukāmo: wanting to know.

6. Nirodhasuttavaṇṇanā

166. In the sixth, atthetaṃ ṭhāna: this is the cause. No ce diṭṭheva dhamme aññaṃ ārādheyyā: if he does not attain arahatta in this very existence. Kabaḷīkārāhārabhakkhānaṃ devāna: to the kāmāvacara deities. Aññataraṃ manomayaṃ kāya: another body of the suddhāvāsa Brahmās created by the mind of jhāna. Udāyī: Lāḷudāyī. For he, having heard "mind-made," rejected it, saying, "It should not be in the immaterial realms." The Elder, not approving that statement, went to the Blessed One, thinking, "What does Sāriputta know, in whose presence bhikkhus reject his words in this way?" in order to refute the arising of wrong views in fools.

Atthi nāmā: is a particle in the sense of displeasure. Therefore, the future tense "ajjhupekkhissathā" is used here. The meaning here is this: Ānanda, you tolerate the elder bhikkhu being harassed; I do not approve of it, I do not tolerate it, I do not accept it. But why did the Blessed One say this only to Ānanda Thera? Because he is the treasurer of the Dhamma. For it is the duty of the treasurer of the Dhamma to object when someone speaks like this. Moreover, he is a dear friend of Sāriputta Thera, so this is also his duty. Although the Blessed One said this rebuking Ānanda Thera, it should be understood that this rebuke is not only for him, but for all those present. Vihāra: the Perfumed Chamber (gandhakuṭi).

Anacchariya: not wonderful. Yathā: is a word of reason. Āyasmantaṃyevettha upavānaṃ paṭibhāseyyā: here, the Blessed One, having mentioned this very reason, indicates that the answer should occur, should appear, to Venerable Upavāna himself. Sārajjaṃ okkanta: overcome with dejection. Sīlavā etc. only speak of the morality etc. of the khīṇāsava. Khaṇḍiccenā etc. are stated in terms of asking the reason for honoring etc. What is the point of honoring that fellow brahmacārī with such reasons as being broken-toothed etc.? This is the idea here.

7. Codanāsuttavaṇṇanā

167. In the seventh, codakenā means one who is accusing with four grounds for accusation: accusation of an offense, accusation of seeing an offense, rejection of association, and rejection of proper conduct. Kālena vakkhāmi no akālenā means here the proper time is stated for the one being accused, not for the accuser. For one accusing another should not accuse them in the middle of an assembly, or at the Uposatha or Pavāraṇā gathering, or in places like the assembly hall or dining hall, but when they are sitting in a daytime resting place, they should first ask for permission, saying, "May the venerable one grant me leave, I wish to speak to the venerable one." However, having examined the individual, if he is a fickle person who, by speaking untruths, brings dishonor upon the monks, he should be accused even without asking for permission. Bhūtena means with what is true, with the real nature. Saṇhena means smoothly, gently. Atthasaṃhitena means endowed with a desire for benefit, a desire for welfare. Avippaṭisāro upadahātabbo means non-remorse should be brought near. Alaṃ te avippaṭisārāyā means it is fitting for you to be without remorse. The rest here is self-explanatory. The eighth is clear because the method has already been stated below.

9. Khippanisantisuttavaṇṇanā

169. In the ninth, khippanisanti means one who quickly listens and considers. Suggahitaggāhī means one who grasps, having taken it up well. Atthakusalo means skilled in the commentary. Dhammakusalo means skilled in the Pali. Niruttikusalo means skilled in the expressions of language. Byañjanakusalo means skilled in the divisions of letters. Pubbāparakusalo means skilled in the prior and subsequent meanings, the prior and subsequent teachings, the prior and subsequent letters, the prior and subsequent expressions, and in this fivefold prior and subsequent connection. Here, atthapubbāparakusalo means he knows the meaning above by the meaning below, he knows the meaning below by the meaning above. How? When the meaning below is established and the meaning above is spoken, he knows, "There is a meaning below." When the meaning above is established and the meaning below is spoken, he knows, "There is a meaning above." When both are established and a meaning in the middle is spoken, he knows, "There is a meaning in both." When a meaning in the middle is established and meanings on both sides are spoken, he knows, "There is a meaning in the middle." The same method applies to dhammapubbāparā and the others. However, in anusandhipubbāpare, when a discourse is begun with virtue (sīla) as the beginning, and the six superknowledges (abhiññā) come at the end, he knows, "The discourse has proceeded according to the connection, according to the delimitation." When begun from the perspective of views, and the truths (sacca) come at the end, he knows, "It has proceeded according to the connection." When begun from the perspective of quarrels and disputes, and the principles conducive to friendliness (sāraṇīyadhamma) come at the end, even when begun from the perspective of the thirty-two base topics of conversation and the ten grounds for discussion (kathāvatthu) come at the end, he knows, "It has proceeded according to the connection."

10. Bhaddajisuttavaṇṇanā

170. In the tenth, abhibhū means one who is superior, standing having overcome, the chief. Anabhibhūto means unconquered by others. Aññadatthū is a particle in the singular number. Daso from the perspective of seeing, means he sees everything, this is the meaning. Vasavattī means he controls all people. Yathā passato means in whatever way, whether the object is pleasing or unpleasing, for him seeing that. Anantarā āsavānaṃ khayo hotī means immediately, arahantship arises. Yathā suṇato here too, the same method applies. Or alternatively, if one, having seen a form with the eye, immediately establishes insight (vipassanā) and attains arahantship, that arahantship of his is said to be immediately after eye-consciousness. With that in mind, it was said – idaṃ dassanānaṃ agga – "this is the foremost of seeing." The same method applies in the second phrase.

Yathā sukhitassā means by whatever happiness of the path (magga), one is happy. Anantarā āsavānaṃ khayo hotī means immediately, arahantship arises. Idaṃ sukhānaṃ agga means this happiness of the path is the highest of happinesses. Yathā saññissā means here too, the path's perception (saññā) is intended. Yathā bhūtassā means in whatever existence (bhava), in whatever state of being one is abiding. Anantarā means immediately, arahantship arises. Idaṃ bhavānaṃ agga means this final state of being is called the foremost of existences. Alternatively, yathā bhūtassā means with whatever aggregates (khandha) of existence, one exists at the moment of the path. Anantarā āsavānaṃ khayo hotī means immediately after the path, fruition (phala) arises. Idaṃ bhavānaṃ agga means this five aggregates at the moment of the path is called the foremost of existences.

(18) 3. Upāsakavaggo

1-3. Sārajjasuttādivaṇṇanā

171-173. In the first, second, and third of the third, the practice of a householder is described. Even if they are stream-enterers (sotāpanna) or once-returners (sakadāgāmin), they still revolve in the cycle.

4. Verasuttavaṇṇanā

174. In the fourth, bhayānī means fears that cause terror. Verānī means both unwholesome enmities and personal enmities. Cetasika means dependent on the mind. Dukkha means suffering based on the bodily sense-faculty. Domanassa means the feeling of displeasure. In this sutta, the abandonment through restraint (virati) is described.

5. Caṇḍālasuttavaṇṇanā

175. In the fifth, upāsakapatikuṭṭho means one who is last among the lay followers. Kotūhalamaṅgaliko means one who is endowed with omens of what has been seen, heard, and thought, which are called curiosity, due to their occurrence with the thought that "this will happen because of this." Maṅgalaṃ pacceti no kamma means he trusts in omens, he does not trust in action. Ito ca bahiddhā means outside this dispensation. Pubbakāraṃ karotī means he does good deeds such as giving alms, earlier.

6. Pītisuttavaṇṇanā

176. In the sixth, kinti mayaṃ means by what means indeed, do we. Pavivekaṃ pīti means the joy that arises dependent on the first and second jhānas. Kāmūpasaṃhita means associated with sensual pleasures, arising in dependence on the two kinds of sensual pleasures. Akusalūpasaṃhita means arising in dependence on the unwholesome, thinking "I will shoot deer, pigs, and so on," and if it misses, thinking "I missed." However, for one who does not miss in such places, the akusalūpasaṃhitaṃ sukhaṃ somanassaṃ means the pleasure and happiness that arises thinking "I shot well, I hit well." However, the kusalūpasaṃhitaṃ dukkhaṃ domanassa means the suffering and displeasure that arises due to the non-attainment of things such as the requisites for giving.

7. Vaṇijjāsuttavaṇṇanā

177. In the seventh, vaṇijjā means trade. Upāsakena means by one who has gone for refuge to the three jewels. Satthavaṇijjā means making and selling weapons. Sattavaṇijjā means trading in human beings. Maṃsavaṇijjā means raising pigs, deer, and so on, and selling them. Majjavaṇijjā means making and selling any kind of intoxicant. Visavaṇijjā means making and selling poison. Thus, it is not proper to do any of this trade oneself, nor to induce others to do it.

8. Rājasuttavaṇṇanā

178. In the eighth, pabbājentī means they expel from the kingdom. Yathāpaccayaṃ vā karontī means they do as they please, as they intend. Tatheva pāpakammaṃ pavedentī means they declare and tell others about the evil deed just as it was done by him.

9. Gihisuttavaṇṇanā

179. In the ninth, saṃvutakammanta means one with closed-off actions. Ābhicetasikāna means those dependent on the highest mind. Diṭṭhadhammasukhavihārāna means abiding in happiness in this very life, at the moment of occurrence. Ariyakantehī means with virtues pleasing to the noble ones, the virtues of the path and fruition.

Ariyadhammaṃ samādāyā here, ariyadhamma means the five precepts are spoken of. Merayaṃ vāruṇiṃ means four kinds of meraya and five kinds of sura. Dhammañcānuvitakkaye means one should reflect upon (vitakkeya) the ninefold supramundane Dhamma by way of recollection. Abyāpajjhaṃ hitaṃ cittaṃ means a mind of loving-kindness and the other brahma-vihāras, free from suffering. Devalokāya bhāvaye means one should develop it for the sake of the Brahma world. Puññatthassa jigīsato means for one who desires merit, who seeks merit. Santesū means in those who are peaceful: Buddhas, Paccekabuddhas, and disciples of the Tathāgata. Vipulā hoti dakkhiṇā means a gift given thus is of great fruit. Anupubbenā means gradually, by the completion of virtue, and so on, in due order. The rest has the same meaning as stated in the Tika Nipata.

10. Gavesīsuttavaṇṇanā

180. In the tenth, sitaṃ pātvākāsī means while going along the great path, he looked at that sal tree grove and saw a meritorious act done by the lay follower Gavesi in the time of Kassapa Buddha, thinking, "Is there any well-done deed that has occurred in this place?" Then it occurred to him, "This meritorious act is not known, is hidden from the community of monks; come, I will make it known to the community of monks," and deviating from the path, standing in a certain place, he made the smile appear, showing the tips of his teeth, he smiled gently. For worldly people laugh striking their belly saying, "Where? Where?" but Buddhas do not do so. For the Buddhas' smile is only a mere manifestation of joy.

And this laughter occurs with thirteen types of consciousness accompanied by gladness. There, ordinary people laugh with eight types of citta, four from the unwholesome and four from the wholesome of the desire realm, trainees laugh with six types of citta, removing two cittas associated with the view of the unwholesome, and arahants laugh with five types of citta namely with four root-caused kriya cittas and one non-root-caused kriya citta. Even among those, they laugh with two wisdom-endowed cittas when a strong object comes into range, and with three cittas when the object is weak, namely two cittas rooted in two causes and one non-root-caused citta. In this instance, however, a mind element of action rooted in a cause, a consciousness element, and citta accompanied by gladness produces the mere appearance of joy in the Blessed One's smile.

That smile, even so slight, became evident to the Elder. How? At such a time, a circle of rays, appearing from the four canine teeth of the Tathāgata, shining like lightning streaks emerging from the mouth of a great cloud covering the four continents, rising up the size of a great palm tree trunk, circumambulating the excellent head three times, would then disappear at the tips of the teeth themselves. By that sign, the venerable Ānanda, even though walking behind the Blessed One, knows that a smile has appeared.

Iddhaṃ means prosperous. Phītaṃ means very prosperous, like fully blossomed with all the leaves. Ākiṇṇamanussaṃ means crowded with people. Sīlesu aparipūrakārī means one who does not fully complete the five precepts. Paṭidesitānī means they have confessed their lay follower state. Samādapitānī means they have been established in the refuges, this is the meaning. Iccetaṃ samasamaṃ means thus, this reason is equal in every way, not just in one aspect. Natthi kiñci atirekaṃ means I have nothing extra with these. Handā is a particle in the sense of abandonment. Atirekāyā means I will undertake for the sake of a special reason, this is the meaning. Sīlesu paripūrakāriṃ dhārethā means know that he is one who fully completes the five precepts. By this much, it is said that he has undertaken the five precepts. Kimaṅga pana na mayaṃ means why indeed should we not be those who fully complete them? The rest here is self-explanatory.

(19) 4. Araññavaggo

1. Āraññikasuttavaṇṇanā

181. In the first of the fourth, mandattā momūhattā means he knows neither the undertaking nor the benefit. But due to his own dullness and delusion, he becomes a forest dweller (āraññako) just out of ignorance. Pāpiccho icchāpakato means, "While I am dwelling in the forest, they will give me the four requisites, saying, 'This is a forest dweller,' and they will esteem me with qualities such as 'This monk is conscientious and secluded,'" thus standing with an evil desire, being overcome by that very desire, he becomes a forest dweller. However, one who enters and dwells in the forest due to madness is called ummādā cittakkhepāāraññako. Vaṇṇitaṃ means this practice of forest dwelling is praised and commended by the Buddhas and the disciples of the Buddhas, thus he becomes a forest dweller. Idamatthita means this practice has a purpose; the state of having a purpose is idamatthitā. Relying on that very idamatthitā, not on any worldly gain, this is the meaning. The rest here and in what follows is self-explanatory.

(20) 5. Brāhmaṇavaggo

1. Soṇasuttavaṇṇanā

191. In the first of the fifth, brāhmaṇadhammā means the nature of a Brahmin. Sunakhesu means among dogs. Neva kiṇanti na vikkiṇantī means they do not take and buy, nor do they give and sell. Sampiyeneva saṃvāsaṃ saṃbandhāya sampavattentī means approaching each other with affection, they establish cohabitation for the sake of a lasting bond. Udarāvadehaka means having filled and swollen the belly. Avasesaṃ ādāya pakkamantī means whatever they cannot eat, they make into a bundle and take away. In this sutta, only behavior (vaṭṭa) is discussed.

2. Commentary on the Doṇabrāhmaṇa Sutta

192. In the second, tvampi no means “even you?”. Pavattāro means “those who propagate”. Yesa means “whose possession”. Mantapada means “the mantra known as the Veda”. Gīta means “recited in harmonious tones by the ten ancient Brahmins, beginning with Aṭṭhaka”. Pavutta means “said to others,” that is, recited. Samīhita means “collected together, piled up,” meaning gathered into a lump and set aside. Tadanugāyantī means that nowadays, Brahmins sing along with that which was previously sung by them, they recite along. Tadanubhāsantī means they repeat it. This is a synonym for the previous one. Bhāsitamanubhāsantī means they repeat what was spoken by them. Sajjhāyitamanusajjhāyantī means they recite what was recited by them. Vācitamanuvācentī means they cause to be recited what was recited to others by them. Seyyathida means “how were they?” Aṭṭhako etc. are their names. It seems they, having looked with divine vision, without harming others, composed the mantras harmoniously with the dispensation of Kassapa, the Perfectly Enlightened Buddha. Other Brahmins, however, having inserted things like killing living beings, divided the three Vedas and made them contradictory to the Buddha's teaching. Tyāssu’me here, assū is merely a particle, meaning those Brahmins make known these five Brahmins.

Mante adhīyamāno means studying the Vedas, learning them. Ācariyadhana means the teacher's fee, the teacher's share. Na issatthenā means he does not earn it through the occupation of a warrior. Na rājaporisenā means not by being a royal attendant. Kevalaṃ bhikkhācariyāyā means solely by pure mendicancy. Kapālaṃ anatimaññamāno means not despising that alms bowl. For he, taking a full bowl, having washed his head, standing at the doors of families, begs, "I have lived the celibate life of a youth for forty-eight years, and I have mastered the mantras; I will give the teacher's fee to the teacher, give me wealth." Hearing that, people give according to their ability and strength, eight, sixteen, a hundred, or even a thousand. Thus, having wandered through the entire village, he delivers the wealth he has obtained to the teacher. This is what is meant by this statement. Evaṃ kho doṇa brāhmaṇo brahmasamo hotī means in this way, because he is endowed with the brahmavihāras, the Brahmin is called equal to Brahmā.

Neva kayena na vikkayenā means he neither buys and takes for himself, nor gives what is sold by another. Udakūpassaṭṭha means given away with water sprinkled. For he goes and stands at the door of a family in which there is a girl of marriageable age. When asked, "Why are you standing here?", he says, "I have lived the celibate life of a youth for forty-eight years, I give all of that to you, give me the girl." They bring the girl and give her to him, pouring water into his hand. He takes that wife given with water sprinkled and departs. Atimīḷhajo means born in a great heap of excrement. Tassa sā means that is his. Na davatthā means not for the sake of amusement. Na ratatthā means not for the sake of sensual pleasure. Methunaṃ uppādetvā means having produced a daughter or a son, thinking, "Now the lineage will be established," he goes forth and becomes a recluse. Sugatiṃ saggaṃ loka this is said referring to the Brahma world itself. Devasamo hotī means because he is endowed with divine abodes, he is called equal to the gods.

Tameva puttassādaṃ nikāmayamāno means desiring that affection for a child, that enjoyment of a child, which arises in him upon seeing his daughter or son born. Kuṭumbaṃ ajjhāvasatī means settling down and living in the midst of the family. The rest is self-explanatory here.

3. Commentary on the Saṅgārava Sutta

193. In the third, pagevā means first of all. Kāmarāgapariyuṭṭhitenā means seized by sensual lust. Kāmarāgaparetenā means devoted to sensual lust. Nissaraṇa means the three kinds of escape from sensual lust: escape by suppression (vikkhambhana), escape by temporary removal (tadaṅga), and escape by eradication (samuccheda). Herein, the first jhāna with respect to the foul is escape by suppression; insight is escape by temporary removal; the Arahat Path is escape by eradication. He does not understand even that threefold escape, is the meaning. In attatthampī etc., one's own welfare, which is Arahatship, is one's own benefit; the welfare of those who give requisites is the benefit of others; that very twofold benefit is the benefit of both. The meaning should be understood in all cases in this way.

In byāpādassa nissaraṇa etc., there are only two kinds of escape: escape by suppression and escape by eradication. Herein, the first jhāna of loving-kindness is escape by suppression from ill-will; the Anāgāmi Path is escape by eradication; perception of light is escape by suppression from sloth and torpor; the Arahat Path is escape by eradication. Any kind of serenity is escape by suppression from restlessness and remorse; in this context, the Arahat Path is escape by eradication from restlessness, and the Anāgāmi Path is escape by eradication from remorse. Discrimination of phenomena is escape by suppression from doubt; the first Path is escape by eradication.

seyyathāpi, brāhmaṇa, udapatto saṃsaṭṭho lākhāya vā etc., similes have been stated; in those, udapatto means a bowl filled with water. Saṃsaṭṭho means mixed in such a way as to alter the color. Ukkudhito means curdled. Ussadakajāto means born of warmth. Sevālapaṇakapariyonaddho means covered over with algae of the nature of sesame seeds etc., or with scum which has arisen covering the surface of the water and is of the color of a bluebottle fly's back. Vāterito means agitated by the wind. Āvilo means not clear. Luḷito means not settled. Kalalībhūto means muddy. Andhakāre nikkhitto means placed in a place without light, such as inside a storeroom. In this sutta, the Blessed One, having turned the teaching away from the three existences (bhava), concluded with the pinnacle of Arahatship, but the Brahmin was established only in taking refuge.

4. Commentary on the Kāraṇapālī Sutta

194. In the fourth, kāraṇapālī means Pāli is his name; but he is named Kāraṇapālī because he causes work to be done in royal families. Kammantaṃ kāretī means rising early in the morning, he has gates and ramparts built if they are not yet made, and has the old ones repaired. Piṅgiyāniṃ brāhmaṇa means a Brahmin of that name, an Ariya disciple established in the fruit of Anāgāmi. It seems that rising early in the morning, he would have perfumes, garlands, etc., taken, go to the presence of the Teacher, pay homage, and worship with perfumes, garlands, etc., and then return to the city; this is the Brahmin’s daily routine. He saw him coming back after making that his routine. Etadavocā means thinking, "This Brahmin is wise, superior in knowledge; where does he go early in the morning and return from?", having recognized him as he came near in due course, he spoke the words beginning with "Well, from where?".

divā divassā means even in the daytime of the day, at midday, is the meaning. Paṇḍito maññe means does the esteemed Piṅgiyāni consider the ascetic Gotama to be wise, or not?, this is the meaning here. Ko cāhaṃ, bho means, "Venerable sir, what am I, in knowing the discernment of wisdom of the ascetic Gotama?" Ko ca samaṇassa gotamassa paññāveyyattiyaṃ jānissāmī means "How could I know the discernment of wisdom of the ascetic Gotama? By what reason could I know?", thus he reveals his state of unknowing in every way. Sopi nūnassa tādisovā means "Whoever might know the discernment of wisdom of the ascetic Gotama, surely even he would be such a one, a Buddha who has fulfilled the ten perfections and attained omniscience." Just as one wanting to measure Mount Sineru, or the earth, or the sky, is fit to obtain a measuring stick or a rope for that measurement, so too, one who knows the wisdom of the ascetic Gotama is fit to obtain the all-knowing wisdom similar to his knowledge, this he reveals. Here, it is repeated out of respect. Uḷārāyā means excellent, best. Ko cāhaṃ, bho means, "Venerable sir, what am I in praising the ascetic Gotama?" Ko ca samaṇaṃ gotamaṃ pasaṃsissāmī means "By what reason could I praise him?"

Pasatthappasattho means praised by his own virtues, which are praised by the entire world by those who move above all virtues; he has no need for praise by others. Just as a campaka flower, or a blue lotus, or a lotus, or red sandalwood is pleasing and fragrant by its own beauty, scent, and splendor, it has no need for commendation by external colors and scents. Just as a jewel or the orb of the moon shines by its own light, it has no need for shining by another, so the ascetic Gotama is praised and commended by his own virtues, which are praised by the entire world, he is brought to the highest state by the entire world. He has no need for praise by another.

pasatthappasattho. But who are the praised ones? King Pasenadi of Kosala is praised by the inhabitants of Kāsikosala, Bimbisāra by the inhabitants of Aṅga and Magadha, the Licchavis of Vesālī by the inhabitants of Vajji territory, the Mallas of Pāveyyaka, the Mallas of Kusinārā, and other various Khattiyas are praised by those various regions, the Brahmins headed by Caṅki are praised by groups of Brahmins, the lay followers headed by Anāthapiṇḍika are praised by groups of lay followers, the female lay followers headed by Visākhā are praised by many hundreds of female lay followers, the wanderers headed by Sakuludāyi are praised by many hundreds of wanderers, the great female disciples headed by Uppalavaṇṇā Theri are praised by many hundreds of bhikkhunis, the great elders headed by Sāriputta Thera are praised by many hundreds of bhikkhus, the devas headed by Sakka are praised by many thousands of devas, the Brahmas headed by Mahābrahmā are praised by many thousands of Brahmas. All of them praise, extol, and commend the Ten-Powered One, thus the Blessed One is called "praised by the praised." Atthavasa means advantage of meaning.

seyyathāpi, bho, puriso etc. was said. Therein, aggarasaparititto means among flavors of food, rice gruel is the best, among flavors of oils, ghee from cows, among astringent flavors, small honey is the best, among sweet flavors, sugar, etc., these are the best flavors. Satiated with any one of them, having eaten to the full, he stands. Aññesaṃ hīnāna means flavors inferior to the best flavors. Suttaso means by means of a thread, in the manner of a thread, is the meaning. The same method applies in the remaining cases. Tato tato means from this and that in threads etc. Aññesaṃ puthusamaṇabrāhmaṇāppavādāna means those doctrines known as the teachings of other ordinary ascetics and Brahmins. Na pihetī means he does not desire, he does not even want to hear them being spoken. Jighacchādubbalyapareto means overcome by both hunger and weakness. Madhupiṇḍika means a lump of ground rice fried and combined with the four sweets, a lump of hardened parched grain flour, or simply a sweet cake. Adhigaccheyyā means he would obtain. Asecanaka means not moistened with another flavor for the sake of making it sweet, possessing essence, of excellent flavor.

Haricandanassā ti: of yellow sandalwood. Lohitacandanassā ti: of red sandalwood. Surabhigandhaṃ ti: fragrant. Darathā and so on, are vaṭṭadarathā, vaṭṭakilamathā, vaṭṭapariḷāhā themselves. Udānaṃ udānesī ti: uttered an exclamation. Just as oil that cannot be contained in a measure overflows and goes, that is called avaseka. And water that cannot be contained in a pond overflows and goes, that is called ogha. In the same way, a speech of joy that the heart cannot contain, becoming excessive, not staying inside, goes out, that is called udāna. The meaning is that he emitted such a joyful speech.

5. Piṅgiyānīsutta Commentary

195. In the fifth [sutta], nīlā ti: this is all-inclusive. Nīlavaṇṇā etc., are showing the distinctions of that itself. There, their natural color is not blue, but this is said because they are smeared and anointed with blue unguents. Nīlavatthā ti: their cloths, linen, silk and so on are also blue. Nīlālaṅkārā ti: adorned with blue gems and blue flowers; their hand ornaments, horse ornaments, chariot ornaments, and canopies are all blue. The meaning should be understood in this way in all places.

Padumaṃ yathā ti: just as a hundred-petaled red lotus. Kokanadaṃ ti: a synonym for that itself. Pāto ti: early, at the time of sunrise. Siyā ti: may be. Avītagandhaṃ ti: with fragrance not gone. Aṅgīrasaṃ ti: rays emanate from the Blessed One's limbs, therefore he is called Aṅgīrasa. Tapantamādiccamivantalikkhe ti: shining like the sun blazing in the sky in the four great continents with their two thousand surrounding islands, by way of giving light. Aṅgīrasaṃ passā ti: he says thus referring to himself or to the great multitude.

6. Mahāsupina Sutta Commentary

196. In the sixth [sutta], mahāsupinā ti: great dreams because they should be seen by great men and because they are the cause of great events. Pāturahesuṃ ti: became manifest. There, one who is dreaming sees a dream for four reasons: by disturbance of the elements, by something previously experienced, by the intervention of deities, or by a premonitory sign.

One sees a dream by disturbance of the elements. And seeing, one sees various kinds of dreams, such as falling from a mountain, going through the sky, or being pursued by wild beasts, elephants, thieves, and so on. One seeing by something previously experienced sees an object previously experienced. When one is seeing by the intervention of deities, deities, desiring benefit or harm, present various objects for benefit or harm. He sees those objects by the power of those deities. One seeing by a premonitory sign sees a dream that is a premonitory sign of benefit or harm that is about to arise due to merit or demerit, like the mother of a Bodhisatta for the sign of obtaining a son, like King Kosala for the sixteen dreams, and like this Blessed One, when he was a Bodhisatta, for these five great dreams.

There, the dream that one sees by disturbance of the elements and by something previously experienced is not true. That which one sees by the intervention of deities can be true or false. Angry deities, wishing to destroy by trickery, also show things perverted. But that which one sees by a premonitory sign is certainly true. Also, a variety of dreams occurs because of the combination and difference of these four root causes.

But both trainees (sekha) and ordinary people see this fourfold dream, because they have not abandoned perversions (vipallāsa); those beyond training (asekha) do not see [dreams] because they have abandoned perversions. But does one see this while sleeping or awake, or neither sleeping nor awake? In this case, if he sees it while sleeping, a contradiction of the Abhidhamma arises. For one sleeps with bhavaṅga-citta, and that is not associated with a rūpanimitta etc. as object, or with attachment etc. And such cittas arise for one who is dreaming. If he sees it while awake, a contradiction of the Vinaya arises. For what one sees awake, one sees with sabbohārika-citta. And in a transgression done with sabbohārika-citta, there is no such thing as non-offense. But even in a transgression done by one who is dreaming, there is only non-offense. If he sees [the dream] neither sleeping nor awake, he does not see it at all. And if that is so, does the non-existence of the dream arise? No, non-existence does not arise. Why? Because one overcome by kapimiddha sees it. For it was said, "Mahārāja, one overcome by kapimiddha sees a dream."

Kapimiddhapareto ti: endowed with monkey-sleep. Just as a monkey's sleep is of quick changes, so the sleep that is of quick changes because it is repeatedly interspersed with wholesome cittas etc., in whose occurrence there is repeated rising from bhavaṅga, one endowed with that sees a dream. Therefore, this dream can be wholesome, unwholesome, or indeterminate. There, for one doing such things as worshipping a shrine, hearing Dhamma, preaching Dhamma, etc., in a dream, it is wholesome; for one doing such things as killing living beings, it is unwholesome; that which is free from the two extremes is indeterminate in the moment of adverting and registering. So, this, being of weak object, is incapable of attracting rebirth by volition (cetanā). But in the course [of existence], supported by other wholesome or unwholesome deeds, it gives result. Although it gives result, that volition in the dream is only unreal because it arises in an unreal sphere. But this dream is appropriate according to time: during the day it does not come to fulfillment, and likewise in the first watch, middle watch, and last watch. But in the strong pre-dawn, when the body has undergone proper transformation in what has been eaten and drunk, when the essence (ojā) is established and the dawn is rising, a dream seen at that time comes to fulfillment. One seeing a dream with a desirable sign obtains what is desirable; one seeing [a dream] with an undesirable sign [obtains] what is undesirable.

But these five great dreams are seen neither by ordinary worldly people, nor by great kings, nor by wheel-turning kings, nor by chief disciples, nor by Private Buddhas, nor by Perfectly Enlightened Buddhas, [but] only by a single all-knowing Bodhisatta. But when did our Bodhisatta see these dreams? He saw them on the fourteenth, at dawn, thinking, "Tomorrow I will become a Buddha." They also say on the thirteenth. Having seen these dreams, he arose, sat cross-legged, and thought: "If I had seen these dreams in Kapilavatthu, I would have told my father, the great king. But if my mother were alive, I would have told her. But in this place, there is no one to interpret these [dreams]; I myself will interpret them." Then, having himself interpreted the dreams, [thinking] "this is the premonitory sign of this, this is the premonitory sign of that," having consumed the milk-rice given by Sujātā in Uruvelā village, having ascended the Bodhi-maṇḍa, having attained enlightenment, while dwelling in Jetavana in due course, he began this discourse, addressing the monks in order to explain the five great dreams seen in his Makula Buddha-period.

Mahāpathavī ti: the great earth standing filling the womb of the world-circle. Mahāsayanaṃ ahosī ti: it became a sleeping couch. Ohito ti: placed. But it should be understood that he was not placed only in the water, but having gone over the upper part of the eastern ocean, he was placed on the top of the eastern world-circle. Pacchime samudde dakkhiṇe samudde ti: the same method applies in these also. Tiriyā nāma tiṇajātī ti: dabba grass is meant. Nābhiyā uggantvā nabhaṃ āhacca ṭhitā ahosī ti: having sprung from the navel with a plough-handle's length of red stalk, and as he looked, springing up and up to a span's length, a cubit's length, an arm's length, a rod's length, a quarter-league's length, half a league's length, a league's length, thus springing up and up, it stood striking the sky for many thousands of leagues. Pādehi ussakkitvā ti: having climbed up with his feet starting from his toenails. Nānāvaṇṇā ti: one is blue, one is yellow, one is red, one is the color of withered leaves, thus of various colors. Setā ti: white, pure. Mahato mīḷhapabbatassā ti: of a mountain of excrement three leagues in thickness. Uparūpari caṅkamatī ti: he walks on the top. But long-lived Buddhas are like ones sitting having entered on a mountain of excrement three leagues [in height].

Yampi, bhikkhave etc. he said. There, because it gives all qualities, the path of arahantship for Buddhas is called anuttarā sammāsambodhi 'unsurpassed perfect enlightenment'. Therefore, that he saw the great earth of the world-circle as a sleeping couch was a premonitory sign of Buddhahood. That he saw the king of the Himalayan mountains as a pillow was a premonitory sign of the pillow of all-knowing knowledge. That he saw the four hands and feet placed on the top of the world-circle was a premonitory sign of the irrevertibility of the Wheel of the Dhamma. That he saw himself lying supine was a premonitory sign of the condition of beings upturning in the three existences. That he was as if seeing opening his eyes was a premonitory sign of the attainment of the divine eye. That until the peak of existence there was a single light was a premonitory sign of unobstructed knowledge. The rest should be understood just as in the Pali.

7. Vassa Sutta Commentary

197. In the seventh [sutta], nemittā ti: omen readers. Tejodhātu pakuppatī ti: a great mass of fire arises. Pāṇinā udakaṃ sampaṭicchitvā ti: having received the season-produced water that had arisen with his hand for three hundred leagues. Pamattā hontī ti: they are negligent in their play, of withdrawn mindfulness. For when a thought arises in their minds, "Let us enjoy ourselves," the deva rains even out of season; in the absence of that, he does not rain. With reference to that, this was said: "not in season." The eighth and ninth are of obvious meaning.

10. Nissāraṇīya Sutta Commentary

200. In the tenth [sutta], nissāraṇīyā ti: gone forth, disjoined. Dhātuyo ti: elements, of self-empty nature. Kāmaṃ manasikaroto ti: for one considering sensual pleasure, the meaning is for one who, having risen from the contemplation of the repulsive, sends his mind towards sensual pleasure for the purpose of investigating, like one taking an antidote and examining poison. Na pakkhandatī ti: it does not enter. Nappasīdatī ti: it does not attain serenity. Na santiṭṭhatī ti: it does not stand still. Na vimuccatī ti: it does not become liberated. But just as a chicken feather or a tendon scrap thrown into a fire curls up, contracts, recoils, and does not expand, so it curls up and does not expand. Nekkhammaṃ kho panā ti: here, nekhamma means the first jhāna in [contemplating] the repulsive; the mind enters into that when he considers it. Tassa taṃ cittaṃ ti: that mind of his, that repulsive-jhāna-mind. Sugataṃ ti: gone well because it has gone to its object. Subhāvitaṃ ti: well developed because it is conducive to abandonment. Suvuṭṭhitaṃ ti: risen well from sensual pleasure. Suvimuttaṃ ti: well liberated from sensual pleasures. Kāmapaccayā āsavā means the four cankers caused by sensual pleasure. Vighātā ti: pains. Pariḷāhā ti: torments of sensual lust. Na so taṃ vedanaṃ vediyatī ti: he does not feel that feeling of sensual pleasure, and the feeling of pain and torment. Idamakkhātaṃ kāmānaṃ nissaraṇaṃ ti: this contemplation of the repulsive is declared to be the going forth from sensual pleasures because it has gone forth from sensual pleasures. But he who, having made that jhāna a foundation, surveys formations, attains the third path, sees Nibbāna with the fruit of non-returning, and knows that "there are no more sensual pleasures," his mind is truly absolute going forth. The same method [applies] in the remaining passages.

Sakkāyaṃ manasikaroto ti: for one who, having apprehended pure formations and attained arahantship, having risen from fruition attainment, sends his mind towards the five aggregates of clinging for the purpose of investigating, for a dry-insight meditator. Idamakkhātaṃ sakkāyassa nissaraṇaṃ ti: this attainment of the fruit of arahantship arising for a bhikkhu who, having seen Nibbāna with the path of arahantship and the fruit, [thinks] "there is no more personality," is declared to be the going forth from personality. Now, while describing the one whose cankers are destroyed, who stands having attained this going forth from personality that is cessation, he says tassa kāmanandīpi nānusetī etc. There, nānusetī ti: does not arise. Ananusayā ti: by non-arising. The rest here is of obvious meaning.

5. Fifth Set of Fifty

(21) 1. Kimila Section

1. Kimila Sutta Commentary

201. In the first, Kimilāya means in a city of that name. Niculavane means in Mucalinda Grove. Etadavocā means that this elder, having been born as a wealthy man's son in that city, ordained in the presence of the Teacher and attained the knowledge of past lives. Remembering the aggregates he had inhabited, having ordained during the period when the dispensation of Kassapa, the Ten-Powered One, was being weakened, and when the four assemblies were showing disrespect towards the dispensation, he built a ladder and climbed a mountain. There, practicing the life of a recluse, he saw his former existence. Thinking, "I will approach the Teacher and ask about this reason," he spoke these words, beginning with "ko nu kho, bhante."

Satthari agāravā viharanti appatissā means they live without showing respect and deference to the Teacher. The same method applies to the rest as well. There, one lives disrespectfully towards the Teacher by wandering around the monastery grounds and so on, holding an umbrella and wearing shoes, and telling various kinds of pointless stories. However, one lives disrespectfully towards the Dhamma by sitting and sleeping during the teaching of the Dhamma and telling various kinds of pointless stories. One lives disrespectfully towards the Sangha in the midst of the Sangha by gesticulating one’s arms, telling diverse stories, and not showing regard to the elders, those in the middle, and the new ones. One lives disrespectfully towards the training by not fulfilling the training. One lives disrespectfully towards one another by engaging in quarrels, disputes, and so on. The second is straightforward in meaning.

3. Assājānīyasutta-vaṇṇanā

203-204. In the third, ajjavenā means by straightness, by going without crookedness. Javenā means by swiftness of foot. Maddavenā means by gentleness of body. Khantiyā means by forbearance of endurance. Soraccenā means by purity of virtue. In the bhikkhu section, ajjava means the straight going of knowledge. Javo means the state of knowledge going by being courageous. Maddava means gentleness of virtue. Khantī means forbearance of endurance itself. Soraccaṃ means purity of virtue itself. In the fourth, the five powers are spoken of mixed together.

5. Cetokhilasutta-vaṇṇanā

205. In the fifth, cetokhilā means stiffness of mind, a state of being like rubbish, a state of being like a stump. Satthari kaṅkhatī means he doubts in the Teacher’s body or in his qualities. Doubting in the body, he doubts, "Is there indeed a body adorned with the thirty-two marks of a great man, or is there not?" Doubting in the qualities, he doubts, "Is there indeed omniscient knowledge capable of knowing the past, future, and present, or is there not?" Vicikicchatī means he labors while investigating, he encounters suffering, he is not able to decide. Nādhimuccatī means he does not attain conviction that ‘this is so.’ Na sampasīdatī means he is not able to become clear, to be serene, having entered into the qualities in a state free from doubt. Ātappāyā means for the sake of doing energy that scorches defilements. Anuyogāyā means for repeated engagement. Sātaccāyā means for continuous action. Padhānāyā means for the sake of striving. Ayaṃ paṭhamo cetokhilo means this first stiffness of the mind, reckoned as doubt in the Teacher, is unabandoned by this bhikkhu.

Dhamme means in the Dhamma of learning and in the Dhamma of realization. Doubting in the Dhamma of learning, he doubts, "They say that the Tipitaka is the word of the Buddha, eighty-four thousand aggregates of teachings; is this indeed so, or is it not?" Doubting in the Dhamma of realization, he doubts, "They say that there is a path that is the outflow of insight, a fruit that is the outflow of the path, and Nibbana that is the relinquishing of all conditioned things; is that indeed so, or is it not?" Saṅghe kaṅkhatī means doubting, on the basis of phrases such as "one who has practiced straightly," "is there indeed a Sangha, a group of eight types of individuals—the four who are established in the path and the four who are established in the fruit—who have practiced such a practice, or is there not?" Sikkhāya kaṅkhamāno means doubting in the training, "They say there is the training in higher virtue, the training in higher mind, and the training in higher wisdom; is that indeed so, or is it not?" Ayaṃ pañcamo means this fifth stiffness of the mind, reckoned as anger towards co-religious, a state of being like rubbish, a state of being like a stump.

6. Vinibandhasutta-vaṇṇanā

206. In the sixth, cetasovinibandhā means things that bind the mind, as if grasping it having made a fist. Kāme means in sense objects as well as defilements of sensual desire. Kāye means in one’s own body. Rūpe means in external form. Yāvadattha means as much as one wants, that much. Udarāvadehaka means filling the belly. For, that belly is called udarāvadehaka because of abandoning the body. Seyyasukha means the pleasure of couch and chair, or the pleasure of the seasons. Passasukha means the pleasure that arises when lying down, alternatively turning from the right side to the left side. Middhasukha means the pleasure of sleep. Anuyutto means he lives devoted and engaged. Paṇidhāyā means aspiring. In sīlenā etc., sīla means the fourfold purification of virtue. Vata means undertaking a vow. Tapo means the practice of asceticism. Brahmacariya means abstinence from sexual activity. Devo vā bhavissāmī means I will become a deity of great power. Devaññataro vā means or one of the deities of little power.

7-8. Yāgusuttādi-vaṇṇanā

207-208. In the seventh, vātaṃ anulometī means it moves harmonizing with the wind. Vatthiṃ sodhetī means it purifies the channels. Āmāvasesaṃ pācetī means if there is any residue of raw food, it digests it. In the eighth, acakkhussa means it is not beneficial for the eyes, it does not purify the eye.

9. Gītassarasutta-vaṇṇanā

209. In the ninth, āyatakenā means with a drawn-out, continuous sound, destroying the meter of the verses with complete words and syllables. Sarakuttimpi nikāmayamānassā means to one desiring to make modulations of the voice, thinking, ‘the voice should be made in this way.’ Samādhissa bhaṅgo hotī means there is destruction of the mind of serenity and insight.

10. Muṭṭhassatisutta-vaṇṇanā

210. In the tenth, dukkhaṃ supatī means he sleeps suffering, seeing various kinds of dreams. Dukkhaṃ paṭibujjhatī means even when waking up, he wakes up terrified, with his hair standing on end. In this sutta, mindfulness and comprehension are spoken of mixed together.

(22) 2. Akkosakavagga

1. Akkosakasutta-vaṇṇanā

211. In the first of the second, akkosakaparibhāsako means one who abuses with the ten grounds for abuse, one who reviles with fearful display. Chinnaparipantho means one whose obstacles are cut off, since the obstacles of the supramundane are cut off. Rogātaṅka means illness itself is called rogātaṅka because it brings about a difficult livelihood.

2. Bhaṇḍanakārakasutta-vaṇṇanā

212. In the second, adhikaraṇakārako means one who makes one of the four legal disputes. Anadhigata means a special quality not previously attained.

3. Sīlasutta-vaṇṇanā

213. In the third, dussīlo means one who is without virtue, devoid of virtue. Sīlavipanno means one who is corrupt in virtue, with broken restraint. Pamādādhikaraṇa means due to negligence. And this sutta comes with regard to householders, but it can be obtained by renunciants as well. For the householder, by whatever craft he makes a living, whether it be by farming or by trade, if he is negligent due to killing living beings and so on, he is not able to accomplish that in due time, then his capital is ruined. Even at the time of a festival, doing killing of living beings, taking what is not given, and so on, he incurs a great loss of wealth due to punishment. The renunciant who is immoral, due to negligence, incurs loss from virtue, from the word of the Buddha, from jhāna, and from the seven riches of the Noble Ones. For the householder, the evil report spreads in the midst of the four assemblies that "so-and-so, born in such-and-such family, is immoral, of evil conduct, deprived of this world and the next, and does not give even a portion of alms-food." For the renunciant, it spreads that "so-and-so was not able to protect virtue, to grasp the word of the Buddha, he lives by medical practices and so on, and is endowed with the six kinds of disrespect."

Avisārado means the householder approaches fearfully, thinking, "Surely someone will know my deed in a gathering place of many, then they will rebuke me or hand me over to the royal family." Maṅkubhūto means one whose faculties are diminished, downcast, scratching the ground with his thumb, he sits, unable to speak confidently. The renunciant also approaches fearfully, thinking, "Many bhikkhus have gathered, surely someone will know my deed, then they will remove me from the Uposatha and Pavāraṇā, and they will expel me from the life of a Samaṇa," he is unable to speak confidently. But some immoral people behave as if arrogant; even they are truly dejected in their intention.

Sammūḷho kālaṃ karotī means for him, lying on his deathbed, the place where he conducted his immoral deeds comes into view. He opens his eyes and sees this world, he closes his eyes and sees the next world. The four woeful courses appear to him, he is as if being struck on the head with a hundred spears. He dies crying out, "Stop it, stop it!" Therefore, it was said, "sammūḷho kālaṃ karotī." The fifth phrase is straightforward in meaning. The talk of benefits should be understood in the opposite way to what was said.

4. Bahubhāṇisutta-vaṇṇanā

214. In the fourth, bahubhāṇismi means one who speaks much without discerning with wisdom. Mantabhāṇismi means manta is called wisdom, one who speaks discerning with that.

5. Paṭhamaakkhantisutta-vaṇṇanā

215. In the fifth, verabahulo means much animosity with personal animosity as well as unskillful animosity. Vajjabahulo means much fault.

6. Dutiyaakkhantisutta-vaṇṇanā

216. In the sixth, luddo means fierce, rough. Vippaṭisārī means endowed with dejection.

7.Paṭhamaapāsādikasutta-vaṇṇanā

217. In the seventh, apāsādike means endowed with unappealing bodily actions and so on. Pāsādike means conduct that inspires confidence, of pure conduct. The eighth and ninth are straightforward in meaning.

10. Madhurāsutta-vaṇṇanā

220. In the tenth, pañcime, bhikkhave, ādīnavā madhurāya means on one occasion, the Blessed One, wandering on tour surrounded by a Sangha of bhikkhus, arrived at the city of Madhura and began to enter the inner city. Then, a certain wrong-viewed ogress, having become naked, stretching out both hands, and lolling her tongue, stood in front of the Ten-Powered One. The Teacher, without entering the inner city, departed from there and went to the monastery. The great crowd, taking food, both hard and soft, and honorific offerings, went to the monastery and gave alms to the Sangha of bhikkhus with the Buddha at its head. The Teacher began this sutta in order to subdue that city. There, visamā means not level. Bahurajā means it is as if covered with a mass of dust raised by the wind. The rest is straightforward in meaning everywhere.

(23) 3. Dīghacārikavagga

1. Paṭhamadīghacārikasutta-vaṇṇanā

221. In the first of the third, anavatthacārika means wandering without settling down. Sutaṃ na pariyodapetī means he is not able to purify even what he has heard. Sutenekaccena avisārado hotī means he is not confident, having attained joy with the knowledge existing even from a small amount of what he has heard. Samavatthacāre means wandering having settled down. The second is straightforward in meaning.

3-4. Atinivāsasuttādi-vaṇṇanā

223-224. In the third, bahubhaṇḍo means much equipment. Bahubhesajjo means much medicine due to the abundance of ghee and butter etc. Byatto means attached. Saṃsaṭṭho means having become associated with five kinds of association. Ananulomikenā means unsuitable for the dispensation. In the fourth, vaṇṇamaccharī means stingy with praise. Dhammamaccharī means stingy with learning.

5-6. Kulūpakasuttādi-vaṇṇanā

225-226. In the fifth, anāmantacāre āpajjatī means "if, being invited to a meal, he would resort to wandering in families before or after the meal without asking the bhikkhu," he incurs the offense stated in the training rule (pārā. 294). Raho nisajjāyā and so on should be understood according to the respective training rules. In the sixth, ativela means beyond the proper time. The seventh is straightforward in meaning.

8. Ussūrabhattasutta-vaṇṇanā

228. In the eighth, ussūrabhatta means food prepared after midday. Na kālena paṭipūjentī means they do not properly honor with the appropriate timing—not preparing rice-gruel at the time for rice-gruel, snacks at the time for snacks, or food at the time for food. Because the proper timing of what is suitable has been allowed to pass, they give merely according to their own inclination. Then, when those deities come to their house, they act in the same way. The deities who receive offerings, who have come through the family tradition, protect and guard only when they receive offerings at the appropriate times, without causing harm. But those who receive them at inappropriate times do not offer protection, thinking, "These people are disrespectful to us."

Vimukhā kammaṃ karontī means, "We don't get anything in the morning, and we are too oppressed by hunger to work," so they abandon their work and sit down. Anojavantaṃ hotī means food eaten at the wrong time is not able to provide nourishment. The white side (sukkapakka) should be understood in reverse of what has been said.

9. Explanation of the First Kaṇhasappa Sutta

229. In the ninth, sabhīrū means one who sleeps a great sleep, deeply asleep. Sappaṭibhayo means fear arises dependent on him, therefore he is frightening. Mittadubbhī means he harms even a friend who gives drink and food. The same method applies to women.

10. Explanation of the Second Kaṇhasappa Sutta

230. In the tenth, ghoraviso means potent poison. Dujjivho means one with a forked tongue. Ghoravisatā means by the state of having potent poison. The same method applies to the other two as well.

(24) 4. Āvāsika Vagga

1. Āvāsika Sutta Explanation

231. In the first sutta of the fourth vagga, na ākappasampanno means not endowed with the appearance of a monk. Abhāvanīyo hotī means he is not to be developed. The second is straightforward.

3. Sobhana Sutta Explanation

233. In the third, paṭibalo means capable, because he is endowed with both physical strength and the strength of knowledge.

4. Bahūpakāra Sutta Explanation

234. In the fourth, khaṇḍaphulla means places that have fallen apart and places that are broken. Paṭisaṅkharotī means he restores it to its original condition. Ārocetī means this is said with reference to invited families.

5. Anukampa Sutta Explanation

235. In the fifth, adhisīlesū means in the five precepts. Dhammadassane nivesetī means he establishes them in the vision of the Four Noble Truths. Arahaggata means gone to the worthy one of all reverence, namely, the Triple Gem; the meaning is that he establishes a reverential attitude towards the three objects. The sixth is straightforward.

7. Dutiyaavaṇṇāraha Sutta Explanation

237. In the seventh, āvāsapaligedhī means he is attached to his dwelling, as if he has swallowed it with strong greed. The rest is all straightforward.

(25) 5. Duccarita Vagga

1. Paṭhamaduccarita Sutta Explanation

241. In the first sutta of the fifth vagga, duccarite sucarite this is stated without distinction, but kāyaduccarite etc., is with distinction based on the doors of body, etc. Saddhammā means the ten wholesome courses of action. Asaddhamme means in the unrighteousness reckoned as the unwholesome courses of action.

9. Sivathika Sutta Explanation

249. In the ninth, sivathikāyā means in a cemetery. Ārodanā means a place for wailing. Asucinā means with what is repulsive.

10. Puggalappasāda Sutta Explanation

250. In the tenth, puggalappasāde means in the faith that has arisen in one individual. Ante nisīdāpetī means he seats them at the edge of the monks’ seating area. The rest is all straightforward in all cases.

(26) 6. Upasampadā Vagga

1-3. Upasampādetabba Sutta Explanation

251-253. In the first sutta of the sixth vagga, upasampādetabba means should be conferred the higher ordination by being the preceptor. In the second, nissayo dātabbo means should be given dependence by being the teacher. In the third, sāmaṇero upaṭṭhāpetabbo means the novice should be cared for, by being the preceptor. Thus, these three suttas were spoken in the first enlightenment with reference to those whose taints are destroyed. The fourth and following are straightforward in meaning from the explanation without further detail.

1. Sammuti peyyāla Explanation

272. The explanation of the decisions regarding the distributor of food, etc., should be understood in accordance with the method stated in the Vinaya commentary, Samantapāsādikā (cūḷava. aṭṭha. 325). Sammato na pesetabbo means one who is authorized by nature should not be sent, saying, "Go and distribute the food."

273-285. Sāṭiyaggāhāpako means one who obtains the rains-cloth. Pattaggāhāpako means one who obtains the bowl, as stated here: "Whatever is the last bowl of that monastic community, that should be given to that monk."

293-302. Ājīvako means a naked ascetic. Nigaṇṭho means one covered in the front part. Muṇḍasāvako means a disciple of the Nigaṇṭhas. Jaṭilako means an ascetic with matted hair. Paribbājako means a wandering ascetic. Māgaṇḍikā and others are also sectarians. However, the white side is not taken here because of the absence of the fulfillment of precepts among these. The rest here is straightforward.

. Homage to the Blessed One, the Worthy One, the Perfectly Self-Enlightened One.

Aṅguttara Nikāya

Chakka Nipāta Aṭṭhakathā

1. Paṭhama Paṇṇāsaka

1. Āhuneyya Vagga

1. Paṭhama Āhuneyya Sutta Explanation

1. In the first sutta of the Chakka Nipāta, idha, bhikkhave, bhikkhū means, monks, a monk in this Dispensation. Neva sumano hoti na dummano means he is neither glad with gladness accompanied by attachment for a desirable object, nor is he sad with sadness accompanied by aversion for an undesirable object. Upekkhako viharati sato sampajāno means without falling into indifference with unknowing equanimity towards a neutral object, but being mindful and fully aware, he dwells in equanimity towards the object. In this sutta, the constant dwelling of one whose taints are destroyed is described.

2. Dutiya Āhuneyya Sutta Explanation

2-4. In the second, anekavihitaṃ iddhividha etc., are as stated in the Visuddhimagga. Āsavānaṃ khayā anāsava means untainted by the destruction of the āsavas, not by the absence as with eye-consciousness, etc. In this sutta, the sequence of supernormal knowledges of one whose taints are destroyed is described. In the third and fourth, one whose taints are destroyed is described.

5-7. Ājānīya Sutta Explanation

5-7. In the fifth, aṅgehī means with the qualities. Khamo means forbearing. Rūpāna means of the visible objects. Vaṇṇasampanno means endowed with a beautiful complexion. In the sixth, balasampanno means endowed with physical strength. In the seventh, javasampanno means endowed with swiftness of foot.

8-9. Anuttariya Sutta Explanation

8-9. In the eighth, anuttariyānī means unsurpassed, devoid of anything superior. Dassanānuttariya means unsurpassed in seeing forms. This method applies in all instances. Indeed, the sight of elephant jewels, etc., is not unsurpassed seeing, but for one with firm faith, seeing the Ten-Powered One, or the Sangha of monks, or one of the kasina or asubha signs due to firm affection, is called unsurpassed seeing. Hearing the talk of qualities of Khattiyas, etc., is not unsurpassed hearing, but for one with firm faith, hearing the talk of qualities of the Triple Gem, or hearing the Tipitaka, the Buddha's word, due to firm affection, is called unsurpassed hearing. Gaining jewel-stones, etc., is not unsurpassed gaining, but gaining the seven kinds of noble wealth is called unsurpassed gaining. Learning elephant training, etc., is not unsurpassed training, but the fulfillment of the three trainings is called unsurpassed training. Serving Khattiyas, etc., is not unsurpassed serving, but serving the Triple Gem is called unsurpassed serving. Remembering the qualities of Khattiyas, etc., is not unsurpassed remembering, but remembering the qualities of the Triple Gem is called unsurpassed remembering. Thus, these six unsurpassed things, mundane and supramundane, are described. In the ninth, buddhānussatī means mindfulness directed to the qualities of the Buddha. The same method applies in the remaining instances as well.

10. Mahānāma Sutta Explanation

10. In the tenth, mahānāmo means a Sakyan king, the son of the Ten-Powered One’s paternal aunt. Yena bhagavā tenupasaṅkamī means after eating breakfast, surrounded by servants, taking perfumes and garlands, he went to where the Teacher was. Āgataphalo means one who has attained the fruit. Viññātasāsano means one by whom the teaching of the three trainings has been understood. Thus, this king, asking, "I will ask about the abiding dependent on the Stream-Enterer," spoke thus.

Nevassa rāgapariyuṭṭhita means not seized by attachment that arises. Ujugata means directly gone to the mindfulness of the Buddha meditation subject. Tathāgataṃ ārabbhā means concerning the qualities of the Tathāgata. Atthaveda means joy and delight that arises dependent on the commentary. Dhammaveda means joy and delight that arises dependent on the Pali. Dhammūpasañhita means arising dependent on both the Pali and the commentary. Pamuditassā means of one gladdened by twofold joy. Pīti jāyatī means five kinds of joy arise. Kāyo passambhatī means the mind-body and the material body are calmed by the tranquility of distress. Sukha means physical and mental happiness. Samādhiyatī means it is well-established on the object. Visamagatāya pajāyā means among beings who are unevenly gone due to attachment, aversion, and delusion. Samappatto means having attained evenness, peace. Sabyāpajjhāyā means with sorrow. Dhammasotaṃ samāpanno means one who has attained the stream of Dhamma reckoned as insight. Buddhānussatiṃ bhāvetī means he develops and cultivates the meditation subject of mindfulness of the Buddha. In this manner, the meaning should be understood everywhere. Thus, Mahānāma asked about the dwelling dependent on the Stream-Enterer. The Teacher spoke the same to him. Thus, in this sutta, only the Stream-Enterer is described.

2. Sāraṇīya Vagga

1. Paṭhama Sāraṇīya Sutta Explanation

11. In the first sutta of the second vagga, sāraṇīyā means conducive to being remembered. Mettaṃ kāyakamma means bodily action that should be done with a loving mind. The same method applies to vacīkamma and manokamma as well. These, however, come with reference to monks, but they are available to laypeople as well. For monks, the fulfillment of the rules of etiquette with a loving mind is called loving bodily action. For laypeople, going for the sake of worshiping a shrine, for the sake of worshiping the Bodhi tree, for the sake of inviting the Sangha, seeing monks entering a village for alms, going to meet them, receiving their bowls, arranging seats, and following them is called loving bodily action.

For monks, teaching the code of conduct and training, speaking about meditation subjects, giving a Dhamma talk, and even the Tipitaka, the word of the Buddha, with a loving mind, is called loving verbal action. For laypeople, at the time of saying, "We will go to worship a shrine, we will go to worship the Bodhi tree, we will listen to the Dhamma, we will offer lamps and flowers, we will live undertaking the three kinds of good conduct, we will give ticket-food, etc., we will give the rains-residence, today we will give the Sangha the four requisites, invite the Sangha and prepare hard and soft food, arrange seats, provide water, go to greet the Sangha and bring them, seating them on prepared seats, you should do the duties with enthusiasm," loving verbal action is such.

For monks, getting up early in the morning, performing bodily upkeep, and having done the shrine courtyard duties, sitting in a secluded seat and thinking, "May the monks in this monastery be happy, free from enmity, free from affliction," is called loving mental action. For laypeople, thinking, "May the noble ones be happy, free from enmity, free from affliction," is called loving mental action.

Āvi ceva raho cā means both in presence and in absence. Herein, for the new monks, going to assist with robe-making and other tasks is called sammukhā mettaṃ kāyakammaṃ, which means loving-kindness expressed through bodily action in presence. But for senior monks, all acts of service, such as providing foot-washing water, are called sammukhā mettaṃ kāyakammaṃ. For both, carefully putting away wooden utensils and other items without disdain, as if they were one's own, is called parammukhā mettaṃ kāyakammaṃ, which means loving-kindness expressed through bodily action in absence. Speaking respectfully, saying, "Devathera, Tissathera," is called sammukhā mettaṃ vacīkammaṃ, which means loving-kindness expressed through verbal action in presence. But in the absence of a monk in the monastery, asking, "Where is our Devathera? Where is our Tissathera? When will he return?" with an attitude of attachment, is called parammukhā mettaṃ vacīkammaṃ, which means loving-kindness expressed through verbal action in absence. Looking with eyes filled with loving-kindness and affection, with a pleasant expression, is called sammukhā mettaṃ manokammaṃ, which means loving-kindness expressed through mental action in presence. Thinking, "May Devathera, Tissathera be free from illness and suffering," is called parammukhā mettaṃ manokammaṃ, which means loving-kindness expressed through mental action in absence.

Lābhā means material gains such as robes and other requisites acquired. Dhammikā means gains acquired righteously, avoiding dishonest means of livelihood such as pretense, and through the proper conduct of a bhikkhu, such as going for alms. Antamaso pattapariyāpannamattampī means even as little as what fills the bowl, the last portion contained within the bowl. Appaṭivibhattabhogī—here, there are two kinds of dividing: dividing of material things and dividing of people. Dividing with the intention, "I will give this much, I will not give that much," is called dividing of material things. Dividing with the intention, "I will give to so-and-so, I will not give to so-and-so," is called dividing of people. One who enjoys without doing either of these is called appaṭivibhattabhogī. Sīlavantehi sabrahmacārīhi sādhāraṇabhogī—here, the characteristic of a common enjoyer is this: whatever excellent things one receives, one does not give them to laypeople with the intention of outdoing others in gains, nor does one consume them oneself; and when accepting, one thinks, "Let this be shared by the Sangha," and after taking it, one regards it as belonging to the Sangha, to be used after striking the bell.

Who fulfills this quality conducive to cordiality, and who does not? An immoral person does not fulfill it. The virtuous do not accept what belongs to him. But a person of pure virtue fulfills it, not breaking the rule. Here is the rule: one who sets aside a portion and gives it to his mother, father, teacher, preceptor, or others is giving what should be given, but he does not have the quality conducive to cordiality; it is called increasing his encumbrances. The quality conducive to cordiality is suitable for one who is free from encumbrances. Therefore, when giving what is set aside, it should be given to the sick, those attending to the sick, newcomers, travelers, and those newly ordained who do not know how to keep the Sanghati robe and bowl. Having given to these, the remainder should be given little by little, starting from the senior monks, to each according to what they take. If there is nothing left, one should go for alms again, and having given whatever is excellent, starting from the senior monks, the rest should be consumed. From the statement "with virtuous ones," it is also proper not to give to an immoral person.

This quality conducive to cordiality is easily fulfilled in a well-trained community. In a well-trained community, one who receives something from elsewhere does not accept it. Even if one does not receive from elsewhere, one accepts only what is appropriate, not more. This quality conducive to cordiality is fulfilled even by one who repeatedly goes for alms and gives whatever is received for twelve years, but not before. If, in the twelfth year, the one who fulfills the quality conducive to cordiality places a bowl filled with alms food in the assembly hall and goes to bathe, and the senior monk says, "Whose bowl is this?" and upon being told, "It belongs to the one who fulfills the quality conducive to cordiality," he says, "Bring it here," and distributes and consumes all the alms food, leaving the bowl empty. Then, if that bhikkhu sees the empty bowl and generates displeasure, thinking, "They consumed mine completely without leaving anything," the quality conducive to cordiality is broken, and it must be fulfilled again for twelve years. This is similar to the penance of the heretics; once it is broken, it must be fulfilled again. But one who generates joy, thinking, "What gains I have, what good fortune I have, that my fellow practitioners consume what is in my bowl without asking," it is said to be complete.

For one who has thus fulfilled the quality conducive to cordiality, there is neither envy nor stinginess; one is beloved by humans and beloved by non-humans, and one easily obtains requisites. What is in one’s bowl does not diminish even when being given away, and in places where things are shared, one obtains the best things. In times of fear or famine, deities take interest in one’s bowl.

It is said that Tissathera, a resident of Senagiri, lived near Mahagirigama. Fifty senior monks, going to Nagadipa to venerate the Cetiya, went for alms in Girigama but left without getting anything. The Thera, entering, saw them and asked, "Did you receive anything, Bhante?" "We went around, Āvuso." Knowing that they had received nothing, he said, "Bhante, please wait here until I return." "Āvuso, we fifty people did not get even enough to fill a bowl." "Bhante, the residents are capable; even if they do not receive anything, they know their share of the alms round." The Theras waited. The Thera entered the village. At the door of a certain house, a great female lay follower, having prepared milk-rice, stood watching for the Thera and, as soon as he arrived at the door, filled his bowl and gave it to him. Taking it, he went to the Theras and said, "Accept it, Bhante," to the senior monk. The Thera looked at the faces of the others, thinking, "We have received nothing with so many of us, and he has returned quickly with something; what could it be?" The Thera, knowing by the way he looked, said, "Bhante, it was obtained righteously, accept it without any doubt," and gave to all from the beginning as much as they needed, and he himself also ate as much as he needed.

Regarding pattagataṃ na khīyatī, what is in one's bowl does not diminish, there is a story.

Regarding bhājanīyabhaṇḍaṭṭhāne aggabhaṇḍaṃ pāpuṇātī, in places where things are shared, one obtains the best things, there is a story.

During the Brahmana Tissa scare, the residents of Bhataragama fled without even informing Nagatheri. At dawn, the Therī said to the young bhikkhunis, "The village is unusually quiet; let's investigate." They went and, having learned that everyone had left, reported it to the Therī. Hearing this, she said, "Do not think about their departure; focus on your own learning, questioning, and wise attention," and at the time for the alms round, having put on her robes, she stood with twelve bhikkhunis at the foot of a banyan tree at the village gate. The deity dwelling in the tree gave alms to the twelve bhikkhunis and said, "Ayye, do not go elsewhere, always come here." The Therī had a younger brother named Nagathera. He, thinking, "There is great danger; it is not possible to survive; I will go to the other shore," left his dwelling with twelve others, thinking, "I will go after seeing the Therī," and came to Bhataragama. The Therī, hearing that "the Theras have come," went to them and asked, "What is it, Ayya?" He told her the situation. She said, "Stay here at the monastery for one day and go tomorrow." The Theras went to the monastery.

The next day, the Therī went for alms at the foot of the tree and, approaching the Thera, said, "Consume this alms food." The Thera remained silent, thinking, "It is proper for the Therī." "Tāta, this alms food is righteous; consume it without any doubt." "Is it proper for the Therī?" She took the bowl and threw it into the sky; the bowl remained in the sky. The Thera, thinking, "Even standing at the height of seven tāla trees, she is still just a bhikkhuni," and also thinking, "Danger is not always present, and when the danger has passed, if I am rebuked in my heart for having lived off bhikkhunis' alms food while speaking of the Ariyan lineage, I will not be able to bear it; be heedful, Therī," and departed.

Regarding devatā ussukkaṃ āpajjantī, deities take interest, there is a story. There, the Therī was fulfilling the quality conducive to cordiality.

Regarding Akhaṇḍānī and so on, for one whose precept is broken at the beginning or end of the seven aggregates of offenses, that sīla is called khaṇḍaṃ, broken, like a torn cloth at the edge. But for one that is broken in the middle, that is called chiddaṃ, torn, like a cloth with a hole. For one with two or three broken in succession, that is called sabalaṃ, mottled, like a cow with a discolored patch on its back or belly, of black, red, or some other color. For one with breaks here and there, that is called kammāsaṃ, spotted, like a cow with various spots of different colors here and there. But for one with all the precepts unbroken, those sīlas are called akhaṇḍāni acchiddāni asabalāni akammāsāni, unbroken, without holes, not mottled, not spotted. Moreover, because they free one from the slavery of craving and lead to the state of being free, they are called bhujissāni, freeing; because they are praised by the wise, such as the Buddhas, they are called viññuppasatthāni, praised by the wise; because they are not touched by craving and wrong views, and because no one can accuse one of having previously committed an offense, they are called aparāmaṭṭhāni, untouched; and because they lead to access concentration or attainment concentration, they are called samādhisaṃvattanikāni, conducive to samādhi.

Sīlasāmaññagato viharatī means one lives with sīla that is in conformity with that of the bhikkhus living in those various regions. For the sīla of the Sotāpannas and others is the same as the sīla of other Sotāpannas and others living across the ocean or in the deva world; there is no difference in the sīla of the path. This was said with that in mind.

Yāyaṃ diṭṭhī means the Right View associated with the path. Ariyā means faultless. Niyyātīti niyyānikā. Takkarassā means one who acts accordingly. Dukkhakkhayāyā means for the purpose of the end of all suffering. Diṭṭhisāmaññagato means living having attained a state of conformity in view.

2. Commentary on the Second Sāraṇīya Sutta

12.In the second, yo te dhamme pūreti, taṃ sabrahmacārīnaṃ piyaṃ karontītipiyakaraṇā means making beloved, because it makes one beloved to one's fellow practitioners. Garuṃ karontītigarukaraṇā means making venerable, because it makes one venerable. Saṅgahāyā means for the purpose of gathering together. Avivādāyā means for the purpose of non-dispute. Sāmaggiyā means for the purpose of harmony. Ekībhāvāyā means for the purpose of oneness, for not making diverse. Saṃvattantī means they conduce, they lead.

3. Commentary on the Nissāraṇīya Sutta

13.In the third, nissāraṇīyā dhātuyo means the element of escape. Mettā hi kho me cetovimuttī—here, because of being freed from opposing qualities, loving-kindness that is the first, second, third, or fourth jhāna is called loving-kindness, liberation of mind. Bhāvitā means developed. Bahulīkatā means repeatedly done. Yānīkatā means made like a fitted vehicle. Vatthukatā means made a foundation. Anuṭṭhitā means established. Paricitā means accumulated, piled up, increased on all sides. Susamāraddhā means well-undertaken with skillful effort. Pariyādāya tiṭṭhatī means it stands having grasped and mastered. Mā hevantissa vacanīyo means because he declares what is untrue, he should be told, "Do not speak thus." Yadidaṃ mettācetovimuttī means whatever this loving-kindness, liberation of mind, this is the escape from ill-will; it means escaped from ill-will. But one who, having arisen from the first, second, third, or fourth jhāna of loving-kindness, contemplates formations and attains the third path, seeing Nibbāna with the third fruition, thinking, "There is no more ill-will," for him, the mind is completely escaped from ill-will. In this way, the meaning should be understood everywhere.

Animittācetovimuttī means strong Vipassanā. But the Dīghabhāṇakas say it means attainment of the fruition of Arahatship. For it is called signless because of the absence of signs of lust and so on, and of signs of form and so on, and of signs of permanence and so on. Nimittānusārī means the nature of following the signs of the kinds mentioned above.

Asmīti the "I am" conceit. Ayamahamasmīti in the five aggregates, this name is what I am. This is as far as declaring Arahatship goes. Vicikicchākathaṃkathāsallanti doubt is the dart of questioning. Mā hevantissa vacanīyoti if doubt arises in you concerning the first path, declaring Arahatship becomes false, therefore, one should be dissuaded, saying, "Do not grasp what is untrue." Asmītimānasamugghātoti the path of Arahatship. For when Nibbana is seen by way of the path and fruit of Arahatship, there is no more "I am" conceit; therefore, the path of Arahatship is called the "uprooting of the 'I am' conceit." Thus, in this sutta, untrue declaration has been spoken of.

4. Bhaddaka Sutta Commentary

14.In the fourth, na bhaddakanti not fortunate. For he who dies in fear does not have a fortunate death. He who takes rebirth in the lower realms does not have a good passing away. In kammārāmotiādi, āramaṇaṃ means delight, or enjoyment. Kammārāmo means having delight in new undertakings such as building a monastery. Kammarato means delighting in that same work. Anuyutto means constantly engaged in that very delight in work. This method applies everywhere. And here, bhassanti means speech, conversation. Niddāti sleep. Saṅgaṇikāti assembly, gathering. This should be understood in the manner of "one has a second, two have a third," and so on. Saṃsaggoti association, is the state of being mixed up that occurs through association with seeing, hearing, conversing, intimacy, and physical contact. Papañcoti proliferation, refers to the proliferation of defilements, structured in the form of intoxication, driven by craving, views, and conceit. Sakkāyanti the three-plane round of existence. Sammā dukkhassa antakiriyāyāti for the sake of making an end to all suffering of the round of existence, by way of cause and method. Magoti like a deer. Nippapañcapadeti in the state of Nibbana, free from proliferation. Ārādhayīti fulfilled, accomplished that.

5. Anutappiya Sutta Commentary

15.In the fifth, anutappāti should be regretted, causing remorse. In these two suttas and in the verses, the round of existence and release from it are spoken of.

6. Nakulapitu Sutta Commentary

16.In the sixth, bāḷhagilānoti exceedingly ill. Etadavocāti being unable to alleviate the disease of her husband by preparing medicine, she now, sitting nearby, uttered these words beginning with "mā kho tvaṃ" to alleviate the disease through an act of truth, roaring a lion's roar. Sāpekkhoti with craving. Na nakulamātāti here, the "na" should be construed with the following word, meaning "not capable." Santharitunti to make without gaps, to establish. Veṇiṃ olikhitunti to comb the braid after cutting and untangling the goat hair.

Aññaṃ gharaṃ gamissatīti will take another husband. Soḷasa vassāni gahaṭṭhakaṃ brahmacariyaṃ samāciṇṇanti the life of celibacy as a householder has been practiced for sixteen years from now. Dassanakāmatarāti exceedingly desirous of seeing. With these three factors, having roared a lion's roar, she performed an act of truth, saying, "By this truth, may there be ease in your body."

Siyā khopana tetiādimāha. Therein, paripūrakārinīti accomplishing completely. Cetosamathassāti of the concentration-subject. Ogādhappattāti having attained immersion. Patigādhappattāti having attained establishment. Assāsappattāti having attained reliance. Vesārajjappattāti having attained joyful knowledge. Aparappaccayāti parappaccayo means the faith of others, inclination towards others; being without that is the meaning. With these three factors, having recollected her own qualities, she performed an act of truth. Gilānā vuṭṭhitoti having risen up from being ill. Yāvatāti however many. Tāsaṃ aññatarāti one among them. Anukampikāti compassionate for welfare. Ovādikāti giver of advice. Anusāsikāti giver of instructions.

7. Soppa Sutta Commentary

17.In the seventh, paṭisallānā vuṭṭhitoti having arisen from the seclusion of meditative absorption for the sake of unity, or from the dwelling of fruition attainment. Yathāvihāranti to their own dwellings. Navāti new to the monastic life. There were about five hundred of them. Kākacchamānāti making a crow-like noise, grinding their teeth. Therāti having attained stability. Tena noti is that so? Seyyasukhādīni have the same meaning as stated below. Raṭṭhikoti one who enjoys the kingdom. Pettaṇikoti one who enjoys what has been enjoyed by his father. Senāpatikoti the chief of the army. Gāmagāmaṇikoti the village headman. Pūgagāmaṇikoti the head of the guild. Avipassakokusalānaṃ dhammānanti not a seeker, not a searcher for skillful qualities. Bodhipakkhiyānaṃ dhammānanti of the thirty-seven factors of enlightenment.

8. Macchabandha Sutta Commentary

18.In the eighth, macchikanti fish killer. Hatthinā yātītihatthiyāyī means going by elephant. The same method applies further on. Vajjheti to be killed. Vadhāyanīteti brought for killing. Pāpakena manasāti with a base mind, a murderer's thought. But in the Pali, they write "vadhāyupanīte." Māgavikoti deer hunter. Ko pana vādo manussabhūtanti what then should be said about one who regards a human being with a wicked mind, given the absence of success? This was said to show the undesirable result of evil action. But it should be understood that for those who, even while doing such actions, gain fame and profit, their skillfulness ripens relying on that unskillfulness. However, because one is afflicted by that unskillful action, the result is not long-lasting. In this sutta, only the unskillful side is spoken of.

9. First Maraṇassati Sutta Commentary

19.In the ninth, nātiketi in a village named thus. Giñjakāvasatheti in a brick palace. Amatogadhāti immersed in the Deathless, with Nibbana as the foundation. Bhāvetha noti should you develop? Maraṇassatinti the meditation subject of mindfulness of death. Aho vatāti an expletive expressing a wish. Bahuṃvata me kataṃ assāti much would have been done by me in your Dispensation. Tadantaranti that interval, moment, opportunity. Assasitvā vā passasāmīti here, assāso means the in-coming breath, passāso the out-going breath. Thus, this monk, desiring life for as long as the in-coming breath goes out, or the out-going breath goes in, speaks thus. Dandhanti slow, heavy, not quickly flowing. Āsavānaṃ khayāyāti for the sake of the destruction of the āsavas, for the sake of the fruit of Arahatship. In this sutta, mindfulness of death is spoken of as leading to Arahatship.

10. Second Maraṇassati Sutta Commentary

20.In the tenth, patigatāyāti to one who has undertaken. Iti paṭisañcikkhatīti thus he reflects. So mamassa antarāyoti here, there are three kinds of danger: danger to life, danger to the monastic life, and danger to heavenly realms for one who makes death as an ordinary person, as well as danger to the path. He speaks thus referring to all of that. Byāpajjeyyāti might perish due to indigestion, etc. Adhimattoti strong. Chandoti desire to do. Vāyāmoti effort of application. Ussāhoti rousing effort. Ussoḷhīti accomplishing effort. Appaṭivānīti without aversion, without rejecting. The rest is straightforward in meaning everywhere.

3. The Section on the Unsurpassed

1-2. Sāmaka Sutta, etc., Commentary

21-22.In the first of the third, sāmagāmaketi in a village named thus due to the abundance of Sāmaka trees. Pokkharaṇiyāyanti in a monastery named Pokkharaṇiya. Abhikkantāya rattiyāti when the first watch of the night had passed and the middle watch had arrived. Abhikkantavaṇṇāti of surpassing, exceedingly pleasing complexion. Kevalakappanti the entire aeon. Pokkharaṇiyaṃ obhāsetvāti having illuminated the great monastery named Pokkharaṇiya with his own radiance. Samanuññoti agreeing, of one mind. Dovacassatāti difficulty in being advised. Pāpamittatāti association with bad friends. In this sutta, only the conditions for decline are spoken of. In the second, the conditions for non-decline, mixed with the supramundane, are spoken of.

3. Bhaya Sutta Commentary

23.In the third, kāmarāgarattāyanti one who is infatuated with sensual desire. Chandarāgavinibaddhoti bound by desire and lust. Bhayāti from fear, from agitation of mind. Paṅkāti from the mud of defilements. Saṅgo paṅko ca ubhayanti attachment and mud, both of these. Ete kāmā pavuccanti, yattha satto puthujjanoti these are called sensual pleasures, in which the ordinary person is attached, stuck, clinging. Upādāneti in the four kinds of clinging. Jātimaraṇasambhaveti in the arising of birth and death. Anupādāvimuccantīti not clinging, they are released. Jātimaraṇasaṅkhayeti in Nibbana, reckoned as the cessation of birth and death; meaning, they are released by a liberation with Nibbana as its object. In this place, having understood and developed insight, that monk attained Arahatship. Now, praising that one with destroyed āsavas, he says, te khemappattātiādi. Therein, khemappattāti having attained security. Sukhinoti happy with supramundane happiness. Diṭṭhadhammābhinibbutāti extinguished in this very life due to the absence of defilements within. In this sutta, only the round of existence is spoken of, and in the verses, the round of existence and release from it are spoken of.

4. Himavanta Sutta Commentary

24.In the fourth, padāleyyāti should break. Chavāyāti disgusting. Samādhissa samāpattikusalo hotīti having determined suitable food and climate, he is skilled in attaining concentration, clever, capable, and able. Samādhissa ṭhitikusaloti skilled in the stability of concentration, he is able to establish concentration. Samādhissa vuṭṭhānakusaloti skilled in arising from concentration, he is able to arise as determined. Samādhissa kallitakusaloti skilled in the pliancy of concentration, he is able to make the mind pliant, to make it fit. Samādhissa gocarakusaloti skilled in the domain of concentration, even while avoiding unsuitable and unhelpful qualities for concentration and cultivating suitable and helpful ones, and also knowing, "this is concentration with a sign as its object, this is concentration with a characteristic as its object," he is called skilled in the domain of concentration. Samādhissa abhinīhārakusaloti skilled in elevating concentration, being able to elevate concentration from the first jhāna onwards for the purpose of attaining higher and higher attainments, he is called skilled in elevating concentration. He arises from the first jhāna and attains the second, and so on, he arises from the third jhāna and attains the fourth.

5. Anussatiṭṭhāna Sutta Commentary

25.In the fifth, anussatiṭṭhānānīti causes for recollection. Itipi so bhagavātiādīni have already been extensively explained in the Visuddhimagga (Visuddhi. 1.123 ff). Idampi kho, bhikkhave, ārammaṇaṃ karitvāti having made this object, the meditation subject of mindfulness of the Buddha. Visujjhantīti they attain ultimate purity, Nibbana. The rest is straightforward in meaning everywhere. But it should be understood that in this sutta, six mixed causes for recollection are spoken of.

6. Mahākaccāna Sutta Commentary

26.In the sixth, sambādheti in the confinement of the five strands of sense pleasure. Okāsādhigamoti here, okāsā means the six causes for recollection, their attainment. Visuddhiyāti for the sake of purification. Sokaparidevānaṃ samatikkamāyāti for the sake of overcoming sorrow and lamentation. Atthaṅgamāyāti for the sake of going to the end. Ñāyassa adhigamāyāti for the sake of attaining the path together with insight. Nibbānassa sacchikiriyāyāti for the sake of the direct realization of Nibbana, which is the cessation of conditions.

Sabbaso means in every way. Ākāsasamenā means like the sky, in the sense of being unattached and unbound. Vipulenā means not limited. Mahaggatenā means having attained greatness, or attained by great noble disciples; that is, followed. Appamāṇenā means immeasurable due to the immeasurable extent of its pervasion. Averenā means free from hostility, free from persons who are hostile and unwholesome. Abyāpajjhenā means devoid of anger and suffering. All this is said with reference to the mindfulness of the Buddha. The same method applies to the rest. Visuddhidhammā means having the nature of purification. In this sutta too, the six objects of mindfulness are spoken of in a mixed way.

7. Paṭhamasamayasuttavaṇṇanā

27. In the seventh, manobhāvanīyassa means one who cultivates and develops the mind is manobhāvanīyo. Dassanāyā means for the sake of seeing. Nissaraṇa means escape, cessation. Dhammaṃ desetī means he teaches the Dhamma in order to abandon sensual lust, he speaks about asubha-kammaṭṭhāna. In the second and subsequent instances, it should be understood that he teaches the Dhamma by speaking about mettā-kammaṭṭhāna for the abandonment of ill-will, thinamiddha-vinodanā-kammaṭṭhāna for the abandonment of sloth and torpor, or the light perception (āloka-sañña), or one of the objects for arousing energy, samatha-kammaṭṭhāna for the abandonment of restlessness and remorse, and the qualities of the Triple Gem for the abandonment of doubt. Āgammā means having approached. Manasikaroto means for one who attends in his mind in terms of object. Anantarā āsavānaṃ khayo hotī means immediately there is destruction of the āsavas.

8. Dutiyasamayasuttavaṇṇanā

28. In the eighth, maṇḍalamāḷe means in the dining hall. Cārittakilamatho means the weariness that arises from wandering for alms. Bhattakilamatho means the exhaustion from the meal. Vihārapacchāyāya means in the shade at the edge of the monastery. Yadevassa divā samādhinimittaṃ manasikataṃ hotī means whatever object of concentration he has attended to in his mind during the earlier part of the day. Tadevassa tasmiṃ samaye samudācaratī means that very thing arises in his mind-door when he is sitting in the monastery during the daytime. Ojaṭṭhāyī means standing on oja, established. Phāsukassa hotī means it is comfortable for him. Sammukhā means in the presence of one who is speaking. Suta means heard by the ear. Paṭiggahita means accepted by the mind.

9. Udāyīsuttavaṇṇanā

29. In the ninth, udāyi means the Elder Lāḷudāyi. Suṇomahaṃ, āvuso means, "Venerable, I am not deaf, I hear the Blessed One's words, but I am examining the question." Adhicitta means the mind of concentration and insight. Idaṃ, bhante, anussatiṭṭhāna means this, which is reckoned as the three jhānas, is a cause for mindfulness. Diṭṭhadhammasukhavihārāya saṃvattatī means it conduces to a pleasant abiding in this very existence. Ālokasañña means the perception that arises based on the light object. Divā saññaṃ adhiṭṭhātī means he establishes the perception as day. Yathā divā tathā ratti means just as he attends to the light perception during the day, so too he attends to it at night. Yathā rattiṃ tathā divā means just as he attends to the light perception at night, so too he attends to it during the day. Vivaṭenā means openly. Apariyonaddhenā means unhindered by the hindrances. Sappabhāsaṃ cittaṃ bhāvetī means he cultivates and develops a mind together with radiance for the sake of the knowledge of the divine eye. However, it should be understood that what is said as "he attends to the light perception" refers to the light perception for dispelling sloth and torpor, not the light for the knowledge of the divine eye. Ñāṇadassanappaṭilābhāyā means for the attainment of the knowledge and vision that is reckoned as the divine eye.

In Imameva kāya and the following passages, whatever should be said, all that has been said in detail in the Visuddhimagga, in the section on kāyagatāsati-kammaṭṭhāna. Kāmarāgappahānāyā means for the abandonment of the lust for the five strands of sense pleasure. Seyyathāpi passeyyā means just as one might see. Sarīra means a dead body. Sivathikāya chaḍḍita means discarded in a charnel ground. Ekāhaṃ matassa assāti ekāhamataṃ means a body dead for one day. Dvīhaṃ matassa assāti dvīhamataṃ means a body dead for two days. Tīhaṃ matassa assāti tīhamataṃ means a body dead for three days. Like a bellows, due to the swelling caused by gas accumulating successively after the cessation of life, uddhumātaṃ means swollen up, and uddhumātakaṃ means simply swollen up. Or, because it is repulsive, kucchitaṃ uddhumātaṃti, uddhumātakaṃ means repulsively swollen up. Vinīlaṃ means of changed color, and vinīlakaṃ means simply changed in color. Or, because it is repulsive, kucchitaṃ vinīlanti, vinīlakaṃ means repulsively changed in color. This is a term for a corpse in which the places where there should be flesh are red, the places where there should be a collection of pus are white, and mostly the blue color is like a blue cloth worn by the corpse. Vipubbaṃ means pus oozing from the nine or so openings where it has broken open, and vipubbakaṃ means simply full of pus. Or, because it is repulsive, kucchitaṃ vipubbanti vipubbakaṃ. Vipubbakajātaṃ means become full of pus, having reached such a state.

So imameva kāyanti that bhikkhu compares this body of his with that body by means of knowledge, he brings it near. How? Ayampi kho kāyo evaṃdhammo evaṃbhāvī evaṃanatītoti. This is what is said: Because of the existence of these three qualities—life, heat, and consciousness—this body is capable of standing, going, etc., but with the passing away of these, this too is simply of such a nature, of such a putrid nature. Evaṃbhāvī means it will become just like that, of such a kind as swollen, etc. Evaṃ anatīto means not gone beyond such a state as swollen, etc.

Khajjamāna means eaten bit by bit, as it sits in the stomach, etc., having torn off pieces of flesh from the stomach, lip, eye, etc. Samaṃsalohita means together with flesh and blood that is not completely gone. Nimmaṃsalohitamakkhita means even when the flesh is gone, the blood does not dry up; with reference to that, it is said, "smeared with blood where there is no flesh." Aññenā means by another directional part. Hatthaṭṭhika means the sixty-four kinds of hand bones scattered individually. The same method applies to pādaṭṭhikā and the rest. Terovassikānī means those that have passed beyond years. Pūtīnī means being rotten simply because they have been in the open air, exposed to the touch of wind, sun, rain for twelve years; however, those that are underground remain much longer. Cuṇṇakajātānī means reduced to powder, scattered having become dust and fragments. Everywhere, so imamevāti should be connected in terms of being eaten, etc., in the manner stated. Asmimānasamugghātāyā means for the destruction of the nine kinds of conceit that occur as "I am." Anekadhātupaṭivedhāyā means for the penetration of the many elements. Satova abhikkamatī means as he goes, he goes together with mindfulness and wisdom. Satova paṭikkamatī means as he returns, he returns together with mindfulness and wisdom. The same method applies to the remaining passages. Satisampajaññāyā means for the sake of mindfulness and knowledge. Thus, in this sutta, mindfulness and knowledge are spoken of in a mixed way.

10. Anuttariyasuttavaṇṇanā

30. In the tenth, uccāvaca means whatever is large or small, high or low. Hīna means inferior. Gamma means seen by villagers. Pothujjanika means belonging to ordinary people. Anariya means not noble, not excellent, not pure. Anatthasaṃhita means not connected with benefit. Na nibbidāyā means not for aversion in the round of existence. Na virāgāyā means not for the fading away of lust, etc. Na nirodhāyā means not for the cessation of the non-occurrence of lust, etc. Na upasamāyā means not for the calming down of lust, etc. Na abhiññāyā means not for direct knowledge. Na sambodhāyā means not for the penetration of the four paths of knowledge that are reckoned as enlightenment. Na nibbānāyā means not for the realization of Nibbāna.

Niviṭṭhasaddho means having established faith. Niviṭṭhapemo means having established affection. Ekantagato means gone to one extreme, meaning having attained the unshakeable. Abhippasanno means exceedingly pleased. Etadānuttariya means this is unsurpassed. Hatthismimpi sikkhatī means he learns the elephant craft, which should be learned with reference to the elephant. The same method applies to the remaining passages. Uccāvaca means he learns crafts that are large and small.

Upaṭṭhitā pāricariye means present for service. Bhāvayanti anussati means they cultivate the unsurpassed mindfulness. Vivekappaṭisaṃyutta means having made it dependent on seclusion. Khema means without danger. Amatagāmina means leading to the deathless, meaning they cultivate the noble path. Appamāde pamoditā means delighted, greatly delighted in diligence, which is reckoned as the non-separation from mindfulness. Nipakā means endowed with wisdom. Sīlasaṃvutā means restrained, covered by virtue. Te ve kālena paccentī means they know the appropriate and inappropriate time. Yattha dukkhaṃ nirujjhatī means in which place all the suffering of the round of existence ceases, those bhikkhus know that deathless, great Nibbāna. In this sutta, the six unsurpassed qualities are spoken of in a mixed way.

4. Devatāvaggo

1. Sekhasuttavaṇṇanā

31. In the fourth, the first, sekhassā means of the seven kinds of sekhas. But there is nothing to say of an ordinary person. Parihānāyā means for the decline of the higher and higher qualities.

2-3. Aparihānasuttadvayavaṇṇanā

32-33. In the second, satthugāravatā means having respect for the Teacher. Dhammagāravatā means having respect for the nine kinds of supramundane Dhammas. Saṅghagāravatā means having respect for the Saṅgha. Sikkhāgāravatā means having respect for the three trainings. Appamādagāravatā means having respect for diligence. Paṭisanthāragāravatā means having respect for the two kinds of friendliness, in terms of Dhamma and material things. Satthugaru means one who has respect for the Teacher. Dhammagaru means one who has respect for the Dhamma. Tibbagāravo means having intense respect. Paṭisanthāragāravo means one who has respect for friendliness. In the third, sappatisso means having a senior, having respect. In this context, moral shame and moral dread are spoken of in a mixed way.

4. Mahāmoggallānasuttavaṇṇanā

34. In the fourth, tisso nāma bhikkhū means a co-resident of the Elder. Mahiddhiko mahānubhāvo means one who has great iddhi in the sense of succeeding is mahiddhiko. One who has great power in the sense of pervasiveness is mahānubhāvo. Cirassaṃ kho, mārisa moggallāna, imaṃ pariyāyamakāsī means such a way of speaking is naturally affectionate in the world. For worldly people, seeing someone who has come after a long time, or even someone who has never come before, but is of a pleasing kind, say, "Where have you come from? You have come after a long time. How did you find the way to come here? Did you get lost?" etc. But this one says this simply because he has come before. For the Elder goes to the Brahma world from time to time. There, pariyāyamakāsī means he made a turn. Yadidaṃ idhāgamanāyā means what is said is that he made that turn for coming here after a long time. Idamāsanaṃ paññatta means having prepared a very valuable Brahma couch, he says this. Aveccappasādenā means by the unwavering path-faith that has been attained. In this sutta, the knowledge of the Sotāpatti path is spoken of.

5. Vijjābhāgiyasuttavaṇṇanā

35. In the fifth, vijjābhāgiyā means having a share in knowledge. Aniccasaññā means the perception that arises in the knowledge of contemplating impermanence. Anicce dukkhasaññā means the perception that arises in the knowledge of contemplating suffering in impermanence. Dukkhe anattasaññā means the perception that arises in the knowledge of contemplating non-self in suffering. Pahānasaññā means the perception that arises in the knowledge of contemplating abandonment. Virāgasaññā means the perception that arises in the knowledge of contemplating fading away. Nirodhasaññā means the perception that arises in the knowledge of contemplating cessation.

6. Vivādamūlasuttavaṇṇanā

36. In the sixth, vivādamūlānī means the roots of quarrel. Kodhano means endowed with anger, characterized by being prone to anger. Upanāhī means endowed with resentment, characterized by not releasing grudges. Ahitāya dukkhāya devamanussānaṃ means for the harm and suffering of gods and humans; how does a quarrel between two monks lead to harm and suffering for gods and humans? As in the Kosambaka quarrel, when two monks fall into dispute in a monastery, their students quarrel, and the monastic community quarrels taking their advice. Then their supporters quarrel, and the guardian deities of humans are divided into two factions. Similarly, the guardian deities of those who speak the Dhamma are for those who speak the Dhamma, and those of the unrighteous for the unrighteous. Then the friend deities of the guardian deities, the earth deities, are divided. Thus, in succession, except for the noble disciples, all gods and humans are divided into two factions up to the Brahma realm. However, those who are unrighteous are more numerous than those who speak the Dhamma. Then they go along with what is embraced by the majority. Abandoning the Dhamma, the majority embrace unrighteousness. Living upholding that unrighteousness, they are reborn in the lower realms. Thus, the quarrel between two monks leads to harm and suffering for gods and humans. Ajjhattaṃ vā means in your inner circle. Bahiddhā means in the circle of others.

Makkhī means endowed with denigration, characterized by disparaging the virtues of others. Paḷāsī means endowed with obstinacy, characterized by seizing the wrong end. Issukī means endowed with envy, characterized by being envious of the gains of others. Maccharī means endowed with stinginess, such as stinginess about dwellings. Saṭho means deceitful. Māyāvī means one who conceals his misdeeds. Pāpiccho means having evil desires, an immoral person desiring what he does not have. Micchādiṭṭhī means holding nihilistic views, denying cause, denying efficacy. Sandiṭṭhiparāmāsī means adhering to one's own views. Ādhānaggāhī means holding firmly. Duppaṭinissaggī means not being able to let go of what is held. In this sutta, only the cycle (vaṭṭa) is discussed.

7. Dānasutta Commentary

37. In the seventh, veḷukaṇḍakī means a resident of Veḷukaṇḍaka city. Chaḷaṅgasamannāgata means endowed with six qualities. Dakkhiṇaṃ patiṭṭhāpetī means gives a gift. Pubbeva dānā sumano means being delighted from a month or half a month before giving, thinking, "I will give a gift." Here, prior intention (pubbecetanā) is obtained from the moment of generating the thought of giving, including considering "I will give a gift when I get up from here," starting with the selection of the field (khettaggahaṇaṃ). Dadaṃ cittaṃ pasādetī means purifying the mind while giving (muñcacetanā), which is obtained at the time of giving. Datvā attamano hotī means being happy after giving; this subsequent intention (aparacetanā) is obtained by repeatedly recollecting the gift. Vītarāgā means free from lust, a perfected being (khīṇāsavā). Rāgavinayāya vā paṭipannā means practicing for the elimination of lust. This is an excellent teaching; it is not only that gifts given to arahants are endowed with six qualities, but also to anāgāmīs, sakadāgāmīs, sotāpannas, and even to a novice (sāmaṇera) who has recently ordained for that day and serves as a storekeeper. Even he is ordained with the intention of attaining the path of stream-entry (sotāpatti).

Yaññassa sampadā means the perfection of giving. Saññatā means restrained by moral restraint (sīlasaññama). Sayaṃ ācamayitvānā means having washed hands and feet and rinsed the mouth oneself. Sakehi pāṇibhī means with one's own hands. Sayehītipi pāṭho. Saddho means believing in the qualities of the Triple Gem. Muttena cetasā means with a mind free from stinginess about gains and other defilements. Abyāpajjhaṃ sukhaṃ lokanti means the world of the gods, free from suffering, with great happiness and joy.

8. Attakārīsutta Commentary

38. In the eighth, addasaṃ vā assosiṃ vā means, I have not seen opening my eyes, nor have I heard that he lives in such and such a place, nor have I heard the words of the one speaking. Kathañhi nāmā means by what cause. Ārambhadhātū means energy that proceeds by way of initiating. Nikkamadhātū means energy that has the nature of emerging from laziness. Parakkamadhātū means having the nature of exertion. Thāmadhātū means having the nature of strength. Ṭhitidhātū means having the nature of steadfastness. Upakkamadhātū means having the nature of effort. All these are names for energy that proceeds in various ways.

9-10. Nidānasutta, etc., Commentary

39-40. In the ninth, kammānanti means actions that lead to the cycle (vaṭṭa). Samudayāyāti means for the purpose of aggregation. Nidānanti means condition. Lobhajenāti means born of greed. Na paññāyantīti means "they are not seen" as having arisen from such and such actions. In the bright side, kammānanti means actions that lead to liberation (vivaṭṭa). Thus, in this sutta, the cycle (vaṭṭa) and liberation (vivaṭṭa) are discussed. In the tenth, niculavaneti means in the Mahāmucalinda forest. Saddhammoti means the true Dhamma of the dispensation.

11. Dārukkhandhasutta Commentary

41. In the eleventh, cetovasippattoti means having attained mastery of mind. Pathavītveva adhimucceyyāti means he would perceive the solid nature as the earth element. Yaṃ nissāyāti means, relying on whatever solid earth element exists, he would perceive this log as earth; the earth element is present here. In this way, the remaining words should be understood. Just as the solid earth element is present in it, so too are the liquid water element, the hot fire element, and the expansive air element. In the red color of the heartwood, there is the beautiful element resembling the color of a lotus flower; in the decaying powder and in the outer bark, there is the unattractive element of unpleasant color. Relying on that, he would perceive this log as unattractive. In this sutta, the mixed dwelling (missakavihāro) is discussed.

12. Nāgitasutta Commentary

42. In the twelfth, gāmantavihārinti means dwelling in a village border residence. Samāhitaṃ nisinnanti means sitting having applied his mind to samādhi in that village border residence. Idānimanti means now, this. Samādhimhā cāvessatīti means will make him rise from samādhi. Na attamano homīti means I am not in control of myself. Pacalāyamānanti means drowsy. Ekattanti means one nature, he will keep the perception of the forest in his mind as one-pointed. Anurakkhissatīti means will support. Avimuttaṃ vā cittaṃ vimocessatīti means at another time he will liberate the mind that is not yet freed now with the five kinds of liberation. Riñcatīti means abandons, releases. Paṭipaṇāmetvāti means having driven away, having released. Uccārapassāvakammāyāti means for the purpose of performing excretion and urination. By this much, the Teacher has described the qualities of the forest dwelling. However, what needs to be said in the first part of the sutta has already been said below.

5. Dhammika Chapter

1. Nāgasutta Commentary

43. In the first of the fifth, āyasmatā ānandena saddhinti, this is said because he went after addressing the elder as "Āyāmānanda"; it should be understood that the Teacher went there surrounded by no less than five hundred monks. Tenupasaṅkamīti means he approached surrounded by those five hundred monks. Parisiñcitvāti this is a conventional expression, meaning having bathed. Pubbāpayamānoti means having wrapped the red upper cloth, and having taken the upper robe with both hands, having turned the western direction to his back, facing the eastern direction, making the body like water, stood making it similar to before. The community of monks also descended into the river at that place, bathed, re-emerged, and stood surrounding the Teacher. Thus, at that time, like a red-gold earring falling from the sky, the sun approached the western direction; like a pure silver disc, the moon rose from the eastern direction; in the middle, the perfectly enlightened Buddha, surrounded by five hundred monks, stood adorning the world on the bank of the Pubbakoṭṭhaka River, emitting six-colored Buddha rays.

Tena kho pana samayena…pe… seto nāma nāgoti, a tusker elephant named White (Seto) because of his white color. Mahātūriyatāḷitavāditenāti with a great orchestra of drums and musical instruments. There, first, the striking is called tāḷita, after that, the playing is called vādita. Janoti means a large crowd gathered to see the elephant. Disvā evamāhāti means having seen that great elephant, cleaned by rubbing his limbs, bathed, lifted up, placed on the outer bank, his body moistened with water, adorned with decorations on his trunk, he said this praising words, "Indeed, beautiful, O venerable one". Kāyupapannoti means endowed with physical beauty, having perfect limbs. Āyasmā udāyīti, the elder Kāḷudāyi, who had attained analytical knowledge. Etadavocāti means, seeing that great crowd praising the beauty of the elephant, he thought, "This crowd is speaking of the beauty of an elephant born from a causeless rebirth, not of the Buddha elephant. Now, using this elephant as an analogy, I will speak of the beauty of the Buddha elephant," and he spoke these words, beginning with "Is it just an elephant, venerable sir?". There, mahantanti means possessing great height. Brahantanti means possessing great girth. Evamāhāti means he speaks thus. Then, because the word nāga applies to elephants, horses, bulls, snakes, trees, and humans, the Blessed One said, hatthimpi khotiādimāha.

Āgunti means evil, base, unwholesome Dhamma. Tamahaṃ nāgoti brūmīti means I call him nāga because he does not do the ten unwholesome courses of action through these three doors and the twelve unwholesome thoughts. Because he does not do evil, he is a nāga in this sense. Imāhi gāthāhi anumodāmīti means I approve and rejoice with these sixteen verses of sixty-four lines.

Manussabhūtanti means having become a human being without going to the state of gods, etc. Attadantanti means tamed by himself, not brought to taming by others. The Blessed One is tamed from the eye by the path-taming produced by himself, also from the ear, also from the nose, also from the tongue, also from the body, also from the mind; thus, in these six places, he is tamed, peaceful, calmed, completely calmed. Therefore, he said, "attadanta." Samāhitanti means calmed by both kinds of samādhi. Iriyamānanti means living. Brahmapatheti means in the excellent path, the path of deathlessness, the path of Nibbāna. Cittassūpasame ratanti means having calmed the five hindrances with the first jhāna, having calmed thought and examination with the second jhāna, having calmed joy with the third jhāna, having calmed pleasure and pain with the fourth jhāna, delighting in that calming of the mind.

Namassantīti means they pay homage with the body, they pay homage with the speech, they pay homage with the mind, they pay homage with the practice of Dhamma in accordance with the Dhamma, they honor, they respect. Sabbadhammānapāragunti means having gone beyond all the qualities of aggregates, sense bases, elements, with knowledge, with complete understanding, with abandonment, with development, with realization, and with attainment; having gone beyond with six kinds of going beyond, having reached the other shore, having reached the summit. Devāpi taṃ namassantīti means even the gods living in the ten thousand world-systems, such as the suffering Subrahmādeva, and all those who have attained happiness, pay homage to you. Iti me arahato sutanti means thus I have heard near you, who have attained the designation of arahant for four reasons.

Sabbasaṃyojanātītanti means having gone beyond all ten kinds of fetters. Vanā nibbanamāgatanti means having come to nibbāna from the forest of defilements, nibbāna which is devoid of the forest of defilements. Kāmehi nekkhammaratanti means because of having renounced the two kinds of sense pleasures, the renunciation, the eight attainments, and the four noble paths are called renunciation from sense pleasures; delighting in that. Muttaṃ selāva kañcananti means like gold freed from the rock.

Sabbe accarucīti means having a surpassing beauty that exceeds all beings. For one who has a surpassing beauty that exceeds the ordinary, a sotāpanna is called accaruci; a sakadāgāmī because of a surpassing beauty that exceeds a sotāpanna…pe… a paccekabuddha because of a surpassing beauty that exceeds a khīṇāsava; a sammāsambuddha because of a surpassing beauty that exceeds a paccekabuddha is called accaruci. Himavāvaññe siluccayeti means just as the Himalayas, the king of mountains, shines above other mountains, so he shines above. Saccanāmoti means having a true name, a factual name, because he does not do evil, he is a nāga, thus having a truthful name.

Soraccanti means possessing good moral conduct. Avihiṃsāti means compassion and the preliminary stage of compassion. Pādā nāgassa te duveti means those are the two front feet of the Buddha-elephant.

Tapoti means undertaking the dhuta practices. Brahmacariyanti means the morality of the Noble Path. Caraṇā nāgassa tyāpareti means those are the other two hind feet of the Buddha-elephant. Saddhāhatthoti means endowed with a trunk made of faith. Upekkhāsetadantavāti means endowed with white tusks made of the six-factored equanimity.

Sati gīvāti just as the neck is the support for the network of sinews in the limbs of an elephant, so is mindfulness for the qualities of good moral conduct and so on in the Buddha-elephant. Hence it was said, "sati gīvā." Siro paññāti just as the head is the most excellent part of an elephant, so is the wisdom of omniscience for the Buddha-elephant. Because of that, he knows all things. Hence it was said, "siro paññā." Vīmaṃsā dhammacintanāti just as the tip of the trunk of an elephant is called vīmaṃsā (investigation), with which it investigates what is hard and soft, what should be eaten and what should not, then it rejects what should be rejected and accepts what should be accepted, just so, for the Buddha-elephant, the investigation of the Dhamma, known as the wisdom that distinguishes the divisions of the Dhamma, is vīmaṃsā. With that wisdom, he knows what is fit and unfit. Hence it was said, "vīmaṃsā dhammacintanā." Dhammakucchisamātapoti Dhamma means the fourth jhāna samādhi, the heat in the belly itself is kucchisamātapo. Samātapo means the place of intense heat. He whose Dhamma is kucchisamātapo is dhammakucchisamātapo. For when one is established in the fourth jhāna samādhi, those various supernormal powers are accomplished, therefore it is called kucchisamātapo. Vivekoti means seclusion of body, mind, and defilements. Just as the tail of an elephant drives away flies, so the Tathāgata's seclusion drives away householders and renunciants. Therefore, it is called vāladhī (tail).

Jhāyīti one who meditates with twofold jhāna. Assāsaratoti just as the in-breath and out-breath of an elephant, so for the Buddha-elephant is the fruition attainment; he delights in that, he does not live without it like without the in-breath and out-breath, this is the meaning. Sabbattha saṃvutoti restrained in all the doors of sense. Anavajjānīti blameless foods, those that arise by means of right livelihood. Sāvajjānīti blameworthy foods, those that arise by means of the five kinds of wrong livelihood.

Aṇuṃthūlanti small and large. Sabbaṃ chetvāna bandhananti having cut off all the ten kinds of fetters. Nupalippati lokenāti he is not stained by the world with the stains of craving, conceit, and wrong views. Mahāginīti great fire. Viññūhi desitāti here, the Venerable Kāḷudāyi, who has attained the paṭisambhidā, is the wise one, the learned one, by him it was taught, this is the meaning. Viññassanti mahānāgā, nāgaṃ nāgena desitanti the Buddha-elephant taught by the elephant Udāyi will be understood by the other great elephants, the arahants.

Sarīraṃ vijahaṃ nāgo, parinibbissatīti having abandoned the body, the elephant will attain final Nibbāna: he attained final Nibbāna with the Nibbāna of the defilements at the Bodhi tree, he will attain final Nibbāna without remainder in the grove of twin Sāla trees. Thus, the Venerable Udāyi, who had attained the paṭisambhidā, having completed the teaching while describing the virtues of the Ten-Powered One with sixteen verses and sixty-four words. The Blessed One approved. At the end of the teaching, eighty-four thousand beings drank the deathless drink.

2. Commentary on the Migasālā Sutta

44.In the second, kathaṃ kathaṃ nāmāti by which reason? Aññeyyoti unknowable. Yatra hi nāmāti in which Dhamma. Samasamagatikāti with evenness, they are of the same destiny. Bhavissantīti born. Sakadāgāmipatto tusitaṃ kāyaṃ upapannoti having been a Once-Returner, he was reborn in the Tusita heaven. Kathaṃ kathaṃ nāmāti by which reason indeed, having known what was it taught, or without knowing? The Elder, not knowing the reason, said, evaṃ kho panetaṃ bhagini bhagavatā byākatanti, "in this way indeed, sister, was it explained by the Blessed One."

Ammakā ammakapaññāti being a woman, endowed only with the perception of a woman. Ke ca purisapuggalaparopariyañāṇeti here, purisapuggalaparopariyañāṇaṃ means the knowledge of the faculties of other individuals, in terms of sharpness and softness. Therefore, what is the foolish Migasālā, and what are the Sammāsambuddhas whose knowledge of the faculties of other individuals is unimpeded; both of these are far away, very difficult to know, this is the summary here.

chayime, ānandāti etc. was said. Sorato hotīti he is well restrained, very restrained, and abstains from evil. Suratopi is also a reading. Abhinandanti sabrahmacārī ekattavāsenāti the sabrahmacārī rejoice and are delighted with him by living together. Ekantavāsenātipi is also a reading, meaning constant dwelling. Savanenapi akataṃ hotīti what should be heard is not heard. Bāhusaccenapi akataṃ hotīti here, bāhusaccaṃ means effort, what should be done by effort is not done, this is the meaning. Diṭṭhiyāpi appaṭividdhaṃ hotīti what should be penetrated by view is not penetrated. Sāmāyikampi vimuttiṃ na labhatīti he does not obtain joy and gladness relying on the hearing of the Dhamma from time to time. Hānagāmīyeva hotīti he only goes to decline.

Pamāṇikāti those who take measure of individuals. Paminantīti they begin to measure and weigh. Eko hīnoti one is inferior in qualities. Eko paṇītoti one is superior in qualities. Taṃ hīti that measuring.

Abhikkantataroti more beautiful. Paṇītataroti more excellent. Dhammasoto nibbahatīti the flood of Dhamma, the wisdom of insight that arises as a hero, carries forth and leads to the Noble Plane. Tadantaraṃ ko jāneyyāti who else other than the Tathāgata would know that difference, that reason, this is the meaning.

Kodhamānoti anger and conceit. Lobhadhammāti only greed. Vacīsaṅkhārāti only words in terms of conversation and discussion. Yo vā panassa mādisoti or anyone else who is like me, a Sammāsambuddha, he would take measure of individuals, this is the meaning. Khaññatīti he attains the destruction of qualities. Ime kho, ānanda, cha puggalāti these six individuals: two who are unrestrained, two who have overcome anger and conceit and greed, two who have overcome anger and conceit and verbal fabrications. Gatinti the course of knowledge. Ekaṅgahīnāti deficient in one quality. Pūraṇa was distinguished by morality, Isidatta by wisdom. The morality of Pūraṇa was in the place of the wisdom of Isidatta, and the wisdom of Isidatta was in the place of the morality of Pūraṇa.

3. Commentary on the Iṇa Sutta

45.In the third, dāliddiyanti the state of poverty. Kāmabhoginoti one who enjoys sense pleasures. Assakoti devoid of one's own possessions. Anāḷhikoti not rich. Iṇaṃ ādiyatīti being unable to live, he takes a loan. Vaḍḍhiṃ paṭissuṇātīti being unable to give, he promises to give interest. Anucarantipi nanti they follow behind him, causing distress in the midst of gatherings and groups by throwing dust and so on. Saddhā natthīti there is not even the slightest faith of conviction. Hirī natthīti there is not even the slightest shame. Ottappaṃ natthīti there is not even the slightest fear. Vīriyaṃ natthīti there is not even the slightest physical effort. Paññā natthīti there is not even the slightest wisdom of the results of deeds. Iṇādānasmiṃ vadāmīti I say about the taking of a loan. Mā maṃ jaññūti may he not know me.

Dāliddiyaṃ dukkhanti the poverty of wealth is suffering. Kāmalābhābhijappinanti those who long for sensual gains. Pāpakammavinibbayoti an increase of evil deeds. Saṃsappatīti it flickers. Jānanti knowing. Yassa vippaṭisārajāti which are born from his remorse. Yonimaññataranti one animal realm. Dadaṃ cittaṃ pasādayanti giving while gladdening the mind.

Kaṭaggāhoti holding fast to victory, he holds fast to non-offense. Gharamesinoti for one seeking a house, or dwelling. Cāgo puññaṃ pavaḍḍhatīti the merit that has gone to the state of giving increases. Cāgā puññanti vā is also a reading. Patiṭṭhitāti established faith is the faith of a stream-enterer. Hirimanoti one whose mind is conjoined with shame. Nirāmisaṃ sukhanti the happiness that arises relying on the three jhānas. Upekkhanti the equanimity of the fourth jhāna. Āraddhavīriyoti one who has fully aroused effort. Jhānāni upasampajjāti having attained the four jhānas. Ekodi nipako satoti one who is of concentrated mind and endowed with the wisdom of the results of deeds and mindfulness.

Evaṃ ñatvā yathābhūtanti having thus known this much reason as it really is. Sabbasaṃyojanakkhayeti in Nibbāna. Sabbasoti in every way. Anupādāyāti without grasping. Sammā cittaṃ vimuccatīti this was said: in Nibbāna, known as the destruction of all fetters, without grasping in every way, the mind is rightly released by the cause, the method, the path-mind. "Etaṃ ñatvā yathābhūtaṃ, sabbasaṃyojanakkhaya"ntipi is also written in the text, its meaning is having known as it really is this Nibbāna, known as the destruction of all fetters. But it does not fit with the preceding and following.

Tassa sammā vimuttassāti for that rightly liberated arahant. Ñāṇaṃ hotīti there is reviewing knowledge. Tādinoti for the stable one. Akuppāti unshakeable because of the unshakeable object and the absence of defilements, the causes of shaking. Vimuttīti path-liberation and fruit-liberation. Bhavasaṃyojanakkhayeti in Nibbāna, known as the destruction of the fetters of existence, and arising at the destruction of the fetters of existence. Etaṃ kho paramaṃ ñāṇanti this path and fruit knowledge is called supreme knowledge. Sukhamanuttaranti this path and fruit happiness is called unsurpassed happiness. Āṇaṇyamuttamanti the arahant is the supreme debtless one of all the debtless ones, therefore the fruit of arahantship is the supreme debtlessness, thus he took the conclusion of the teaching with the fruit of arahantship. And in this sutta, only the round of existence was discussed, but in the verses, the round of existence and escape from it were discussed.

4. Commentary on the Mahācunda Sutta

46.In the fourth, cetīsūti in the Ceti country. Sayaṃjātiyanti in a town of that name. Mahācundoti the younger brother of the General of the Dhamma. Dhamme yogo anuyogo etesanti dhammayogā. This is a name for Dhamma-preachers. Jhāyantīti jhāyī. Apasādentīti they strike, they harm. Jhāyantīti they think. Pajjhāyantīti etc. are increased by means of prefixes. Kimime jhāyantīti what indeed do they contemplate? Kintime jhāyantīti for what purpose do they contemplate? Kathaṃ ime jhāyantīti by what reason do they contemplate? Amataṃ dhātuṃ kāyena phusitvā viharantīti having regard to the deathless element of Nibbāna, taking a meditation subject and dwelling, they gradually touch that with the body and dwell. Gambhīraṃ atthapadanti the hidden and concealed meaning of the aggregates, elements, sense bases, etc. Paññāya ativijjha passantīti seeing having penetrated with path-wisdom together with insight. But in this meaning, the wisdom of comprehension and penetration and the wisdom of learning and questioning are suitable.

5-6. Commentary on the Sandiṭṭhika Suttas

47-48.In the fifth, santaṃ vā ajjhattanti existing in one's own self. The three unwholesome roots are shown by lobhoti etc. Lobhadhammāti etc. are the qualities associated with that. In the sixth, kāyasandosanti the manner of corruption of the body-door. The same method applies to the remaining two. Only reviewing was discussed in these two suttas.

7. Commentary on the Khema Sutta

49. In the seventh, vusitavā means one who has lived the Brahma-life. Katakaraṇīyo means one who has done what was to be done through the four paths and stands completed. Ohitabhāro means one who has laid down the burden of the aggregates, the burden of the defilements, and the burden of karmic formations. Anuppattasadattho means sadattho refers to Arahantship, and it means one who has attained that. Parikkhīṇabhavasaṃyojano means one whose bonds of existence are destroyed. Sammadaññā vimutto means one who is liberated through perfect knowledge, with a right cause and reason. Tassa na evaṃ hoti atthi me seyyoti vā etc., refutes the three kinds of conceit (māna) such as "I am better" (seyyo’hamasmī), related to being better. For a Khīṇāsava, conceit does not arise: "I am better, I am equal, I am inferior." Natthi me seyyo etc., also refutes those same conceits. For a Khīṇāsava, such conceit does not arise: "I alone am better, I am equal, I am inferior, there are no others who are better" and so on.

Acirapakkantesū means soon after declaring Arahantship and departing. Aññaṃ byākarontī means declaring Arahantship. Hasamānakā maññe aññaṃ byākarontī means declaring as if laughing. Vighātaṃ āpajjantī means they undergo suffering.

Na ussesu na omesu, samatte nopanīyare here, ussā means those who are superior, the best individuals. Omā means those who are inferior. Samatto means equal. Thus, in these three cases—superior, inferior, and equal—the Khīṇāsavas are not led by conceit, do not lead themselves, do not go along with. Khīṇā jātī means their births are destroyed. Vusitaṃ brahmacariyanti means the path of Brahmacariya is lived. Caranti saṃyojanavippamuttā means they live having been freed from all Saṃyojanas. The Khīṇāsava has been spoken of in both the Sutta and the Gāthā.

8. Indriyasaṃvarasuttavaṇṇanā

50. In the eighth, hatūpanisaṃ hotī means it has its basis destroyed. Sīlavipannassā means for one who is deficient in virtue. Yathābhūtañāṇadassananti means knowledge of true vision, which is young insight. Nibbidāvirāgo here, nibbidā is strong insight, virāgo is the Noble Path. Vimuttiñāṇadassananti here, vimuttī means the fruit of Arahantship, ñāṇadassana means reviewing knowledge. Upanissayasampannaṃ hotī means it has accomplished support. In this Sutta, the restraint of the senses, which protects virtue, is discussed.

9. Ānandasuttavaṇṇanā

51. In the ninth, kittāvatā means to what extent. Assutañcevā means something never heard before at another time. Na sammosaṃ gacchantī means they do not go to ruin. Cetaso samphuṭṭhapubbā means previously touched by the mind. Samudācarantī means they operate in the mind-door. Aviññātañca vijānātī means one knows the cause of what was previously unknown. Pariyāpuṇātī means recites and speaks. Desetī means reveals. Paraṃ vācetī means causes another to learn.

Āgatāgamā means those to whom any Āgama, such as the Dīgha, has come. Dhammadharā means those who hold the Suttanta Piṭaka. Vinayadharā means those who hold the Vinaya Piṭaka. Mātikādharā means those who hold the two Pātimokkhas. Paripucchatī means asks about the connections between the beginning and the end. Paripañhatī means deliberates and decides, "I will ask this and that." Idaṃ, bhante, kathanti means, "Bhante, how does this connection between the beginning and the end occur?" Imassa kvatthoti means, "What is the meaning of this statement?" Avivaṭanti means not made clear. Vivarantī means they make it apparent. Kaṅkhāṭhāniyesū means in the places that are the cause of doubt. Therein, it should be understood that whatever Dhamma doubt arises in, that itself is called a place of doubt (kaṅkhāṭhāniyo).

10. Khattiyasuttavaṇṇanā

52. In the tenth, bhogādhippāyā means those whose intention is fixed for the sake of accumulating wealth, whose inclinations are set in motion. Paññūpavicārā means those whose investigations are set in motion for the sake of wisdom, thinking, "May we be wise." This very consideration recurs in their minds. Balādhiṭṭhānā means those whose determination is based on a force of power. Indeed, having obtained a force of power, they are said to have obtained a firm footing. Pathavibhinivesā means those whose minds are fixed for the sake of the earth, thinking, "We will be lords of the earth." Issariyapariyosānā means those whose final goal is royal consecration. Indeed, having attained consecration, they are said to have reached the final goal. In this way, the meaning should be understood everywhere.

mantādhiṭṭhānā etc., have been stated.