Namo tassa bhagavato arahato sammāsambuddhassa

Vinayapiṭaka

Pārājikakaṇḍa-aṭṭhakathā (First Part)

Introductory words

He who, even by hundreds of millions of aeons,
Is immeasurable, accomplishing deeds most difficult,
The Lord, for the benefit of the world, endured fatigue;
Homage to Him, the Great Compassionate One.

That by which, unawakened, the world of beings,
Goes to becoming and not becoming, following the Buddha;
Homage to that excellent Dhamma which destroys
The net of defilements beginning with ignorance.

He who is endowed with virtues such as morality, concentration, wisdom,
Liberation, knowledge, and the like,
A field for people desiring merit;
That Noble Saṅgha I salute with my head.

Thus, honoring the Triple Gem,
Which is worthy of utmost reverence,
I have obtained an abundant stream of merit;
By its power, may obstacles be destroyed.

That on which, when it stands, the Dispensation of the Awakened One,
Is established, being well-established;
That Vinaya, unmixed, I shall describe,
Relying on the power of the ancient teachers.

Indeed, by the ancient teachers,
With wisdom's water washing away impurities and taints,
With pure knowledge and analytical skills,
Skilled in expounding the true Dhamma.

Comparable to a whetstone, incomparable,
Comparable to the banner of the Mahāvihāra,
This Vinaya has been expounded with methods,
Clear, in the lineage of the excellent Buddha.

The commentary, in the language of the island of Sri Lanka,
Is concise; therefore,
It does not fully convey the meaning,
To the monks of other lands.

Therefore, I shall now begin this commentary,
In accordance with the Pali method,
Remembering well the request
Of the Elder named Buddhasiri.

Commencing that commentary,
Making the great commentary its body,
And the great Paccari, likewise,
And other well-known commentaries like Kurundi.

The decision that is spoken of in the commentaries,
Not abandoning what is correct and meaningful,
And from that, the Theravāda tradition contained within,
I shall rightly begin the commentary.

May the Elders, monks, and those of new and middle standing,
Listen to me with clear minds,
Revering the Dhamma of the Lamp of the Buddha,
And respectfully pay attention to the Dhamma.

The Dhamma and the Vinaya were spoken by the Buddha,
Which was known by his sons;
Because they did not surpass their understanding,
Therefore, they made the commentaries in the past.

Therefore, indeed, what is stated in the commentaries,
Having avoided the faults of carelessness,
And because all the precepts are regarded
As the standard here for the wise.

And so, having abandoned other languages,
And having condensed the extensive path,
Having decided everything completely,
Without deviating from the textual order at all.

Because this explanation will illuminate
The meaning of the words of the Suttanta,
In accordance with the Suttas,
Therefore, it should be carefully studied.

External Introductory Story

Since it was said, "taṃ vaṇṇayissaṃ vinayaṃ" (I will describe the Vinaya), first the Vinaya should be determined. Therefore, this is said: "Here, Vinaya means the entire Vinaya Piṭaka." Now, for the explanation, this is its mātikā (outline):

What was said, by whom, when, and why; what was retained and brought forth by whom;
Having stated this, where the mind was not established, then the method.

Showing the meaning of the text, "tena-ati (by whom, etc.)," in various ways,
I will make an explanation of the meaning of the Vinaya.

vuttaṃ yena yadā yasmāti (what was said, by whom, when, and why): This refers to statements such as "tena samayena buddho bhagavā verañjāyaṃ viharatī" (At that time, the Buddha, the Blessed One, was dwelling at Verañjā). This is not a statement directly spoken by the Buddha, the Blessed One; therefore, it should be asked, "Who spoke this statement, when was it spoken, and why was it spoken?" It was spoken by Venerable Upāli, and that too, at the time of the First Great Saṅgīti.

The Story of the First Great Saṅgīti

It is stated in the Saṅgīti Khandhaka. However, for the skill in origins, it should be understood here in this way: Beginning with the Dhammacakkappavattana (Setting in Motion the Wheel of the Dhamma), and up to the subduing of Subhadda the wanderer, after accomplishing the Buddha's task, the Blessed One, the Lord of the World, passed into final Nibbāna in Kusinārā, in the Upavattana of the Mallas, in the Sāla Grove, between the twin Sāla trees, on the full moon day of Visākha, at dawn, without any remainder of clinging. Upon the Blessed One's passing away, Venerable Mahākassapa, the Saṅgha Elder, recalling the words spoken by Subhadda, an elderly renunciate, on the seventh day after the Blessed One's passing, among the seven hundred thousand monks who had gathered: "Enough, friends, do not grieve, do not lament. We are well rid of that Great Ascetic. We were troubled by being told, 'This is allowable for you, this is not allowable for you.' Now we will do what we want, and we will not do what we do not want" (cūḷava. 437; dī. ni. 2.232), thought: "This is indeed a situation where evil monks, thinking that the Teaching is without a Teacher, might gain support and quickly cause the true Dhamma to disappear. As long as the Dhamma and Vinaya stand, the Teaching is never without a Teacher. For this was said by the Blessed One:

‘The Dhamma and the Vinaya, Ānanda, that I have taught and established, will be your Teacher after my passing’ (dī. ni. 2.216).

What if I were to recite the Dhamma and Vinaya so that this Dispensation might last long and endure?"

And because I was encouraged by the Blessed One:

‘Will you, Kassapa, be able to wear cast-off rags?’ By saying this, he was encouraged by the common use of robes,

‘Monks, as long as I wish, quite secluded from sensual pleasures… I enter and abide in the first jhāna; Kassapa also, monks, as long as he wishes, quite secluded from sensual pleasures… enters and abides in the first jhāna’ –

And by establishing himself as equal in the unsurpassed human states, in the form of nine successive abodes and sixfold direct knowledges, what other command would there be for him? Surely, the Blessed One, like a king, anticipating that I would be the establisher of his lineage of true Dhamma by granting the royal armor and sovereignty, encouraged me with this unique encouragement, thinking, ‘This one will be the establisher of my lineage of true Dhamma.’" Thus thinking, he aroused enthusiasm among the monks for reciting the Dhamma and Vinaya. As he said –

The Subhaddakaṇḍa should be understood in detail.

Then, furthermore, he said:

"Come, friends, let us recite the Dhamma and the Vinaya. Before un-Dhamma shines forth and Dhamma is rejected, before un-Vinaya shines forth and Vinaya is rejected, before those who speak un-Dhamma become powerful and those who speak Dhamma become weak, before those who speak un-Vinaya become powerful and those who speak Vinaya become weak" (cūḷava. 437).

The monks said, "Then, venerable sir, the Elder should select the monks." The Elder, having excluded many hundreds and thousands of monks who were holders of the entire ninefold teaching of the Teacher, including ordinary people, stream-enterers, once-returners, non-returners, dry-insight practitioners, and arahants, selected only four hundred and ninety-nine arahant monks who were masters of the entire Tipiṭaka and its divisions, who had attained analytical knowledge, were of great influence, and were generally declared foremost by the Blessed One, possessing the threefold knowledge and other such qualities. Regarding these, it was said, "Then Venerable Mahākassapa selected four hundred and ninety-nine arahants" (cūḷava. 437).

Why did the Elder make it one less? In order to give opportunity to Venerable Ānanda. It was not possible to hold the Dhamma Saṅgīti either with or without that venerable one. That venerable one was a trainee (sekha) and still had duties to perform; therefore, it was not possible to do it with him. Because he had not personally received any of the Suttas, Geyyas, etc., taught by the Ten-Powered One, it was not possible to do it without him. If that is so, even though he was a trainee, he should have been selected by the Elder because he was very helpful to the Dhamma Saṅgīti. Then why was he not selected? In order to avoid the criticism of others. The Elder had great confidence in Venerable Ānanda; thus, even when grey hairs appeared on his head, he advised him with the term "kumārako (young man)," saying, "This young man will not think he is too important" (saṃ. ni. 2.154). Moreover, this Venerable One was born into the Sakyan clan and was the Tathāgata's brother, the son of his paternal aunt. There, monks, thinking it was like acting out of bias, might criticize, saying, "The Elder, having excluded many arahants who had attained analytical knowledge, selected Ānanda, a trainee who had attained analytical knowledge." Avoiding that criticism, he did not select him, thinking, "It is not possible to hold the Saṅgīti without Ānanda; I will take him with the consent of the monks."

Then the monks themselves requested the Elder for the sake of Ānanda. As he said –

"The monks said this to Venerable Mahākassapa: ‘Venerable sir, although this Venerable Ānanda is a trainee, he is incapable of going to wrong courses through desire, hatred, delusion, or fear, and he has learned much Dhamma and Vinaya in the presence of the Blessed One; therefore, venerable sir, the Elder should select Venerable Ānanda as well.’ Then Venerable Mahākassapa selected Venerable Ānanda as well" (cūḷava. 437).

Thus, with the consent of the monks, there were five hundred Elders together with that Venerable One.

It should be understood in the same way as stated in the Saṅgīti Khandhaka.

Then, when seven days of joyful play and seven days of honoring the relics had passed after the Tathāgata's passing away, thinking, "Half a month has passed; now there is only one and a half months of the hot season remaining; the rains-residence is approaching," Venerable Mahākassapa, taking half of the Saṅgha of monks, said, "Friends, let us go to Rājagaha," and went along one road. Venerable Anuruddha, taking the other half, went along another road. Venerable Ānanda, taking the Blessed One's bowl and robe, surrounded by the Saṅgha of monks, set out on a journey to Sāvatthi, intending to go to Rājagaha. Great lamentation occurred in every place that Venerable Ānanda went – "Venerable Ānanda, where have you gone, leaving the Teacher?" When the Elder gradually arrived at Sāvatthi, there was great lamentation, as on the day of the Blessed One's passing away.

There, it is said, Venerable Ānanda consoled that great crowd with a Dhamma talk connected with impermanence, etc., entered Jetavana, opened the door of the Gandhakuti (perfumed chamber) where the Ten-Powered One had resided, took out the couch and seat, shook them off, swept the Gandhakuti, threw away the withered garlands and rubbish, brought the couch and seat back in, placed them in their original positions, and performed all the duties that were done when the Blessed One was alive. Then, the Elder, from the time of the Blessed One's passing away, having spent much time standing and sitting, took a laxative to relieve his body, which had become excessively burdened with the elements, and sat down in the monastery. Regarding this, he said to the young man sent by Subha the brahmin –

"It is not the right time, young man; today I have taken a dose of medicine. Perhaps we may approach tomorrow" (dī. ni. 1.447).

He delivered the tenth sutta, named the Subha Sutta.

Then the Elder, having had the dilapidated parts of the Jetavana monastery repaired, went to Rājagaha when the rains-residence was approaching. Likewise, Venerable Mahākassapa and Venerable Anuruddha also took the entire Saṅgha of monks and went to Rājagaha.

At that time, there were eighteen great monasteries in Rājagaha. All of them were covered with discarded and fallen debris. Indeed, upon the Blessed One's passing away, all the monks had taken their own bowls and robes, abandoned the monasteries and dwellings, and departed. There, the Elders, in order to honor the word of the Blessed One and to refute the doctrines of the sectarians, thought, "Let us first repair the dilapidated parts for a month." For the sectarians might say, "The disciples of the ascetic Gotama took care of the monasteries only while the Teacher was alive; they abandoned them after he passed away." It is said that they thought this in order to refute their doctrines. It was also said –

Then it occurred to those elder monks: "The Blessed One has praised the repairing of cracked and damaged dwellings, friends. Come, friends, let us spend the first month repairing cracked and damaged dwellings, and in the middle month, let us gather and chant the Dhamma and the Vinaya" (cūḷava. 438).

On the second day, they went and stood at the palace gate. King Ajātasattu came, paid homage, and asked, "What is the reason for your coming, Venerable Sirs?" inquiring about the task he should perform. The elders reported the manual labor needed to repair the eighteen great monasteries. "Good, Venerable Sirs," the king said, and he provided men to do the manual labor. After the elders had all the monasteries repaired in the first month, they informed the king, "The monastery repairs are finished, Great King. Now we will hold the convocation of the Dhamma and Vinaya." "Good, Venerable Sirs, do so confidently. Let the wheel of my authority and your wheel of Dhamma proceed together. Command me, Venerable Sirs, what shall I do?" "A place for the monks to convene while holding the convocation, Great King." "Where shall I have it done, Venerable Sirs?" "It would be fitting to do it at the Sattapaṇṇi Cave on the side of Mount Vebhāra, Great King." "Good, Venerable Sirs," King Ajātasattu then had a pavilion built, as if by Vissakamma, resembling his own creation, with well-arranged walls, pillars, and stairways, adorned with various kinds of floral designs and creeper-work, surpassing even the splendor of the royal palace, mocking the glory of the divine abodes, a veritable abode of beauty, like a single gathering place, a feast for the eyes of gods and humans, the very essence of the world's loveliness condensed, a sight to behold. He decorated it with various garlands of flowers and hanging ornaments, and a beautiful canopy from which pendants dangled, and a jewel-encrusted floor inlaid with various precious stones, its ground meticulously prepared with various floral offerings, resembling a Brahma-heaven. In that great pavilion, he had five hundred invaluable cloths spread for the five hundred monks, and to the south, facing north, a seat for the elders, and in the middle of the pavilion, facing east, a worthy seat for the Buddha, a Dharma seat, and he placed a fan inlaid with ivory nearby. Then he announced to the Sangha of monks, "My task is finished, Venerable Sirs."

At that time, some monks, referring to Venerable Ānanda, said thus: "In this Sangha of monks, there is a monk wandering about emitting a foul odor." Hearing this, the Elder thought, "In this Sangha of monks, there is no other monk wandering about emitting a foul odor; surely they are speaking about me," and he felt remorse. Some monks said to Venerable Ānanda, "Tomorrow is the convocation, friend, and you are still a trainee (sekha) and have duties to perform; therefore, it is not fitting for you to go to the convocation. Be diligent."

Then Venerable Ānanda thought, "Tomorrow is the convocation, and it is not proper for me, being a trainee (sekha), to attend the convocation." He spent much of the night focusing on mindfulness of the body, and towards the dawn of the night, he descended from his walking meditation, entered the monastery, and directed his body, thinking, "I will lie down." Both feet were lifted from the ground, and his head had not yet reached the pillow when, without clinging, his mind was liberated from the āsavas. For this venerable one, having spent the night outside in walking meditation, unable to generate any special attainment, thought, "Did not the Blessed One say to me, 'You have done meritorious deeds, Ānanda, devote yourself to striving; you will quickly become free from āsavas' (dī. ni. 2.207). And there is no fault in the words of the Buddhas. My energy has been over-exerted, and thus my mind inclines towards restlessness. Let me then apply calming of energy." Descending from his walking meditation, standing at the foot-washing area, he washed his feet, entered the monastery, sat on his bed, and directed his body towards the bed, thinking, "I will rest a little." Both feet were lifted from the ground, and his head had not yet reached the pillow. In that interval, without clinging, his mind was liberated from the āsavas, and the Elder attained arahantship without any of the four postures (iriyāpatha). Therefore, in this dispensation, if it is said, when asked, "Which monk attained arahantship without lying down, without sitting, without standing, without walking?" it is fitting to say, "The Elder Ānanda."

Then, on the second day, the elder monks, having finished their meal duties, put away their robes and bowls and gathered in the Dharma assembly hall. But Venerable Ānanda, wishing to make known his attainment of arahantship, did not go with the monks. The monks, according to seniority, sat down in their respective assigned seats, leaving the seat of Venerable Ānanda vacant. There, when someone asked, "Whose seat is this?" they said, "It is the seat of Venerable Ānanda." "But where has Ānanda gone?" At that moment, the Elder thought, "Now is the time for me to go." Then, showing his power, he submerged into the earth and appeared in his own seat. Some say he came through the air and sat down.

Vinaya is the life of the Buddha's dispensation; when the Vinaya remains, the dispensation remains. Therefore, let us first chant the Vinaya. "By entrusting whom with the task?" "To Venerable Upāli." "Is Ānanda not capable?" "It is not that he is not capable; however, the Sammāsambuddha, while still living, relying on the teachings of the Vinaya, placed Venerable Upāli at the forefront in this regard: 'Foremost, monks, among my monastic disciples who are masters of the Vinaya is Upāli' (a. ni. 1.219, 228). Therefore, let us chant the Vinaya after questioning the Elder Upāli." Then the Elder himself authorized himself for the purpose of questioning about the Vinaya. Elder Upāli also authorized himself for the purpose of answering. Here is the Pali text:

"Then Venerable Mahākassapa informed the Sangha:

"Let the Sangha hear me, friends. If it is agreeable to the Sangha, I would question Upāli about the Vinaya."

"Venerable Upāli also informed the Sangha:

"Let the Sangha hear me, Venerable Sirs. If it is agreeable to the Sangha, I, being questioned about the Vinaya by Venerable Mahākassapa, would answer."

Having thus authorized himself, Venerable Upāli rose from his seat, arranged his robe over one shoulder, paid homage to the elder monks, and sat on the Dharma seat, taking the ivory-inlaid fan. Then Venerable Mahākassapa, sitting in the elder's seat, questioned Venerable Upāli about the Vinaya: "Where, friend Upāli, was the first Pārājika rule promulgated?" "In Vesālī, Venerable Sir." "Concerning whom?" "Concerning Sudinna, the son of Kalandaka." "Regarding what matter?" "Sexual intercourse."

Then Venerable Mahākassapa questioned Venerable Upāli about the subject matter of the first Pārājika, the origin, the individual, the promulgation, the subsequent promulgation, the offense, and the non-offense; as with the first, so too with the second, so too with the third, so too with the fourth Pārājika, he questioned about the subject matter…pe… and the non-offense. Being questioned, the Elder Upāli answered. Then these four Pārājikas were collected and established as "This is called the Pārājika Section." The thirteen Saṅghādisesas were established as "The Thirteen." The two training rules were established as "The Aniyatas." The thirty training rules were established as "The Nissaggiya Pācittiyas." The ninety-two training rules were established as "The Pācittiyas." The four training rules were established as "The Pāṭidesanīyas." The seventy-five training rules were established as "The Sekhiyas." The seven matters were established as "The Adhikaraṇasamathas."

In this way, having arranged the Mahāvibhaṅga into a collection, in the Bhikkhunīvibhaṅga, the eight training rules were established as "This is called the Pārājika Section." The seventeen training rules were established as "The Seventeen." The thirty training rules were established as "The Nissaggiya Pācittiyas." The one hundred and sixty-six training rules were established as "The Pācittiyas." The eight training rules were established as "The Pāṭidesanīyas." The seventy-five training rules were established as "The Sekhiyas." The seven matters were established as "The Adhikaraṇasamathas." Having thus arranged the Bhikkhunīvibhaṅga into a collection, they arranged the Khandhakas and the Parivāra in the same way. Thus, all of this Vinaya Piṭaka, consisting of the Ubhatovibhaṅga, Khandhakas, and Parivāra, having been arranged into a collection, was entirely questioned by the Elder Mahākassapa and answered by the Elder Upāli. At the conclusion of the questioning and answering, the five hundred arahants chanted in unison according to the method in which the collection was arranged. At the end of the Vinaya convocation, the Elder Upāli put down the ivory-inlaid fan, descended from the Dharma seat, paid homage to the elder monks, and sat in his assigned seat.

Having chanted the Vinaya, Venerable Mahākassapa, wishing to chant the Dhamma, asked the monks, "By entrusting which individual with the task should the Dhamma be chanted?" The monks said, "By entrusting the Elder Ānanda."

Then Venerable Mahākassapa informed the Sangha:

"Let the Sangha hear me, friends. If it is agreeable to the Sangha, I would question Ānanda about the Dhamma."

Then Venerable Ānanda informed the Sangha:

"Let the Sangha hear me, Venerable Sirs. If it is agreeable to the Sangha, I, being questioned about the Dhamma by Venerable Mahākassapa, would answer."

Then Venerable Ānanda rose from his seat, arranged his robe over one shoulder, paid homage to the elder monks, and sat on the Dharma seat, taking the ivory-inlaid fan. Then the Elder Mahākassapa questioned the Elder Ānanda about the Dhamma: "Where, friend Ānanda, was the Brahmajāla Sutta spoken?" "Between Rājagaha and Nāḷanda, Venerable Sir, at Ambalaṭṭhikā in the King's Rest House." "Concerning whom?" "Concerning Suppiya the wanderer and the Brahmin Brahmadatta." "Regarding what matter?" "Praise and dispraise." Then Venerable Mahākassapa questioned Venerable Ānanda about the origin of the Brahmajāla Sutta, the individual, and the subject matter. "And where, friend Ānanda, was the Sāmaññaphala Sutta spoken?" "In Rājagaha, Venerable Sir, in Jīvaka's Mango Grove." "With whom?" "With Ajātasattu, the son of Vedehi." Then Venerable Mahākassapa questioned Venerable Ānanda about the origin of the Sāmaññaphala Sutta and the individual. In this same way, he questioned about the five Nikāyas.

The Five Nikāyas are the Dīgha Nikāya, the Majjhima Nikāya, the Saṃyutta Nikāya, the Aṅguttara Nikāya, and the Khuddaka Nikāya. Among them, the Khuddaka Nikāya is the remainder of the Buddha's word, excluding the four Nikāyas. Among them, the Vinaya was answered by the Elder Upāli, and the remaining Khuddaka Nikāya and the four Nikāyas were answered by the Elder Ānanda. All of this Buddha's word should be understood as being of one kind in terms of taste (rasa), of two kinds in terms of Dhamma and Vinaya, of three kinds in terms of the first, middle, and last; and likewise, of five kinds in terms of Piṭaka and Nikāya, of nine kinds in terms of Aṅga, and of eighty-four thousand kinds in terms of Dhammakkhandha.

Of one kind in terms of taste (rasa)? For whatever was spoken by the Blessed One, having awakened to the unsurpassed perfect enlightenment, until he attained parinibbāna in the Nibbāna element without remainder of clinging (anupādisesāya nibbānadhātuyā), during these forty-five years while instructing or reflecting upon gods, humans, nāgas, yakkhas, and others, all of that is of one taste, the taste of liberation (vimuttirasa). Thus, it is of one kind in terms of taste.

Twofold, based on Dhamma and Vinaya? All of this goes by the name of both Dhamma and Vinaya. Among them, the Vinaya Piṭaka is Vinaya, and the remaining word of the Buddha is Dhamma; therefore, he said, "What if we, friends, were to recite the Dhamma and the Vinaya?" And, "I would ask Upāli about the Vinaya, and Ānanda about the Dhamma," thus it is twofold based on Dhamma and Vinaya.

Threefold, based on the beginning, middle, and end? All of this is of three divisions: the first word of the Buddha, the middle word of the Buddha, and the last word of the Buddha. Therein:

"Through many a birth in saṃsāra I wandered, seeking but not finding the builder of this house; sorrowful is it to be born again and again.

"O house-builder! You are seen; you will not build this house again. All your rafters are broken, your ridge-pole is shattered; my mind has reached the Unconditioned; the end of craving has been attained." (dha. pa. 153-154);

Is the first word of the Buddha.

In the Khandhaka, they speak of the Udāna verses. But this is known as the Udāna verse that arose on the day of attaining omniscience, as he contemplated the causal genesis with knowledge consisting of gladness.

Is the last word of the Buddha.

Is the middle word of the Buddha. Thus, it is threefold based on the beginning, middle, and end.

Threefold, based on the Piṭakas? All of this is of three divisions: the Vinaya Piṭaka, the Suttanta Piṭaka, and the Abhidhamma Piṭaka. Therein, in the first council, having harmonized all that was recited and not recited, these are called the Vinaya Piṭaka: both Pātimokkhas, two Vibhaṅgas, twenty-two Khandhakas, and sixteen Parivāras.

Is called Suttanta Piṭaka.

Is called Abhidhamma Piṭaka. Therein –

Because of various special methods, and because of training the body and speech;
This is declared as Vinaya by those skilled in Vinaya.

Indeed, here are various methods consisting of the fivefold Pātimokkha recitation, the seven Āpattikkhandha Mātikā, the Vibhaṅga, etc., and special methods consisting of the purposes of strengthening and loosening, and the subsequent precepts; and because it trains the body and speech by prohibiting bodily and verbal transgressions, therefore, because of the various methods, because of the special methods, and because of the training of body and speech, it is called "Vinaya." Therefore, this was said for the sake of skill in the meaning of the word:

"Because of various special methods, and because of training the body and speech;
This is declared as Vinaya by those skilled in Vinaya."

However, the other one –

Because of indicating meanings, because of being well-spoken, because of producing and destroying;
Because of protecting well and resembling a thread, it is called Sutta.

Indeed, that indicates meanings in terms of benefit for oneself, benefit for others, etc., and the meanings here are well-spoken because they are spoken in accordance with the inclinations of those to be trained. And it produces meaning, like a field producing crops, so it is said. And it exudes meaning, like a cow exuding milk, so it is said. And it protects them well, so it is said. And it resembles a thread, for just as a thread is a measure for carpenters; so is this for the wise. And just as flowers strung together with a thread are not scattered or destroyed; so are meanings strung together with this. Therefore, this was said for the sake of skill in the meaning of the word:

"Because of indicating meanings, because of being well-spoken, because of producing and destroying;
Because of protecting well and resembling a thread, it is called Sutta."

However, the other one –

Because the qualities here are superior, characterized, revered, distinct;
And because the doctrines spoken of are excessive, therefore it is called Abhidhamma.

Indeed, this word abhi is seen in the sense of superiority, characteristic, reverence, distinction, and excess. Thus, it appears in superiority in passages such as, "Indeed, painful feelings are increasing in me, friend, not decreasing" (ma. ni. 3.389; saṃ. ni. 5.195). In characteristics, in passages such as, "Those nights known and marked" (ma. ni. 1.49). In reverence, in passages such as, "King of kings, lord of men" (ma. ni. 2.399; su. ni. 558). In distinction, in passages such as, "Capable of instructing in Abhidhamma and Abhivinaya" (mahāva. 85). It is said that in the Dhamma and Vinaya, there is an absence of mutual mixture. In excess, in passages such as, "With surpassing beauty" (vi. va. 75).

And here, doctrines that are superior are spoken of with the method, "He develops the path for the attainment of form, pervading one direction with a mind imbued with loving-kindness" (dha. sa. 160 ff). Because it is to be characterized by objects, etc., with the method, "Whether a form object or a sound object," it is also characterized. It is also revered with the method, "Doctrines of trainees, doctrines of non-trainees, supramundane doctrines," with the intention that they are worthy of reverence. Because it is distinct in nature with the method, "There is contact, there is feeling," it is also distinct. And doctrines that are excessive are spoken of with the method, "Great doctrines, immeasurable doctrines, unsurpassed doctrines." Therefore, this was said for the sake of skill in the meaning of the word:

"Because the qualities here are superior, characterized, revered, distinct;
And because the doctrines spoken of are excessive, therefore it is called Abhidhamma."

What is not distinct here, that –

The Piṭaka, those skilled in the Piṭakas, say is for the meaning of textual learning and container;
Having combined that, all three, Vinaya, etc., should be known.

Indeed, textual learning is also called Piṭaka in passages such as, "Do not by the attainment of the Piṭaka" (a. ni. 3.66). And anything that is a container, in passages such as, "Then a man might come, taking a basket of clods" (ma. ni. 1.228; a. ni. 3.70). Therefore, those skilled in the Piṭakas say that the Piṭaka is for the meaning of textual learning and container.

Having combined that, all three, Vinaya, etc., should be known. Having made a compound with the word Piṭaka in this twofold meaning, Vinaya and that Piṭaka, because it is textual learning and a container for that particular meaning, is Vinaya Piṭaka; Suttanta and that Piṭaka, in the same way as stated above, is Suttanta Piṭaka; Abhidhamma and that Piṭaka is Abhidhamma Piṭaka, thus all these three, Vinaya, etc., should be known.

And having known thus, again, for the sake of various skills in those very Piṭakas –

The divisions of teaching, instruction, and discourse, according to what is appropriate in them;
And one should explain the profound aspect of training and abandonment.

Also, one should discern all the divisions of textual learning, the attainments, and the failures,
Which a bhikkhu attains in whatever way wherever.

Here, this explanation and discernment are as follows: these three Piṭakas are called, in order, the teaching of command, the teaching of convention, and the teaching of ultimate truth; the instructions according to offense, according to inclination, and according to the Dhamma; and the discourses on restraint and non-restraint, the rejection of views, and the delimitation of name and form.

Teaching of command, the Vinaya Piṭaka, teaching of convention, because the Suttanta Piṭaka is taught by the Blessed One, skilled in convention, with an abundance of convention, teaching of ultimate truth, because the Abhidhamma Piṭaka is taught by the Blessed One, skilled in ultimate truth, with an abundance of ultimate truth.

Instruction according to offense, the first; instruction according to inclination, the second, because beings with diverse inclinations, tendencies, conduct, and dispositions are instructed here according to their inclination; instruction according to the Dhamma, the third, because beings who perceive "I" and "mine" in a mere mass of Dhamma are instructed here according to the Dhamma.

Discourse on restraint and non-restraint, the first; discourse on the rejection of views, the second, because the rejection of sixty-two views, being opposed to them, is discussed here; discourse on the delimitation of name and form, the third, because the delimitation of name and form, being opposed to passion, etc., is discussed here.

In the Vinaya Piṭaka, training in higher virtue is spoken of; in the Suttanta Piṭaka, training in higher mind; in the Abhidhamma Piṭaka, training in higher wisdom.

Abandonment of transgression is the abandonment of defilements, because virtue is opposed to transgression. In the Suttanta Piṭaka, abandonment of obsession, because concentration is opposed to obsession. In the Abhidhamma Piṭaka, abandonment of underlying tendencies, because wisdom is opposed to underlying tendencies.

Abandonment by suppression of defilements; in the others, abandonment by overcoming and eradication. And in the first, the abandonment of the defilement of misconduct; in the others, the defilements of craving and views.

Dhamma is the text (Pāḷi). Meaning is the meaning of that itself. Teaching is the teaching of that text established in the mind. Realization is the understanding as it really is, of the text and the meaning of the text. Since these three, the Dhamma, meaning, teaching, and realization, are difficult to fathom and impossible to find a footing for by the dull-witted, like the ocean with its sharks, they are profound. Thus, in each and every one, this fourfold profundity should be understood.

Dhamma is the cause. For it was said, "Knowledge of the cause is discrimination of Dhamma." Meaning is the result of the cause. For it was said, "Knowledge of cause and effect is discrimination of meaning." Teaching is designation, meaning the expression of doctrines in accordance with the Dhamma. Realization is penetration, and that is mundane and supramundane, and it is the unconfused understanding, in accordance with the meaning, in the doctrines; in accordance with the doctrines, in the meanings; and in accordance with the path of designation, in the designations.

Now, since in these Piṭakas, whatever kind of Dhamma or whatever kind of meaning, and whatever meaning that should be made known to the listeners is facing towards knowledge, accordingly, the teaching illuminates that meaning, and here, that realization, known as undistorted understanding, all of this is difficult to fathom and impossible to find a footing for by the dull-witted who have not accumulated wholesome merits, like the ocean with its sharks, therefore it is profound. Thus, in each and every one, this fourfold profundity should be understood.

And so far –

"The divisions of teaching, instruction, and discourse, according to what is appropriate in them;
And one should explain the profound aspect of training and abandonment."

This verse has stated its meaning.

"Also, one should discern all the divisions of textual learning, the attainments, and the failures,
Which a bhikkhu attains in whatever way wherever."

The division of textual learning should be seen. For there are three kinds of textual learning: the snake-grasping simile, for the sake of liberation, and textual learning as a storehouse.

Snake-grasping simile. With reference to what was said: "Suppose, bhikkhus, a man needing a snake, seeking a snake, searching for a snake, should see a large snake. He might grasp it by the coil or by the tail. That snake would turn around and bite him on the hand, on the arm, or on some other part of his body. Because of that he would come to death or deadly suffering. Why is that? Because of the snake's being wrongly grasped, bhikkhus. So too, bhikkhus, some foolish men learn the Dhamma—suttas…pe… vedalla. Having learned that Dhamma, they do not examine the meaning of those teachings with wisdom. Those teachings, not being examined for their meaning with wisdom, do not become clear to them. They learn the Dhamma only for the sake of refutation and for the sake of the benefit of argumentation. They do not experience the benefit for which they learn the Dhamma. Those teachings, being wrongly grasped, conduce for a long time to their harm and suffering. Why is that? Because of the teachings' being wrongly grasped, bhikkhus" (ma. ni. 1.238).

For the sake of liberation. With reference to what was said: "Those teachings, being rightly grasped, conduce for a long time to their benefit and happiness. Why is that? Because of the teachings' being rightly grasped, bhikkhus" (ma. ni. 1.239).

Textual learning as a storehouse.

However, a bhikkhu who practices well in the Vinaya, relying on the accomplishment of virtue, attains the three kinds of knowledge, and there is a statement of their divisions therein. A bhikkhu who practices well in the Sutta, relying on the accomplishment of concentration, attains the six kinds of higher knowledge, and there is a statement of their divisions therein. A bhikkhu who practices well in the Abhidhamma, relying on the accomplishment of wisdom, attains the four kinds of discriminations, and there is a statement of their divisions therein. Thus, one who practices well in these, in order, attains this accomplishment consisting of the divisions of the three kinds of knowledge, the six kinds of higher knowledge, and the four kinds of discriminations.

In the Vinaya, one who is practicing wrongly, regarding permitted pleasant touches such as spreads and cloths, considers the appropriated touches among the rejected touches as blameless. It was indeed said, "As I understand the Dhamma taught by the Blessed One, those things said by the Blessed One to be obstructive are not enough to obstruct one who engages in them" (pāci. 417; ma. ni. 1.234), thereby reaching a state of immorality. In the Sutta, one who is practicing wrongly, not understanding the intention in passages such as, "There are these four types of individuals existing, monks" (a. ni. 4.5), grasps it wrongly. Referring to this, it was said, "Grasping wrongly by oneself, one both accuses us and harms oneself, and generates much demerit" (pāci. 417; ma. ni. 1.236), thereby reaching wrong view. In the Abhidhamma, one who is practicing wrongly, overrunning the contemplation of Dhamma, even contemplates the unthinkable, thereby reaching mental derangement. It was indeed said, "These four things, monks, are unthinkable, not to be thought about, as one who thinks about them would partake in madness and vexation" (a. ni. 4.77). Thus, one who is practicing wrongly in these, reaches the respective misfortune of immorality, wrong view, and mental derangement.

And thus far –

‘‘The difference in learning, accomplishment,
And misfortune too, wherever they occur;
How a bhikkhu attains each,
All that should be understood.’’

This verse also has the meaning stated. Thus, having known the Piṭakas in various ways, based on them, this Buddha-word should be known as threefold.

Dīgha Nikāya? Thirty-four suttas, beginning with the Brahmajāla Sutta, grouped into three vaggas.

Thirty-four are the suttantas,
Whose collection is in three vaggas;
This is the Dīgha Nikāya,
The first, in direct order.

Why is it called Dīgha Nikāya? Because it is a collection and dwelling place of long suttas; for collections and dwelling places are called nikāyas. "I do not perceive, monks, even a single group as diverse in mind as this, monks, the animals; the Poṇika group, the Cikkhallika group" (saṃ. ni. 3.100), and so on, are proofs here, both from the Teaching and from the world. Thus, the meaning of the word should be understood in the case of the remaining nikāyas as well.

Majjhima Nikāya? One hundred and fifty-two suttas of medium length, beginning with the Mūlapariyāya Sutta, grouped into fifteen vaggas.

One hundred and fifty suttantas,
And two suttas where that is;
The Majjhima Nikāya, with
The inclusion of fifteen vaggas.

Saṃyutta Nikāya? Seven thousand seven hundred and sixty-two suttas, such as Oghataraṇa, arranged according to associations such as Devatāsaṃyutta.

Seven thousand suttas,
And seven hundred suttas;
And sixty-two suttantas,
This is the Saṃyutta collection.

Aṅguttara Nikāya? Nine thousand five hundred and fifty-seven suttas, such as Cittapariyādāna, arranged according to the excess of one factor.

Nine thousand suttas,
And five hundred suttas;
Fifty-seven suttas,
This is the count in the Aṅguttara.

Khuddaka Nikāya? The entire Vinaya Piṭaka, the Abhidhamma Piṭaka, and the fifteen divisions previously shown, beginning with the Khuddakapāṭha, leaving out the four nikāyas, the remainder is the Buddha-word.

Having left out these four,
Nikāyas, Dīgha and so on;
The remaining Buddha-word,
Is considered the Khuddaka Nikāya.

Thus, in terms of the Nikāyas, it is fivefold.

Sutta: should be understood. All suttas with verses are called Geyya. Specifically, in the Saṃyutta, the entire Sagāthā Vagga, the entire Abhidhamma Piṭaka, suttas without verses, and any other Buddha-word not included in the eight divisions is called Veyyākaraṇa. The Dhammapada, Theragāthā, Therīgāthā, and the verses named "Suddhika" in the Suttanipāta are called Gāthā. Eighty-two suttantas associated with verses consisting of joy and knowledge are called Udāna. One hundred and ten suttantas that proceed in the manner of "This was said by the Blessed One," are called Itivuttaka. Five hundred and fifty Jātakas, beginning with the Apaṇṇaka Jātaka, are called Jātaka. All suttantas associated with wondrous and marvelous things that proceed in the manner of "These four things, Ānanda, are wondrous and marvelous" (dī. ni. 2.209) are called Abbhutadhamma. All suttantas that are asked and answered after gaining both knowledge and satisfaction, such as the Cūḷavedalla Sutta, Mahāvedalla Sutta, Sammādiṭṭhi Sutta, Sakkapañha Sutta, Saṅkhārabhājaniya Sutta, and Mahāpuṇṇama Sutta, are called Vedalla. Thus, in terms of the divisions, it is ninefold.

How is it eighty-four thousandfold in terms of Dhammakkhandhas? All of this Buddha-word –

‘‘Eighty-two I received from the Buddha,
Two thousand from the bhikkhus;
Eighty-four thousand,
Are the Dhammas that proceed from me.’’ (theragā. 1027);

Thus, in terms of the Dhammakkhandhas described, it is of eighty-four thousand kinds. There, a sutta with one connection (anusandhi) is one Dhammakkhandha. Where there are many connections, the count of Dhammakkhandhas is according to the connections. In verse compositions, the asking of a question is one Dhammakkhandha, the answering is one. In the Abhidhamma, each Tika-Duka division and each Cittavāra division is one Dhammakkhandha. In the Vinaya, there is the incident (vatthu), there is the matrix (mātikā), there is the analysis of terms (padabhājanīya), there is the intermediate offense (antarāpatti), there is the offense (āpatti), there is the non-offense (anāpatti), there is the determination (pariccheda); there, each section should be understood as one Dhammakkhandha. Thus, in terms of Dhammakkhandhas, it is eighty-four thousandfold.

Paṭhama Mahāsaṅgīti is the name. Which in the world –

Was done by five hundred,
Therefore it is called Pañcasatā;
And because it was done by the elders alone,
It is called Therikā.

When this Paṭhama Mahāsaṅgīti was in progress, Venerable Mahākassapa, asking about the Vinaya, at the end of the statement such as, "First, friend Upāli, where was the Pārājika rule promulgated?" - "He asked about the incident, he asked about the origin, he asked about the individual" - when the origin was asked about, Venerable Upāli Thera, wishing to relate in detail the origin from the beginning, by whom it was promulgated, and for what reason it was promulgated, said, "At that time, the Buddha, the Blessed One, was dwelling in Verañjā," everything should be stated. This was said by Venerable Upāli Thera, and that should be known as "said at the time of the Paṭhama Mahāsaṅgīti." Thus far, the meaning of the words "this statement, by whom was it said, when was it said" is made clear.

The meaning of these matrix words, vuttaṃ yena yadā yasmā, is made clear.

To explain the meaning of dhāritaṃ yena cābhataṃ, yatthappatiṭṭhitaṃ cetametaṃ vatvā vidhiṃ tato, this is said. By whom was that Vinaya Piṭaka, the origin adorned with statements such as "at that time, the Buddha, the Blessed One, was dwelling in Verañjā," retained, by whom was it brought, where was it established? It is said - first of all, this was retained by Venerable Upāli Thera in the presence of the Blessed One, from him in the presence of the Tathāgata before his Parinibbāna by many thousands of bhikkhus with the six Abhiññās and so on, and after the Parinibbāna of the Tathāgata by the Theras who compiled the Dhamma, headed by Mahākassapa. By whom was it brought? In Jambudīpa, beginning with Upāli Thera, it was brought through the lineage of teachers up to the third Saṅgīti. Here is the lineage of teachers –

Upāli, Dāsaka too, Soṇaka, Siggava thus;
Tissa, Moggalliputta too, these five victorious ones.

The Vinaya in unbroken lineage,
In this splendid Jambu Isle;
They maintained until,
The third compilation.

Indeed, Venerable Upāli, having learned this Vinaya lineage, the Vinaya thread, the Vinaya tradition, from the Blessed One’s

Presence, established it in the hearts of many bhikkhus. Of those individuals who, having learned the Vinaya lineage from that Venerable One's presence, attained expertise in the Vinaya, the ordinary people, Stream-enterers, Once-returners, Non-returners, exceeded the path of counting; there were a thousand arahants. Dāsaka Thera was also his co-resident monk; he, having learned it in the presence of Upāli Thera, recited the Vinaya in the same way. Of those who, having learned from that Venerable One's presence, attained expertise in the Vinaya, the ordinary people and so on exceeded the path of counting; there was a thousand arahants. Soṇaka Thera was also Dāsaka Thera's co-resident monk; he also, having learned it in the presence of his preceptor Dāsaka Thera, recited the Vinaya in the same way. Of those who, having learned from that Venerable One's presence, attained expertise in the Vinaya, the ordinary people and so on exceeded the path of counting; there was a thousand arahants. Siggava Thera was also Soṇaka Thera's co-resident monk; he also, having learned the Vinaya from his preceptor Soṇaka Thera's presence, was the foremost bearer of a thousand arahants. But of those who, having learned from that Venerable One's presence, attained expertise in the Vinaya, the ordinary people, Stream-enterers, Once-returners, Non-returners, and arahants, it could not be determined whether there were so many hundreds or so many thousands. At that time, it is said, there was a very large community of bhikkhus in Jambudīpa. The power of Moggalliputta Tissa Thera will become evident at the third Saṅgīti. Thus, this Vinaya Piṭaka, in Jambudīpa, was brought by this lineage of teachers up to the third Saṅgīti, it should be understood.

The story of the Paṭhama Mahāsaṅgīti is finished.

The Story of the Dutiyasaṅgīti

For understanding the Dutiyasaṅgīti, this order should be understood. When –

Having chanted the true Dhamma,
And illuminated it everywhere;
Having lived to the end of their lives,
Those five hundred.

Arahants, radiant,
The Theras, Kassapa and so on;
Like lamps with extinguished oil,
They attained Nibbāna, without attachment.

Then, as the days and nights passed in succession, one hundred years after the Parinibbāna of the Blessed One, the Vajjiputtaka bhikkhus of Vesālī promulgated these ten points in Vesālī: "It is allowable to use salt stored in a horn, it is allowable to take food when the shadow is two fingers past noon, it is allowable to go to another village and then return the same day for alms, it is allowable to hold chapter meetings in separate residences within the same boundary, it is allowable to perform an act after obtaining consent, it is allowable to cite precedent as an authority, it is allowable to drink buttermilk after meals, it is allowable to drink palm-wine which is not yet toddy, it is allowable to use a sitting cloth without borders, it is allowable to accept gold and silver." King Kālāśoka, son of Susunāga, was on their side.

At that time, Venerable Yasa Kākaṇḍakaputta, wandering on tour among the Vajjis, heard, "It seems the Vajjiputtaka bhikkhus of Vesālī are promulgating ten points in Vesālī." Thinking, "It is not proper that I should be without zeal, having heard of the downfall of the Dispensation of the Ten-Powered One. Come, I will refute those who speak against the Dhamma and proclaim the Dhamma," he went to Vesālī. There, it is said, Venerable Yasa Kākaṇḍakaputta was dwelling in Vesālī, in the Kūṭāgāra Hall in the Mahāvana.

Is called Sattasatikā.

Thus, in that assembly, twelve hundred thousand bhikkhus assembled, roused by Venerable Yasa. Among them, Venerable Revata, questioned by Thera Sabbakāmī, explaining the Vinaya, decided those ten points, the dispute was settled. Then the Theras, thinking, "We will chant the Dhamma and the Vinaya again," having selected seven hundred bhikkhus who were upholders of the Tipiṭaka and possessed of analytical knowledge, assembled in the Vālikārāma in Vesālī, and, just as Mahākassapa Thera had chanted, having cleansed all the impurities of the Dispensation, they chanted all the Dhamma and the Vinaya again in terms of Piṭaka, in terms of Nikāya, in terms of Aṅga, and in terms of Dhammakkhandha. This Saṅgīti was completed in eight months. Which in the world –

Was done by seven hundred,
Therefore it is called Sattasatā;
Based on what was done before,
It is also called Dutiyā.

That indeed –

The Saṅgīti was famous among those Theras
Sabbakāmī, Sāḷha, Revata, Khujjasobhita.

Yasa and Sāṇasambhūta,
These were co-resident monks;
Of Ānanda Thera,
Having seen the Tathāgata before.

Sumana and Vāsabhagāmī,
Should be known as co-resident monks;
These two of Anuruddha,
Having seen the Tathāgata before.

The second Saṅgīti,
The compilation by these Theras;
All of them had laid down the burden,
Accomplished, without āsavas.

This is the Second Council.

A king named Dhammāsoka will arise and rule the entire Jambudīpa. He, having become pleased with the Buddha's Dispensation, will establish great gain and honor. Then, those sectarians, desiring gain and honor, will ordain in the Dispensation and extensively promote their own views. Thus, a great crisis will arise in the Dispensation." Then it occurred to them, "Will we be present when this crisis arises, or will we not be present?" Then all of them, knowing their own absence at that time, considered, "Who will be capable of calming that dispute?" Looking over the entire human world and the six sensual desire realms of the deities, they saw in the Brahma-world a great Brahma named Tissa, who had limited lifespan and had cultivated the path for rebirth in the upper Brahma-world. Having seen him, it occurred to them, "If we were to make an effort for this Brahma to be reborn in the human world, surely he will take rebirth in the house of the Moggali brahmin. Then, enticed by mantras, he will leave home and ordain. Having thus ordained, having learned the entire Buddhavacana, having attained paṭisambhidā, he will crush the sectarians, resolve that dispute, and uphold the Dispensation."

Going to the Brahma-world, they said this to Tissa Mahābrahmā: "A hundred years from now, in the eighteenth year, a great crisis will arise in the Dispensation. And we, looking over the entire human world and the six sensual desire realms of the deities, seeing no one capable of upholding the Dispensation, searching through the Brahma-world, have seen only you. Good sir, be reborn in the human world and give a pledge to uphold the Dispensation of the Ten-Powered One."

When this was said, the Mahābrahmā, delighted and overjoyed, uplifted, thinking, "I will be capable of purifying the crisis that has arisen in the Dispensation and upholding the Dispensation," assented with "Good," and gave his pledge. The elders, having concluded that task in the Brahma-world, then returned.

At that time, the two elders Siggava Thera and Caṇḍavajji Thera were both new, young monks, upholders of the Tipiṭaka, possessing paṭisambhidā, arahants. They did not reach that dispute. The elders said, "Since you, Āvuso, were not our helpers in this dispute, let this be a punishment for you – ‘A Brahma named Tissa will take rebirth in the house of the Moggalī brahmin; one of you must bring him forth and ordain him, the other must teach him the Buddhavacana.’" Having said this, all of them, having lived out their lifespan -

Sabbakāmi and others, those elders of great power;
Like blazing fires in the world, having burned, they attained parinibbāna.

Having held the Second Council, having purified the Dispensation;
And in the future, having created a cause for the purity of the Good Dhamma.

Arahants, masters of their will, possessors of analytical knowledge;
The elders, subject to impermanence, they too passed away.

Thus, knowing impermanence to be inherent, difficult to overcome;
Strive to attain that which is permanent, called the deathless state.

The Vaṇṇanā of the Second Council is finished.

The story of the Second Council is finished

The Story of the Third Council

That Tissa Mahābrahmā also, having passed away from the Brahma-world, took rebirth in the house of the Moggalī brahmin. Siggava Thera also, from the moment of his conception, entered the brahmin's house for alms for seven years. He did not receive even a small amount of gruel or a spoonful of rice on any single day. However, after the passing of seven years, one day he received just the words, "Please partake, Bhante." On that very day, the brahmin, having done some business outside, saw the Thera on the road and said, "Bho pabbajita, did you come to our house?" "Yes, brahmin, I came." "Did you receive anything?" "Yes, brahmin, I received." He went home and asked, "Did you give anything to that pabbajita?" "We gave nothing." The brahmin sat at the door of the house on the second day, thinking, "Today I will convict the pabbajita with a lie." The Thera arrived at the brahmin's door on the second day. The brahmin, having seen the Thera, said thus, "Yesterday, having received nothing at our house, you said, 'I received.' Is lying proper for you?" The Thera said, "We, brahmin, having not received even the words 'Please partake' for seven years at your house, yesterday we received the words 'Please partake'; therefore, taking that friendly greeting, we spoke thus."

The brahmin thought, "These ones, having received even just a friendly greeting, praise 'I received'; why do they not praise when they receive some other edible or food?" Pleased, he had a spoonful of food from the food prepared for himself and suitable curry given as alms, and said, "You will receive these alms at all times." From the next day onwards, seeing the Thera's peacefulness as he approached, he became even more pleased and asked the Thera to regularly distribute food in his house. The Thera consented and, going day by day for the meal duty, spoke a little Buddhavacana as he went. That young man also, being only sixteen years old, was proficient in the three Vedas. For a pure being who had come from the Brahma-world, no one else sat or lay on his seat or bed. When he went to the teacher's house, they would cover his seat with a white cloth, hang it up, and keep it ready. The Thera thought, "Now is the time to ordain the young man, and it has been long since I have been coming here, and no conversation arises with the young man. Now, by this means, I will cause it to arise by relying on the couch." Going to the house, he determined that there would be no other seat visible in that house except for the young man's couch, as it was usually kept. Seeing the Thera, the brahmin's household, seeing no other seat, spread out the young man's couch and gave it to the Thera. The Thera sat on the couch. The young man, having come from the teacher's house at that very moment, seeing the Thera sitting on his couch, angry and displeased, said, "Who arranged my couch for the samaṇa?"

He asked this question of the cittayamaka –

"For one whose citta arises but does not cease, will that citta cease but not arise; or for one whose citta ceases but does not arise, does that citta arise but not cease?"

The young man, unable to move it up or down, said, "What is this, bho pabbajita?" "This is called Buddhamanta, young man." "Is it possible, bho, to give this to me also?" "It is possible, young man, to give to one who takes the going forth taken by us." Then the young man approached his parents and said, "This pabbajita knows something called Buddhamanta, and he does not give it to one who has not gone forth in his presence; I will go forth in his presence and learn the mantra."

Then his parents, thinking, "Even having gone forth, let our son learn the mantras, and having learned them, he will return," permitted him, saying, "Learn, son." The Thera, having ordained the boy, first taught him the thirty-two parts of the body. Practicing preliminary work there, he was established in the fruit of sotāpatti not long after. Then the Thera thought, "The sāmaṇera is established in the fruit of sotāpatti, now incapable of turning back from the Dispensation. If I were to develop and tell him the practice of meditation, he might attain arahatship and become uninterested in learning the Buddhavacana; now is the time to send him to the presence of Caṇḍavajji Thera." Then he said, "Come, sāmaṇera, go to the presence of the Thera and learn the Buddhavacana. Ask him about his health on my behalf; and say thus – ‘Upajjhāyo sends me, Bhante, to your presence.’ And if he says, ‘Who is your upajjhāyo?’ you should say, ‘Siggava Thera, Bhante.’ If he says, ‘Who am I?’ you should say thus – ‘My upajjhāyo, Bhante, knows your name.’"

"Yes, Bhante," Tissa Sāmaṇera, having greeted the Thera, circumambulated him and gradually went to the presence of Caṇḍavajji Thera, paid homage, and stood to one side. The Thera asked the sāmaṇera, "From where have you come?" "Upajjhāyo sent me, Bhante, to your presence." "Who is your upajjhāyo?" "Siggava Thera, Bhante." "Who am I?" "My upajjhāyo, Bhante, knows your name." "Now, put away the bowl and robe." "Sādhu, Bhante," the sāmaṇera put away the bowl and robe, and the next day swept the monastery and provided water and a toothpick. The Thera swept the swept area again. He threw away that water and brought other water. He discarded that toothpick and took another toothpick. Having done this for seven days, he asked again on the seventh day. The sāmaṇera again spoke just as he had spoken before. The Thera, recognizing, "So this is the brahmin," said, "For what purpose have you come?" "For the purpose of learning the Buddhavacana, Bhante." The Thera, saying, "Now learn, sāmaṇera," then started the Buddhavacana from the next day onwards. Tissa Sāmaṇera, while still a sāmaṇera, having set aside the Vinayapiṭaka, learned all of the Buddhavacana together with the commentary. At the time of his upasampadā, he became a Tipiṭakadhara without fail. The ācariya and upajjhāya, having established the entire Buddhavacana in the hands of Moggaliputta Tissa Thera, having lived out their lifespan, attained parinibbāna. Moggaliputta Tissa Thera also, after some time, having developed the meditation subject, attained arahatship and recited the Dhamma and Vinaya to many.

At that time, King Bindusāra had one hundred sons. Asoka killed them all, keeping only Tissa Kumāra with a single mother together with himself. While killing them, having ruled the kingdom for four years without being consecrated, after the passing of four years, in the eighteenth year after the parinibbāna of the Tathāgata, he attained sole sovereignty over the entire Jambudīpa. By the power of his consecration, these royal powers came to him – an order prevailed a yojana in extent below the great earth; likewise, in the sky above, deities brought sixteen water pots daily from Anotatta Lake with eight spouts; having become faithful in the Dispensation, he gave eight pots to the Saṅgha, two pots to sixty Tipiṭakadhara monks, two pots to his chief consort Asandhimittā, and used four pots himself; deities daily brought a nāgalatā toothpick from the Himalayas, which was smooth, soft, and flavorful, by which the daily toothpick duty of the king and queen, sixteen thousand dancing women, and sixty thousand monks was accomplished. Deities also daily brought an agadāmyrobalan and agadāharītakī, golden in color and possessing fragrance and taste, and ripe mangoes. Likewise, they brought a robe of five colors for clothing, a yellow hand towel, and divine drinks from Chaddanta Lake. Deities daily brought bathing fragrance, anointing fragrance, a sumanapupphapaṭa made without thread for covering, and a very precious eye ointment from Nāgabhavana. Nine thousand vāhas of sāli rice that arose from Chaddanta Lake were daily brought by parrots. The mice made the husking, and there was not even one broken grain; this same rice was used for consumption in all places of the king. Honeybees made honey. In the blacksmith's shops, the anvil was struck silently. Karavīka birds, coming and cooing sweetly, performed the king's offering duty.

Endowed with these powers, the king, one day, sending a golden chain bond, brought the Nāga king Kāla, who had obtained the visible form of the four Buddhas and lived for a kappa, and having seated him under a white umbrella on a magnificent throne, having made offerings with various hundreds of water-born and land-born flowers and golden flowers, having surrounded him on all sides with sixteen thousand dancing women adorned with all ornaments, said, "May you bring into the sight of these eyes the form of the Sammāsambuddha, the supreme wheel-turning king of the limitless knowledge." Then, as he was beholding the Buddha-image fashioned by him, adorned with the thirty-two marks of a great man, radiant with the glory of merit scattered over his entire body, as if the surface of the water were adorned with blooming lotuses, blue lilies, and white lotuses, as if the surface of the sky were radiant and shining with the clear light of the network of rays of stars, as if the peak of a golden mountain were surrounded by the beauty of the expanse of variegated colors such as blue, yellow, and red, the loveliness of the splendor of the beautiful head radiant with various pure pennants, a source of delight for the eyes of the hosts of Brahma gods, men, nāgas, and yakkhas, he performed what is called 'eye-worship' for seven days.

It is said that the king, having attained consecration, favored external heretics for only three years. In the fourth year, he became devoted to the Buddhasāsana. It is said that his father, Bindusāra, was a supporter of Brahmins, and he had established a perpetual offering for about sixty thousand Brahmins and heretics of the Brahmin caste, including ascetics with matted hair. Asoka, while continuing the alms-giving instituted by his father in his own inner chambers, one day, standing at the lion window, saw those unrestrained in their senses and lacking refined manners eating with an outward show of asceticism and thought, "It is fitting to give such alms after examining and in a suitable place." Thinking thus, he said to his ministers, "Go, sirs, bring to the inner chambers ascetics and Brahmins esteemed by each of you; we will give alms." The ministers, replying "Good, O King," brought those ascetics with matted hair, Ājīvakas, Nigaṇṭhas, etc., and said, "These, O Great King, are our arahants."

Then the king, having had various kinds of seats arranged in the inner chambers, said, "Let them come," and said to each one arriving, "Sit on a seat suitable for yourself." Some sat on fine stools, and some on wooden stools. Seeing them, the king, knowing "there is no essence within them," gave them food and delicacies befitting them and dismissed them.

Nigrodha? The son of Sumana rājakumāra, the eldest son of Bindusāra.

The graduated talk–

It is said that when Bindusāra was in a weakened state, Asoka Kumāra, having abandoned the Ujjeni kingdom he had obtained, came and, having brought the entire city under his control, arrested Sumana Rājakumāra. On that very day, Sumana's queen was with a full term of pregnancy. She, disguised, went out and, heading towards a certain caṇḍāla village not far away, heard the voice of a deity dwelling in a certain nigrodha tree not far from the house of the chief caṇḍāla, saying, "Come here, Sumana." Having gone near her, the deity, by her power, created a hall and gave it, saying, "Live here." She entered that hall. On the very day she gave birth to a son. Because he was taken care of by the nigrodha deity, she named him Nigrodha. The chief caṇḍāla, regarding him as his own daughter-in-law from the day he saw her, established a constant duty. The king's daughter lived there for seven years. Nigrodha Kumāra also became seven years old. Then, Mahāvaruṇa Thera, an arahant, seeing the accumulation of causes in the boy, protecting him and dwelling there, thinking, "Now the boy is seven years old, it is time to ordain him," having announced it to the king's daughter, had Nigrodha Kumāra ordained. The Kumāra attained arahatta at the edge of the razor. One day, having woken up early, having performed the duties to his teachers and preceptors, taking his bowl and robe, he set out, thinking, "I will go to the door of my mother's supporter." The place of his mother's dwelling was such that he had to enter the city through the southern gate, go through the middle of the city, and exit through the eastern gate.

At that time, Asoka Dhammarājā was walking back and forth at the lion window facing the eastern direction. At that very moment, Nigrodha reached the royal courtyard, with calm senses, a calm mind, looking only a yoke's distance. Therefore, it was said – "One day the king, standing at the lion window, saw Nigrodha Sāmaṇera going through the royal courtyard, tamed, guarded, with calm senses, accomplished in deportment." Having seen him, this occurred to him – "All these people are scattered in mind, resembling frightened deer. But this boy is not scattered in mind, and his looking and glancing, contracting and extending are exceedingly beautiful. Surely, there will be a supramundane Dhamma within him." The king's mind became clear at the very sight of the sāmaṇera, and affection arose. Why? It is said that in the past, at the time of doing meritorious deeds, this one was the king's elder brother, a merchant. It was also said –

"Affection arises thus from past association or from present benefit,
Just as a lotus in the water." (jā. 1.2.174);

Then the king, with affection arisen, with great respect, sent ministers, saying, "Call this sāmaṇera." Thinking "they are taking too long," he sent two or three more, saying – "Let him come quickly." The sāmaṇera came of his own accord. The king, knowing a suitable seat, said, "Sit down." He, looking here and there, thinking "there are no other monks now," approached the royal throne with the raised white umbrella, showing the king the manner of taking the bowl. The king, seeing him approaching the throne, thought – "Today this sāmaṇera will be the master of this house." The sāmaṇera, having given the bowl into the king's hand, climbed onto the throne and sat down. The king offered all the gruel, solid food, and delicacies prepared for his own sake. The sāmaṇera accepted only as much as was necessary for his sustenance. At the end of the meal, the king said – "Do you know the advice given by your Teacher?" "I know, O Great King, in part." "Dear one, tell it to me also." "Good, O Great King," he spoke the Appamāda Vagga, suitable for the king, from the Dhammapada for the purpose of അനുമോദനാ.

Asokārāma Having built a great monastery named Asokārāma, he established a perpetual offering of food for sixty thousand monks. In all Jambudīpa, in eighty-four thousand cities, he had eighty-four thousand monasteries built, adorned with eighty-four thousand cetiyas, by means of Dhamma, not by unrighteousness.

One day, it is said that the king, having given a great alms-giving in Asokārāma, sitting in the midst of the saṅgha of sixty thousand monks, having invited the saṅgha with the four requisites, asked this question – "Venerable sirs, how much is the Dhamma taught by the Blessed One?" "In terms of limbs, O Great King, nine limbs; in terms of sections, eighty-four thousand sections of the Dhamma." The king, pleased with the Dhamma, thinking "I will honor each section of the Dhamma with a monastery," having spent ninety-six crores of wealth in one day, ordered the ministers – "Come, sirs, while having one monastery built in each city, have eighty-four thousand monasteries built in eighty-four thousand cities." And he himself started the work for the Asokamahāvihāra in Asokārāma. The saṅgha gave the responsibility of the new construction to the thera named Indagutta, who was powerful, of great influence, and a khīṇāsava. The thera, whatever was not completed, completed it by his own power. In this way, he completed the monastery work in three years. On one day, letters arrived from all the cities.

The ministers announced to the king – "The eighty-four thousand monasteries are completed, O King." The king had a proclamation made in the city – "After the passing of seven days from now, there will be a monastery festival. Let everyone, adhering to the eight precepts, prepare the monastery festival both inside and outside the city." Then, after the passing of seven days, surrounded by an army of four divisions adorned with all ornaments and numbering many hundreds of thousands, going around the city decorated and prepared by a great multitude filled with enthusiasm, wishing to make the city more splendid than the Amarāvati capital city in the deva world, having gone to the monastery, he stood in the midst of the saṅgha of monks.

At that moment, there were eighty crore monks gathered, and ninety-six hundred thousand nuns. Among them, there were one hundred thousand khīṇāsava monks. This occurred to them – "If the king were to see his own authority without reservation, he would become exceedingly devoted to the Buddhasāsana." Then they performed a miracle called the 'opening of the world'. The king, standing in Asokārāma, looking around in the four directions, sees the Jambudīpa up to the ocean on all sides and the eighty-four thousand monasteries shining with a grand monastery festival offering. Seeing that glory, filled with great joy and delight, thinking "Has such joy and delight ever arisen for anyone else?", he asked the saṅgha of monks – "Venerable sirs, in the sāsana of our world-protector, the ten-powered one, who made a great sacrifice? Whose sacrifice is the greatest?" The saṅgha of monks placed the burden on Moggaliputtatissa Thera. The Thera said – "Great king, there has never been a giver of requisites like you in the sāsana of the ten-powered one, even while the Tathāgata was living; your sacrifice is indeed great." The king, having heard the Thera's words, with his body constantly touched by great joy and delight, thought – "There is no giver of requisites like me, my sacrifice is indeed great, I am indeed supporting the sāsana with material gifts. But in this case, am I an heir to the sāsana, or am I not?" Then he asked the saṅgha of monks – "Venerable sirs, am I an heir to the sāsana?"

Then Moggaliputtatissa Thera, having heard this word of the king, seeing the accomplishment of the underlying conditions of the king's son Mahinda, thinking "If this kumāra were to ordain, there would be an exceedingly great increase in the sāsana," said this to the king – "Great king, one does not become an heir to the sāsana by this much; rather, one goes to the count of a giver of requisites or a supporter. Even if one were to give a pile of requisites measuring from the earth up to the Brahma world, great king, even he would not go to the count of 'an heir to the sāsana'." "Then how, venerable sir, does one become an heir to the sāsana?" "Whichever person, great king, whether rich or poor, ordains his own son – this is called, great king, an heir to the sāsana."

When this was said, Asoka Rājā, thinking "Even having made such a sacrifice, I have not attained the state of being an heir to the sāsana," desiring to attain the state of being an heir in the sāsana, looking here and there, saw Mahinda Kumāra standing not far away. Having seen him, this occurred to him – "Although I have been wanting to place this kumāra in the position of sub-king since the time of Tissa Kumāra's ordination, ordination is indeed superior even to the position of sub-king." Then he said to the kumāra – "Can you ordain, dear one?" The kumāra, naturally wanting to ordain since the time of Tissa Kumāra's ordination, having heard the king's words, becoming exceedingly joyful, said – "I will ordain, O King, having me ordained, may you become an heir to the sāsana."

At that time, the princess Saṅghamittā was also standing in that very place. Her husband, a prince named Aggibrahmā, had gone forth with the Crown Prince Tissa. Seeing him, the king said, "Can you also, dear, go forth?" "Yes, father, I can." Having obtained the consent of his children and being delighted, the king said this to the Saṅgha of monks: "Venerable sirs, ordain these children and make me an heir in the Sāsana." The Saṅgha, accepting the king's word, had the prince ordained by the Elder Moggalliputtatissa as preceptor and the Elder Mahādeva as teacher. Majjhantikāthera conferred the higher ordination. It is said that the prince was exactly twenty years old at that time. In that very sīmāmaṇḍala of ordination, he attained Arahatship together with the paṭisambhidās. For the princess Saṅghamittā also, the teacher was a Theri named Āyupālā, and the preceptor was a Theri named Dhammapālā. At that time, Saṅghamittā was eighteen years old. As soon as she was ordained, they established her in the training in that very sīmāmaṇḍala. At the time of their going forth, the king had been consecrated for six years.

Then, from the time of his higher ordination, the Elder Mahinda, learning the Dhamma and the Vinaya in the presence of his preceptor, mastered within three years the entire Theravāda, which was collected in the Tipiṭaka, along with its commentary, that had been rehearsed in both councils, and became the foremost of about a thousand resident monks of his preceptor. At that time, Asoka the Dhammarājā had been consecrated for nine years. However, in the eighth year of the king's consecration, the Elder Kontaputtatissa, wandering on alms-round for the purpose of treating an illness, not obtaining even a measure of ghee, his life force diminished by the force of the illness, advised the Saṅgha of monks with diligence, sat cross-legged in the sky, entered into the tejodhātu, and attained Parinibbāna. The king, hearing that news, honored the Elder and, thinking, "While I am ruling the kingdom, provisions are so difficult to obtain for the monks," had ponds built at the four gates of the city, filled them with medicine, and had them given away.

It is said that at that time, four hundred thousand (kahāpaṇas) arose daily for the king at the four gates of Pāṭaliputta, and one hundred thousand in the assembly hall, totaling five hundred thousand (kahāpaṇas) per day. From that, the king allocated one hundred thousand daily to Nigrodhatthera. One hundred thousand for the purpose of honoring the Buddha's Cetiya with perfumes, garlands, etc. One hundred thousand for the Dhamma, which was offered to the Dhamma-holders, the learned, for the sake of the four requisites. One hundred thousand for the Saṅgha, and one hundred thousand for medicine at the four gates. Thus, great gain and honor arose in the Sāsana.

The Titthiyas, their gain and honor diminished, not obtaining even the bare necessities of food and clothing, desiring gain and honor, went forth in the Sāsana and proclaimed their own sectarian views, saying, "This is the Dhamma, this is the Vinaya." Even without obtaining ordination, they themselves shaved their heads, put on yellow robes, wandered around in the monasteries, and entered into the Uposatha, Pavāraṇā, Saṅghakamma, and Gaṇakamma. The monks did not perform the Uposatha with them. Then, the Elder Moggalliputtatissa, thinking, "This dispute has now arisen, and it will soon become severe. It is not possible to quell it while living among these people," after entrusting his community to the Elder Mahinda, went to Ahogaṅgapabbata desiring to live in peace. Those Titthiyas, even when rebuked by the Saṅgha of monks according to the Dhamma, the Vinaya, and the Teacher's instruction, not standing firm in conduct in accordance with the Dhamma and Vinaya, caused various kinds of diseases, impurities, and thorns to arise in the Sāsana. Some attended to fire, some scorched themselves with the five-point heat, some revolved around the sun, and some took hold, thinking, "We will destroy the Dhamma and the Vinaya." Then the Saṅgha of monks did not perform the Uposatha or the Pavāraṇā with them. For seven years, the Uposatha was interrupted in Asokārāma. They reported this matter to the king. The king ordered a minister, saying, "Go to the monastery, resolve the dispute, and have the Uposatha performed." The minister, not daring to question the king, approached other ministers and said, "The king sent me, saying, 'Go to the monastery, resolve the dispute, and have the Uposatha performed.' How, indeed, is the dispute to be resolved?" They said, "We consider thus: 'Just as those who quell the border regions kill thieves, so also the king intends to kill those who do not perform the Uposatha.'" Then that minister went to the monastery, assembled the Saṅgha of monks, and said, "I have been sent by the king, saying, 'Have the Uposatha performed.' Now, venerable sirs, perform the Uposatha." The monks said, "We do not perform the Uposatha with the Titthiyas." Then the minister, starting from the seat of the elders, began to cut off heads with a sword.

Then the Elder Tissa saw that minister acting wrongly. The Elder Tissa was not just anyone; he was the king's brother from the same mother, named Prince Tissa. The king had established him as viceroy when he received the coronation. One day, he went to the forest for hunting and saw a large herd of deer playing in a clearing. Seeing them, this thought occurred to him: "These deer, which eat grass, play like this; what play will these Samaṇas not play, who eat fine foods in the royal family and lie on soft beds!" Then, having come from there, he reported this thought of his to the king. The king said, "The prince is being anxious in an inappropriate way! Come, I will make him understand thus," one day, appearing as if angry for some reason, he threatened him with the fear of death, saying, "Come, accept the kingdom in seven days, then I will kill you," and made him understand that matter. It is said that the prince, thinking, "He will kill me on the seventh day," did not bathe, did not eat, did not sleep, and became exceedingly emaciated. Then the king asked him, "Why have you become like this?" "From the fear of death, O king." "Hey, you, seeing death so near, do not play confidently? How will monks, contemplating death bound to in-breath and out-breath, play!" From then on, the prince was devoted to the Sāsana.

Again, one day, going out hunting and wandering in the forest, he saw the Elder Yonaka Mahādhammarakkhita being fanned by a certain elephant holding a branch of a sal tree. Seeing this, filled with joy, he thought, "When, indeed, will I also go forth like this great Elder! Will that day come?" The Elder, knowing his intention, while he was still watching, rose into the sky and stood on the surface of the water in the pond in Asokārāma, and began to bathe, hanging his robe and upper robe in the sky.

The prince, seeing the Elder's power, being exceedingly pleased, thinking, "I will go forth today," returned and reported to the king, "I will go forth, O king." The king, unable to dissuade him even after begging in many ways, had the road leading to Asokārāma decorated, had the prince put on festive attire, had him surrounded by a decorated army, and led him to the monastery. Hearing that "The Crown Prince will go forth," many monks prepared their bowls and robes. The prince went to the main residence and went forth in the presence of the Elder Mahādhammarakkhita, along with a hundred thousand men. There was no counting the number of those who went forth after the prince. The prince went forth in the fourth year of the king's consecration. Then there was another prince, the king's nephew, the husband of Saṅghamittā, named Aggibrahmā. Saṅghamittā bore only one son to him. He also, hearing that "The Crown Prince has gone forth," approached the king and asked, "I also, O king, will go forth." "Go forth, dear," and being permitted by the king, he went forth that very day.

Thus, went forth in the Sāsana with great splendor, the royal prince;
The younger brother of the king, should be known as Tissatthera.

Seeing that minister acting wrongly, he thought, "The king would not send (someone) to have the Elders killed; surely this minister has misunderstood," and went and sat himself near him on the seat. The minister, recognizing the Elder, not daring to drop the sword, went and reported to the king, "I, O king, have cut off the heads of so many monks who did not want to perform the Uposatha; now the turn of the venerable Tissa has arrived; what shall I do?" As soon as the king heard, "Hey! Was I sending you to kill the monks?" Burning pain arose in his body, and going to the monastery, he asked the monks, "This minister has done this without being ordered by me; to whom, indeed, will this evil accrue?" Some Elders said, "He did this by your word; the evil is yours." Some said, "This evil is for both of you." Some said thus: "Did you, O great king, have the intention that 'this person should go and kill the monks'?" "No, venerable sirs, I sent (him) with a wholesome intention: 'Let the Saṅgha of monks perform the Uposatha in harmony.'" "If you (sent him) with a wholesome intention, there is no evil for you; this evil is for the minister alone." The king, becoming doubtful, said, "Is there, venerable sirs, any monk who is capable of cutting off this doubt of mine and upholding the Sāsana?" "There is, O great king, one named Moggalliputtatissa Thera; he is capable of cutting off this doubt of yours and upholding the Sāsana." That very day, the king sent four Dhamma preachers, each with a retinue of a thousand monks, and four ministers, each with a retinue of a thousand men, saying, "Bring the Elder." They went and said, "The king is calling." The Elder did not come. For the second time, the king sent eight Dhamma preachers and eight ministers, each with a retinue of a thousand, saying, "Saying 'The king is calling, venerable sir,' bring him." They said the same. For the second time, the Elder did not come. The king asked the Elders, "I sent (messengers) twice; why does the Elder not come?" "Because it was said, 'The king is calling, mahārāja,' he does not come. If it is said thus, he might come: 'The Sāsana is declining, venerable sir; be helpers for the sake of upholding our Sāsana.'" Then the king, saying so, sent sixteen Dhamma preachers and sixteen ministers, each with a retinue of a thousand. And the king questioned the monks, "Is the Elder old or young?" "Old, mahārāja." "Will he ascend a palanquin or a litter, venerable sirs?" "He will not ascend, mahārāja." "Where does the Elder live, venerable sirs?" "Above the Ganges, mahārāja." The king said, "Then, friends, having tied together a boat-raft, having seated the Elder right there, and having established protection on both banks, bring the Elder." The monks and ministers went to the Elder's presence and announced the king's message.

The Elder, having heard, thought, "Indeed, I was ordained with the intention of embracing the Sāsana from its very root. Now, this is the moment that has arrived for me." He then rose, taking only his piece of leather. Then, in the night, the king dreamt that "the Elder would arrive in Pāṭaliputta tomorrow." Such was the dream: "A completely white elephant came and, starting from the king's head, touched him and then grasped his right hand." The next day, the king asked the interpreters of dreams, "I saw such a dream; what will happen to me?" One of them said, "Mahārāja, a Nāga-ascetic will take hold of your right hand." Then the king, having heard at that very moment that "the Elder has arrived," went to the bank of the Ganges, descended into the river, and, rising up, reached the Elder in knee-deep water. As the Elder descended from the boat, the king offered his hand. The Elder grasped the king's right hand. Seeing this, the swordsmen drew their swords from their sheaths, thinking, "We will cut off the Elder's head!" Why? It was the custom in royal families that "whoever touches the king's hand, his head must be cut off with a sword." The king, seeing even the shadow [of the drawn swords], said, "Even before, I do not find pleasure because of having offended the bhikkhus; do not offend this Elder." Why did the Elder grasp the king's hand? Because the king had summoned him to ask a question, therefore, he took hold [of the king's hand] thinking, "This is my pupil."

The king led the Elder to his own park, had it surrounded three times from the outside by his retinue, placed guards, and then, after washing the Elder's feet himself and anointing them with oil, sat near the Elder. To test whether the Elder was capable of dispelling his doubt, settling the arising dispute, and embracing the Sāsana, he said, "Bhante, I wish to see a miracle." "Which miracle do you wish to see, Mahārāja?" "An earthquake, Bhante." "Do you wish to see an earthquake of the entire earth, Mahārāja, or an earthquake of a region?" "Which is more difficult here, Bhante?" "What do you think, Mahārāja, is it more difficult to shake all the water in a bronze bowl filled with water, or half of it?" "Half, Bhante." "Just so, Mahārāja, an earthquake of a region is more difficult." "Then, Bhante, I will see an earthquake of a region." "Then, Mahārāja, let a chariot stand to the east, having crossed the boundary for a yojana all around with one wheel; let a horse stand to the south, having crossed the boundary with two feet; let a man stand to the west, having crossed the boundary with one foot; let a water pot stand to the north, having crossed the boundary halfway." The king had it done accordingly. The Elder, having attained the fourth jhāna, which is the basis for the abhiññā, arose from it and determined, "Let the king see," an earthquake measuring one yojana. To the east, only the wheel of the chariot that stood within the boundary moved; the other did not. Similarly, in the south and west, only the feet of the horse and the man that stood within the boundary moved, and half of their bodies. In the north, even in the water pot, only the half of the water that was within the boundary moved; the remainder remained still. Having seen that miracle, the king came to the conclusion that "the Elder is now able to embrace the Sāsana" and asked his own doubt, "Bhante, I sent a certain minister, saying, 'Go to the monastery, settle the dispute, and have the Uposatha performed.' He went to the monastery and killed so many bhikkhus. To whom does this sin belong?"

"Do you, Mahārāja, have the thought, 'Let this person go to the monastery and kill the bhikkhus'?" "No, Bhante." "If you do not have such a thought, Mahārāja, there is no sin for you." Then the Elder made the king understand this matter with this sutta: "Bhikkhaves, I say that volition is karma. Having willed, one performs karma—by body, speech, or mind" (A. Ni. 6.63).

He brought forth the Tittira Jātaka (Jā. 1.4.75): "In the past, Mahārāja, the Dīpaka Tittira asked the ascetic—

‘Is a relative sitting, many people are coming;
Experiencing the result of karma, my mind is anxious about it.’

The ascetic said, 'Do you have the thought that by my sound and the sight of my form, these birds should be caught or killed?' The Tittira said, 'No, Bhante.' Then the ascetic made him understand: 'If you do not have the thought, there is no sin; only volition touches [one with] sin, not non-volition.

‘One does not experience the result of karma if the mind is not corrupted;
Sin does not cling to the auspicious one who is without eagerness.’"

Thus, the Elder, having made the king understand, while dwelling there in the royal park for seven days, taught the king the agreement. On the seventh day, the king, having assembled the Saṅgha of bhikkhus in the Ashokārāma, had a cloth wall erected all around. Seated within the cloth wall, he had the bhikkhus who adhered to one view brought together one by one. He summoned each group of bhikkhus and asked, "What does the Sammāsambuddha advocate?" Then the eternalists said, "He advocates eternalism." Some eternalists… Antānantikas… Amarāvikkhepikas… Adhiccasamuppannikas… Saññīvādās… Asaññīvādās… Nevasaññīnāsaññīvādās… Ucchedavādās… Diṭṭhadhammanibbānavādās said, "He advocates diṭṭhadhammanibbāna." The king, having already grasped the agreement from the beginning, knowing that "these are not bhikkhus; these are adherents of other sects," gave them white cloths and expelled them. All of them were sixty thousand.

Then, having summoned other bhikkhus, he asked, "What does the Sammāsambuddha advocate, Bhante?" "He advocates Vibhajjavāda, Mahārāja." When this was said, the king asked the Elder, "Does the Sammāsambuddha advocate Vibhajjavāda, Bhante?" "Yes, Mahārāja." Then the king said, "Now the Sāsana is pure, Bhante; let the Saṅgha of bhikkhus perform the Uposatha," and, giving protection, entered the city.

He recited the Kathāvatthuppakaraṇa. Then, from among the bhikkhus numbering sixty-hundred-thousand, having selected one thousand bhikkhus who were upholders of the Tipiṭaka-pariyatti, possessing distinct paṭisambhidā, and distinguished by tevijja and so on, just as Mahākassapa Thera and Yasa Thera, the son of Kākaṇḍaka, recited the Dhamma and the Vinaya, so too, reciting the Dhamma and the Vinaya, having purified all the impurities of the Sāsana, he held the Third Saṅgīti. At the conclusion of the Saṅgīti, the earth shook in various ways. This Saṅgīti was completed in nine months. In the world—

It was done by a thousand bhikkhus, therefore it is called Sahassikā;
Including the first two, it is called the Third.

This is the Third Saṅgīti.

The Lineage of Teachers—

‘‘Upāli, Dāsaka also, Soṇaka, Siggava likewise;
Tissa Moggaliputta also, these five are victorious.

‘‘Through succession, the Vinaya, in the island named Jambusiri,
They maintained unbroken until the Third Compilation.’’

Its meaning has already been explained.

From after the Third Saṅgaha, this [Vinaya] was brought to this island by Mahinda and others. Having learned from Mahinda, for some time it was brought by Arittha Thera and others. Then, until today, it is to be understood as having been brought by the lineage of teachers who are the pupils of those very ones. As the ancients said—

‘‘Then Mahinda, Iṭṭiya, Uttiya, Sambala likewise;
Bhaddanāma also, the wise one.

‘‘These Nāgas, greatly wise, having come here from Jambudīpa;
They recited the Vinaya, the Piṭaka, in Tambapaṇṇi.

‘‘They recited the five Nikāyas, the seven Pakaraṇas also;
Then Arittha, the intelligent, Tissadatta also, the wise one.

‘‘Visārada, Kāḷasumana, Dīghanāmaka also, the Elder;
Dīghasumana also, the wise one.

‘‘Again, Kāḷasumana, Nāga Thera also, Buddharakkhita;
Tissa Thera also, the intelligent, Deva Thera also, the wise one.

‘‘Again, Sumana, the intelligent, skilled in the Vinaya also;
The very learned Cūḷanāga, like an elephant, difficult to subdue.

‘‘Dhammapālita by name also, well revered in Rohaṇa;
His pupil, greatly wise, Khemanāma, the Tipiṭaka master.

‘‘In the island, like a star-king, he shone forth with wisdom;
Upatissa also, the intelligent, Phussadeva, the great speaker.

‘‘Again, Sumana, the intelligent, Pupphanāma, the very learned;
Mahākathī Mahāsiva, skilled everywhere in the Piṭaka.

‘‘Again, Upāli, the intelligent, skilled in the Vinaya also;
Mahānāga, greatly wise, skilled in the lineage of the Saddhamma.

‘‘Again, Abhaya, the intelligent, skilled everywhere in the Piṭaka;
Tissa Thera also, the intelligent, skilled in the Vinaya also.

‘‘His pupil, greatly wise, Pupphanāma, the very learned;
Protecting the Sāsana, established in Jambudīpa.

‘‘Cūḷābhaya also, the intelligent, skilled in the Vinaya also;
Tissa Thera also, the intelligent, skilled in the lineage of the Saddhamma.

‘‘Cūḷadeva also, the intelligent, skilled in the Vinaya also;
Siva Thera also, the intelligent, skilled everywhere in the Vinaya.

‘‘These Nāgas, greatly wise, knowing the Vinaya, skilled in the path;
They proclaimed the Vinaya in the island, the Piṭaka in Tambapaṇṇi.’’

The connected account— Moggaliputtatissa Thera, having held this Third Dhammasaṅgīti, thought thus: "Where in the future will the Sāsana be well established?" Then, as he considered, this occurred to him: "It will be well established in the border regions." He assigned duties to those bhikkhus and sent those bhikkhus to those places. He sent Majjhantika Thera to Kasmīra-Gandhāra-raṭṭha, saying, "Go to that country and establish the Sāsana there." Having spoken in the same way to Mahādeva Thera, he sent him to Mahiṃsaka-maṇḍala. [He sent] Rakkhita Thera to Vanavāsi. [He sent] Yonaka Dhammarakkhita Thera to Aparantaka. [He sent] Mahādhammarakkhita Thera to Mahāraṭṭha. [He sent] Mahārakkhita Thera to Yonakaloka. [He sent] Majjhima Thera to the Himalayan region. [He sent] Soṇa Thera and Uttara Thera to Suvaṇṇabhūmi. He sent his own saddhivihārika, Mahinda Thera, together with Iṭṭiya Thera, Uttiya Thera, Sambala Thera, and Bhaddasāla Thera, to Tambapaṇṇidīpa, saying, "Go to Tambapaṇṇidīpa and establish the Sāsana there." All of them, going to that respective region, went as a group of five, thinking, "In the border regions, a group of five is sufficient for the upasampadā ceremony."

Majjhantika Thera, rising up into the sky from Pāṭaliputta, descended above the Aravāḷa Lake in the Himalayas, and walked, stood, sat, and reclined on the surface of the Aravāḷa Lake. The Nāga youths, seeing him, informed the Nāga king of Aravāḷa: "Mahārāja, a shaven-headed ascetic with tattered robes is polluting our water." The Nāga king, immediately overcome with anger, came out and, seeing the Thera and not tolerating [his] arrogance, created many frightening forms in the sky. From here and there, strong winds blew, trees were broken, mountain peaks fell, clouds thundered, lightning flashed, thunderbolts struck, the surface of the sky seemed to split apart, and water poured down. Nāga youths of frightening appearance gathered. He himself smoked, blazed, and unleashed showers of weapons. He threatened the Thera with harsh words, saying, "Who is this shaven-headed ascetic with tattered robes?" He commanded the Nāga forces, "Come, seize, kill, drive out this ascetic!" The Thera, having repelled all that frightening [display] with his own power, spoke to the Nāga king:

‘‘Even if the world with the devas were to come and frighten me;
They would not be capable of causing fear and terror in me."

"Even if you, great serpent, were to lift the entire earth, with its seas and mountains, and hurl it upon me,

"You would not be able to generate fear or terror in me; on the contrary, destruction would befall you, lord of serpents."

When thus addressed, the Nāga king, his power diminished, his efforts fruitless, became sorrowful and dejected. The Elder, with a Dhamma talk appropriate to the moment, instructed, encouraged, inspired, and delighted him, establishing him in the three refuges and the five precepts, along with eighty-four thousand Nāgas. Many other Yakkhas, Gandharvas, and Kumbhaṇḍas dwelling in the Himalayas, hearing the Elder's Dhamma talk, were established in the refuges and precepts. The Yaksha Pañcaka, along with his wife, the Yakkhinī, and five hundred sons, was established in the first fruit [of stream-entry]. Then, Venerable Majjhantika Thera addressed all the Nāgas, Yakkhas, and Rakshasas, saying:

"Do not generate anger from now on, as you did before;
Do not cause destruction of crops, for beings desire happiness;
Cultivate loving-kindness towards beings, so that humans may live happily."

All of them, replying "Very well, Bhante," to the Elder, acted according to his instructions. On that very day, it was the time for the Nāga king's festival. Then the Nāga king had his jeweled throne brought and offered it to the Elder. The Elder sat on the throne. The Nāga king, fanning the Elder, stood nearby. At that moment, inhabitants of Kashmir and Gandhara came, saw the Elder, and thinking, "The Elder is more powerful than our Nāga king," venerated the Elder and sat down. The Elder recited the Āsīvisopama Sutta to them. At the end of the sutta, eighty thousand beings attained the Dhamma, and one hundred thousand from noble families went forth. From then on, Kashmir and Gandhara, up to the present day, are radiant with the saffron robes, with hermits all around.

Having gone to Kashmir and Gandhara, the hermit Majjhantika then,
Having appeased the wicked Nāga, released many from bondage.

Mahādeva Thera also, having gone to the Mahiṃsaka region, recited the Devadūta Sutta. At the end of the sutta, forty thousand beings attained the Dhamma-eye, and forty thousand beings went forth.

Having gone to the Mahiṃsa country, Mahādeva, the powerful one,
Having exhorted with the divine messengers, released many from bondage.

Rakkhita Thera, having gone to Vanavāsa, standing in the sky, pleased the inhabitants of Vanavāsa with the Anamataggapariyāyakathā [Discourse on the Unascertainable Beginning]. At the end of the discourse, sixty thousand attained the Dhamma. About seventy thousand went forth, and five hundred monasteries were established. Thus, he established the Sāsana there.

Having gone, Rakkhita Thera, the powerful one, to Vanavāsa,
Standing in the sky there, he taught the Anamataggiya.

Yonaka Dhammarakkhita Thera also, having gone to Aparantaka, pleased the inhabitants of Aparantaka with the Aggikkhandhopamasuttantakathā [Discourse on the Simile of the Mass of Fire], and satiated seventy thousand beings with the nectar of the Dhamma. Thousands of men went forth from the Khattiya families, and more than six thousand women. Thus, he established the Sāsana there.

Having entered Aparanta, the Yonaka Dhammarakkhita,
With the simile of the mass of fire here, pleased many people.

Mahādhammarakkhita Thera, having gone to Mahāraṭṭha, pleased the inhabitants of Mahāraṭṭha with the Mahānāradakassapajātakakathā [Story of the Great Narada Kassapa Jataka], and established eighty-four thousand beings in the paths and fruits. Thirteen thousand went forth. Thus, he established the Sāsana there.

Having gone to Mahāraṭṭha, that hermit Mahādhammarakkhita,
Having related the Jātaka, pleased the great multitude.

Mahārakkhita Thera also, having gone to the Yonaka country, pleased the Yonaka people with the Kāḷakārāmasuttantakathā [Discourse at Kāḷakārāma], and bestowed the adornment of the paths and fruits upon one hundred and seventy thousand beings. Ten thousand went forth in his presence. Thus, he also established the Sāsana there.

Having gone to the Yonaka country then, that hermit Mahārakkhita,
With the Kāḷakārāma Sutta, he pleased those Yonakas.

Majjhima Thera, together with Kassapagotta Thera, Aḷakadeva Thera, Dundubhissara Thera, and Mahādeva Thera, having gone to the Himalayan region, pleased that country with the Dhammacakkappavattanasuttantakathā [Discourse on the Turning of the Wheel of Dhamma], and enabled eighty koṭis of beings to attain the jewels of the paths and fruits. The five Theras each pleased five regions. About one hundred thousand went forth in the presence of each one. Thus, they established the Sāsana there.

Having gone, Majjhima Thera, pleased the Himalayas;
Revealing the Yaksha army, the Turning of the Wheel of Dhamma.

Soṇa Thera also, together with Uttara Thera, went to Suvaṇṇabhūmi. At that time, a Rākshasī used to emerge from the sea and devour the children born in the royal family. On that very day, a child was born in the royal family. People, seeing the Thera, and thinking, "This is a friend of the Rākshasas," took up weapons and came intending to strike the Thera. The Thera said, "Why do you come with weapons in your hands?" They said, "Rākshasas are devouring the children born in the royal family, and you are their helpers." The Thera said, "We are not helpers of the Rākshasas; we are samaṇas, abstaining from killing living beings… abstaining from intoxicants, taking one meal a day, virtuous, with good qualities." At that very moment, that Rākshasī, with her retinue, emerged from the sea, [thinking], "A child is born in the royal family; I will devour it." People, seeing her, cried out fearfully, "Bhante, that Rākshasī is coming!" The Thera, having created double his own forms with those forms, surrounded that Rākshasī and her company, enclosing them on both sides. It occurred to her and her company: "Surely, these ones have gained this place. We, however, will become their food." All the Rākshasas, frightened, fled with speed. The Thera also chased them away until they were out of sight and established protection around the island. At that time, having pleased the great assembly gathered together with the Brahmajāla Suttantakathā [Discourse on the All-embracing Net of Views], he established them in the refuges and precepts. Here, sixty thousand attained the Dhamma. One and a half thousand boys from noble families went forth, and two and a half thousand girls from noble families. Thus, he established the Sāsana there. From then on, they only give the name Soṇuttara to the children born in the royal family.

Having gone to Suvaṇṇabhūmi, Soṇuttara, the powerful ones,
Having driven out the Pisācas, taught the Brahmajāla.

Mahinda Thera, urged by his preceptor and the Saṅgha of monks [to], "Go to Tambapaṇṇidīpa and establish the Sāsana," thought, "Is it the right time for me to go to Tambapaṇṇidīpa, or not?" As he reflected, it occurred to him, "It is not yet the time." What did he see that made him think this? The old age of King Muṭasiva. Then he thought, "This king is old; it is not possible to take hold of him and promote the Sāsana. Now, his son Devānaṃpiyatissa will rule the kingdom. It will be possible to take hold of him and promote the Sāsana. Let me now observe my relatives until that time comes. We may or may not come to this region again." So thinking, having venerated his preceptor and the Saṅgha of monks, having left Asokārāma with those four Theras, Iṭṭiya, etc., his nephew Saṅghamittā, the novice Sumana, and the lay follower Bhaṇḍuka, who was a convert from Rajagaha, wandering on tour in the Dakkhināgiri region, observing his relatives, he spent six months. Then, gradually, he arrived at Vedisanagara, the place of his mother's residence. It is said that Asoka, as a prince, having obtained a province, while going to Ujjeni, having arrived at Vedisanagara, took the daughter of the merchant of Vedisa as his wife. She conceived on that very day and gave birth to Mahinda Kumāra in Ujjeni. When the prince was fourteen years old, the king received his consecration. His mother at that time was living in the house of her relatives. Therefore, it was said, "Then, gradually, he arrived at Veṭisanagara, the place of his mother's residence."

Having seen the Thera arrive, the Thera's mother, the queen, having bowed at his feet with her head, gave alms and led the Thera up to the Vedisagiri Mahāvihāra, which she had built. The Thera, sitting in that monastery, thought, "Our duties here are completed; is it now the time to go to Laṅkādīpa?" Then he thought, "Let Devānaṃpiyatissa first receive the consecration sent by my father, hear of the virtues of the Triple Gem, come out of the city for the festival, and climb Missakapabbata; then we will see him there." Then he spent another month dwelling there. At the end of the month, on the full moon day of Jeṭṭhamūla, all those assembled conferred, "Is it the time for us to go to Tambapaṇṇidīpa, or not?" Therefore, the ancients said:

"Mahinda by name, was the Saṅgha Thera then;
Iṭṭiya Thera, Uttiya, Bhaddasāla, and Sambala.

"The novice Sumana also, with six supernormal powers, mighty;
Bhaṇḍuka, the seventh of them, a lay follower who had seen the truth;
Thus, these great serpents conferred in seclusion."

Then Sakka, the lord of the devas, approached Mahinda Thera and said, "Bhante, King Muṭasiva has passed away; now, Mahārāja Devānaṃpiyatissa is ruling the kingdom. You have been predicted by the Sammāsambuddha: 'In the future, a bhikkhu named Mahinda will please Tambapaṇṇidīpa.' Therefore, Bhante, it is time for you to go to that excellent island; I will also be your companion." Why did Sakka say this? It is said that the Bhagavā, at the foot of the Bodhi tree itself, having surveyed the world with the Buddha-eye and seen the future prosperity of this island, announced this matter, and commanded, "Then, you also should be a companion." Therefore, he said this. The Thera, having accepted his words, the seventh of them, rose into the sky from Veṭisakapabbata and landed on Missakapabbata to the east of Anurādhapura, which is now also known as "Cetiyapabbata." Therefore, the ancients said:

"Having dwelt on Veṭisagiri in Rājagaha for thirty nights;
It is time to go, let us go to the excellent island.

"Those who had declined from Jambudīpa, like a king of swans in the sky;
Thus, the Theras rose and fell upon the excellent mountain.

"To the east of the excellent city, on a mountain like a cloud;
They fell on Sīlakūṭa, like swans on the mountain peak."

Thus, it should be understood that Venerable Mahinda Thera, arriving with Iṭṭiya and others and establishing himself, settled in this island in the thirty-sixth year after the passing away of the Sammāsambuddha, more than two hundred years after his parinibbāna. For the Sammāsambuddha passed away in the eighth year of Ajātasattu. In that same year, Prince Vijaya, son of Sīhakumāra, the first king of Tambapaṇṇidīpa, came to this island and established a human settlement. In the fourteenth year of Udayabhadda in Jambudīpa, Vijaya died here. In the fifteenth year of Udayabhadda, a man named Paṇḍuvāsudeva obtained kingship in this island. In the twentieth year of King Nāgadāsaka, Paṇḍuvāsudeva died here. In that same year, a prince named Abhaya obtained kingship in this island. In the seventeenth year of King Susunāga, twenty years of King Abhaya were completed here. Then, in the twentieth year of Abhaya, a Dāmari named Paṇḍukābhaya seized the kingdom. In the sixteenth year of Kāḷāsoka, seventeen years of Paṇḍuka were completed here. Those, together with one year below, make eighteen. In the fourteenth year of Candagutta, Paṇḍukābhaya died here. King Muṭasiva obtained kingship. In the seventeenth year of King Asokadhammarāja, King Muṭasiva died here. Devānampiyatissa obtained kingship. After the Sammāsambuddha's parinibbāna, Ajātasattu reigned for twenty-four years. Udayabhadda sixteen, Anuruddha and Muṇḍa eight, Nāgadāsaka twenty-four, Susunāga eighteen, his son Kāḷāsoka twenty-eight, then his ten sons, the brother kings, reigned for twenty-two years. After them, the nine Nandas only twenty-two, Candagutta twenty-four, Bindusāra twenty-eight. At the end of his reign, Asoka obtained kingship. Four years before his consecration, and in the eighteenth year from his consecration, Mahinda Thera was established in this island. Thus, this should be understood according to this lineage of kings: "In the thirty-sixth year after the parinibbāna of the Sammāsambuddha, Mahinda Thera was established in this island."

It was the Jeṭṭhamūla-nakkhatta. The king, having announced the asterism and ordering his ministers, "Hold a festival!", went forth from the city with a retinue of forty thousand men, intending to play the game of hunting towards Missakapabbata. Then a certain deity dwelling on that mountain, thinking, "I will show the Thera to the king," took the form of a rohita deer and walked as if eating grass and leaves not far away. The king, seeing it, thinking, "It is not proper to shoot one who is heedless now," twanged the bowstring. The deer began to flee, taking the Ambatthala road. The king, following close behind, ascended Ambatthala itself. The deer disappeared not far from the Theras. Mahinda Thera, seeing the king coming not far away, resolving, "Let the king see me, not the others," said, "Tissa, Tissa, come here." The king, hearing, thought, "In this island, there is no one born who is able to address me by name, calling me 'Tissa.' But this fellow with torn and tattered robes, clad in rough kāṣāya robes, addresses me by name; who could he be, a human or a non-human?" The Thera said:

"We are samaṇas, great king, disciples of the Dhammarāja;
Out of compassion for you, we have come here from Jambudīpa."

In the Dīpavaṃsa:

"At the foot of Chātapabbata, there were three bamboo sticks;
White like silver sticks, vines resembling gold.

"Whatever flower was on the flower stick,
Birds on the bird stick were arranged in the same form."

In the Dīpavaṃsa:

"A vālabījanimuṇhīsa, a parasol, a sword, and sandals;
A wrapper, fragrant sārapāmaṅga, a bhiṅgāra, a nandivaṭṭaka.

"A palanquin, a conch shell, earrings, a hanging cloth fringe;
A golden bowl, a ladle, a precious hand wiper.

"Anotatta water, a maiden, excellent haricandana;
Red-colored earth, añjana brought by nāgas.

"Harītakī, āmalaka, precious ambrosial medicine;
Sixty hundred cartloads of sāli rice, fragrant, well-cooked;
Born of meritorious deeds, Asoka by name sent."

Not only this gift of material offerings, but he also sent this gift of Dhamma:

"I have gone to the Buddha, the Dhamma, and the Saṅgha for refuge;
I have declared myself a lay follower in the dispensation of the Sakyaputta.

"In these three objects, supreme in the dispensation of the Jina,
May you also gladden your heart, approach the refuge with faith."

This king was consecrated on that day with the consecration sent by King Asoka, having been consecrated for one month.

They performed his consecration on the Visākha full moon day. He, recalling that recent event - that initiation of the Sāsana - having heard that word of the Thera, "We are samaṇas, great king, disciples of the Dhammarāja," thinking, "Have the elders arrived?", immediately laid down his weapon and sat down to one side, speaking words of greeting. As it was said:

"Having laid down his weapon, he sat down to one side;
Sitting down, the king greeted him, with much that was meaningful."

While he was exchanging friendly greetings, those forty thousand men came and surrounded him. Then the Thera showed the other six people. The king, seeing them, said, "When did these come?" "With me, great king." "Now, are there other samaṇas of this kind in Jambudīpa?" "There are, great king; at present Jambudīpa is ablaze with kāṣāya robes, a windbreak from the ascetic's wind. In it -

"Those with threefold knowledge, attained to iddhi, skilled in discernment of the minds [of others];
Arahants, with taints destroyed, many disciples of the Buddha."

He preached the Cūḷahatthipadopama Sutta. At the conclusion of the discourse, the king was established in the three refuges, together with forty thousand living beings.

At that very moment, food was brought for the king. The king, even while listening to the sutta, realized, "Food is not suitable for these at this time." Thinking, "It is not proper to eat without asking," he asked, "Will you eat, Bhante?" "No, great king, food is not suitable for us at this time." "At what time, Bhante, is it suitable?" "From the rising of the dawn until midday, great king." "Shall we go, Bhante, to the city?" "Enough, great king, we will dwell here." "If you dwell here, Bhante, let this young boy come." "Great king, this boy has attained the fruit of arrival, understands the teaching, desires ordination; he will now be ordained." The king said, "Then, Bhante, tomorrow I will send a chariot; having mounted it, may you come." Having said this, he paid homage and departed.

He preached the Samacitta Suttanta. At the conclusion of the discourse, a Dhamma realization arose in countless devatās. Many nāgas and supaṇṇas were established in the refuges. Just as there was a gathering of devatās when Sāriputta Thera preached this sutta, so too it was for Mahinda Thera. Then, with the passing of that night, the king sent a chariot for the Theras. The charioteer, having placed the chariot to one side, announced to the Theras, "The chariot has arrived, Bhante; mount it, we will go." The Theras, saying, "We do not mount chariots; go, you, we will come later," rose into the sky and descended in the eastern direction of Anurādhapura, at the site of the Paṭhamakacetiya. That cetiya is called "Paṭhamakacetiya" because it was built at the place where the Theras first descended.

He preached the Petavatthu, the Vimānavatthu, and the Saccasaṃyutta. Having heard that Dhamma talk of the Thera, those five hundred women realized the fruit of stream-entry.

He preached the Devadūta Suttanta. At the conclusion of the discourse, a thousand beings were established in the fruit of stream-entry. Then, thinking, "The elephant stable is too crowded," they prepared a seat in the Nandanavana pleasure garden at the southern gate. The Thera, sitting there, preached the Āsīvisopama Sutta. Having heard that too, a thousand beings attained the fruit of stream-entry.

Thus, on the second day from the day of arrival, a Dhamma realization arose in three and a half thousand beings. For the Thera, while conversing in the Nandanavana with daughters of good families, daughters-in-law of good families, and young women of good families who had come, the time of evening arose. The Thera, considering the time, rose, thinking, "We will now go to Missakapabbata." The ministers asked, "Where are you going, Bhante?" "To our dwelling place." Having informed the king, they said with the king's approval, "It is not the time to go there now, Bhante; let this Nandanavana pleasure garden be the dwelling place of the elders." "Enough, we will go." Again, they said with the king's word, "The king says, Bhante, 'Let the Theras make their dwelling in this pleasure garden named Meghavana, which belongs to my father, not too far from the city, not too near, endowed with comings and goings.'" The Theras dwelt in the Meghavana pleasure garden.

"I allow, O bhikkhus, a ārāma." The king, pleased, took a golden bhiṅgāra and poured water into the Thera's hand, giving the Mahāmeghavana pleasure garden. With the pouring of the water, the earth quaked. This was the first earthquake at the Mahāvihāra. The king, frightened, asked the Thera, "Why, Bhante, does the earth quake?" "Do not fear, great king, the Sāsana of the Ten-Powered One will be established in this island; and this will be the first place for a monastery, this is its preliminary sign." The king was exceedingly pleased. The Thera, having eaten at the royal palace again on the following day, preached the Anamataggiyāni in the Nandanavana. On the following day, he preached the Aggikkhandhopama Sutta. In this way, he preached for seven days. At the conclusion of the discourse, a Dhamma realization arose in nine and a half thousand beings. From then on, having made the Nandanavana the place of the appearance of the light of the Sāsana, it obtained the name "Jotivana." On the seventh day, however, after the Theras had preached the Appamāda Sutta to the king in the inner palace, they went to Cetiyagiri itself.

Then the king asked the ministers, "The Thera advises us with stern counsel; could he be going?" The ministers said, "The Thera came to you unasked, O king, of his own accord; therefore, even his departure might be without asking you." Then the king, having mounted a chariot and having taken up two queens, went to Cetiyagiri with great royal power. Having gone and sent the queens away to one side, he himself approached the Theras, coming very wearily. Then the Thera said to him, "Why have you come, great king, so wearily?" "To know whether you, Bhante, having given me stern counsel, now intend to depart." "We do not intend to depart, great king; moreover, this is the time for the vassūpanāyika, great king, and it is fitting for a samaṇa to know a place for vassūpanāyika." On that very day, a minister named Ariṭṭha, standing near the king with his fifty-five elder and younger brothers, said, "I desire, O king, to go forth in the presence of the Theras." "Good, sir, be ordained," the king approved, and he entrusted him to the Thera. The Thera ordained him that very day. All attained arahatship at the razor's edge.

It is said that the Sammāsambuddho also came to this island three times while he was still alive. First, he came alone to subdue the yakkhas, and after subduing them, he said, "After my Parinibbāna, the Sāsana will be established on this island." While protecting Tambapaṇṇidīpa, he visited the island three times. Secondly, he came alone to subdue the nāga kings who were nephews of his maternal uncle, and after subduing them, he departed. Thirdly, he came with a retinue of five hundred bhikkhus and sat in nirodhasamāpatti at the sites of the Mahācetiya, the Thūpārāmacetiya, the Mahābodhi tree, the Mahiyangana Cetiya, the Mutiyangana Cetiya, the Dīghavāpi Cetiya, and the Kalyāṇiya Cetiya. This was his fourth arrival, with his relics.

Indeed, when the water touched the relic-body, there was no place untouched on the entire surface of Tambapaṇṇi. Thus, that relic-body, having appeased the heat of the surface of Tambapaṇṇi with the touch of water, displayed a miracle to the multitude, descended, and stood on the king's head. The king, regarding it as a fruitful attainment of human existence, made great offerings and enshrined the relic. With the enshrinement of the relic, a great earthquake occurred. Moreover, having pleased his mind at the miracle of the relic, a prince named Abhaya, the king's brother, took ordination along with a thousand men. Five hundred youths from Cetaraṭṭhagāma were ordained, and likewise, five hundred youths each from villages such as Dvāramaṇḍala, all of whom, both from within and outside the city, were ordained, amounting to thirty thousand bhikkhus. When the thūpa was completed, the king, his brothers, the goddesses, and even the devanāgas and yakkhas each made individual offerings that were astonishing. When the offering to the relics was completed and the excellent relic was enshrined, Mahindatthera went to the Meghavana garden and resided there.

At that time, Anulā Devī, wishing to take ordination, informed the king. The king, hearing her words, said this to the Thera: "Anulā, Bhante, Devī wishes to take ordination; please ordain her." "It is not proper, Mahārāja, for us to ordain a woman. However, in Pāṭaliputta, I have a sister named Saṅghamittattherī; summon her. Moreover, Mahārāja, the Bodhi trees of the three previous Sammāsambuddhas were established on this island. A Bodhi tree, marked by the net-like veins of the lotus-like hand of our Bhagavat, must also be established here. Therefore, send the Sāsana in such a way that Saṅghamittā may come with the Bodhi tree."

"Very well, Bhante," the king replied, accepting the Thera's words, and consulting with his ministers, he said to his nephew named Ariṭṭha, "Can you, my dear, go to Pāṭaliputta and bring back my aunt Saṅghamittattherī along with the Mahābodhi tree?" "I can, Deva, if you permit my ordination." "Go, my dear, bring the Therī and then be ordained." Taking the message of the king and the Thera, by the Thera's power, he went to Jambukolapaṭṭana in a single day, boarded a ship, crossed the sea, and arrived at Pāṭaliputta. Anulā Devī also, having undertaken the ten precepts with five hundred maidens and five hundred women of the inner court, having donned kāsāya robes, had a residence built in one part of the city and resided there. Ariṭṭha delivered the king's message that very day, saying, "Your son, Deva, Mahindatthera, says thus: 'Anulā Devī, the wife of your brother, King Devānampiyatissa, wishes to take ordination; send my aunt Saṅghamittattherī to ordain her, and also the Mahābodhi tree with my aunt.'" Having announced the Thera's message, he approached Saṅghamittattherī and said, "Ayye, your brother Mahindatthera sent me to you. Anulā Devī, the wife of King Devānampiyatissa's brother, wishes to take ordination with five hundred maidens and five hundred women of the inner court; please come and ordain them." Immediately, she went swiftly to the king and said, "Mahārāja, my brother Mahindatthera sent this message: 'The queen named Anulā, the wife of the king's brother, wishes to take ordination with five hundred maidens and five hundred women of the inner court, and she awaits my arrival.' I shall go, Mahārāja, to Tambapaṇṇidīpa."

The king said, "Amma, my son Mahindatthera and my grandson Sumanasāmaṇera have gone to Tambapaṇṇidīpa, making me feel as if my hand has been cut off. The sorrow that arose because I do not see them subsides when I see your face! Enough, Amma, do not go." "The word of my brother is weighty, Mahārāja; Anulā, a noble lady surrounded by a thousand women, awaits me with eagerness for ordination; I shall go, Mahārāja." "Then, Amma, go taking the Mahābodhi tree." From where would the king get the Mahābodhi tree? The king, even before that, wanting to obtain relics, and wishing to send Sumanā to Laṅkādīpa with the Mahābodhi tree in the future, and not seeing a way to send the Mahābodhi tree, which was worthy of being slain by no weapon, asked a minister named Mahādeva. He said, "There are, Deva, many learned bhikkhus." Hearing that, the king prepared food for the Saṅgha and, at the end of the meal, asked the Saṅgha, "Should the Bhagavat's Mahābodhi tree be taken to Laṅkādīpa, Bhante, or not?" The Saṅgha entrusted the burden to Moggalliputtatissatthera.

He spoke of five great resolutions. What are the five? It is said that the Bhagavā, lying on the bed of Mahāparinibbāna, resolved for the sake of establishing the Mahābodhi tree in Laṅkādīpa: "When King Asokamahārāja goes to receive the Mahābodhi tree, may the southern branch of the Mahābodhi tree break off by itself and be established in a golden bowl" - this is the first resolution.

And at the time of its establishment, he resolved, "May the Mahābodhi tree enter a cloud-chamber of Himavā and be established" - this is the second resolution.

"On the seventh day, descending from the cloud-chamber of Himavā and being established in the golden bowl, may it emit six-colored rays from its leaves and fruits" - this is the third resolution.

"On the day of the establishment of the right collarbone relic in the Thūpārāma Cetiya, may it perform the yamaka-pāṭihāriya" - this is the fourth resolution.

"In Laṅkādīpa itself, may a doṇa-measure of my relics, at the time of the establishment in the Mahācetiya, taking the form of the Buddha, rise into the sky and perform the yamaka-pāṭihāriya" - this is the fifth resolution.

Hearing these five great resolutions, the king, with a pleased mind, had the road prepared from Pāṭaliputta to the Mahābodhi tree and ordered much gold to be extracted for a golden bowl. Knowing the king's mind, Vissakammadevaputta immediately fashioned a bowl of gold and stood before him. Seeing him, the king said, "My dear, take this gold and make a bowl." "Do you know the measurement, Deva?" "You yourself, my dear, know and make it." "Very well, Deva, I shall make it." Taking the gold, he rubbed it with his hand by his power and fashioned a golden bowl with a circumference of nine cubits, a depth of five cubits, a diameter of three cubits, a thickness of eight aṅgulas, and a mouth like an elephant's trunk. Then the king, with a great army seven yojanas long and three yojanas wide, having set out from Pāṭaliputta, went to the vicinity of the Mahābodhi tree, accompanied by the Ariyasaṅgha. The army, with raised flags and banners, adorned with various gems, decorated with various ornaments, filled with various kinds of flowers, resounding with various musical instruments, surrounded the Mahābodhi tree. The king, taking about a thousand chief monks, and surrounding himself and the Mahābodhi tree with a thousand kings who had received abhiseka in all of Jambudīpa, stood at the base of the Mahābodhi tree and gazed at the Mahābodhi tree. He established the trunk of the Mahābodhi tree and the southern great branch, about four cubits in size, and the remainder disappeared from sight.

The king, seeing that miracle, with joy and delight arising, said to the Saṅgha, "Bhante, having seen this miracle, I am delighted and offer the Mahābodhi tree with the entire kingdom of Jambudīpa," and gave abhiseka. Then, having made offerings with flowers, perfumes, etc., having circumambulated it three times, having worshiped it in eight places, having risen, having held his hands in añjali, and wanting to take the Bodhi tree by performing a truth-act, he had a golden bowl placed on a jeweled pedestal, which had been erected from the ground up to the southern branch of the Mahābodhi tree. Ascending the jeweled pedestal, taking a golden stylus, drawing a line with manosilā, he made a truth-act, "If the Mahābodhi tree is to be established in Laṅkādīpa, and if I am without doubt in the Buddhasāsana, may the Mahābodhi tree itself descend and be established in this golden bowl." With the performance of the truth-act, the Bodhi branch broke off at the place marked by the manosilā and stood above the golden bowl filled with fragrant paste. Its trunk was ten cubits in height, it had four cubits of five great branches adorned with five fruits, and a thousand small branches. Then the king drew another line three aṅgulas above the original line. Immediately, sprouts appeared and ten great roots emerged. Again, nine other lines were drawn three aṅgulas apart, one above the other. From those also, ten sprouts each appeared, and ninety roots emerged. The first ten great roots emerged about four aṅgulas. The others also emerged, interweaving like a lattice window. Having seen so great a miracle while standing on top of the jeweled pedestal, the king held his hands in añjali and uttered a great shout. Thousands of bhikkhus made cries of "Sādhu." The entire royal army became noisy. Hundreds of thousands of cloths were thrown into the air. Beginning with the earth-dwelling devas and extending up to the Brahmakāyika devas, they uttered cries of "Sādhu." As the king, whose body was constantly filled with joy, was watching this miracle, the Mahābodhi tree was established in the golden bowl with a hundred roots. Ten great roots struck the bottom of the golden bowl and stood firm. The remaining ninety small roots, being in the process of gradual growth, descended into the fragrant paste and remained there.

Thus, as soon as the Mahabodhi was established in the golden bowl, the great earth trembled. In the sky, celestial drums resounded. With the dances of the mountains, the rejoicing of the devas, the roaring of the yakkhas, the praiseful chants of the asuras, the snapping of fingers by the brahmas, the thunder of the clouds, the sounds of the quadrupeds, and the chirping of the birds, along with the individual expressions of all beings in the universe, there was a great uproar and a great noise from the surface of the earth up to the Brahma realm. From each of the five branches, six-colored rays emitted, making the entire universe appear as if interwoven with a jeweled net, rising up to the Brahma realm. From that moment onwards, for seven days, the Mahabodhi entered into a dense fog-bank, and remained hidden. No one could see the Mahabodhi. The king descended from the jeweled seat and had the Mahabodhi venerated for seven days. On the seventh day, the frost and six-colored rays from all directions returned and entered the Mahabodhi itself. With the fog-bank dispelled and the universe clear, the Mahabodhi, complete with trunk, branches, twigs, and adorned with five fruits, appeared as if just established in the golden bowl. Seeing the Mahabodhi, the king, filled with joy and delight born of those miracles, gave the consecration, saying, "I will venerate the young Mahabodhi with the kingdom of all Jambudīpa," and remained at the Mahabodhi's location for seven days.

The Mahabodhi was first established in the golden bowl on the evening of the day of the Pubbakattika Pavāraṇā. Then, after spending a week in the ice-cloud and a week in consecration, on the Uposatha day of the dark fortnight, the king entered Pāṭaliputta in one day and placed the Mahabodhi at the foot of the eastern Mahāsāla tree on the first day of the Kattika waxing fortnight. On the seventeenth day from the day it was established in the golden bowl, new shoots appeared on the Mahabodhi. Seeing them, the pleased king again offered the consecration of all Jambudīpa, venerating the Mahabodhi with the kingdom. At that time, the novice Sumanasā, who had gone to collect relics on the Kattika full moon day, saw the Kattika festival worship of the Mahabodhi. Thus, having brought the Mahabodhi from the Bodhi-maṇḍa and established it in Pāṭaliputta, he said regarding the Mahabodhi: "Then, mother, take the Mahabodhi and go." She replied, "Very well," accepting.

The king, giving eighteen families of deities, eight families of ministers, eight families of brahmins, eight families of householders, eight families of herdsmen, eight families of watchmen, and eight families of Kalinga people for the protection of the Mahabodhi, and giving eight golden pots and eight silver pots for watering, had the Mahabodhi placed on a ship in the Ganges River with this entourage, and he himself, leaving the city, crossed the Vijjhā forest and gradually arrived at Tāmalitti in seven days. Along the way, devas, nāgas, and humans performed grand veneration of the Mahabodhi. The king also, keeping the Mahabodhi on the seashore for seven days, gave the great kingdom of all Jambudīpa. This was his third giving of the wealth of the kingdom of Jambudīpa.

Thus, having venerated with the great kingdom, on the first day of the waxing fortnight of the month of Māgasira, Asoka Dhammarājā lifted up the Mahabodhi and descended into water up to his neck, placed it on the ship, and having placed the Theri Saṅghamittā with her entourage on the ship, said this to the minister Ariṭṭha: "I, dear Ariṭṭha, having venerated the Mahabodhi three times with the kingdom of all Jambudīpa, descended into water up to my neck and sent it to my companion; may he also venerate the Mahabodhi in the same way." Thus giving the instruction to his companion, and worshiping, "The Mahābodhi tree, releasing a network of compassion, is going," he stood with his hands clasped in añjali, shedding tears. That ship, carrying the Mahabodhi, was disappearing into the great ocean as the great king watched. In the great ocean, the waves were calmed for a yojana all around; lotuses of five colors bloomed; divine instruments played in the sky; and exceedingly grand offerings, conducted by deities residing in aquatic, terrestrial, tree-dwelling, and other places in the sky, took place. The Theri Saṅghamittā, in the form of a supaṇṇa bird, frightened the nāga clans in the great ocean. Those nāgas, terrified, came, saw that glory, begged the Theri, took the Mahabodhi to the nāga realm, venerated it with the nāga kingdom for seven days, and again placed it on the ship. On that same day, the ship arrived at Jambukolapaṭṭana. King Asoka, grieved by the separation from the Mahabodhi, cried and wept, looking as far as he could see, and then returned.

Devānampiyatissa Mahārājā also, from the first day of the waxing fortnight of the month of Māgasira, according to the word of the novice Sumanasā, having cleaned and decorated the road from the northern gate up to Jambukolapaṭṭana, stood in the Sāmuddasāla grove near the northern gate on the day of departure from the city, and seeing the Mahabodhi coming in the great ocean with that glory, by the power of the Thera, with a delighted mind, went out and, scattering flowers of five colors all along the road and placing flower offerings in between, went to Jambukolapaṭṭana in one day, surrounded by all kinds of musical instruments, venerating with flowers, incense, perfumes, and fragrances, descended into water up to his neck, and with a pleased mind, "The Mahābodhi tree, releasing a network of compassion, has come," lifted up the Mahabodhi, placed it on his head, and having circumambulated the Mahabodhi, came out of the sea with sixteen families of noble birth, placed the Mahabodhi on the seashore, and venerated it with the entire kingdom of Tambapaṇṇidīpa for three days, and distributed the kingdom to the sixteen families of noble birth. Then, on the fourth day, taking the Mahabodhi, making grand offerings, gradually arrived at Anurādhapura. In Anurādhapura also, having made great honor, on the fourteenth day, as the shadow lengthened, he brought the Mahabodhi through the northern gate, going through the middle of the city, and going out through the southern gate, at a place five dhanus away from the southern gate, where our Sammāsambuddha, having entered into the Nirodhasamāpatti, sat, and the previous three Sammāsambuddhas, having entered into the Samāpatti, sat, where the Mahāsirīsābodhi of Kakusandha Bhagavat, the Udumbarabodhi of Konāgamana Bhagavat, and the Nigrodhabodhi of Kassapa Sammāsambuddha were established, in that Mahāmeghavana park, which was the tilaka, at the Rājavatthudvārakoṭṭha location, in the ground previously prepared by the word of the novice Sumanasā, he established the Mahabodhi.

How? It is said that those sixteen families of noble birth who had come surrounding the Bodhi took on the guise of kings. The king took on the guise of a doorkeeper. The sixteen families took the Mahabodhi and lowered it. As soon as the Mahabodhi was released from their hands, it rose eighty hatthas into the sky, emitting six-colored rays. The rays spread throughout the island, struck the Brahma realm above, and stood there. Seeing the miracle of the Mahabodhi, ten thousand men, with minds filled with joy, established successive insight and, attaining arahatship, went forth. Until sunset, the Mahabodhi remained in the sky. But when the sun had set, it settled on the earth under the Rohiṇī constellation. With the settling of the Bodhi, having made the perimeter of the water, the great earth shook. And having settled, the Mahabodhi sat in the ice-cloud for seven days. It became invisible to the world. On the seventh day, the sky was clear of clouds. Six-colored rays blazed and flickered forth. The trunk, branches, leaves, and five fruits of the Mahabodhi were visible. The Thera Mahinda and the Theri Saṅghamittā, the king and his entourage, went to the Mahabodhi's location. And for the most part, all the inhabitants of the island gathered. As they were looking on, one fruit from the northern branch ripened and fell from the branch. The Thera extended his hand. The fruit settled in the Thera's hand. The Thera said to the king, "Plant it, Mahārāja." The king, having taken it, scattered sweet soil in a golden bowl, filled it with fragrant paste, planted it, and placed it near the Mahabodhi. As everyone was looking on, eight young Bodhi trees, four hatthas in size, arose. Seeing that miracle, the king venerated the eight young Bodhi trees with a white umbrella and gave the consecration. Then, one Bodhi tree was planted at Jambukolapaṭṭana, the place where the Mahabodhi was first established upon arrival; one at the gate of the village of Tavakkabrāhmaṇa; one at Thūpārāma; one at Issaranimmānavihāra; one at Paṭhamacetiyaṭṭhāna; one at Cetiyapabbata; one in Kājaragāma in the Rohaṇa country; and one in Candanagāma, also in the Rohaṇa country. The thirty-two young Bodhi trees that arose from the seeds of the remaining four fruits were established in suitable gardens.

Thus, in the Mahabodhi, which was established for the benefit and happiness of the inhabitants of the entire island in the lineage of sons and grandsons, and which was the banner of the Dhamma of the Ten-Powered One, the queen Anuḷā, with five hundred maidens and five hundred women of the inner court, together with a thousand women, went forth in the presence of the Theri Saṅghamittā and soon, with her entourage, was established in Arahatship. Ariṭṭha also, the king's nephew, with five hundred men, went forth in the presence of the Thera and soon, with his entourage, was established in Arahatship.

Then, one day, the king, having worshiped the Mahabodhi, went to Thūpārāma with the Thera. When he arrived at the Lohapāsāda site, men brought flowers. The king gave the flowers to the Thera. The Thera honored the Lohapāsāda site with the flowers. As soon as the flowers fell on the ground, there was a great earthquake. The king asked, "Why, Bhante, did the earth quake?" "In this place, Mahārāja, there will be an Uposathāgāra for the Sangha in the future; this is its preliminary sign."

The king, again going with the Thera, reached the Ambaṅgaṇa site. There, a ripe mango, rich in color and fragrance and exceedingly sweet in taste, was brought to him. The king gave it to the Thera for his use. The Thera, having consumed it there, said, "Plant this here." The king, having taken that mango seed, planted it there and poured water. With the planting of the mango seed, the earth trembled. The king asked, "Why, Bhante, did the earth tremble?" "In this place, Mahārāja, there will be a meeting place named 'Ambaṅgaṇa' for the Sangha in the future; this is its preliminary sign."

The king, after scattering eight handfuls of flowers there and paying homage, again went with the Elder and reached the site of the Mahācetiya. There, his men brought campaka flowers. The king gave them to the Elder. The Elder, after honoring the site of the Mahācetiya with the flowers, paid homage. At that very moment, the great earth trembled. The king asked, "Why, Bhante, did the earth tremble?" "In this place, Mahārāja, in the future, a great thūpa unlike any other will be built by a Buddha, this is its preliminary sign." "I myself will do it, Bhante." "Enough, Mahārāja, you have other great works to do, but your grandson, Duṭṭhagāmaṇī Abhaya by name, will have it done." Then the king, "If, Bhante, my grandson will do it, it is as good as done by me," had a twelve-cubit stone pillar brought and, after having the words "Duṭṭhagāmaṇī Abhaya, grandson of King Devānampiyatissa, shall build a thūpa in this place" inscribed, erected it, paid homage, and asked the Elder, "Is the Sāsana established in Tambapaṇṇidīpa, Bhante?" "The Sāsana is established, Mahārāja, but its roots have not yet penetrated." "When, Bhante, will it be said that the roots have penetrated?" "When, Mahārāja, a child born in Tambapaṇṇidīpa to parents from Tambapaṇṇidīpa, having gone forth in Tambapaṇṇidīpa, having learned the Vinaya in Tambapaṇṇidīpa, recites it in Tambapaṇṇidīpa, then it will be said that the roots of the Sāsana have penetrated." "Is there, Bhante, such a bhikkhu?" "There is, Mahārāja, Mahāariṭṭha Bhikkhu is capable in this task." "What should I do here, Bhante?" "It is fitting, Mahārāja, to build a maṇḍapa." "Good, Bhante," the king, having had a maṇḍapa built in the style of the maṇḍapa built by King Ajātasattu at the time of the Great Saṅgīti in the pariveṇa, by the minister Meghavaṇṇābhaya, employing everyone in their respective crafts in all the Tāḷāvacara, arrived at the Thūpārāma surrounded by thousands of men, thinking, "I will see the roots of the Sāsana penetrating."

At that time, sixty-eight thousand bhikkhus had gathered at the Thūpārāma. The seat of Mahāmahindatthera was arranged facing south. The Dhamma seat of Mahāariṭṭhatthera was arranged facing north. Then Mahāariṭṭhatthera, being requested by Mahindatthera, sat on the Dhamma seat according to his rank. Mahindatthera and the sixty-eight Mahātheras sat surrounding the Dhamma seat. The king's younger brother, named Mattābhayatthera, also sat surrounding the Dhamma seat of Mahāariṭṭhatthera with five hundred bhikkhus, intending to "grasp the essence and learn the Vinaya." The remaining bhikkhus and the assembly with the king sat in their respective allotted seats.

Then, at that time, Venerable Mahāariṭṭhatthera, [speaking of when] the Buddha, the Blessed One, was dwelling at Verañjā at the foot of the Nalerupucimanda tree, spoke the Vinayanidāna. And when the Vinayanidāna was spoken by Venerable Ariṭṭhatthera, a great roar resounded in the sky. Unseasonable lightning flashed. The deities gave approval. The great earth, including the water's edge, trembled. Thus, while many miracles were occurring, Venerable Ariṭṭhatthera, surrounded by Mahāmahindathera and the sixty-eight gaṇins of arahants and the other sixty-eight thousand bhikkhus, on the first day of the Kattika Pavāraṇā, in the middle of the Thūpārāma Vihāra, revealed the Vinayapiṭaka, which illuminates the qualities of compassion of the Teacher and is the Vinaya of the Buddha's instructions regarding bodily and verbal actions. And having revealed it, and remaining for the duration of his life, causing many to recite it, establishing it in the hearts of many, he passed away into the Nibbānadhātu without remainder. And those Mahāmahindappamukha [theras] in that assembly –

‘‘Sixty-eight great theras, who had grasped the essence, assembled;
All were gaṇins, disciples of the King of Dhamma.

‘‘Arahants, masters of mastery, possessing the three knowledges, skilled in psychic powers;
Having directly known the highest goal, they instructed the kings.

‘‘Having shown the light, having illuminated this earth;
Having blazed like a mass of fire, the great sages were extinguished.’’

After their passing away, others, such as the disciples of those theras, Tissadatta, Kāḷasumana, Dīghasumana, and the disciples of Mahāariṭṭhatthera, and the disciples of the disciples, thus the aforementioned lineage of teachers brought this Vinayapiṭaka down to the present day. Therefore, it was said –

‘‘From the Third Saṅgaha onwards, this was brought to this island by Mahinda and others, having been learned from Mahinda, and for some time brought by Ariṭṭhatthera and others, then down to the present day by that same lineage of disciples in the form of a lineage of teachers.’’

Where is it established? It should be understood that it is established in such individuals who are endowed with excessive mindfulness, intelligence, and wisdom, who are modest, conscientious, and desirous of training, in whom it exists undiminished in both the Pāḷi and the meaning, not even a little leaking out, like oil poured into a crystal vessel. Therefore, for the purpose of establishing the Vinaya, having considered the benefits of learning the Vinaya, a bhikkhu who desires training should learn the Vinaya.

The benefit of learning the Vinaya – indeed, a person skilled in learning the Vinaya is like a mother and father to the sons of good families who have attained faith in the Sāsana, for their going forth, their higher ordination, their proper conduct, their behavior, and their skill in virtuous practices depend on him. Moreover, relying on the learning of the Vinaya, his own aggregate of virtue is well-guarded and well-protected; he is a refuge for bhikkhus who are afflicted by remorse; he speaks confidently in the Saṅgha; he rightly rebukes opponents with the Dhamma; he is one who practices for the stability of the Saddhamma. Therefore, the Blessed One said: "These five, bhikkhus, are the benefits in a Vinaya-holder: his own aggregate of virtue is well-guarded and well-protected...pe... he is one who practices for the stability of the Saddhamma" (pari. 325).

And those skillful qualities rooted in restraint that were spoken by the Blessed One, a Vinaya-holder is an heir to them, because those qualities are rooted in the Vinaya. For it was said by the Blessed One: "The Vinaya is for the sake of restraint, restraint is for the sake of non-remorse, non-remorse is for the sake of joy, joy is for the sake of rapture, rapture is for the sake of tranquility, tranquility is for the sake of happiness, happiness is for the sake of concentration, concentration is for the sake of knowledge and vision of things as they are, knowledge and vision of things as they are is for the sake of disenchantment, disenchantment is for the sake of dispassion, dispassion is for the sake of liberation, liberation is for the sake of the knowledge and vision of liberation, the knowledge and vision of liberation is for the sake of final Nibbāna without clinging. This talk is for this purpose, this contemplation is for this purpose, this reflection is for this purpose, this listening is for this purpose – namely, the liberation of the mind without clinging" (pari. 366). Therefore, effort should be made in learning the Vinaya.

And so far, that framework that was established for the purpose of describing the Vinaya –

‘‘What was said by whom, when, and for what reason,
By whom it was retained and brought, and where it is established, having spoken of this method...’’

The meaning of that verse has been explained, and the external introduction to the Vinaya has been described according to intention.

The Account of the Third Saṅgīti is finished.

The External Introduction is finished.

Description of the Verañjakaṇḍa

1. Now,

‘‘Showing the meaning of the passage beginning with 'Tena', in various ways,
I will make a description of the meaning of the Vinaya.’’

I will make a description of the meaning of "tena samayena buddho bhagavā" and so on. That is to say, tena is a word indicating indefiniteness. Although its form is unstated, it should be defined by the word "yena," which is established in meaning in the subsequent part. For in the subsequent part, the thought of Venerable Sāriputta, which was the cause for requesting the promulgation of the Vinaya, is established. Therefore, "tena samayena" should be understood as related in this way: "at the time when that thought arose, the Buddha, the Blessed One, was dwelling at Verañjā." For this is the method in all the Vinaya, namely, wherever "tena" is said, there the definition should be made by the word "yena," which is established in meaning either before or after.

Here, in samayena, the word samaya –

Is seen in assembly, moment, time,
Group, cause, views,
Attainment, abandoning, and realization.

Thus, indeed, in passages such as "Perhaps we may approach tomorrow, taking into account the time and the occasion" (dī. ni. 1.447), the meaning is assembly. In passages such as "One moment and one occasion, bhikkhus, is enough for dwelling the Brahmacariya" (a. ni. 8.29), the meaning is moment. In passages such as "Hot season, burning season" (pāci. 358), the meaning is time. In passages such as "Mahāsamaya in the Pavana forest," the meaning is group. In passages such as "That occasion was not realized by you, Bhaddāli – 'The Blessed One is dwelling in Sāvatthī, the Blessed One will know me – a bhikkhu named Bhaddāli is not fulfilling the training in the Teacher's dispensation.' This occasion was not realized by you, Bhaddāli" (ma. ni. 2.135), the meaning is cause. In passages such as "At that time, Uggahamāna the wanderer, son of Samaṇamuṇḍikā, was dwelling at Tindukācīra, in the single-sāla tree grove of Mallikā, a proponent of Samayappavāda" (ma. ni. 2.260), the meaning is view.

‘‘He who is wise through the attainment of meaning
In the seen Dhamma and in the future;
Is called learned.’’ (saṃ. ni. 1.129);

In passages such as this, the meaning is attainment. In passages such as "Having rightly made an end to suffering through the attainment of pride" (ma. ni. 1.28), the meaning is abandoning. In passages such as "Suffering has the characteristic of oppression, the characteristic of being conditioned, the characteristic of torment, the characteristic of change, the characteristic of realization" (paṭi. ma. 2.8), the meaning is realization. Here, however, its meaning is time. Therefore, the meaning here should be seen thus: "at the time when the thought arose in Venerable Sāriputta, which was the cause for requesting the promulgation of the Vinaya, at that time."

Here, one might ask: "Why, as in the Suttanta, was the definition made with a word of location, 'ekaṃ samayaṃ,' and in the Abhidhamma with a word of place, 'yasmiṃ samaye kāmāvacaraṃ,' why was it not done so here, but instead the definition was made with a word of instrumentality, 'tena samayena'?" There, it is one way, and here it is another, because of the possible meanings. How? In the Suttanta, the meaning of continuous association is possible. For at whatever time the Blessed One taught the Brahmajāla and other Suttantas, he continuously dwelt in compassionate abiding; therefore, to indicate that meaning, a locative definition was made there. And in the Abhidhamma, the meaning of locus and the meaning of the characteristic of being due to a condition are possible. For time and group are the meaning of locus in the word samaya; the presence of the phassa and other dhammas mentioned there is characterized by the presence of the moment, assembly, and cause. Therefore, to indicate that meaning, a locative definition was made there. Here, however, the meanings of cause and instrumentality are possible. For at that time of the promulgation of the training rules, which was difficult to understand even for Sāriputta and others, the Blessed One, promulgating the training rules and expecting the cause of the promulgation of the training rules, dwelt here and there; therefore, to indicate that meaning, an instrumental definition was made here. Thus, it should be understood.

‘‘With the locative and the spatial, expecting that particular meaning;
Elsewhere the occasion is stated, but here it is with the instrumental.’’

But the ancients explain: "Whether it is 'ekaṃ samayaṃ,' or 'yasmiṃ samaye,' or 'tena samayena,' this is merely a difference in expression; the meaning is locative in all cases." Therefore, according to their view, even when "tena samayena" is said, the meaning should be understood as "tasmiṃ samaye."

Buddho bhagavāti We will explain the meaning of these words later. Verañjāyaṃ viharatīti Here, verañjā is a designation for a certain city; in that Verañjā; the locative case is used in the sense of proximity. Viharatīti This indicates the possession of one of the modes of dwelling (vihāra), namely, iriyāpatha, divine, Brahma, or Ariyan, without specification; but here it indicates the connection with one of the modes of deportment (iriyāpatha), such as standing, walking, sitting, or lying down; therefore, the Blessed One should be understood to be dwelling whether standing, walking, sitting, or lying down. For he carries on, maintains, his existence, interrupting the discomfort of one posture with another; therefore, he is said to be "dwelling".

Naḷerupucimandamūleti Here, naḷeru is the name of a Yaksha, pucimando is a Nimba tree, and mūla means near. This word "mūla" is seen in instances such as, "He should dig up the roots, even to the extent of usira grass stalks" (a. ni. 4.195), where it means 'root'. In instances such as, "Greed is the root of demerit" (dī. ni. 3.305), it refers to a unique cause. In instances such as, "As long as the shadow spreads at midday, leaves fall in a sheltered place, this is the root of the tree," it means near. Here, however, 'near' is intended. Therefore, the meaning here should be understood as 'near the Pucimanda tree, which was inhabited by the Yaksha Naleru'. It seems that Pucimanda, being delightful and pleasing, as if presiding over many trees, was not far from that city, in a place frequented by comings and goings. Then, the Blessed One, having gone to Verañja and dwelling in a suitable place, lived near that tree, at its base. Therefore, it was said – ‘‘verañjāyaṃ viharati naḷerupucimandamūle’’ti.

Here, if the Blessed One dwells in Verañja, it should not be said, "at the foot of Nalerupucimanda"; if he dwells there, it should not be said, "in Verañja," for it is not possible to dwell in both places at the same time, without one being prior or subsequent. But this should not be seen in this way. Did we not say "the locative case is used in the sense of proximity"? Therefore, just as herds of cows grazing near the Ganges, Yamuna, etc., are said to "graze in the Ganges, graze in the Yamuna," so too here, dwelling near Nalerupucimanda in Verañja, it is said, "He dwells in Verañja, at the foot of Nalerupucimanda." For the mention of Verañja is to indicate the village for alms round; the mention of Nalerupucimanda is to indicate a dwelling place suitable for one gone forth.

Here, by mentioning Verañja, Venerable Upāli Thera shows the Blessed One's support for laypeople; by mentioning Nalerupucimanda, he shows support for those gone forth. Similarly, the former indicates avoiding self-mortification due to accepting requisites, and the latter indicates an expedient for avoiding indulgence in sensual pleasures by abandoning desire for objects; the former indicates dedication to teaching the Dhamma, and the latter indicates inclination towards seclusion; the former indicates approaching with compassion, and the latter indicates distancing with wisdom; the former indicates dedication to accomplishing the welfare and happiness of beings, and the latter indicates non-attachment in doing good and happiness for others; the former indicates a comfortable dwelling as a cause for not abandoning righteous happiness, and the latter indicates a cause for striving for higher human states; the former indicates abundance of help for humans, and the latter for deities; the former indicates being born in the world and growing up in the world, and the latter indicates being untainted by the world; the former indicates fulfilling the purpose for which the Blessed One arose, as stated in the saying, "A single person, monks, arising in the world, arises for the benefit of many people, for the happiness of many people, out of compassion for the world, for the good, benefit, and happiness of gods and humans. Who is that one person? The Tathāgata, the Arahant, the Perfectly Enlightened One" (a. ni. 1.170), and the latter indicates dwelling in accordance with where he arose. For the Blessed One first arose in Lumbini Grove, and second at the Bodhi-maṇḍa, thus his arising, both mundane and supramundane, was in a grove. Therefore, it shows his dwelling in a grove. In this way, the connections of meaning here should be understood.

Mahatā bhikkhusaṅghena saddhinti Here, mahatā means great in terms of the greatness of virtue; and great in terms of number. For that Saṅgha of monks was great both in virtue, since the last one among them was a Sotāpanna; and great in number, being five hundred. Bhikkhusaṅghena means with a Saṅgha of monks; it means with a group of ascetics constituted by unity of views and moral conduct. Saddhinti means together. Pañcamattehi bhikkhusatehīti pañcamattāni means those who have five measures. Matta means measure. Therefore, just as when it is said "knowing moderation in food," it means he knows the measure in food, he knows the quantity; so too here, the five measures of those hundreds of monks, five in quantity, is how the meaning should be understood. Bhikkhusatāni means hundreds of monks, with those five hundred monks. By this, what was said – "with a great Saṅgha of monks" – the greatness in number of that great Saṅgha of monks is shown. But later, by the statement, "Indeed, Sāriputta, the Saṅgha of monks is without defects, without adversity, without blemish, pure, established in essence. For among these five hundred monks, Sāriputta, the last one is a Sotāpanna," its greatness in virtue will become apparent.

Assosi kho verañjo brāhmaṇoti assosīti means he heard, perceived, he knew according to the sound of the utterance reaching the ear-door. Khoti is a particle merely filling out the phrase or a nipāta used in the sense of emphasis. There, with the sense of emphasis, it should be understood that he certainly heard, there was no interruption in his hearing. But with the phrase-filling, it is merely for the elegance of the expression. Verañjo means one born in Verañja, originating in Verañja, or whose residence is Verañja. According to the name given by his parents, he is called "Udaya." Brahmaṃ aṇatīti brāhmaṇo, means he recites mantras. For this is the etymological explanation for Brahmins by birth. But the noble ones, having banished evil, are called "Brāhmaṇas".

samaṇo khalu bho gotamoti and so on. There, samaṇo should be understood as one who has quelled evil. For it was said – "He is called a Brāhmaṇa because he has banished evil (dha. pa. 388), he is called a Samaṇa because he has quelled evil" (dha. pa. 265). And the Blessed One has quelled evil by the unsurpassed Ariyan path, therefore this name, namely Samaṇa, is appropriately attained by his virtues. Khalūti is a particle used in the sense of hearsay. Bhoti is merely an address that arises from the Brahmin caste for those of the Brahmin lineage. For it was also said –

Gotamoti He identifies the Blessed One by clan, therefore "samaṇo khalu bho gotamo" here means, "it is said, the Samaṇa is of the Gotama clan." Sakyaputtoti This, however, is a description of the Blessed One's high lineage. Sakyakulā pabbajitoti This is a description of his going forth out of faith, not overcome by any misfortune, without that family being diminished; it is said that he went forth out of faith, abandoning that family. What follows is the same as what has been said. Taṃ kho panāti This word is used to describe something as it is, it means, "of that venerable Gotama." Kalyāṇoti means endowed with auspicious qualities; it is said to be excellent. Kittisaddoti means fame itself, or a sound of praise.

Itipi so bhagavāti In these (phrases), the arrangement is as follows: "So bhagavā itipi arahaṃ, itipi sammāsambuddho…pe… itipi bhagavā" means "the Blessed One is thus an Arahant, thus a Perfectly Enlightened One…pe… thus a Blessed One," because of this and this reason.

arahaṃ; Because the enemies of defilements are destroyed by him with the path, he is arahaṃ due to the destruction of enemies. And that wheel of Saṃsāra, revolving since beginningless time, joined to the three realms (of existence) in a chariot, pierced by the axle of ignorance, craving for becoming, the impurity of delusion, and the compounded formations, having old age and death as its rim—all these spokes are destroyed by him at the Bodhi-maṇḍa, standing on the ground of morality with feet of effort, taking the axe of knowledge that destroys karma with the hand of faith; therefore, he is arahaṃ due to the destruction of the spokes.

Or, Saṃsāracakka means the round of existence without known end, of which ignorance is the hub, being the root; old age and death are the rim, being the end; the remaining ten factors are the spokes, being rooted in ignorance and ending in old age and death. There, ignorance is unknowing about suffering etc.; ignorance in the realm of desire is a condition for formations in the realm of desire. Ignorance in the realm of form is a condition for formations in the realm of form. Ignorance in the formless realm is a condition for formations in the formless realm. Formations in the realm of desire are a condition for rebirth-consciousness in the realm of desire. This method applies to the others. Rebirth-consciousness in the realm of desire is a condition for name-and-form in the realm of desire, similarly in the realm of form. In the formless realm, it is a condition for name alone. Name-and-form in the realm of desire is a condition for the six sense bases in the realm of desire. Name-and-form in the realm of form is a condition for three sense bases in the realm of form. Name in the formless realm is a condition for one sense base in the formless realm. The six sense bases in the realm of desire are a condition for the six kinds of contact in the realm of desire. The three sense bases in the realm of form are a condition for three contacts in the realm of form; the one sense base in the formless realm is a condition for one contact in the formless realm. The six contacts in the realm of desire are a condition for the six feelings in the realm of desire. The three in the realm of form are conditions for the three feelings; the one feeling in the formless realm is a condition for one feeling in the formless realm. The six feelings in the realm of desire are a condition for the six groups of craving in the realm of desire. The three in the realm of form are conditions for the three cravings; the one feeling in the formless realm is a condition for one group of craving in the formless realm. There, that particular craving is a condition for that particular clinging; clinging etc. are conditions for becoming etc.

How? Here, someone, thinking "I will enjoy sensual pleasures," due to clinging to sensual pleasures, engages in misconduct by body, speech, and mind; by the fulfillment of misconduct, he is reborn in the lower realms. There, the karma that is the cause of his rebirth is karma-becoming, the aggregates produced by karma are rebirth-becoming, the arising of the aggregates is birth, their maturation is old age, their dissolution is death.

Another, thinking "I will experience heavenly fortune," likewise engages in good conduct; by the fulfillment of good conduct, he is reborn in heaven. There, the karma that is the cause of his rebirth is karma-becoming, and the method is the same.

Another, thinking "I will experience the fortune of the Brahma-world," due to clinging to sensual pleasures, cultivates loving-kindness, cultivates compassion... joy... equanimity, by the fulfillment of cultivation, he is reborn in the Brahma-world. There, the karma that is the cause of his rebirth is karma-becoming, and the method is the same.

Another, thinking "I will experience the fortune of the formless realm," likewise cultivates the attainments beginning with the sphere of boundless space, by the fulfillment of cultivation, he is reborn there. There, the karma that is the cause of his rebirth is karma-becoming, the aggregates produced by karma are rebirth-becoming, the arising of the aggregates is birth, their maturation is old age, their dissolution is death. This method (naya) also applies to the connections rooted in the remaining kinds of clinging.

arahaṃ because of being far from the spokes, because of destroying them.

arahaṃ because of being far from the conditions (paccaya) etc. Just as in the world some fools who think themselves wise secretly do evil out of fear of blame; he never does so, therefore arahaṃ because of the absence of secrecy in doing evil. There is this here –

‘‘Because the sage is far (āraka) and destroys (hatattā),
The enemies of defilements (kilesārīna) are killed by him;
He has destroyed the wheel of existence (saṃsāracakkāro),
He is worthy (āraho) of conditions (paccayādīna) and so on;
He does not do evil in secret (raho),
Therefore, he is called Arahant.’’

sammāsambuddho. Because he is rightly and completely awakened to all things (dhammas), he is awakened to what should be directly known as what should be directly known, to what should be fully understood as what should be fully understood, to what should be abandoned as what should be abandoned, to what should be realized as what should be realized, to what should be developed as what should be developed. Therefore, he said –

‘‘What should be directly known is directly known,
What should be developed has been developed;
What should be abandoned has been abandoned by me,
Therefore, O Brahmin, I am awakened." (ma. ni. 2.399; su. ni. 563);

Moreover, the eye is the suffering truth (dukkhasaccaṃ); craving (taṇhā) in the past, being the root cause of it and giving rise to it, is the origin truth (samudayasaccaṃ); the non-occurrence of both is the cessation truth (nirodhasaccaṃ); the practice of understanding cessation is the path truth (maggasaccaṃ). Thus, the Buddha is rightly self-awakened (sammā sāmañca buddho) to all things even by distinguishing each factor. This method applies to the ear, nose, tongue, body, and mind as well. In this same way, the six sense bases (cha āyatanāni) such as forms, the six classes of consciousness (cha viññāṇakāyā) such as eye-consciousness, the six contacts (cha phassā) such as eye-contact, the six feelings (cha vedanā) such as those born of eye-contact, the six perceptions (cha saññā) such as perception of forms, the six volitions (cha cetanā) such as volition regarding forms, the six bodies of craving (cha taṇhākāyā) such as craving for forms, the six thoughts (cha vitakkā) such as thoughts about forms, the six investigations (cha vicārā) such as investigations about forms, the five aggregates (pañcakkhandhā) such as the form aggregate (rūpakkhandhā), the ten kasinas, the ten recollections (anussatiyo), the ten perceptions (saññā) such as the perception of a corpse swelling up (uddhumātakasaññā), the thirty-two parts of the body (dvattiṃsākārā) such as hair, the twelve sense bases (dvādasāyatanāni), the eighteen elements (aṭṭhārasa dhātuyo), the nine abodes of beings (nava bhavā) such as the realm of sensual pleasure (kāmabhava), the four jhānas beginning with the first (paṭhama), the four illimitables (catasso appamaññā) such as loving-kindness meditation (mettābhāvanā), the four immaterial attainments (catasso arūpasamāpattiyo), and the twelve links of dependent origination (paṭiccasamuppādaṅgāni) should be connected, both in reverse order from aging and death (jarāmaraṇādīni) and in forward order from ignorance (avijjādīni).

Because he is rightly self-awakened to all things, he is a Perfectly Self-Awakened One (sammāsambuddho).

Endowed with knowledge and conduct (vijjācaraṇasampanno); here, knowledge (vijjā) is threefold knowledge or eightfold knowledge. The threefold knowledge should be understood in the same way as described in the Fear and Dread Discourse (Bhayabheravasutte) (ma. ni. 1.34 ff), and the eightfold knowledge in the Ambaṭṭha Discourse (Ambaṭṭhasutte) (dī. ni. 1.278 ff). In that discourse, the six supernormal knowledges (abhiññā) are included, along with insight knowledge (vipassanāñāṇa) and the power of mind-made creation (manomayiddhiyā), and thus eight knowledges are mentioned. Conduct (caraṇa) means restraint according to the precepts (sīlasaṃvaro), guarding the doors of the senses (indriyesu guttadvāratā), moderation in eating (bhojane mattaññutā), devotion to wakefulness (jāgariyānuyogo), the seven good qualities (satta saddhammā), and the four form-sphere jhānas (cattāri rūpāvacarajjhānānī). These fifteen qualities should be understood. Indeed, these fifteen qualities are called conduct (caraṇa) because an Ariya disciple conducts himself with these, goes to the deathless direction. As it was said: "Here, Mahānāma, an Ariya disciple is virtuous" (idha, mahānāma, ariyasāvako sīlavā hotī) (ma. ni. 2.24) and so on. The Blessed One is endowed with these knowledges and this conduct; therefore, he is called endowed with knowledge and conduct (vijjācaraṇasampanno). Here, the accomplishment of knowledge (vijjāsampadā) stands fulfilling the Blessed One’s omniscience, and the accomplishment of conduct (caraṇasampadā) [fulfills] great compassion (mahākāruṇikataṃ). Knowing the benefit and detriment of all beings through his omniscience, and avoiding detriment and engaging in benefit through his great compassion, thus [he is] endowed with knowledge and conduct (vijjācaraṇasampanno). Therefore, his disciples are of good conduct, not of bad conduct, for the disciples of those lacking knowledge and conduct are like those with tortured limbs.

Well-gone (sugato). Going is also called gone (gata), and that of the Blessed One is beautiful, pure, and blameless. But what is that? The Ariya Path. Therefore, because he has gone to the safe direction without obstruction by this going, he is well-gone due to his beautiful going (sobhanagamanattā sugato). And he has gone to a beautiful place, the deathless Nibbāna, therefore he is well-gone because he has gone to a beautiful place (sundaraṃ ṭhānaṃ gatattāpi sugato). And he has gone rightly, not returning again to the defilements abandoned by that path. And it was said: "The defilements that are abandoned by the path of stream-entry, he does not go back to those defilements, does not return to them, does not come back to them, therefore [he is] well-gone... (sotāpattimaggena ye kilesā pahīnā, te kilese na puneti na pacceti na paccāgacchatīti sugato)…pe… The defilements that are abandoned by the path of arahantship, he does not go back to those defilements, does not return to them, does not come back to them, therefore [he is] well-gone" (arahattamaggena ye kilesā pahīnā, te kilese na puneti na pacceti na paccāgacchatīti sugato) (mahāni. 38). Or, he has come rightly, from the foot of Dīpaṅkara Buddha until the enlightenment seat, always doing benefit and happiness to all the world by the practice fulfilling the thirty perfections, not approaching the extremes of eternalism and annihilationism, and sensual pleasure and self-mortification, therefore he is well-gone because he has come rightly (sammāgatattāpi sugato). And he speaks rightly, he speaks the right speech in the appropriate place, therefore he is well-gone because he speaks rightly (sammā gadattāpi sugato).

sammā gadattāpi sugatoti should be understood.

Knower of the world (lokavidū). For the Blessed One knew, understood, and penetrated the world in every way, by way of its nature, its origin, its cessation, and the way leading to its cessation. As it was said: "That place, Āvuso, where one is not born, does not age, does not die, does not pass away, and is not reborn, I do not say that one can know, see, or reach the end of the world by going; nor do I say, Āvuso, that one can make an end to suffering without reaching the end of the world. But I proclaim, Āvuso, the world, its origin, its cessation, and the way leading to its cessation in this very fathom-long body with perception and mind."

"The end of the world is never reached by going;
And without reaching the end of the world, there is no release from suffering.

"Therefore, the wise one, the knower of the world;
Who has gone to the end of the world, has lived the holy life;
Having known the end of the world, the one with steady mind;
Does not long for this world or the next." (a. ni. 4.45; saṃ. ni. 1.107);

Moreover, there are three worlds: the world of formations (saṅkhāraloko), the world of beings (sattaloko), and the world of space (okāsaloko); there, in the place where it says, "One world—all beings are maintained by nutriment (āhāraṭṭhitikā)" (eko loko – sabbe sattā āhāraṭṭhitikā) (paṭi. ma. 1.112), the world of formations should be understood. In the place where it says, "The world is eternal, or the world is not eternal (Sassato lokoti vā asassato lokoti vā)" (dī. ni. 1.421), the world of beings [should be understood].

"As far as the moon and sun revolve,
Illuminating the directions, shining brightly;
So far extends a thousandfold world,
Where your power prevails." (ma. ni. 1.503) –

In the place where it says this, the world of space [should be understood], and the Blessed One knew that in every way. Thus, for him, "One world—all beings are maintained by nutriment. Two worlds—name and form. Three worlds—three feelings. Four worlds—four nutriments. Five worlds—five aggregates subject to clinging. Six worlds—six internal sense bases. Seven worlds—seven abodes of consciousness. Eight worlds—eight worldly conditions. Nine worlds—nine abodes of beings. Ten worlds—ten sense bases. Twelve worlds—twelve sense bases. Eighteen worlds—eighteen elements" (paṭi. ma. 1.112). This world of formations is known in every way.

Since he knows the inclinations of all beings, knows their underlying tendencies, knows their characters, knows their inclinations, knows beings with little dust in their eyes, with much dust in their eyes, with keen faculties, with dull faculties, with good qualities, with bad qualities, easy to instruct, difficult to instruct, capable, and incapable, therefore the world of beings is known to him in every way. Just as the world of beings is [known], so too is the world of space. Thus, one world-system (cakkavāḷaṃ) is twelve hundred thousand three thousand four hundred and fifty yojanas in length and breadth. In circumference –

All hundreds of thousands, thirty-six in circumference;
Ten thousand and half hundreds.

There –

Two hundred thousand, four nahutas;
This much in thickness, the earth is reckoned.

The support of that –

Four hundred thousand, and eight nahutas;
This much in thickness, the water stands on wind.

The support of that again –

Nine hundred thousand, the wind rises into the sky;
Sixty thousand, this is the arrangement of the world.

In this arrangement –

Eighty-four thousand yojanas are submerged in the great ocean;
And the best of mountains, Mount Sineru, rises just as high.

Then, by half and half the measure, in order;
Submerged and risen, divine, decorated with various jewels.

Yugandhara, Īsadhara, Karavīka, Sudassana;
Nemindhara, Vinataka, Assakaṇṇa, great mountains.

These seven great mountains, all around Mount Sineru;
Are the abodes of the Great Kings, frequented by devas and yakkhas.

A hundred yojanas high, the Himalayas, the mountain of five peaks;
Three thousand yojanas in length and breadth;
Adorned with eighty-four thousand peaks.

Thirty-five yojanas in trunk, in circumference, named banyan tree;
Fifty yojanas in trunk, branches extending all around.

A hundred yojanas wide, and just as high;
The Jambū tree, by whose power Jambudīpa is made known.

Eighty-two thousand are submerged in the great ocean;
And the same height risen, the circle of stone mountains;
Enclosing all that, it stands as the essence of the world-element.

Because he knows the world in every way, [he is] the Knower of the World (lokavidū).

** unsurpassed (anuttaro)**. For he surpasses all the world by his virtue of morality (sīlaguṇa), by his virtue of concentration (samādhi)…pe… by his virtue of wisdom (paññā)… by his virtue of liberation (vimutti)… by his virtue of knowledge and vision of liberation (vimuttiñāṇadassanaguṇa), he is unequaled, without equal, incomparable, without comparison, without peer…pe… by his virtue of knowledge and vision of liberation. As it was said: "I do not see anyone in the world with its devas, with its Māras…pe… with its devas and humans, more accomplished in morality than myself" and so on.

Thus, the Aggappasāda Sutta and others (a. ni. 4.34; itivu. 90) and the verses beginning with "I have no teacher" (na me ācariyo atthī) (ma. ni. 1.285; mahāva. 11) should be expanded.

Leader of persons to be tamed (purisadammasārathi), means he tames and trains. There, persons to be tamed (purisadammā) means untamed beings fit to be tamed, whether they are animal-men, human-men, or non-human-men. Thus, the Blessed One tamed animal-men such as the Nāga king Apalāḷa, Cūḷodara, Mahodara, Aggisikha, Dhūmasikha, the elephant Dhanapālaka, and so on, made them docile, and established them in the refuges and in morality. [He tamed] human-men such as Saccaka the Nigaṇṭha’s son, the brahmin youths Ambaṭṭha, Pokkharasāti, Soṇadaṇḍa, Kūṭadanta, and so on. [He tamed] non-human-men such as the yakkhas Āḷavaka, Sūciloma, Kharaloma, and Sakka, the king of the devas, tamed and trained them with various methods of taming. "I, Kesi, tame a person to be tamed with gentleness, and I tame with harshness, and I tame with gentleness and harshness" (Ahaṃ kho, kesi, purisadammaṃ saṇhenapi vinemi, pharusenapi vinemi, saṇhapharusenapi vinemī) (a. ni. 4.111) and this sutta should be expanded here. Or, while teaching the path leading to the higher paths to those with pure morality and the first jhāna and so on, and to those who are stream-enterers and so on, he tames even those who are already tamed.

Or, "unsurpassed leader of persons to be tamed" (anuttaro purisadammasārathīti) is one word with one meaning. For the Blessed One guides persons to be tamed in such a way that they run in eight directions without obstruction while sitting on one seat. Therefore, he is called "unsurpassed leader of persons to be tamed." "A tamed elephant, monks, when trained by an elephant-trainer, runs in only one direction" (Hatthidamakena, bhikkhave, hatthidammo sārito ekaṃyeva disaṃ dhāvatī) and this sutta (ma. ni. 3.312) should be expanded here.

Teacher (satthā). Moreover, a teacher is like a caravan leader (satthā), the Blessed One is the leader of a caravan. "Just as a caravan leader leads a caravan across a wilderness, leads across a wilderness of thieves, leads across a wilderness of wild beasts, leads across a wilderness of famine, leads across a wilderness without water, lifts up, brings over, crosses over, brings [them] to a safe place; even so, the Blessed One, the teacher, the leader of a caravan, leads beings across a wilderness, leads across the wilderness of birth" (Yathā satthavāho satthe kantāraṃ tāreti, corakantāraṃ tāreti, vāḷakantāraṃ tāreti, dubbhikkhakantāraṃ tāreti, nirudakakantāraṃ tāreti, uttāreti nittāreti patāreti khemantabhūmiṃ sampāpeti; evameva bhagavā satthā satthavāho satte kantāraṃ tāreti jātikantāraṃ tāretī) and so on (mahāni. 190), the meaning here should be understood according to the method of explanation.

Of devas and humans (devamanussāna) means this is said by way of specifying the most eminent, the devas and humans (devaānañca manussānañca), and by way of specifying capable individuals. But the Blessed One is a teacher even to animals by giving instruction. For even they, having attained the accumulation of supporting conditions (upanissayasampattiṃ) by hearing the Blessed One’s Dhamma, become partakers of the paths and fruits in the second or third existence by that very accumulation of supporting conditions. The deva-son Maṇḍūka and others are examples here. It is said that when the Blessed One was teaching the Dhamma to the inhabitants of Campānagara on the bank of the Gaggara lotus pond, a frog took the sound of the Blessed One as an object. A cowherd standing there, lifting up a stick, struck it on its head. It died immediately and was reborn in a golden mansion twelve yojanas in extent in the Tāvatiṃsa heaven. Seeing himself there surrounded by a host of nymphs, as if awakened from sleep, he reflected, "Indeed, I have been reborn here! What good deed did I do?" He saw nothing else except taking the sound of the Blessed One as an object. So, immediately, together with the mansion, he came to worship the feet of the Blessed One with his head. The Blessed One, knowing, asked –

"Who worships my feet, shining with power and glory,
Illuminating all directions with surpassing beauty?"

"I was formerly a frog, living in the water;
While listening to your Dhamma, a cowherd killed me." (vi. va. 857-858);

The Blessed One taught him the Dhamma. At the end of the teaching, a realization of the Dhamma arose in eighty-four thousand beings. The deva-son, established in the fruit of stream-entry, smiled and departed.

Awakened (buddho). Because he awakened to the four truths himself and awakens other beings, therefore he is awakened (buddho) for these and other reasons. To make known this meaning, all the methods of explanation (niddesanayo) (mahāni. 192) and the methods of discrimination (paṭisambhidānayo) (paṭi. ma. 1.162) that proceed thus, "One who awakens to the truths is awakened (buddho), one who awakens beings is awakened" (bujjhitā saccānīti buddho, bodhetā pajāyāti buddho), should be expanded.

Blessed One (bhagavā) is a term of reverence for one who possesses excellent qualities, is the best of beings, and is worthy of respect. Therefore, the ancients said –

"The word ‘Bhagavā’ is supreme; the word ‘Bhagavā’ is excellent;
Venerable, endowed with reverence, is he, therefore he is called ‘Bhagavā.’"

Bhagavā is a name indicative of merit, not given by Mahāmāyā, nor by King Suddhodana, nor by eighty thousand relatives, nor by specific deities such as Sakka or Santusita. As it was said by the general of the Dhamma (Dhammasenāpati) - "Bhagavā, this name was not given by the mother...pe...this is the realized designation of the Buddhas, the Blessed Ones (bhagavantānaṃ), at the foot of the Bodhi tree, with the attainment of omniscient knowledge (sabbaññutaññāṇa), the veritable designation, that is, Bhagavā" (mahāni. 84).

Since this name is indicative of qualities, they recite this verse to reveal those qualities:

"Bhagī, bhajī, bhāgī, vibhattavā iti;
Akāsi bhagganti garūti bhāgyavā;
Bahūhi ñāyehi subhāvitattano;
Bhavantago so bhagavāti vuccatīti."

Here, the meaning of each of these words should be understood in the same manner as stated in the exposition.

However, this is another way:

"Bhāgyavā, bhaggavā yutto, bhagehi ca vibhattavā;
Bhattavā vantagamano, bhavesu bhagavā tato."

Because of breaking down these obstacles (parissayānaṃ), he should be called Bhaggavā, but he is called Bhagavā. Here it is said:

"Bhaggarāgo, bhaggadoso, bhaggamoho anāsavo;
Bhaggāssa pāpakā dhammā, bhagavā tena vuccatīti."

Due to his being fortunate (bhāgyavantatāya), the perfection of his physical body (rūpakāya) possessing the characteristics of a hundred meritorious deeds is shown; due to the destruction of defilements (bhaggadosatāya), the perfection of his Dhamma-body (dhammakāya) is shown. Similarly, his being highly esteemed by worldly seekers, his being approachable by both laypeople and renunciants, his ability to remove the physical and mental suffering of those who approach him, his helpfulness with material gifts (āmisadāna) and Dhamma gifts (dhammadāna), and his competence in connecting beings with worldly and supramundane happiness are shown.

He is called Bhagavā in the sense that he possesses bhaga.

He should be called vibhattavā, but he is called Bhagavā.

He should be called bhattavā, but he is called Bhagavā.

He should be called vantagamano in existences (bhavesu), but taking the letter "bha" from the word "bhava," the letter "ga" from the word "gamana," and lengthening the letter "va" from the word "vanta," he is called Bhagavā. Just as in the world, instead of saying "mehanassa khassa mālā," it is said "mekhalā."

So imaṃ lokaṃ: That Bhagavā, this world. Now, he shows what should be stated. Sadevakaṃ: with the devas, sadevakaṃ; in the same way, with Māra, samārakaṃ; with Brahmā, sabrahmakaṃ; with ascetics and brahmins, sassamaṇabrāhmaṇiṃ; because of being born, pajā, that population (pajaṃ); with devas and humans, sadevamanussaṃ. There, with the statement "sadevaka," the group of devas in the five sense-desire realms (pañcakāmāvacaradeva) should be understood; with the statement "samāraka," the group of devas in the sixth sense-desire realm (chaṭṭhakāmāvacaradeva); with the statement "sabrahmaka," the group of Brahmās beginning with the Brahmakāyika; with the statement "sassamaṇabrāhmaṇi," the ascetics and brahmins who are enemies and adversaries of the Dispensation, and the ascetics and brahmins who have calmed their evil and banished their evil; with the statement "pajā," the world of beings (sattaloka); with the statement "sadevamanussa," the remaining humans who are called devas by convention (sammutideva). Thus, here it should be understood that the world of space (okāsaloka) is taken by three terms, and the world of beings (sattaloka) is taken by the term "pajā" in two ways.

Another way: with the inclusion of "sadevaka," the world of devas in the formless realms (arūpāvacaradevaloka) is taken; with the inclusion of "samāraka," the six worlds of devas in the sense-desire realms (chakāmāvacaradevalokā); with the inclusion of "sabrahmaka," the world of Brahmās in the form realms (rūpībrahmaloka); with the inclusion of "sassamaṇabrāhmaṇādi," the world of humans together with the conventional devas in the four assemblies (catuparisavasena), or the remaining world of all beings (avasesasabbasattaloka).

Samārakaṃ means elevated. But if someone were to think, "Brahmā is of great power, illuminating one thousand world-systems with one finger, illuminating ten thousand world-systems with two fingers…pe…ten fingers, and experiencing unsurpassed happiness of jhāna attainment, is that also realized?" Dispelling their doubt, sabrahmakaṃ is stated, meaning elevated. Then, if someone were to think, "There are many ascetics and brahmins who are adversaries of the Dispensation, are they also realized?" Dispelling their doubt, sassamaṇabrāhmaṇiṃ pajaṃ is stated, meaning elevated. Thus, having revealed the state of realization of the most excellent, then revealing the state of realization of the remaining world of beings including the conventional devas and the remaining humans, sadevamanussaṃ is stated, meaning elevated. This is the sequential order here.

Sayaṃ abhiññā sacchikatvā pavedetī: Here, sayaṃ means by himself, without needing guidance from another; abhiññā means by higher knowledge, having known by superior knowledge, that is the meaning; sacchikatvā means having directly experienced, by this, the rejection of inference and so on is done; pavedetī means makes known, causes to understand, reveals. So dhammaṃ deseti ādikalyāṇaṃ…pe… pariyosānakalyāṇaṃ: That Bhagavā, out of compassion for beings, even abandoning the unsurpassed happiness of seclusion (vivekasukhaṃ), teaches the Dhamma. And while teaching that, whether it is little or much, he teaches it only in the manner of being beautiful in the beginning, and so on.

How so? Even a single verse, due to being entirely auspicious, is beautiful in the beginning with the first line, beautiful in the middle with the second and third lines, and beautiful in the end with the last line. A sutta with a single connection (ekānusandhikaṃ) is beautiful in the beginning with the introduction (nidānena), beautiful in the end with the conclusion (nigamanena), and beautiful in the middle with the rest. A sutta with various connections (nānānusandhikaṃ) is beautiful in the beginning with the first connection, beautiful in the end with the last, and beautiful in the middle with the rest. The entire Dhamma of the Dispensation is beautiful in the beginning with its inherent virtue (sīla), beautiful in the middle with serenity and insight, paths and fruits (samathavipassanāmaggaphalehi), and beautiful in the end with Nibbāna. Or, it is beautiful in the beginning with virtue and concentration (sīlasamādhīhi), beautiful in the middle with insight and paths (vipassanāmaggehi), and beautiful in the end with fruits and Nibbāna (phalanibbānehi). Or, it is beautiful in the beginning with the Buddha’s perfect enlightenment (Buddhasubodhitāya), beautiful in the middle with the Dhamma’s perfect nature (dhammasudhammatāya), and beautiful in the end with the Sangha’s perfect practice (saṅghasuppaṭipattiyā). Or, for one who, having heard it, practices according to its truth, it is beautiful in the beginning for the enlightenment to be attained (adhigantabbāya abhisambodhiyā), beautiful in the middle for the enlightenment of a Paccekabuddha (paccekabodhiyā), and beautiful in the end for the enlightenment of a disciple (sāvakabodhiyā). And while being heard, because of suppressing the hindrances (nīvaraṇavikkhambhanato), it brings about good even by the hearing itself, thus it is beautiful in the beginning; while being practiced, because of bringing about the happiness of serenity and insight (samathavipassanāsukhāvahanato), it brings about good even by the practice itself, thus it is beautiful in the middle; and the one who has practiced thus, with the fruition of the practice completed, because of bringing about such a state (tādibhāvāvahanato), it brings about good even by the fruition of the practice, thus it is beautiful in the end. And because of being of the nature of a protector (Nāthappabhavattā), it is beautiful in the beginning by purity of origin (pabhavasuddhiyā), beautiful in the middle by purity of meaning (atthasuddhiyā), and beautiful in the end by purity of action (kiccasuddhiyā). Therefore, that Bhagavā, while teaching little or much, should be understood as teaching only in the manner of being beautiful in the beginning, and so on.

Sātthaṃ sabyañjanaṃ: In these and other expressions, since while teaching this Dhamma, he reveals the Dispensation-Brahmacariya (sāsanabrahmacariyaṃ) and the Path-Brahmacariya (maggabrahmacariyaṃ), and explains it in various ways; and that is sātthaṃ due to the appropriate attainment of meaning (atthasampattiyā), and sabyañjanaṃ due to the attainment of expression (byañjanasampattiyā). It is sātthaṃ due to the combination of indication, explanation, elucidation, analysis, making plain, designation, meaning, and words; it is sabyañjanaṃ due to the attainment of letters, words, expressions, forms, etymology, and exposition. It is sātthaṃ by depth of meaning (atthagambhīratā) and depth of realization (paṭivedhagambhīratā); it is sabyañjanaṃ by depth of Dhamma (dhammagambhīratā) and depth of teaching (desanāgambhīratā). It is sātthaṃ in regard to the sphere of meaning-insight (atthapaṭibhāna) and analytical insight (paṭisambhidā); it is sabyañjanaṃ in regard to the sphere of Dhamma-insight (dhamma) and etymological insight (nirutti paṭisambhidā). It is sātthaṃ because it is knowable by the wise, pleasing to the seekers (parikkhakajanappasādakanti); it is sabyañjanaṃ because it is worthy of faith, pleasing to the worldly people (lokiyajanappasādakanti). It is sātthaṃ because of its profound intention (gambhīrādhippāyato); it is sabyañjanaṃ because of its plain words (uttānapadato). Because of the absence of anything to be added, it is kevalaparipuṇṇaṃ due to being entirely complete; because of the absence of anything to be removed, it is parisuddhaṃ due to being free from defects; because it is encompassed by the three trainings (sikkhattayapariggahitattā), it is brahmacariyaṃ because it should be practiced by the excellent ones (seṭṭhehi), who have become Brahma, and because it is their practice (cariyabhāvato). Therefore, it is said, "sātthaṃ sabyañjanaṃ…pe… brahmacariyaṃ pakāsetī."

Moreover, since while teaching with a cause (sanidānaṃ) and with supporting evidence (sauppattikaṃ), he teaches what is beautiful in the beginning; because of the conformity to the dispositions of those to be trained (veneyyānaṃ anurūpato) and the non-perversity of the meaning (atthassa aviparītatāya ca), and because it is connected with reason and example (hetudāharaṇayuttato ca), he teaches what is beautiful in the middle; and with the gaining of faith by the hearers (sotūnaṃ saddhāpaṭilābhena) and with the conclusion (nigamanena), he teaches what is beautiful in the end. And while teaching thus, he reveals the brahmacariya. And that is sātthaṃ because of the clarity of attainment through practice (paṭipattiyā adhigamabyattito), sabyañjanaṃ because of the clarity of tradition through learning (pariyattiyā āgamabyattito), kevalaparipuṇṇaṃ because it is endowed with the five aggregates of virtue and so on (sīlādipañcadhammakkhandhayuttato), parisuddhaṃ because it is free from defilements (nirupakkilesato), because it is proceeded for the purpose of deliverance (nittharaṇatthāya pavattito), and because it is independent of worldly enticements (lokāmisanirapekkhato ca), it is called "brahmacariya" because it is the conduct of the Buddhas, Paccekabuddhas, and Buddha's disciples who are Brahma-like in the sense of being excellent (seṭṭhaṭṭhena brahmabhūtānaṃ buddha-paccekabuddha-buddhasāvakānaṃ cariyato). Therefore, it is said, "so dhammaṃ deseti ādikalyāṇaṃ…pe… brahmacariyaṃ pakāsetī."

Sādhu kho panā: But indeed, it has been said to be beautiful, bringing benefit and bringing happiness. Tathārūpānaṃ arahataṃ: Those arahants who have gained the name arahant in the world by the attainment of qualities in accordance with reality, like that form, that is, Lord Gotama. Dassanaṃ hotī: With eyes filled with joy and delight, having made the intention that "even just seeing is good," atha kho verañjo brāhmaṇo yena bhagavā tenupasaṅkamī: Then, Verañja the brahmin approached the Bhagavā.

2.Yena: is the instrumental case in the sense of location. Therefore, here the meaning should be understood as "he approached where the Bhagavā was." Or, the meaning here should be understood as "for whatever reason the Bhagavā should be approached by devas and humans, for that reason he approached." And for what reason should the Bhagavā be approached? Due to the intention of attaining various specific qualities, like a great tree constantly bearing fruit approached by flocks of birds due to the intention of enjoying delicious fruits. Upasaṅkamīti ca: means went. Upasaṅkamitvā: indicates the completion of approaching. Or, having gone thus, it also means having gone to a place closer, counted as being near the Bhagavā.

Bhagavatā saddhiṃ sammodī: Just as while asking about being comfortable and so on, the Bhagavā (spoke) with him, so too he was in complete agreement and joy with the Bhagavā, like cold water becoming one with warm water. And that with which he rejoiced, with the talk beginning with "kacci, bho, gotama, khamanīyaṃ; kacci yāpanīyaṃ, kacci bhoto gotamassa, ca sāvakānañca appābādhaṃ appātaṅkaṃ lahuṭṭhānaṃ balaṃ phāsuvihāro," is sammodanīyaṃ because it generates joy and delight, and because it is fitting to rejoice; and sāraṇīyaṃ because it is worthy of being remembered due to its sweetness of meaning and expression, and its ability to be prolonged for a long time, to be continued without interruption; or sammodanīyaṃ due to the happiness of being heard, sāraṇīyaṃ due to the happiness of being remembered. Similarly, sammodanīyaṃ due to the purity of expression, sāraṇīyaṃ due to the purity of meaning. Thus, having let pass, having brought to an end, having concluded the talk that is sammodanīyaṃ and sāraṇīyaṃ in many ways, desiring to ask the purpose for which he came, he sat down to one side.

Ekamantaṃ: The neuter gender indication is like in "visamaṃ candimasūriyā parivattantī" (a. ni. 4.70). Therefore, here the meaning should be understood as "he sat down in such a way that having sat down, he sat down to one side." Or, this is an instrumental usage in the sense of location. Nisīdī: means sat down. For wise people, having approached someone worthy of respect, sit down to one side with skill in seating arrangements. And this one is among them, therefore he sat down to one side.

But how does one sit down having sat down to one side? By avoiding six faults in sitting. Namely: too far, too close, upwind, on an elevated place, too directly in front, too far behind. For one sitting too far away, if he wishes to speak, he has to speak in a loud voice. One sitting too close causes friction. One sitting upwind is bothered by the body odor. One sitting in an elevated place shows disrespect. One sitting too directly in front, if he wishes to look, he has to look by hitting eye with eye. One sitting too far behind, if he wishes to look, he has to stretch his neck to look. Therefore, he too sat down avoiding these six faults in sitting. Therefore, it was said – "ekamantaṃ nisīdī."

Ekamantaṃ nisinno kho verañjo brāhmaṇo bhagavantaṃ etadavocā: Etaṃ: now shows the matter to be stated. Dakāro: joins the words. Avocā: means spoke. Sutaṃ metaṃ: I have heard this, this was heard by me, now shows the matter to be stated. Bho gotamā: He addresses the Bhagavā by his clan name.

na samaṇo gotamoti evamādimāha. Tatrāyaṃ anuttānapadavaṇṇanā –brāhmaṇeti jātibrāhmaṇe.Jiṇṇeti jajjarībhūte jarāya khaṇḍiccādibhāvaṃ āpādite.Vuḍḍheti aṅgapaccaṅgānaṃ vuḍḍhimariyādappatte.Mahallaketi jātimahallakatāya samannāgate, cirakālappasuteti vuttaṃ hoti.Addhagateti addhānaṃ gate, dve tayo rājaparivaṭṭe atīteti adhippāyo.Vayo anuppatteti pacchimavayaṃ sampatte, pacchimavayo nāma vassasatassa pacchimo tatiyabhāgo.

jiṇṇeti porāṇe, cirakālappavattakulanvayeti vuttaṃ hoti.Vuḍḍheti sīlācārādiguṇavuḍḍhiyutte.Mahallaketi vibhavamahattatāya samannāgate mahaddhane mahābhoge.Addhagateti maggappaṭipanne, brāhmaṇānaṃ vatacariyādimariyādaṃ avītikkamma caramāne.Vayoanuppatteti jātivuḍḍhabhāvaṃ antimavayaṃ anuppatteti evamettha yojanā veditabbā.

abhivādetīti evamādīni‘‘na samaṇo gotamo’’ti ettha vuttanakārena yojetvā evamatthato veditabbāni – ‘‘na vandati vā, nāsanā vuṭṭhahati vā, nāpi ‘idha bhonto nisīdantū’ti evaṃ āsanena vā upanimantetī’’ti. Ettha hi vā saddo vibhāvane nāma atthe, ‘‘rūpaṃ niccaṃ vā aniccaṃ vā’’tiādīsu viya. Evaṃ vatvā atha attano abhivādanādīni akarontaṃ bhagavantaṃ disvā āha –‘‘tayidaṃ bho gotama tathevā’’ti. Yaṃ taṃ mayā sutaṃ – taṃ tatheva, taṃ savanañca me dassanañca saṃsandati sameti, atthato ekībhāvaṃ gacchati. ‘‘Na hi bhavaṃ gotamo…pe… āsanena vā nimantetī’’ti evaṃ attanā sutaṃ diṭṭhena nigametvā nindanto āha –‘‘tayidaṃ bho gotama na sampannamevā’’ti taṃ abhivādanādīnaṃ akaraṇaṃ na yuttameva.

‘‘nāhaṃ taṃ brāhmaṇa…pe… muddhāpi tassa vipateyyā’’ti. Tatrāyaṃ saṅkhepattho – ‘‘ahaṃ, brāhmaṇa, appaṭihatena sabbaññutaññāṇacakkhunā olokentopi taṃ puggalaṃ etasmiṃ sadevakādibhede loke na passāmi, yamahaṃ abhivādeyyaṃ vā paccuṭṭheyyaṃ vā āsanena vā nimanteyyaṃ. Anacchariyaṃ vā etaṃ, yvāhaṃ ajja sabbaññutaṃ patto evarūpaṃ nipaccakārārahaṃ puggalaṃ na passāmi. Apica kho yadāpāhaṃ sampatijātova uttarābhimukho sattapadavītihārena gantvā sakalaṃ dasasahassilokadhātuṃ olokesiṃ; tadāpi etasmiṃ sadevakādibhede loke taṃ puggalaṃ na passāmi, yamahaṃ abhivādeyyaṃ vā paccuṭṭheyyaṃ vā āsanena vā nimanteyyaṃ. Atha kho maṃ soḷasakappasahassāyuko khīṇāsavamahābrahmāpi añjaliṃ paggahetvā ‘‘tvaṃ loke mahāpuriso, tvaṃ sadevakassa lokassa aggo ca jeṭṭho ca seṭṭho ca, natthi tayā uttaritaro’’ti sañjātasomanasso patināmesi; tadāpi cāhaṃ attanā uttaritaraṃ apassanto āsabhiṃ vācaṃ nicchāresiṃ – ‘‘aggohamasmi lokassa, jeṭṭhohamasmi lokassa, seṭṭhohamasmi lokassā’’ti. Evaṃ sampatijātassapi mayhaṃ abhivādanādiraho puggalo natthi, svāhaṃ idāni sabbaññutaṃ patto kaṃ abhivādeyyaṃ vā…pe… āsanena vā nimanteyyaṃ. Tasmā tvaṃ, brāhmaṇa, mā tathāgate evarūpaṃ nipaccakāraṃ patthayittha. Yañhi, brāhmaṇa, tathāgato abhivādeyya vā…pe… āsanena vā nimanteyya, muddhāpi tassa puggalassa rattipariyosāne paripākasithilabandhanaṃ vaṇṭā pavuttatālaphalamiva gīvato pacchijjitvā sahasāva bhūmiyaṃ vipateyyāti.

3.Evaṃ vuttepi brāhmaṇo duppaññatāya tathāgatassa loke jeṭṭhabhāvaṃ asallakkhento kevalaṃ taṃ vacanaṃ asahamāno āha –‘‘arasarūpo bhavaṃ gotamo’’ti. Ayaṃ kirassa adhippāyo – yaṃ loke abhivādanapaccuṭṭhānaañjalikammasāmīcikammaṃ ‘‘sāmaggiraso’’ti vuccati, taṃ bhoto gotamassa natthi, tasmā arasarūpo bhavaṃ gotamo, arasajātiko arasasabhāvoti. Athassa bhagavā cittamudubhāvajananatthaṃ ujuvipaccanīkabhāvaṃ pariharanto aññathā tassa vacanassatthaṃ attani sandassento‘‘atthi khvesa brāhmaṇa pariyāyo’’tiādimāha.

pariyāyoti kāraṇaṃ; ayañhi pariyāyasaddo desanā-vāra-kāraṇesu vattati. ‘‘Madhupiṇḍikapariyāyotveva naṃ dhārehī’’tiādīsu (ma. ni. 1.205) hi esa desanāyaṃ vattati. ‘‘Kassa nu kho, ānanda, ajja pariyāyo bhikkhuniyo ovaditu’’ntiādīsu (ma. ni. 3.398) vāre. ‘‘Sādhu, bhante, bhagavā aññaṃ pariyāyaṃ ācikkhatu, yathāyaṃ bhikkhusaṅgho aññāya saṇṭhaheyyā’’tiādīsu (pārā. 164) kāraṇe. Svāyamidha kāraṇe vattati. Tasmā ettha evamattho daṭṭhabbo – atthi kho, brāhmaṇa, etaṃ kāraṇaṃ; yena kāraṇena maṃ ‘‘arasarūpo bhavaṃ gotamo’’ti vadamāno puggalo sammā vadeyya, avitathavādīti saṅkhyaṃ gaccheyya. Katamo pana soti? Ye te brāhmaṇa rūparasā…pe… phoṭṭhabbarasā te tathāgatassa pahīnāti. Kiṃ vuttaṃ hoti? Ye te jātivasena vā upapattivasena vā seṭṭhasammatānampi puthujjanānaṃ rūpārammaṇādīni assādentānaṃ abhinandantānaṃ rajjantānaṃ uppajjanti kāmasukhassādasaṅkhātā rūparasasaddagandharasaphoṭṭhabbarasā, ye imaṃ lokaṃ gīvāya bandhitvā viya āviñchanti, vatthārammaṇādisāmaggiyañca uppannattā sāmaggirasāti vuccanti, te sabbepi tathāgatassa pahīnāti. Mayhaṃ pahīnāti বক্তব্যepi mamākārena attānaṃ anukkhipanto dhammaṃ deseti. Desanāvilāso vā esa bhagavato.

pahīnāti cittasantānato vigatā jahitā vā. Etasmiṃ panatthe karaṇe sāmivacanaṃ daṭṭhabbaṃ. Ariyamaggasatthena ucchinnaṃ taṇhāvijjāmayaṃ mūlametesantiucchinnamūlā. Tālavatthu viya nesaṃ vatthu katantitālāvatthukatā. Yathā hi tālarukkhaṃ samūlaṃ uddharitvā tassa vatthumatte tasmiṃ padese kate na puna tassa tālassa uppatti paññāyati; evaṃ ariyamaggasatthena samūle rūpādirase uddharitvā tesaṃ pubbe uppannapubbabhāvena vatthumatte cittasantāne kate sabbepi te ‘‘tālāvatthukatā’’ti vuccanti. Avirūḷhidhammattā vā matthakacchinnatālo viya katāti tālāvatthukatā. Yasmā pana evaṃ tālāvatthukatā anabhāvaṃkatā honti, yathā nesaṃ pacchābhāvo na hoti, tathā katā honti; tasmā āha –‘‘anabhāvaṃkatā’’ti. Ayañhettha padacchedo – anuabhāvaṃ katāanabhāvaṃkatāti. ‘‘Anabhāvaṃ gatā’’tipi pāṭho, tassa anuabhāvaṃ gatāti attho. Tattha padacchedo anuabhāvaṃ gatā anabhāvaṃ gatāti, yathā anuacchariyā anacchariyāti.Āyatiṃ anuppādadhammāti anāgate anuppajjanakasabhāvā. Ye hi abhāvaṃ gatā, te puna kathaṃ uppajjissanti? Tenāha – ‘‘anabhāvaṃ gatā āyatiṃ anuppādadhammā’’ti.

Ayaṃ kho brāhmaṇa pariyāyoti idaṃ kho, brāhmaṇa, kāraṇaṃ yena maṃ sammā vadamāno vadeyya ‘‘arasarūpo samaṇo gotamo’’ti.No ca kho yaṃ tvaṃ sandhāya vadesīti yañca kho tvaṃ sandhāya vadesi, so pariyāyo na hoti. Kasmā pana bhagavā evamāha? Nanu evaṃ vutte yo brāhmaṇena vutto sāmaggiraso tassa attani vijjamānatā anuññātā hotīti. Vuccate, na hoti. Yo hi taṃ sāmaggirasaṃ kātuṃ bhabbo hutvā na karoti, so tadabhāvena arasarūpoti 노트북해야. Bhagavā pana abhabbova etaṃ kātuṃ, tenassa karaṇe abhabbataṃ pakāsento āha – ‘‘no ca kho yaṃ tvaṃ sandhāya vadesī’’ti. Yaṃ pariyāyaṃ sandhāya tvaṃ maṃ ‘‘arasarūpo’’ti vadesi, so amhesu neva 노트북해야ti.

4.Evaṃ brāhmaṇo attanā adhippetaṃ arasarūpataṃ āropetuṃ asakkonto athāparaṃnibbhogo bhavaṃ gotamotiādimāha. Sabbapariyāyesu cettha vuttanayeneva yojanakkamaṃ viditvā sandhāya bhāsitamattaṃ evaṃ veditabbaṃ. Brāhmaṇo tameva vayovuḍḍhānaṃ abhivādanakammādiṃ loke sāmaggiparibhogoti maññamāno tadabhāvena bhagavantaṃnibbhogoti āha. Bhagavā pana yvāyaṃ rūpādīsu sattānaṃ chandarāgaparibhogo tadabhāvaṃ attani sampassamāno aparampi pariyāyaṃ anujānāti.

5.Puna brāhmaṇo yaṃ loke vayovuḍḍhānaṃ abhivādanādikulasamudācārakammaṃ lokiyā karonti tassa akiriyaṃ sampassamāno bhagavantaṃakiriyavādoti āha. Bhagavā pana, yasmā kāyaduccaritādīnaṃ akiriyaṃ vadati tasmā, taṃ akiriyavādaṃ attani sampassamāno aparampi pariyāyaṃ anujānāti. Tattha cakāyaduccaritanti pāṇātipāta-adinnādāna-micchācāracetanā veditabbā.Vacīduccaritanti musāvāda-pisuṇavācā-pharusavācā-samphappalāpacetanā veditabbā.Manoduccaritanti abhijjhābyāpādamicchādiṭṭhiyo veditabbā. Ṭhapetvā te dhamme, avasesā akusalā dhammā‘‘anekavihitā pāpakā akusalā dhammā’’ti veditabbā.

6.Puna brāhmaṇo tameva abhivādanādikammaṃ bhagavati apassanto imaṃ ‘‘āgamma ayaṃ lokatanti lokapaveṇī ucchijjatī’’ti maññamāno bhagavantaṃucchedavādoti āha. Bhagavā pana yasmā aṭṭhasu lobhasahagatacittesu pañcakāmaguṇikarāgassa dvīsu akusalacittesu uppajjamānakadosassa ca anāgāmimaggena ucchedaṃ vadati. Sabbākusalasambhavassa pana niravasesassa mohassa arahattamaggena ucchedaṃ vadati. Ṭhapetvā te tayo, avasesānaṃ pāpakānaṃ akusalānaṃ dhammānaṃ yathānurūpaṃ catūhi maggehi ucchedaṃ vadati; tasmā taṃ ucchedavādaṃ attani sampassamāno aparampi pariyāyaṃ anujānāti.

7.Puna brāhmaṇo ‘‘jigucchati maññe samaṇo gotamo idaṃ vayovuḍḍhānaṃ abhivādanādikulasamudācārakammaṃ, tena taṃ na karotī’’ti maññamāno bhagavantaṃjegucchīti āha. Bhagavā pana yasmā jigucchati kāyaduccaritādīhi; kiṃ vuttaṃ hoti? Yañca tividhaṃ kāyaduccaritaṃ, yañca catubbidhaṃ vacīduccaritaṃ, yañca tividhaṃ manoduccaritaṃ, yā ca ṭhapetvā tāni duccaritāni avasesānaṃ lāmakaṭṭhena pāpakānaṃ akosallasambhūtaṭṭhena akusalānaṃ dhammānaṃ samāpatti samāpajjanā samaṅgibhāvo, taṃ sabbampi gūthaṃ viya maṇḍanakajātiyo puriso jigucchati hirīyati, tasmā taṃ jegucchitaṃ attani sampassamāno aparampi pariyāyaṃ anujānāti. Tattha‘‘kāyaduccaritenā’’ti upayogatthe karaṇavacanaṃ daṭṭhabbaṃ.

8.Puna brāhmaṇo tameva abhivādanādikammaṃ bhagavati apassanto ‘‘ayaṃ imaṃ lokajeṭṭhakakammaṃ vineti vināseti, atha vā yasmā etaṃ sāmīcikammaṃ na karoti tasmā ayaṃ vinetabbo niggaṇhitabbo’’ti maññamāno bhagavantaṃvenayikoti āha. Tatrāyaṃ padattho – vinayatīti vinayo, vināsetīti vuttaṃ hoti. Vinayo evavenayiko,vinayaṃ vā arahatītivenayiko,niggahaṃ arahatīti vuttaṃ hoti. Bhagavā pana, yasmā rāgādīnaṃ vinayāya vūpasamāya dhammaṃ deseti, tasmā venayiko hoti. Ayameva cettha padattho – vinayāya dhammaṃ desetīti venayiko. Vicitrā hi taddhitavutti! Svāyaṃ taṃ venayikabhāvaṃ attani sampassamāno aparampi pariyāyaṃ anujānāti.

9.Puna brāhmaṇo yasmā abhivādanādīni sāmīcikammāni karontā vayovuḍḍhe tosenti hāsenti, akarontā pana tāpenti vihesenti domanassaṃ nesaṃ uppādenti, bhagavā ca tāni na karoti; tasmā ‘‘ayaṃ vayovuḍḍhe tapatī’’ti maññamāno sappurisācāravirahitattā vā ‘‘kapaṇapuriso aya’’nti maññamāno bhagavantaṃtapassīti āha. Tatrāyaṃ padattho – tapatīti tapo, roseti vihesetīti vuttaṃ hoti, sāmīcikammākaraṇassetaṃ nāmaṃ. Tapo assa atthītitapassī. Dutiye atthavikappe byañjanāni avicāretvā loke kapaṇapuriso ‘‘tapassī’’ti vuccati. Bhagavā pana ye akusalā dhammā lokaṃ tapanato tapanīyāti vuccanti, tesaṃ pahīnattā yasmā tapassīti saṅkhyaṃ gato, tasmā taṃ tapassitaṃ attani sampassamāno aparampi pariyāyaṃ anujānāti. Tatrāyaṃ padattho – tapantīti tapā, akusaladhammānametaṃ adhivacanaṃ. Vuttampi hetaṃ – ‘‘idha tappati pecca tappatī’’ti. Tathā te tape assi nirassi pahāsi viddhaṃsesīti tapassī.

10. Furthermore, the brahmin, thinking that this act of salutation, etc., conduces to the attainment of the womb of the deva-world, to the gaining of rebirth in the deva-world, and seeing its absence in the Blessed One, he addressed the Blessed One as apagabbha. Or, showing fault in the Blessed One's taking rebirth in a mother's womb out of anger, he spoke thus. Herein, this is the meaning of the words: apagabbha means "one gone away from the womb," the meaning is "incapable of attaining arising in the deva-world." Or, "one whose womb is inferior" is apagabbha, because he is excluded from the deva-world womb, in the future he is a sharer in obtaining an inferior womb, or the meaning is, "inferior was his dwelling in the womb in his mother's womb." But since for the Blessed One, dwelling in a womb in the future is gone away, therefore, seeing that apagabbha-ness in himself, he approves of another way (of explaining it). And in that connection, the meaning of these words: yassa kho brāhmaṇa āyatiṃ gabbhaseyyā punabbhavābhinibbatti pahīnā should be seen thus: "O brahmin, for that person in the future, dwelling in a womb, and arising in renewed existence, because the cause has been destroyed by the unsurpassed path, are abandoned." Here, by the taking up of "dwelling in a womb," the womb born from a bladder (jalābuja-yoni) is taken. By the taking up of "arising in renewed existence," the other three are also taken.

gabbhaseyyā, punabbhavo eva abhinibbatti punabbhavābhinibbattīti, thus the meaning should be seen here. And just as even when it is said "viññāṇaṭṭhitī," there is no "ṭhiti" different from "viññāṇa," so too here, it should be understood that there is no "seyyā" different from "gabbha." And since "abhinibbatti" exists as both pertaining to renewed existence and not pertaining to renewed existence, and here it is intended to be pertaining to renewed existence. Therefore, it was said, "punabbhavo eva abhinibbatti punabbhavābhinibbattī."

11. Thus, although the brahmin was abusing (the Buddha) with the eight grounds for abuse, beginning from the time of arrival with realities such as being rootless (arasarūpatā), the Blessed One, the lord of Dhamma, the king of Dhamma, the master of Dhamma, the Tathāgata, looking with eyes cool with compassion, because of the thorough piercing of that element of Dhamma by which he has attained skill in delivering teachings, dispelling the darkness of the brahmin’s heart like the full moon risen in the cloudless sky and like the sun in autumn, showing those same grounds for abuse differently by that and that mode (of explanation), and again revealing his diffusion of compassion obtained by unshakable-ness through the eight worldly conditions, the characteristic of such qualities, equanimity like the earth, and unwavering-ness in the Dhamma, thinking, "This brahmin only recognizes his old age through the grey head, broken teeth, wrinkled skin, etc., but he does not know himself as followed by birth, harassed by old age, overcome by disease, struck down by death, become like a wheel-rut, capable of dying today and again tomorrow of going to the state of an infant lying on its back. Indeed, he has come to me with great effort, may that coming of his be fruitful," showing his incomparable pre-existence in this world, he increased the brahmin's Dhamma-teaching in the manner beginning with seyyathāpi brāhmaṇā.

seyyathā is a particle in the sense of comparison; pī is in the sense of possibility; by both, it shows "just as, brahmin." Kukkuṭiyā aṇḍāni aṭṭha vā dasa vā dvādasa vāti, here, although a hen's eggs are fewer or more than the kind mentioned, it should be understood that it is said thus only for elegance of expression. For in the world, elegant speech is thus. Tānassūti, may those be, it has been said "may they become." Kukkuṭiyā sammā adhisayitānīti, by that mother hen, spreading her wings and lying on top of those, they are well-brooded.Sammā pariseditānīti, at the right time, by her who causes (the egg) to take heat, they are well heated from all sides, it has been said "warmed." Sammā paribhāvitānīti, at the right time, they are well imbued from all sides, it has been said "caused to take the hen's smell."

‘‘yo nu kho tesaṃ kukkuṭacchāpakānaṃ…pe… kinti svassa vacanīyo’’ti. Therein, kukkuṭacchāpakānanti means "of the hen chicks." Kinti svassa vacanīyoti, how should he be spoken of, how should he be called, elder or younger?

jeṭṭhotissa bho gotama vacanīyo’’ti. Bho, Gotama, so jeṭṭhoiti assa vacanīyo. If asked why, he is the eldest of them, therefore, he is senior to them, this is the meaning. Then the Blessed One, establishing the simile, said – ‘‘evameva kho ahaṃ brāhmaṇā’’tiādi. Just as that hen chick goes to the designation "eldest," so too I am to the populace gone into ignorance. Avijjāgatāyāti, avijjā is called ignorance, gone into that. Pajāyāti, this is a term for beings. Therefore, here, the meaning should be seen thus: "among beings entered into the interior of the egg of ignorance." Aṇḍabhūtāyāti, born in the egg, born, come into being. Just as certain beings born in an egg are called "egg-born"; so too, all this populace, because it is born in the egg of ignorance, is called "egg-born." Pariyonaddhāyāti, by that egg of ignorance, confined, bound, enveloped on all sides. Avijjaṇḍakosaṃ padāletvāti, splitting open that egg-shell made of ignorance. Ekova loketi, in the entire world-system, I alone am without a second. Anuttaraṃ sammāsambodhiṃ abhisambuddhoti, anuttaraṃ means "without superior," the best of all.Sammāsambodhinti, a bodhi (enlightenment) that is right and self-attained; or else, a bodhi that is praised and beautiful; for "bodhi" is said to be also a tree, also a path, also omniscience, also Nibbāna. For in places where it occurs, such as "paṭhamābhisambuddho at the foot of the Bodhi tree" (Mahāva. 1; Udā. 1) and "antarā ca gayaṃ antarā ca bodhiṃ" (Mahāva. 11; M. 1.285), "bodhi" is said to be a tree. In the place where it occurs, "bodhi is said to be knowledge in the four paths" (Cūḷani. Khaggavisāṇasuttaniddesa 121), it is the path. In the place where it occurs, "pappoti bodhiṃ varabhūrimedhaso" (D. 3.217), it is omniscience. In the place where it occurs, "patvāna bodhiṃ amataṃ asaṅkhata," it is Nibbāna. Here, however, the Blessed One's knowledge of the path of Arahatship is intended. Others say it is omniscience. Is the path of Arahatship the unsurpassed enlightenment for others, or is it not? It is not. Why? Because it is not the giver of all qualities. For the path of Arahatship of some gives only the fruit of Arahatship, of some, the three knowledges, of some, the six higher knowledges, of some, the four analytical knowledges, of some, the knowledge of the disciple-perfection. For the Paccekabuddhas too, it gives only the knowledge of Paccekabodhi. But for the Buddhas, it gives the attainment of all qualities, like the consecration of a king, (giving) the state of being the lord of all the world. Therefore, the unsurpassed enlightenment does not exist for anyone else.Abhisambuddhoti, I have fully known, I have penetrated; it has been said, "I have attained, I have reached."

The establishing of the simile spoken in the manner beginning with ‘‘evameva kho ahaṃ brāhmaṇā’’ti ādinā nayena, that should be understood by comparing it with the meaning in this way. Just as for that hen, there is the doing of various actions such as brooding on her eggs; so too, for the Blessed One, who was a Bodhisatta, sitting on the enlightenment-platform, there is the doing of three kinds of contemplation: impermanent, suffering, not-self in his own mind-stream. Just as by the accomplishment of the three kinds of actions of the hen, there is the non-putrefaction of the eggs; so too, by the accomplishment of the three kinds of contemplation of the Blessed One, who was a Bodhisatta, there is the non-decline of the knowledge of insight. Just as by the doing of the three kinds of actions of the hen, there is the perishing of the sticky moisture of the eggs; so too, by the accomplishment of the three kinds of contemplation of the Blessed One, who was a Bodhisatta, there is the perishing of the affection following the three existences. Just as by the doing of the three kinds of actions of the hen, there is the thinness of the eggshells; so too, by the accomplishment of the three kinds of contemplation of the Blessed One, who was a Bodhisatta, there is the thinness of the egg of ignorance. Just as by the doing of the three kinds of actions of the hen, there is the stiffness and roughness of the toenail tips and beaks of the hen chicks; so too, by the accomplishment of the three kinds of contemplation of the Blessed One, who was a Bodhisatta, there is the sharp, rough, clear, and courageous state of the knowledge of insight. Just as by the doing of the three kinds of actions of the hen, there is the time of ripening of the hen chick; so too, by the accomplishment of the three kinds of contemplation of the Blessed One, who was a Bodhisatta, the time of ripening, the time of increase, the time of conception of the knowledge of insight should be known.

Then, just as by the doing of the three kinds of actions of the hen, there is the time of the hen chick splitting open the egg-shell with its toenail tip or with its beak, flapping its wings, and emerging safely; so too, by the accomplishment of the three kinds of contemplation of the Blessed One, who was a Bodhisatta, there is the time of conceiving insight, splitting open the egg of ignorance with the path of Arahatship attained in due order, flapping the wings of the higher knowledges, and safely realizing all the Buddha qualities.

Svāhaṃ brāhmaṇa jeṭṭho seṭṭho lokassāti, so ahaṃ brāhmaṇa, just as of those hen chicks, the hen chick that splits open the egg-shell and emerges earlier is the eldest; so too, because of being born earlier in noble birth, having split open that egg of ignorance for the populace gone into ignorance, I have gone to the designation "eldest," "more senior." But because of being without equal in all qualities, (I am) the best.

‘‘āraddhaṃ kho pana me brāhmaṇā’’tiādimāha. Or else, having heard this unsurpassed state of being the eldest and the best of the Blessed One, such a thought arose in the brahmin's mind: "By what practice has he attained this?" Knowing his thought, showing "by this practice I have attained this unsurpassed state of being the eldest and the best," he spoke thus. Therein, āraddhaṃ kho pana me brāhmaṇa vīriyaṃ ahosīti, O brahmin, this unsurpassed state of being the eldest and the best was not attained by me through laziness, forgetfulness, stiff body, and distracted mind, but indeed, for the attainment of that, āraddhaṃ kho pana me vīriyaṃ ahosi, sitting on the enlightenment-platform, fourfold energy was aroused by me, it was aroused, constantly occurring without slackening, this is what was said. And just because it was aroused, that asallīnaṃahosi. And not only energy, mindfulness too, with its facing towards the object, was upaṭṭhitā. And just because it was established, it was asammuṭṭhā. Passaddho kāyo asāraddhoti, by way of the tranquility of body and mind, my body too was tranquil. Therein, since when the mind-body is tranquil, the material-body is also tranquil, therefore, having not distinguished between mind-body and material-body, it was said "passaddho kāyo." Asāraddhoti, and indeed, just because of that tranquility, it was not stiff, it has been said "without distress." Samāhitaṃ cittaṃ ekagganti, and my mind too was well established, well placed, as if fixed; and just because it was concentrated, it was one-pointed, unmoving, unwavering. By this much, the preliminary practice of jhāna has been spoken.

Paṭhamajjhānakathā

‘‘so kho aha’’nti ādimāha. Therein, although the meaning of vivicceva kāmehi vivicca akusalehi dhammehītiādīnaṃ has been spoken in the Vibhaṅga itself in the manner beginning with ‘‘tattha katame kāmā? Chando kāmo, rāgo kāmo, chandarāgo kāmo; saṅkappo kāmo, rāgo kāmo, saṅkapparāgo kāmo – ime vuccanti kāmā. Tattha katame akusalā dhammā? Kāmacchando…pe… vicikicchā – ime vuccanti akusalā dhammā. Iti imehi ca kāmehi imehi ca akusalehi dhammehi vivitto hoti pavivitto, tena vuccati – ‘vivicceva kāmehi vivicca akusalehi dhammehī’’’tiādinā (vibha. 564), still, without the method of the commentary, it is not well evident, therefore, we will reveal it by the method of the commentary itself.

vivicceva kāmehīti, having separated from desires, being without, having rejected. But the evakāra here should be understood to be in the sense of restriction (niyama). And since it is in the sense of restriction, therefore, at the time of attaining and dwelling in that first jhāna, it indicates the state of being an opponent of those desires that are non-existent, and the attainment of that (first jhāna) through the abandoning of desires. How? For when the restriction is being made, "vivicceva kāmehīti," this appears: surely desires are the opponents of this jhāna, when those exist, this does not occur, like a lamp when there is darkness, and the attainment of this is only through the abandoning of those, like the far shore is (attained) only through the abandoning of the near shore, therefore, he is making a restriction.

Therein, a question may arise: "Why is this stated in the earlier phrase and not in the latter? Can one attain and abide in jhāna without being detached from unwholesome states?" But this should not be viewed in that way. It is stated in the earlier phrase because of its being an escape from them. This jhāna is an escape from sensual pleasures (kāma) because it transcends the realm of desire (kāmadhātu) and opposes sensual desire (kāmarāga). As it is said, "This is an escape from sensual pleasures, namely, renunciation (nekkhamma)" (itivu. 72). However, in the latter phrase, it should be understood like the use of ‘indeed’ (eva) to bring forth something, as in "Here, indeed, monks, is the first Samaṇa, here is the second Samaṇa" (ma. ni. 1.139). For it is not possible to attain and abide in jhāna without being detached from other unwholesome states, namely, the hindrances (nīvaraṇa). Therefore, this should be seen in both phrases as "quite secluded from sense pleasures, quite secluded from unwholesome states." And although in both phrases, all kinds of seclusion (viveka), such as momentary seclusion (tadaṅgaviveka) and bodily seclusion (kāyaviveka), are included by the general term "secluded" (vivicca), still only three types should be considered here: bodily seclusion (kāyaviveka), mental seclusion (cittaviveka), and detachment by suppression (vikkhambhanaviveka). Furthermore, by the term "from sense pleasures" (kāmehi) in this phrase, all the sense objects (vatthukāma) mentioned in the explanation, beginning with "What are sense objects? Forms that are pleasing," etc. (mahāni. 1; vibha. 964), and all the defilement-sense pleasures (kilesakāma) mentioned in the same explanation and in the Vibhaṅga, beginning with "desire is sensual pleasure" (mahāni. 1), should be understood as included. Thus, "quite secluded from sense pleasures" means quite secluded even from sense objects. Hence, bodily seclusion is stated.

Vivitcca akusalehi dhammehīti, "quite secluded from unwholesome states," means quite secluded from defilement-sense pleasures or from all unwholesome states. Hence, mental seclusion is stated. By the former, the abandonment of sensual pleasures is indicated by the statement of seclusion from sense objects; by the latter, the acceptance of the bliss of renunciation is indicated by the statement of seclusion from defilement-sense pleasures. Thus, by the statement of seclusion from sense objects and defilement-sense pleasures, the rejection of the basis for defilement is achieved by the former, and the abandonment of defilement itself is achieved by the latter; the abandonment of the cause of greed is achieved by the former, and the abandonment of foolishness is achieved by the latter; purity of effort is indicated by the former, and nourishment of disposition is indicated by the latter. This is the way to understand it regarding the sense pleasures mentioned in "from sense pleasures" in terms of sense objects.

peṭakevuttaṃ.

Thus, here, by "quite secluded from sense pleasures," detachment by suppression from sensual desire is stated. By "quite secluded from unwholesome states," all five hindrances are stated. However, by taking a part for the whole, sensual desire is mentioned in the first, and the remaining hindrances in the second. Similarly, in the three unwholesome roots, greed which relates to the variety of the five sense objects is mentioned in the first, and aversion and delusion which relate to objects such as grounds for hatred are mentioned in the second. Or, among states such as the floods (ogha), the flood of sensuality (kāmogha), the yoke of sensuality (kāmayoga), the asava of sensuality (kāmāsava), the clinging to sensuality (kāmupādāna), the bodily tie of covetousness (abhijjhākāyagantha), the fetter of sensual desire (kāmarāga-saṃyojana) are mentioned in the first, and the remaining floods, yokes, āsavas, clinging, ties, and fetters are mentioned in the second. And by the first, craving and its associated states are mentioned, and by the second, ignorance and its associated states. Furthermore, it should be understood that by the first, detachment by suppression from the eight consciousnesses associated with greed is stated, and by the second, detachment by suppression from the remaining four unwholesome consciousnesses is stated. This is the explanation of the meaning in "quite secluded from sense pleasures, quite secluded from unwholesome states."

savitakkaṃ savicārantiādimāha. Therein, vitakkanaṃ vitakko, ūhananti is said, means thinking is vitakka. This has the characteristic of directing the mind onto an object, and its function is striking and repeatedly striking. Thus, it is said, "The yogi makes the object struck and repeatedly struck by vitakka." Its manifestation is bringing the mind to the object. Vicaraṇaṃ vicāro, anusañcaraṇanti is said, means pondering is vicāra. This has the characteristic of sustained application to the object, its function is engaging with co-arisen states, and its manifestation is sustaining the mind. Even when they are inseparable, vitakka is like the first strike of a bell due to its coarse nature, and vicāra is like the after-sound, the sustained application, due to its subtle nature. Here, vitakka is like the spreading out, the agitation of the mind, like a bird flapping its wings about to fly into the sky, or like a bee approaching a lotus, its mind drawn by the scent. Vicāra is tranquil in its activity, without excessive agitation of the mind, like a bird that has flown into the sky extending its wings, or like a bee that has landed on a lotus moving around on the surface of the lotus. This distinction between them becomes clear in the first and second jhāna. Thus, this jhāna is called "with initial application and sustained application" (savitakkaṃ savicāraṃ) because it is accompanied by this vitakka and this vicāra, like a tree with flowers and fruits. In the Vibhaṅga, however, the teaching is given in terms of individuals in the manner of "he is endowed with and fully possessed of this vitakka and this vicāra" (vibha. 565). But the meaning should be understood in the same way there as well.

Vivekajanti here, vivitti is viveko, meaning the removal of the hindrances. Or vivittoti is viveko, meaning the aggregate of jhāna-associated states is secluded from the hindrances. Therefore, vivekā, originating from seclusion or in that seclusion is vivekajaṃ. Pītisukhanti here, pinayatīti pīti, is pīti because it delights, having the characteristic of rejoicing, the function of gladdening the body and mind, or the function of pervading, and the manifestation of elation. Sukhanaṃ sukhaṃ, suṭṭhu vā khādati khanati ca kāyacittābādhanti sukhaṃ, is sukha because it gladdens, or because it excellently consumes and destroys affliction of body and mind, having the characteristic of ease, the function of invigorating associated states, and the manifestation of support. Even when they are inseparable, joy at obtaining a desirable object is pīti, and experiencing the taste of what has been obtained is sukha. Where there is pīti, there is sukha, but where there is sukha, there is not necessarily pīti. Pīti is included in the aggregate of mental formations (saṅkhārakkhandha), and sukha is included in the aggregate of feeling (vedanākkhandha). Pīti is like seeing and hearing about water in a forest for one exhausted in a wilderness, and sukha is like entering the shade of the forest and enjoying the water. This should be understood as stated because of their prominence at that particular time. And this pīti and this sukha are in this jhāna, or this jhāna has them, so this jhāna is called "joy and pleasure" (pītisukhaṃ).

Alternatively, pīti ca sukhañca is pītisukhaṃ, like the Dhamma and the Vinaya, etc. This jhāna has vivekajaṃ pītisukhaṃ, or in this jhāna there is vivekajaṃ pītisukhaṃ. Indeed, just as there is jhāna, so too pītisukhaṃ is truly born of seclusion, and it has that, therefore it is appropriate to say "vivekajaṃ pītisukhaṃ" with a single phrase. In the Vibhaṅga, however, this is stated in the manner of "this pleasure is accompanied by this joy" (vibha. 567). But the meaning should be understood in the same way there as well.

Paṭhamanti means first in the sequence of counting, or it is first because one attains this first. jhānaṃ, because it burns up opposing states, or because yogis contemplate with this, it is jhāna, meaning they burn up opposing states or contemplate an object. Or jhāna is that which itself contemplates, closely observes, therefore it is called having the characteristic of close observation. This is of two kinds: observation of an object (ārammaṇūpanijjhāna) and observation of a characteristic (lakkhaṇūpanijjhāna). Therein, ārammaṇūpanijjhāna means the eight attainments (samāpatti) along with access concentration (upacāra). Why? Because of closely observing an object such as a kasiṇa. Lakkhaṇūpanijjhāna means the paths and fruits of insight (vipassanā). Why? Because of closely observing a characteristic. Here, insight closely observes characteristics such as impermanence, but the function of closely observing is accomplished by the path, so the path is called lakkhaṇūpanijjhāna. The fruit, however, closely observes the characteristic of suchness of cessation, so it is called lakkhaṇūpanijjhāna. In this context, only ārammaṇūpanijjhāna is intended as jhāna.

Here someone might ask: "What is that jhāna that deserves the designation 'with initial application and sustained application… joy and pleasure'?" It is said: just as in phrases like ‘a wealthy man with a retinue’ etc., one sets aside the wealth and the retinue, and something else deserves the designation, so too, setting aside the states beginning with vitakka, there is nothing else that deserves the designation. Just as when it is said, "an army with chariots and infantry," the designation of ‘army’ applies to the components of the army, so here the designation of ‘jhāna’ should be understood as applying to the five factors. Which five? Initial application (vitakka), sustained application (vicāra), joy (pīti), pleasure (sukha), and one-pointedness of mind (cittekaggatā). These indeed are stated as factors in the manner of "with initial application and sustained application." If it is argued that one-pointedness is not a factor because it is not mentioned, that is not correct. Why? Because it is indeed mentioned. For it is stated in the Vibhaṅga as "jhāna is initial application, sustained application, joy, pleasure, one-pointedness of mind." Therefore, just as ‘with initial application and sustained application’ is stated, even though ‘with one-pointedness of mind’ is not stated here, one-pointedness of mind should be understood as a factor by this statement in the Vibhaṅga. For the meaning intended by the Blessed One in the summary is also expressed by him in the Vibhaṅga.

Upasampajjāti, having approached, having attained, is said. Or having brought about, having produced, is said. In the Vibhaṅga, however, it is said, "upasampajjāti means gain, obtaining, acquisition, attainment, touching, fully touching, realizing, and reaching the first jhāna." The meaning of that should also be understood in the same way. Vihāsinti, by the mode of abiding consisting of sitting at the Bodhi-mandala, living in the state of jhāna characterized in the Itivuttaka, he brought about the maintenance, the support, the sustenance, the conduct, and the abiding of his existence. This was said in the Vibhaṅga, "Viharati means lives, exists, maintains, supports, sustains, conducts, abides; therefore, it is called viharati" (vibha. 512).

But having done what did the Blessed One attain and abide in this jhāna? Having cultivated a meditation subject. Which one? The meditation subject of mindfulness of breathing (ānāpānassati). What should another who desires that do? Another should cultivate either this meditation subject or another of the earth kasiṇa and so on. The method of cultivating them should be understood in the same way as stated in the Visuddhimagga (visuddhi. 1.55). But if it were to be said here, it would be too voluminous, and it is the basis for abolishment of monastic rules (vinayanidāna), therefore, I will only give the explanation of the meaning of the Pali.

The Discourse on the First Jhāna is Concluded.

Discourse on the Second Jhāna

Vitakkavicārānaṃ vūpasamāti, the subsiding of initial application and sustained application, means the overcoming of these two, initial application and sustained application; their non-appearance in the moment of the second jhāna is said. Although in the second jhāna all the states of the first jhāna are not present – for the contact and so on in the first jhāna are different, and those here are different – it should be understood that "the subsiding of initial application and sustained application" is said in order to indicate that the higher attainments, such as the second jhāna, are achieved by overcoming the coarse factor, the coarse component of the first jhāna. Ajjhattanti, here, one’s own inner being is intended. In the Vibhaṅga, however, only "ajjhattaṃ paccatta"nti (vibha. 573) is stated. Since one’s own inner being is intended, therefore the meaning here is, "born in oneself, arisen in one’s own continuum."

Sampasādananti, sampasādanaṃ means confidence (saddhā). Jhāna is also sampasādanaṃ because of the association with confidence, like a blue cloth because of the association with the blue color. Or because that jhāna, being endowed with confidence, gladdens the mind by the subsiding of the disturbance of initial application and sustained application, therefore it is called sampasādanaṃ. In this explanation of the meaning, the phrase should be connected as sampasādanaṃ cetaso ti, confidence of the mind. In the previous explanation of the meaning, however, cetaso ti should be combined with ekodibhāvena. There, the connection of the meaning is as follows: eko udetītiekodi, it means eko udetītiekodi, meaning it arises having become supreme because it is not dominated by initial application and sustained application. For even in the world, the best is called ‘one’. Or it is appropriate to say vitakkavicāravirahato vā eko asahāyo hutvātipi, it becomes one, without companion, being devoid of initial application and sustained application. Alternatively, that which raises up associated states is udi, meaning it causes to arise. Ekodi, is a synonym for samādhi, being one and also udi in the sense of being supreme. Thus, this second jhāna is ekodibhāvaṃ because it cultivates and increases this ekodi. Since this ekodi is of the mind, not of a being or a life, therefore it is called cetaso ekodibhāvanti, one-pointedness of mind.

But isn't this saddhā present even in the first jhāna, and this is a samādhi called ekodi? Then why is this alone said to be sampasādana, "ekodibhāva of the mind"? It is said: Indeed, the first jhāna, like water turbulent with waves due to the agitation of vitakka and vicāra, is not very clear; therefore, even with sati and saddhā, it is not said to be sampasādana. Precisely because it is not very clear, even the samādhi here is not very evident; therefore, it is not said to be ekodibhāva. But in this jhāna, due to the absence of the hindrances of vitakka and vicāra, the saddhā, having found an opportunity, becomes strong, and the samādhi becomes evident just by obtaining the support of strong saddhā; therefore, it should be understood that this alone is said in this way. However, in the Vibhaṅga, only this much is said: "Sampasādana means whatever saddhā, saddahanā, okappanā, abhippasāda; cetaso ekodibhāva means whatever ṭhiti of the mind...pe... sammāsamādhi." But this explanation of meaning should be understood in such a way that it does not contradict what has been said, but rather harmonizes and agrees with it.

Avitakkaṃ avicāraṃ: Because vitakka has been abandoned by bhāvanā, there is no vitakka in this or of this, hence avitakkaṃ. In the same way, avicāraṃ. In the Vibhaṅga also (vibha. 576) it is said: "Thus, this vitakka and this vicāra are peaceful, calmed, ceased, set, completely set, cast away, driven away, dried up, thoroughly dried up, destroyed; therefore, it is called avitakkaṃ avicāraṃ."

Here someone might say: "But isn't this meaning also established by 'vitakkavicārānaṃ vūpasamā', then why is 'avitakkaṃ avicāraṃ' said again?" It is said: This meaning is indeed established in this way, but it does not illuminate that meaning; didn't we say - "However, for the purpose of indicating that the attainment of the second jhāna etc., which are superior to the first jhāna, occurs through the transcendence of each grosser factor, therefore, 'vitakkavicārānaṃ vūpasamā' is said in this way."

Moreover, from the vūpasama of vitakka and vicāra comes this sampasādana, not from the kālusiya of kilesa. And from the vūpasama of vitakka and vicāra comes ekodibhāva, not from the pahāna of nīvaraṇa like upacārajjhāna, nor from the pātubhāva of aṅga like the first jhāna; thus, this statement illuminates the cause for sampasādana and ekodibhāva. Similarly, from the vūpasama of vitakka and vicāra comes this avitakka and avicāra, not abhāva like the third and fourth jhāna or like cakkhuviññāṇa etc.; thus, it also illuminates the cause for avitakka and avicārabhāva, and not merely the absence of vitakka and vicāra. But the statement "avitakkaṃ avicāraṃ" illuminates merely the absence of vitakka and vicāra; therefore, even after saying the former, it must be said again.

Samādhijaṃ: meaning, born from the samādhi associated with the first jhāna, or from sampayuttasamādhi. Although the first is also born from sampayuttasamādhi, only this deserves to be called "samādhi" because it is exceedingly unmoving and very clear due to the absence of agitation from vitakka and vicāra. Therefore, for the sake of describing its excellence, only this is said to be "samādhijaṃ." Pītisukhaṃ: this is in the same manner as said before.

Dutiyaṃ: the second in serial order; or it is dutiyaṃ because one attains this second. Jhānaṃ: Here, just as the first jhāna has five aṅga beginning with vitakka, so this should be understood as having four aṅga beginning with sampasāda. As it is said: "Jhāna means sampasādo, pīti, sukhaṃ, cittassekaggatā" (vibha. 580). This is just a synonym. But apart from sampasādana, this is only three-aṅga in the non-synonymous sense. As it is said: "What is the three-aṅga jhāna at that time? Pīti, sukhaṃ, cittassekaggatā" (dha. sa. 161). The rest is in the same manner as said before.

The explanation of the second jhāna is finished.

Explanation of the Third Jhāna

Pītiyā ca virāgā: Here, pīti is as previously stated. Virāgo: either disgust for it or transcendence of it. The word "ca" between the two is for combining; it combines either vūpasama or vitakkavicāravūpasama. There, when it combines only vūpasama, then "pītiyā virāgā ca," and moreover, there is vūpasama; thus, the connection should be understood. In this connection, virāgo has the meaning of disgust. Therefore, the meaning should be seen as disgust for pīti and vūpasama. But when it combines vitakkavicāravūpasama, then "pītiyā ca virāgā," and moreover, there is vūpasama of vitakka and vicāra; thus, the connection should be understood. In this connection, virāgo has the meaning of transcendence. Therefore, the meaning should be seen as transcendence of pīti and vūpasama of vitakka and vicāra.

Even though these vitakka and vicāra ceased in the second jhāna itself, this is said for the purpose of indicating the path and describing the excellence of this jhāna. For when it is said, "vitakkavicārānaṃ vūpasamā," it is understood - "surely the path to this jhāna is the vūpasama of vitakka and vicāra." Just as with the third noble path, even for those sakkāyadiṭṭhi etc. that have not been abandoned, "from the abandonment of the five lower fetters" (ma. ni. 2.132), the mentioning of abandonment is a description of excellence and generates enthusiasm in those eager to attain it; in the same way here, the mentioning of the vūpasama of vitakka and vicāra, even though they have not ceased, is a description of excellence. Therefore, this meaning is stated - "pītiyā ca samatikkamā, vitakkavicārānañca vūpasamā."

Upekkhako ca vihāsi: Here, because one sees impartially from the arising, it is upekkhā, one sees equally, meaning one sees without partiality. Because one is endowed with that clear, abundant, and strong upekkhā, the one possessing the third jhāna is called "upekkhako." Upekkhā, however, is of ten kinds - chaḷaṅgupekkhā, brahmavihārupekkhā, bojjhaṅgupekkhā, vīriyupekkhā, saṅkhārupekkhā, vedanupekkhā, vipassanupekkhā, tatramajjhattupekkhā, jhānupekkhā, pārisuddhupekkhāti. Thus, this ten kinds of upekkhā should be understood according to the ways in which they appear in various places, in terms of bhūmi, puggala, cittārammaṇa, khandhasaṅgaha, ekakkhaṇakusalattika-saṅkhepa, and in the manner stated in the Aṭṭhasālinī, the Dhammasaṅgaha Aṭṭhakathā. Here, however, it is not stated because it would make the vinayanidāna excessively burdensome. But in terms of lakkhaṇa etc., the upekkhā intended here has the characteristic of neutrality (majjhattatalakkhaṇā), the function of non-engagement (anābhogarasā), the manifestation of non-interference (abyāpārapaccupaṭṭhānā), and the near cause of the fading away of pīti (pītivirāgapadaṭṭhānā).

Here someone might say - "But this is essentially tatramajjhattupekkhā, and that exists even in the first and second jhāna; therefore, it should also be said there, 'upekkhako ca vihāsi'. Why is that not said?" Because its function is not evident. Its function is not evident there because it is overwhelmed by vitakka etc. Here, however, because it is not overwhelmed by vitakka, vicāra, and pīti, it has become one whose function is evident, as if with uplifted head; therefore, it is said.

The complete explanation of the meaning of "upekkhako ca vihāsi" is finished.

Sato sampajāno: sampajāno is one who is mindful and fully aware. Sati and sampajañña are stated in relation to a person. There, sati has the characteristic of remembering, the function of non-confusion, and the manifestation of protection; sampajañña has the characteristic of non-delusion, the function of discerning, and the manifestation of investigating. There, although this satisampajañña exists even in the previous jhānas, for one who is forgetful and lacks full awareness, not even access jhāna is accomplished, let alone attainment; due to the grossness of those jhāna's, the movement of the mind of a person on that level is easy, and the function of satisampajañña is not evident there. But due to the subtlety of this jhāna because of the abandonment of gross aṅga, the movement of the mind of a person should be desired only when grasped by the function of satisampajañña, like on the edge of a razor; therefore, it is stated here. And what else? Just as a calf separated from its mother cow, if not protected, would return to the cow; in the same way, this sukha of the third jhāna, even if separated from pīti, if not protected by the protection of satisampajañña, might return to pīti and be associated with pīti. And beings are attached to sukha, and this is exceedingly sweet sukha, since there is no sukha beyond that. By the power of satisampajañña, there is no attachment to sukha here, not otherwise; to show this special meaning as well, it should be understood that this is stated here.

Sukhañca kāyena paṭisaṃvedesi: Here, although there is no enjoyment of feeling sukha by one possessing the third jhāna, even so, because the sukha is associated with his nāmakāya, or because his rūpakāya is touched by extremely subtle rūpa arising from that sukha associated with the nāmakāya, and because even after rising from jhāna, he might experience sukha, therefore, showing this meaning, he said, "sukhañca kāyena paṭisaṃvedesi."

Yaṃ taṃ ariyā ācikkhanti upekkhako satimā sukhavihārī: Here, because of which jhāna, for which jhāna-cause, the ariyas such as Buddhas declare, teach, make known, establish, disclose, analyze, make plain, reveal, praise that person possessing the third jhāna, is the intended meaning. What is it? "Upekkhako satimā sukhavihārī." "Having attained that third jhāna, he dwells;" thus, the connection should be understood here.

But why do they praise him in that way? Because he is worthy of praise. Because even in the third jhāna, having reached the extreme of exceedingly sweet sukha, he is upekkhako, and is not drawn by attachment to sukha, and pīti does not arise; in the same way, he is satimā because of the presence of upaṭṭhitassatitā. And because he experiences sukha that is pleasing to the ariyas and frequented by the ariyas, and is uncorrupted, with nāmakāya; therefore, he is worthy of praise. Thus, revealing the qualities that are the cause of praise for him who is worthy of praise, they praise him in this way, saying, "upekkhako satimā sukhavihārī," it should be understood.

Tatiyaṃ: the third in serial order; or it is tatiyaṃ because one attains this third. Jhānaṃ: And here, just as the second is four-aṅga beginning with sampasāda, so this is five-aṅga beginning with upekkhā. As it is said: "Jhāna means upekkhā, sati, sampajaññaṃ, sukhaṃ, cittassekaggatā" (vibha. 591). This is just a synonym. But apart from upekkhā, sati, and sampajañña, this is only two-aṅga in the non-synonymous sense. As it is said: "What is the two-aṅga jhāna at that time? Sukhaṃ, cittassekaggatā" (dha. sa. 163). The rest is in the same manner as said before.

The explanation of the third jhāna is finished.

Explanation of the Fourth Jhāna

Sukhassa ca pahānā dukkhassa ca pahānā: From the abandonment of bodily sukha and bodily dukkha. Pubbevā: And that too, previously, not at the moment of the fourth jhāna. Somanassadomanassānaṃ atthaṅgamā: From the cessation of mental sukha and mental dukkha, it is indeed said that the pahāna, the abandonment, of these two also happened previously. When, however, does their pahāna happen? At the access moment of the four jhānas. Somanassa is abandoned at the access moment of the fourth jhāna, dukkha, domanassa and sukha are abandoned at the access moments of the first, second and third. The pahāna of these not stated in order, should be understood that the pahāna of sukha, dukkha, somanassa and domanassa is stated here according to the order of mention of indriya in Indriyavibhaṅga.

If, however, these are abandoned in the access moments of each respective jhāna, then why is it said, "Where does the painful feeling, once arisen, cease without remainder? Here, a bhikkhu, quite secluded from sense pleasures…pe…enters and dwells in the first jhāna; here the painful feeling, once arisen, ceases without remainder. Where does the feeling of displeasure… the feeling of pleasure… the feeling of joy cease without remainder? Here, a bhikkhu, with the abandoning of pleasure…pe…enters and dwells in the fourth jhāna; here the feeling of joy, once arisen, ceases without remainder" (saṃ. ni. 5.510)? It is because of surpassing cessation. For their surpassing cessation is in the first jhāna and so on, not just cessation; but it is just cessation in the access moment, not surpassing cessation. For indeed, even though the painful feeling has ceased in the access to the first jhāna due to diverse attention, it might arise again through contact with gnats, mosquitoes, and so on, or through discomfort from unsuitable seating, but certainly not in absorption. Or this, having ceased in access, is not well ceased; because it is not overcome by the opposing factor. But in absorption, the whole body is suffused with pleasure by the touch of delight. And for one whose body is suffused with pleasure, the painful feeling is well ceased; because it is overcome by the opposing factor. Moreover, since the feeling of displeasure, abandoned in the access to the second jhāna due to diverse attention, arises even when there is bodily fatigue and mental agitation caused by initial and sustained thought, it does not arise in the absence of initial and sustained thought. But where it arises, it is in the presence of initial and sustained thought. And since initial and sustained thought are not yet abandoned in the access to the second jhāna, there might be an arising of it; because the condition is not abandoned. But certainly not in the second jhāna; because the condition is abandoned. Similarly, even though the feeling of pleasure has been abandoned in the access to the third jhāna, there might be an arising of the refined physical touch produced by delight, but certainly not in the third jhāna. For in the third jhāna, delight, which is the condition for pleasure, is completely ceased. Similarly, even though the feeling of joy has been abandoned in the access to the fourth jhāna, there might be an arising of it because of nearness to it, and because of not properly transcending the equanimity attained in absorption due to its absence, but certainly not in the fourth jhāna. Therefore, the phrase "here the painful feeling, once arisen, ceases without remainder" is used in each case.

Here someone might ask: "But even though these feelings are abandoned in the access of each respective jhāna, why are they gathered together here?" For the sake of grasping the pleasure. For this feeling of "neither-painful-nor-pleasant" which is spoken of here, is subtle, extremely difficult to know, and cannot be easily grasped. Therefore, just as a cowherd gathers all the cows into one enclosure in order to catch a rogue bull that cannot be approached and caught in just any way, and then, bringing them out one by one, says, "This is it, catch it!" and causes even that one to be caught; even so, the Blessed One gathered all these together for the sake of grasping the pleasure. For indeed, having shown these gathered together, it is possible to make (someone) grasp, "That which is neither pleasure nor pain, neither joy nor displeasure, this is the feeling of neither-painful-nor-pleasant."

Furthermore, it should be understood that these are also stated for the purpose of showing the condition for the liberation of mind through neither-painful-nor-pleasant feeling. For the abandoning of pleasure and so on are its conditions. As it was said: "There are these four conditions, friend, for the liberation of mind through neither-painful-nor-pleasant feeling in attainment. Here, friend, a bhikkhu, with the abandoning of pleasure…pe…enters and dwells in the fourth jhāna. These, friend, are the four conditions for the liberation of mind through neither-painful-nor-pleasant feeling in attainment" (ma. ni. 1.458). Or just as the view of individuality and so on, even though abandoned elsewhere, are said to be abandoned there for the sake of extolling the third path; even so, it should be understood that these are stated here for the sake of extolling this jhāna. Or it should be understood that these are stated here in order to show the extreme remoteness of lust and hatred by means of the destruction of conditions. For in these, pleasure is the condition for joy, joy is the condition for lust, pain is the condition for displeasure, and displeasure is the condition for hatred. And by the destruction of pleasure and so on, lust and hatred, along with their conditions, are destroyed and are extremely remote.

Adukkhamasukha: Not painful due to the absence of pain, not pleasant due to the absence of pleasure. By this, it indicates here the third feeling that is the opposite of pain and pleasure, not merely the absence of pain and pleasure. The third feeling is called neither-painful-nor-pleasant, also called upekkhā. It should be understood as having the characteristic of experiencing what is contrary to the desirable and undesirable, having the function of neutrality, having the manifestation of non-distinctness, and having the proximate cause of the cessation of pleasure. Upekkhāsatipārisuddhi: purity of mindfulness generated by upekkhā. For in this jhāna, mindfulness is very pure. And the purity of that mindfulness is done by upekkhā, not by anything else; therefore, this is called upekkhāsatipārisuddhi. It is also said in the Vibhaṅga - "This mindfulness is clear, pure, and bright because of this upekkhā, therefore it is called - 'upekkhāsatipārisuddhi'" (vibha. 597). And by whatever upekkhā the purity of mindfulness occurs here, that should be understood as the neutrality there in meaning. And not only is mindfulness pure here by that, but also all the associated mental states; however, the teaching is stated with mindfulness as the head.

Although this upekkhā exists even in the three lower jhānas, just as the crescent moon, existing during the day, is impure and not clear due to being overshadowed by the splendor of the sun and due to the unavailability of its own similar night, so too, this neutral upekkhā crescent moon is impure in the distinctions of the first jhāna and so on, even though it exists, due to being overshadowed by the power of opposing mental states such as initial and sustained thought and due to the unavailability of its own similar night of the feeling of upekkhā. And the mindfulness and so on that are born together are also impure, like the light of an impure crescent moon during the day; therefore, not even one of them is called "upekkhāsatipārisuddhi." But here, due to the absence of being overshadowed by the power of opposing mental states such as initial thought and due to the attainment of its own similar night of the feeling of upekkhā, this neutral upekkhā crescent moon is exceedingly pure, and due to its purity, the mindfulness and so on that are born together are also pure and bright, like the light of a pure crescent moon; therefore, only this is said to be upekkhāsatipārisuddhinti, it should be understood.

Catuttha: The fourth in the order of enumeration. That which is attained as the fourth is also the fourth. Jhāna: Here, just as the third is five-factored with upekkhā and so on; so too, this is three-factored with upekkhā and so on. As it was said - "Jhāna is upekkhā, mindfulness, and one-pointedness of mind." But this is only a synonym. However, having set aside mindfulness and taken only upekkhā and one-pointedness, this is definitely two-factored in a non-synonymous way. As it was said - "What is the two-factored jhāna at that time? Upekkhā, one-pointedness of mind" (dha. sa. 165). The rest is as stated above.

The Discourse on the Fourth Jhāna is Concluded.

Discourse on the Recollection of Past Lives

12. Thus, these four jhānas are for some for the sake of one-pointedness of mind, for some they are the basis for insight, for some they are the basis for the supernormal knowledges, for some they are the basis for cessation, and for some they are for the sake of arising in existence. Therein, for the arahants they are for the sake of one-pointedness of mind; for they, having attained them, develop the eight attainments after doing the preliminary work on a kasiṇa, thinking "we will dwell comfortably during the day with a one-pointed mind." For trainees and worldlings, they are the basis for insight, for they develop them thinking "having arisen from the attainment, we will contemplate with a concentrated mind." But those who, having developed the eight attainments, attain the jhāna that is the basis for the supernormal knowledges, and having arisen from the attainment, wish for the supernormal knowledges in the way that was said, "Having been one, he becomes many," for them these are the basis for the supernormal knowledges. But those who, having developed the eight attainments, develop them thinking "having attained the cessation attainment, having been without mind for seven days, having attained cessation, nibbāna, in this very life, we will dwell comfortably," for them these are the basis for cessation. But those who, having developed the eight attainments, develop them thinking "having not declined from the jhāna, we will arise in the Brahma world," for them these are for the sake of arising in existence.

"So evaṃ samāhite citte" and so on, he said.

So: That so I. Evaṃ: This is an indication of the sequence of the fourth jhāna. By this, it is said having attained the fourth jhāna by this sequence. Samāhite: Concentrated by this concentration of the fourth jhāna. But in parisuddhe and so on, parisuddhe because of the purity of mindfulness and equanimity. Just because of being pure, pariyodāte, it is said it is radiant. Anaṅgaṇe because of the absence of the defilement of lust and so on due to the destruction of the conditions of pleasure and so on. And just because of being without defilement, vigatūpakkilese; for the mind is defiled by defilement. Mudubhūte because of being well developed, it is said having attained pliancy. For the mind that exists in control is called pliant. And just because of being pliant, kammaniye, fit for work, suitable for work. For a pliant mind is fit for work like well-refined gold, and both of these are because of being well-developed. As it was said - "I do not see, bhikkhus, even one other thing that, when developed and cultivated, is so pliant and workable as the mind" (a. ni. 1.22).

ṭhite. Just because of being stable, āneñjappatte, it is said unmoving, unperturbed. Or, because of the state of being pliant and workable, because of being stable in one's own control, ṭhite, having attained imperturbability because of being grasped by faith and so on. For a mind grasped by faith does not waver due to lack of faith, a mind grasped by energy does not waver due to laziness, a mind grasped by mindfulness does not waver due to negligence, a mind grasped by concentration does not waver due to restlessness, a mind grasped by wisdom does not waver due to ignorance, a mind grasped by light does not waver due to the darkness of defilements. A mind grasped by these six things is one that has attained imperturbability. A mind thus endowed with eight factors is fit for directing towards the supernormal knowledges, for the direct realization of the phenomena that should be directly realized by the supernormal knowledges.

It should be understood according to the Anaṅgaṇavattha Sutta (ma. ni. 1.57 ff.). Mudubhūte by the attainment of mastery. Kammaniye by approaching the development of the bases of power. ṭhite āneñjappatte by approaching the state of excellence through the perfection of development. Just as it is that which has attained imperturbability; so too, it is ṭhite, is the meaning. Thus, a mind endowed with eight factors is fit for directing towards the supernormal knowledges, for the direct realization of the phenomena that should be directly realized by the supernormal knowledges, a basis, being the proximate cause, is the meaning.

Pubbenivāsānussatiñāṇāya: Thus, when this mind has become the basis for supernormal knowledges, for the sake of that knowledge in the recollection of past lives. Therein, pubbenivāso: past lives are the aggregates dwelt in previously in past existences. Dwelt in means experienced, felt, arisen and ceased in one's own continuum, or the phenomena dwelt in are dwelt in through the dwelling of objects, known and delimited by one's own consciousness, or even known by another's consciousness in cases such as the recollection of cut stalks and so on. Pubbenivāsānussati: the mindfulness by which one recollects past lives. Ñāṇa: the knowledge associated with that mindfulness. Thus, for the sake of this knowledge of recollection of past lives, for the attainment and reaching of this knowledge of recollection of past lives, it is said. Abhininnāmesi: I directed it.

So: So, I. Anekavihita: Of many kinds, or caused to occur, described in many ways, is the meaning. Pubbenivāsaṃ: Having made the immediately preceding existence the beginning, the continuum dwelt in there and there. Anussarāmi: I recollect by going along and along in the order of births, "even one birth, even two births," or I recollect continuously, it shows that I recollect as soon as the mind is directed. For there is no preliminary work for great beings who have fulfilled the perfections, therefore they recollect simply by directing the mind. But sons of good families who are beginners recollect only after doing the preliminary work, therefore the preliminary work should be stated according to them. But stating that would cause a very heavy narrative of the Vinaya, therefore we do not say that. But by those who desire it, it should be taken in the manner stated in the Visuddhimagga (visuddhi. 2.402 ff.). Here, however, we will only explain the Pāḷi.

Seyyathidanti: The particle seyyathida is used to indicate the manner of commencement. Therefore, showing the variety of ways in which that former dwelling was commenced, he said, "ekampi jātinti" and so on. There, ekampi jātinti means even one rebirth, from the origin of conception to the end of death, a continuum of aggregates included within one existence. This method applies to "dvepi jātiyoti" and so on. However, in "Anekepi saṃvaṭṭakappeti" and so on, a saṃvaṭṭakappa should be understood as a disappearing aeon, and a vivaṭṭakappa as a developing aeon. Here, saṃvaṭṭa refers to the period during the destruction, because it is the basis for that. And vivaṭṭa refers to the period during the formation. For in this case, all those that are spoken of as, "Bhikkhus, there are these four asaṅkhyeyyas of an aeon. Which four? The destruction, the period of destruction, the formation, the period of formation," are all included.

Here, there are three destructions: destruction by fire (tejosaṃvaṭṭo), destruction by water (āposaṃvaṭṭo), and destruction by wind (vāyosaṃvaṭṭo). There are three boundaries of destruction: Ābhassara, Subhakiṇha, and Vehapphala. When an aeon is destroyed by fire, everything below Ābhassara is burned by fire. When it is destroyed by water, everything below Subhakiṇha is dissolved by water. When it is destroyed by wind, everything below Vehapphala is demolished by wind. In detail, however, one Buddha-field always perishes.

It is stated in the Visuddhimagga (Visuddhi. 2.404). It should be learned from there by those who wish to know more.

In the manner beginning with "Amutrāsi"nti. There, amutrāsinti means in that destroying aeon, I was in that existence, or in that womb, or in that destiny, or in that station of consciousness, or in that abode of beings, or in that group of beings. Evaṃnāmoti means such a name, like Vessantara or Jotipāla. Evaṃgottoti means such a clan, like Bhaggava or Gotama. Evaṃvaṇṇoti means such a complexion, like white or dark. Evamāhāroti means such food, like rice and meat, or eating fruits that grow on their own. Evaṃsukhadukkhappaṭisaṃvedīti means experiencing happiness and suffering of various kinds, whether physical or mental, associated with worldly things or unassociated. Evamāyupariyantoti means such a lifespan, like a lifespan of one hundred years or a lifespan of eighty-four thousand aeons.

So tato cuto amutra udapādinti: I, having passed away from that existence, womb, destiny, station of consciousness, abode of beings, or group of beings, was reborn again in such and such existence, womb, destiny, station of consciousness, abode of beings, or group of beings. Tatrāpāsinti: Then there also, in that existence, womb, destiny, station of consciousness, abode of beings, or group of beings, I was again. Evaṃnāmotiādi is as previously stated.

amutrāsinti: This is the recollection as far as one desires, going back in sequence. So tato cutoti is the reviewing as one returns. Therefore, idhūpapannoti, after this rebirth here, I was reborn there, should be understood as referring to the Tusita heaven. Tatrāpāsiṃ evaṃnāmoti: There in the Tusita heaven, I was a deva-son named Setaketu. Evaṃgottoti: Of the same clan as those devas. Evaṃvaṇṇoti: Of golden complexion. Evamāhāroti: Having divine nectar as food. Evaṃsukhadukkhappaṭisaṃvedīti: Thus, experiencing divine happiness. But suffering is only the suffering of conditioned things. Evamāyupariyantoti: Thus, a lifespan of fifty-seven crores and sixty hundred thousand years. So tato cutoti: I, having passed away from that Tusita heaven. Idhūpapannoti: Was reborn here in the womb of Queen Mahāmāyā.

Itīti: Thus. Sākāraṃ sauddesanti: Sauddesaṃ by way of name and clan, sākāraṃ by way of complexion and so on. For a being is identified by name and clan as "Datta, Tissa, Gotama"; and is distinguished by complexion and other qualities as white or dark; therefore, name and clan are identification, the others are characteristics. But do only Buddhas remember former dwellings? It is said, not only Buddhas, but also Paccekabuddhas, Buddha's disciples, and sectarians, but not in the same way. Sectarians remember only forty aeons, not beyond that. Why? Because of their weak wisdom. For they have weak wisdom because they lack the ability to distinguish name and form. Among the disciples, the eighty great disciples remember a hundred thousand aeons; the two chief disciples remember one asaṅkhyeyya and a hundred thousand. Paccekabuddhas remember two asaṅkhyeyyas and a hundred thousand. For such is their aspiration. But for Buddhas, there is no limit; they remember as far as they wish. And sectarians remember only the sequence of aggregates. They cannot remember by way of passing away and rebirth, abandoning the sequence. For they do not have the ability to go where they wish, like the blind. Disciples remember in both ways; so do Paccekabuddhas. But Buddhas remember in many hundreds of thousands of aeons, below or above, whatever place they desire, by way of the sequence of aggregates and also by way of passing away and rebirth, like a lion turning its head.

In Ayaṃ kho me brāhmaṇātiādīsu, meti means by me. Vijjāti means knowledge because of making known. What does it make known? Former dwellings. Avijjāti means ignorance because of not making known that same former dwelling, and it is called delusion that covers it. Tamoti means that same delusion is called "darkness" because of its quality of covering. Ālokoti means that same knowledge is called "light" because of its quality of illuminating. Here, "vijjā adhigatāti" means this is the meaning, the rest is a statement of praise. But the interpretation here is: "Ayaṃ kho me vijjā adhigatā," this knowledge has been attained by me, meaning, for me who has attained knowledge, ignorance has been dispelled, destroyed. Why? Because knowledge has arisen. This method applies to the other two pairs of terms as well.

Yathā tanti: Here, yathāti is in the sense of comparison. Tanti is a particle. appamattassa: To one who is unremitting in mindfulness. ātāpino: By ardent effort. pahitattassa: By not expecting life, meaning one who has sent forth their mind. This is what is said: Just as ignorance might be dispelled and knowledge might arise, darkness might be dispelled and light might arise for one who lives heedfully, ardently, and resolutely; just so, my ignorance has been dispelled, knowledge has arisen, darkness has been dispelled, light has arisen. This result has been obtained in accordance with my striving.

Ayaṃ kho me brāhmaṇa paṭhamā abhinibbhidā ahosi kukkuṭacchāpakasseva aṇḍakosamhāti: This, for me, brahmin, the first breaking forth was the first emergence, the first noble birth, having split open the eggshell of ignorance that covered the aggregates formerly dwelt in with the beak of the knowledge of the recollection of former dwellings, just as for a chick, the breaking forth, the emergence from that eggshell is the rebirth in the species of chickens, having split open the eggshell with its beak or with the tip of its toenail.

The Discourse on the Recollection of Former Dwellings is Finished.

Discourse on the Divine Eye Knowledge

13. So evaṃ…pe… cutūpapātañāṇāyāti: For knowledge of passing away and rebirth; it is said to be for the sake of that knowledge by which the passing away and rebirth of beings are known. Cittaṃ abhininnāmesinti: I directed my preparatory work mind. So dibbena…pe… passāmīti: Here, for great beings who have fulfilled the perfections, there is no preparatory work. For they see beings with the divine eye as soon as they direct their minds, but for new trainees, it is after doing the preparatory work. Therefore, it would be appropriate to speak of the preparatory work in their case. But speaking of that would create a very difficult Vinaya-nidāna; therefore, we do not speak of it. Those who wish to know more should learn it in the manner stated in the Visuddhimagga (Visuddhi. 2.411). Here, however, we will describe only the Pali.

Soti: That I. Dibbenātiādīsu: dibbaṃ because it is similar to the divine. For the divine eye of the devas is produced by meritorious actions, unpolluted by phlegm, bile, blood, etc., free from defilements, and capable of receiving objects even at a distance. And this eye of knowledge, produced by the power of effort and cultivation, is similar to that, therefore it is divine because it is similar to the divine, divine because it is attained by means of divine abiding, also divine because it is dependent on divine abiding in oneself, also divine because it has great radiance by means of perceiving light, also divine because it has great speed by means of seeing forms that are behind walls and so on. All that should be understood according to the teaching of words. cakkhu because of the function of seeing. cakkhu because it performs the function of an eye, so it is like an eye. visuddhaṃ because it is a cause for purity of view by seeing passing away and rebirth. For one who sees only passing away and not rebirth adopts the annihilation view. One who sees only rebirth and not passing away adopts the new being manifestation view. But one who sees both, because one transcends both kinds of views, therefore that seeing is a cause for purity of view for him. And the Blessed One saw both. Therefore it was said, "visuddhaṃ because it is a cause for purity of view by seeing passing away and rebirth."

Or visuddhaṃ because it is free from the eleven defilements. For the Blessed One's divine eye is free from the eleven defilements. As he said, "I, Anuruddha, knowing that 'doubt is a defilement of the mind,' abandoned doubt, a defilement of the mind. Non-attention... Thina-middha... Fear... Haughtiness... Corruption... Excessive energy... Deficient energy... Longing... Perception of diversity... Knowing that 'excessive contemplation of forms is a defilement of the mind,' I abandoned excessive contemplation of forms, a defilement of the mind. I, Anuruddha, living heedfully, ardently, and resolutely, perceive light, but do not see forms. I see forms, but do not perceive light" (M. Ni. 3.242-243), and so on. Thus, visuddhaṃ because it is free from the eleven defilements.

atikkantamānusakaṃ; It should be understood as atikkantamānusakaṃ because it has transcended the human eye, the fleshly eye. With that divine eye, pure and transcending the human.

Satte passāmīti: I see, perceive, observe beings, as with the human fleshly eye. Cavamāne upapajjamāneti: Here, it is not possible to see with the divine eye at the moment of passing away or at the moment of rebirth, but those who are near death, who will pass away soon, are cavamānā. And those who have grasped rebirth or are being reborn are meant by upapajjamānā. He shows that he sees those passing away and being reborn in such a state. Hīneti: Despised, reviled, looked down upon, disrespected due to being associated with the outflow of delusion, in terms of lowly birth, clan, wealth, etc. Paṇīteti: The opposite of that, due to being associated with the outflow of non-delusion. Suvaṇṇeti: Having pleasant, lovely, agreeable complexions due to being associated with the outflow of non-hatred. Dubbaṇṇeti: Having unpleasant, unlovely, disagreeable complexions due to being associated with the outflow of hatred; also meaning beautiful and ugly. Sugateti: In a good destination, or wealthy and rich due to being associated with the outflow of non-greed. Duggateti: In a bad destination, or poor and destitute due to being associated with the outflow of greed. Yathākammūpageti: Approaching according to whatever karma has been accumulated. There, the function of the divine eye has been stated by the preceding "cavamāneti" and so on; but by this term, the function of the knowledge of acting according to karma.

And this is the order of arising of that knowledge: He expands the light downwards towards the hells and sees beings in the hells experiencing great suffering; that seeing is just the function of the divine eye. He thinks thus: "What karma have these beings done to experience this suffering?" Then the knowledge arises for him that focuses on that karma, "having done such and such." Similarly, expanding the light upwards towards the deva-worlds, he sees beings in Nandana Grove, Missaka Grove, Phārusaka Grove, and so on, experiencing great prosperity. That seeing is also just the function of the divine eye. He thinks thus: "What karma have these beings done to experience this prosperity?" Then the knowledge arises for him that focuses on that karma, "having done such and such." This is called the knowledge of acting according to karma. There is no separate preparatory work for this. Just as for the destruction of the tinder, so it is for the knowledge of the future. For these are accomplished along with the divine eye itself, the factors for producing the divine eye.

Kāyaduccaritena etc.: duṭṭhu caritaṃ or duṭṭhaṃ vā caritaṃ kilesapūtikattā (conduct that is bad, or bad conduct because it is made foul by defilements) is duccaritaṃ; kāyena duccaritaṃ, or kāyato vā uppannaṃ duccaritaṃ (misconduct by body, or misconduct that arises from the body) is kāyaduccaritaṃ (bodily misconduct). Similarly, vacīduccarita (verbal misconduct) and manoduccarita (mental misconduct) should also be understood. Samannāgatā means being endowed with. Ariyānaṃ upavādakā means speaking ill of the ariyas, such as Buddhas, Paccekabuddhas, or disciples of the Buddha, even lay Sotāpannas, with a desire for their harm, either by falsely accusing them of misconduct or by disparaging their virtues; it means reviling and criticizing. Here, one who says, "These ascetics have no ascetic practice; they are non-ascetics," speaks ill of them by falsely accusing them of misconduct. One who says, "These ascetics have no jhāna, no vimokkha, no path, no fruit," speaks ill of them by disparaging their virtues. It should be understood that he may speak ill knowingly or unknowingly; in either case, it is speaking ill of the ariyas. It is a grave karma that obstructs heaven and obstructs the path, but it is done with intention. To illustrate its manifestation, they cite this story: -

"It is said that in a certain village, an elder monk and a younger monk were going for alms. In the very first house, they received a small amount of hot rice gruel. The elder monk had a stomach ailment. He thought, 'This gruel is suitable for me; I will drink it before it gets cold.' He sat down on a log that had been brought by people for the eaves and drank it. The other monk despised him, saying, 'This old man is too greedy; he has made us ashamed.' After wandering in the village, the elder monk went to the monastery and said to the younger monk, 'Do you, friend, have establishment in this Dispensation?' 'Yes, venerable sir, I am a Sotāpanna.' 'Then, friend, do not make effort for the higher paths; you have spoken ill of a Khīṇāsava.' He asked for forgiveness. Then it became natural for him." Therefore, whoever speaks ill of an ariya should go and, if the ariya is older, say, "I said such and such to the venerable one; please forgive me." If he is younger, he should bow, kneel down, hold his hands together in añjali, and say, "Venerable sir, I said such and such to you; please forgive me." If he does not forgive or has departed to another direction, one should go to the monks who live in that monastery and, if one is older, standing, or if one is younger, kneeling down and holding the hands together in añjali, say, "Venerable sirs, I said such and such to the venerable one named so-and-so; may that venerable one forgive me." If he has passed away, one should go to the place where he passed away, even to the charnel ground, and ask for forgiveness. When this is done, there is no obstruction to heaven or the path; it becomes simply natural.

Micchādiṭṭhikā means those with perverted views. Micchādiṭṭhikammasamādānā means engaging in various kinds of actions motivated by wrong view, and also those who incite others in bodily actions and so on that are rooted in wrong view. Here, it should be understood that even though speaking ill of ariyas is included by the mention of verbal misconduct, and wrong view is included by the mention of mental misconduct, the repetition of these two is to show their very great fault. Indeed, speaking ill of ariyas is a very great fault, similar to an ānantarika karma. As it was said: "Just as, Sāriputta, a bhikkhu endowed with virtue, endowed with concentration, endowed with wisdom, might displease another in this very life; this I say, Sāriputta, that without abandoning that speech, without abandoning that mind, without abandoning that view, he is deposited in hell as if carried off (there)" (M.N. 1.149).

And there is nothing more greatly faulty than wrong view. As it was said: "I do not, bhikkhus, see even one other thing so greatly faulty as this, namely, wrong view. Wrong views are the most faulty of things" (A.N. 1.310).

Kāyassa bhedā means the abandonment of the appropriated aggregates. Paraṃ maraṇā means taking up aggregates that arise immediately after that. Alternatively, kāyassa bhedā means the interruption of the life faculty. Paraṃ maraṇā means after the passing away consciousness. Apāya etc. all of this is synonymous with niraya (hell). Niraya is called apāya because merit, which is regarded as the cause of heaven and liberation, has gone away, or because there is an absence of the coming (āya) of happiness. Duggati means a destination or refuge of suffering; or, a destination produced by bad action because of the abundance of demerit. Vinipāto means a place where those who do evil fall helplessly; or, a place where those who are destroyed fall, with their limbs and body parts breaking apart. Nirayo means there is no coming (aya) that is associated with enjoyment.

Upapannā means having gone to, the meaning is having arisen there. The bright side should be understood in the opposite way to what has been said.

sugati (su + gati). Saggo means very foremost with respect to objects such as form, etc. That whole thing is loko because of the meaning of being subject to destruction and decay; this is the meaning of the word. Vijjā means the knowledge of the divine eye. Avijjā means ignorance, which conceals the passing away and rebirth of beings. The rest is as said before. Here, this is the difference - just as in the talk on remembering past lives, it was said, "having broken the shell of ignorance that covers the aggregates previously lived with the beak-mouth of the knowledge of remembering past lives"; so here, it should be said, "having broken the shell of ignorance that covers passing away and rebirth with the beak-mouth of the knowledge of the passing away and rebirth of beings."

The talk on the knowledge of the divine eye is finished.

Talk on the Knowledge of the Destruction of the Āsavas

14. So evaṃ samāhite citte here, the fourth jhāna consciousness, which is the basis for insight, should be understood. Āsavānaṃ khayañāṇāya means for the knowledge of the path of Arahatship. The path of Arahatship is called the destruction of the āsavas because it destroys the āsavas. Here, this knowledge is included in that, therefore. Cittaṃ abhininnāmesi means he directed the insight consciousness. So idaṃ dukkha etc.: In "this is suffering" and so on, I fully knew, understood, and penetrated with direct experience of their own characteristics, that all suffering is "so much suffering, no more than this," the truth of suffering as it really is. And I fully knew, understood, and penetrated with direct experience of its own characteristics, that the craving which is the producer of that suffering is "this is the origin of suffering," that the cessation of both of those which is attained in the place where they cease is their non-occurrence, Nibbāna, is "this is the cessation of suffering," and that the Noble Path which leads to that is "this is the path leading to the cessation of suffering"; such is the meaning to be understood here.

He said "Ime āsavā" etc. Tassa me evaṃ jānato evaṃ passato means for me, knowing thus, seeing thus, he speaks of the path that has reached the culmination of insight. Kāmāsavā means from the āsava of sensual desire. Vimuccitthā shows the characteristic of the fruit by this. Indeed, the mind is freed at the moment of the path, and is freed at the moment of the fruit. Vimuttasmiṃ vimuttamiti ñāṇaṃ shows the reviewing knowledge with this. Khīṇā jātī etc., (Birth is destroyed) by these he shows its ground. Indeed, while reviewing with that knowledge, the Blessed One fully knew "birth is destroyed," etc. But what birth of the Blessed One is destroyed, and how did he fully know it? It is said: Certainly, his past birth is not destroyed, because it was already destroyed; nor is it a future birth, because there is no effort in the future; nor is it a present birth, because it is existing. But the birth, a division of one, four, or five aggregates in one, four, or five aggregate existences, which would arise because the path has not been cultivated, is destroyed by reaching the state of non-arising because the path has been cultivated; having reviewed the defilements abandoned by the cultivation of the path, he fully knew "even if karma exists in the absence of defilements, it does not lead to rebirth in the future,"

Vusitaṃ means lived, completely lived, done, practiced, finished, is the meaning. Brahmacariya means the Noble Path of Brahmacariya. Indeed, along with a worldling’s good conduct, the seven trainees live the Brahmacariya life, but the Khīṇāsava has lived the life. Therefore, while reviewing his own Brahmacariya life, the Blessed One fully knew "the Brahmacariya life has been lived." Kataṃ karaṇīyaṃ means the sixteenfold task in the four truths has been completed by way of full understanding, abandoning, realization, and cultivation with the four paths. Indeed, worldlings and trainees do this task, but the Khīṇāsava has done what was to be done. Therefore, while reviewing his own task, the Blessed One fully knew "what was to be done has been done." Nāparaṃ itthattāyā means now there is no task of cultivating the path for this state of being, for such a sixteenfold task, or for the destruction of defilements, he fully knew.

He said ayaṃ kho me brāhmaṇā etc. There, vijjā means the knowledge of the path of Arahatship. Avijjā means ignorance that conceals the four truths. The rest is as said before. Here, this is the difference - ayaṃ kho me brāhmaṇa tatiyā abhinibbhidā ahosī (This was my third breakthrough, brahmin) means: this was my third breakthrough, third emergence, third noble birth, brahmin, having broken the shell of ignorance that conceals the four truths with the beak-mouth of the knowledge of the destruction of the āsavas, just as a chick breaks the shell with its beak or the tip of its claw and emerges from that shell, a breakthrough, an emergence, a rebirth in the flock of chickens.

What does this show? That brahmin chick breaks the shell

and emerges from it and is born only once, but I, having broken the shell of ignorance that covers the aggregates previously lived with, was first born with the knowledge of remembering past lives, then, having broken the shell of ignorance that covers the passing away and rebirth of beings, was born a second time with the knowledge of the divine eye, and again, having broken the shell of ignorance that conceals the four truths, was born a third time with the knowledge of the destruction of the āsavas; thus, I was born three times with the three knowledges. And that birth of mine is noble and very pure. This he showed. While showing this, he revealed the knowledge of the past with the knowledge of remembering past lives, the knowledge of the present and future with the divine eye, and all worldly and supramundane qualities with the destruction of the āsavas; thus, having revealed all the qualities of omniscience with the three knowledges, he showed the brahmin that his noble birth was the foremost and best.

The talk on the Knowledge of the Destruction of the Āsavas is finished.

Talk on Rejoicing in the Teaching

15.Evaṃ vutte verañjo brāhmaṇo (When this was said, Verañja the brahmin): When this was said by the Blessed One, who has compassion for the world, showing compassion to the brahmin, with the revelation of the three knowledges, in the Dhamma talk, regarding the foremost and best state of his own noble birth, even though it should have been concealed, Verañja the brahmin, his body filled with the abundance of joy, knowing that the foremost and best state of the Blessed One's noble birth was such, blaming himself, "Alas, how ignorant I was" for saying that the All-Knowing One, the foremost and best of all the world, endowed with all qualities, "does not do the act of paying homage to others," going to the conclusion that "this one is the foremost because he was born first in the noble birth in the world, the best because he is incomparable with all qualities," said this to the Blessed One: "jeṭṭho bhavaṃ gotamo seṭṭho bhavaṃ gotamo" (Venerable Gotama, you are the foremost; venerable Gotama, you are the best). And having said this, while repeatedly approving that Dhamma talk of the Blessed One, he said "abhikkantaṃ, bho gotama, abhikkantaṃ, bho gotamā" etc.

Here, this word abhikkanta (excellent) is seen in the senses of destruction, beautiful, handsome, and approval. Indeed, in "The night is excellent, venerable sir; the first watch has passed, the Saṅgha of bhikkhus has been sitting for a long time" (A.N. 8.20) etc., it is seen in the sense of destruction. In "This person is pleasing to me, and he is more excellent and finer than these four persons" (A.N. 4.100) etc., it is in the sense of beautiful.

"Who bows at my feet, blazing with power and fame;
With excellent complexion, illuminating all directions?"

In (Vi. Va. 857) etc., in the sense of handsome. In "Excellent, venerable sir" (D.N. 1.250) etc., in the sense of approval. Here also, it is in the sense of approval. And because it is in the sense of approval, it should be understood that it means "good, good, venerable Gotama."

"In fear, anger, praise, haste, curiosity, miserliness;
In laughter, sorrow, joy, the wise one repeats."

According to this characteristic, it should be understood that here, this was stated twice due to reasons of joy and reasons of praise.

Abhikkantaṃ means exceedingly pleasing, very delightful, very beautiful. Here, with one utterance of "abhikkantaṃ," he praises the teaching, and with the other, his own joy. For this is the intention here: "Excellent, O Gotama, is this teaching of the Blessed Gotama; excellent is the joy I have attained by coming to this teaching of the Blessed Gotama." Or the Blessed One's own words praise, referring to two meanings: the words of the Blessed Gotama are excellent in terms of abandoning faults, excellent in terms of attaining virtues, similarly, in generating faith, generating wisdom, being meaningful, being well-expressed, having clear words, having profound meaning, being pleasing to the ear, being heart-winning, not praising oneself, not disparaging others, being cool with compassion, being pure with wisdom, being delightful to the ear, being skillful in admonishment, being pleasant to hear, being beneficial when examined—in this way, it should be connected.

Nikkujjitaṃ means placed face down, or turned downwards. Ukkujjeyya means would turn upwards. Paṭicchannaṃ means covered with grass, leaves, etc. Vivareyya means would uncover. Mūḷhassa means to one lost in direction. Maggaṃ ācikkheyya means would take by the hand and say, "This is the path." Andhakāre means in fourfold darkness due to the fourteenth night of the dark fortnight, dense thickets of forests, and masses of clouds. This, indeed, is the meaning of the words that are not obvious. But this is the connection of the intention: just as one would turn upwards what is overturned, so too, by raising me, who was averse to the good Dhamma and established in the bad Dhamma, from the bad Dhamma; just as one would uncover what is covered, so too, by uncovering the teaching that had been covered by the thicket of wrong views since the disappearance of the dispensation of Kassapa Buddha; just as one would show the way to one who is lost, so too, by showing me, who was following the wrong path of delusion, the path to heaven and liberation; just as one would hold up an oil lamp in the darkness, so too, by holding up the lamp of teaching that dispels the darkness of delusion for me, who was immersed in the darkness of delusion and could not see the forms of the Triple Gem, such as the Buddha, etc.; in these ways, the Dhamma has been made clear in many ways by the Blessed Gotama.

The discourse on rejoicing in the teaching is concluded.

Discourse on the Manner of Delight

He spoke beginning with "Esāhaṃ." Therein, "Esāhaṃ" means this I. "Bhavantaṃ Gotamaṃ saraṇaṃ gacchāmi" means I go to the Blessed Gotama for refuge; the Blessed Gotama is my refuge, my final resort, the protector from evil, and the provider of good—with this intention, I go to, resort to, attend upon, and serve the Blessed Gotama; or thus, I know and understand. For those elements that have the meaning of going also have the meaning of understanding; therefore, this meaning of "gacchāmi" is also said to be "I know and understand." "Dhammañca bhikkhusaṅghañca"—here, Dhamma sustains one who has attained the path, realized cessation, and practices according to the teaching, without falling into the four woeful states; that is, in terms of meaning, both the Noble Path and Nibbāna. For it was said, "To whatever extent, O monks, there are conditioned Dhammas, the Noble Eightfold Path is declared to be the foremost among them" (A. Ni. 4.34)—and so on. And not only the Noble Path and Nibbāna, but also the Dhamma of learning together with the Noble Fruits. For it was said in the Chattamāṇavaka Vimāna—

"The Dhamma, free from lust, without agitation, without sorrow,
Unconditioned, unopposed;
This Dhamma, sweet, virtuous, well-distinguished,
Approach this Dhamma for refuge." (Vi. Va. 887);

Rāgavirāgo is said to be the path. Anejamasokaṃ is the fruit. Dhammamasaṅkhataṃ is Nibbāna. Appaṭikūlaṃ madhuramimaṃ paguṇaṃ suvibhattaṃ means all the aggregates of Dhamma divided by the three Piṭakas. Saṅgho is united by the unity of views and virtues; that is, in terms of meaning, the community of the eight noble persons. For it was said in that same Vimāna—

"Where offering is said to be of great fruit,
In four pairs of pure individuals;
These eight persons are the seers of the Dhamma,
Approach this Saṅgha for refuge." (Vi. Va. 888);

Bhikkhusaṅgho. With this much, the Brahmin declared the three refuges.

The discourse on the manner of delight is concluded.

Discourse on Taking Refuge

Now, for the sake of skill in these three refuges, the refuge, the taking of refuge, the one who goes to refuge,

should be taken from the description of refuge in the Bhayabherava Sutta commentary (M. Ni. Aṭṭha. 1.56) or in the description of refuge in the Sumaṅgalavilāsinī, the commentary to the Dīgha Nikāya (Dī. Ni. Aṭṭha. 1.250).

The discourse on taking refuge is concluded.

Discourse on Declaring Oneself a Lay Follower

"Upāsakaṃ maṃ bhavaṃ Gotamo dhāretu" means, "May the Blessed Gotama regard me as 'This is a lay follower.'" Here, for the sake of skill in the way of a lay follower, this miscellaneous matter should be understood: who is a lay follower, why is he called a lay follower, what is his morality, what is his livelihood, what is his misfortune, what is his success? But since that is a very weighty matter, it is not explained here, but by those who desire it, it should be understood in the same way as stated in the Papañcasūdanī, the commentary to the Majjhima Nikāya (M. Ni. Aṭṭha. 1.56). "Ajjatagge"—here, this word "agga" is seen in the senses of beginning, end, part, and best. For in passages such as "From today, good doorkeeper, I close the door to the Nigaṇṭhas and Nigaṇṭhīs" (M. Ni. 2.70), it is seen in the sense of beginning. In passages such as "With that fingertip, he should touch that fingertip (Kathā. 441), the tip of the sugarcane, the tip of the bamboo," it is in the sense of end. In passages such as "I allow either the tip of the sour, the tip of the sweet, or the tip of the bitter (Saṃ. Ni. 5.374), to divide either by the tip of the monastery or the tip of the enclosure" (Cūḷava. 318), it is in the sense of part. In passages such as "To whatever extent, O monks, there are beings without feet or with two feet... the Tathāgata is declared to be the foremost among them" (A. Ni. 4.34), it is in the sense of best. Here, however, it should be seen in the sense of beginning. Therefore, "ajjatagge" means "having made today the beginning"—thus, the meaning should be understood here. "Ajjata" means today. Or "ajjadagge" could be the reading, with the "da" being a word-joining element, meaning "having made today the foremost." "Pāṇupetaṃ" means endowed with life; as long as my life lasts, may the Blessed Gotama regard and know me as one who has gone for refuge with the three refuges, without any other teacher, for even if they were to cut off my head with a sharp sword, I would never say "not Buddha" of the Buddha, "not Dhamma" of the Dhamma, or "not Saṅgha" of the Saṅgha. And here, by saying again "gone for refuge endowed with life," the Brahmin should be understood as declaring the surrender of himself.

"Adhivāsetu ca me bhavaṃ Gotamo Verañjāyaṃ vassāvāsaṃ saddhiṃ bhikkhusaṅghena"—what is said is this: "May the Blessed Gotama regard me as a lay follower, and may He accept the rains-residence in Verañjā for me, dwelling in Verañjā for three months for the sake of my welfare." "Adhivāsesi bhagavā tuṇhībhāvena"—then, having heard his words, the Blessed One, without stirring the body or speech, but arousing forbearance within, accepted by remaining silent; it is said that He accepted in mind for the sake of the Brahmin's welfare.

"Atha kho Verañjo brāhmaṇo bhagavato adhivāsanaṃ viditvā"—then Verañja the Brahmin, knowing the Blessed One's acceptance—"If the ascetic Gotama did not accept me, he would reject me with body or speech. But since he does not reject me and maintains forbearance within, therefore he accepts me in mind"—thus, knowing the Blessed One's acceptance through skill in observing the signs, having risen from his seat, respectfully saluted the Blessed One in the four directions, circumambulated three times, and even though he used to criticize the elderly Brahmins by not offering greetings etc. as before, now, having understood the qualities of the Buddha, even while saluting many times with body, speech, and mind, he became very pleased, raised his joined hands with radiant fingernails, placed them on his head, and retreated facing the same direction as long as he was within sight, and after going out of sight, saluted at the place where he left the sight and departed.

The discourse on declaring oneself a lay follower is concluded.

Discourse on the Famine

16.Tena kho pana samayena Verañjā dubbhikkhā hoti—at that time when the Blessed One was requested by Verañja the Brahmin for the rains-residence depending on Verañjā, at that time, there was a famine in Verañjā. Dubbhikkhā—difficult to obtain alms; that difficulty in obtaining alms occurs even in a time of good harvest and great prosperity where people are faithless and unappreciative. But since it was not so in Verañjā, but rather it was due to a bad harvest and the suffering of hunger, therefore, showing that meaning, he said beginning with dvīhitikā. Therein, dvīhitikā means having a twofold activity. Activity (īhitaṃ) means conduct (iriyā), which is twofold—mental activity and volitional activity. "Will we obtain anything here by begging, or will we not?" "Will we be able to live, or not?"—this is the intention here.

Dvīhitikā means difficult to live; activity, conduct, movement, continuation, and life—these words have the same meaning. Therefore, the word meaning here is "that in which activity occurs with difficulty"—thus is the word meaning here. Setaṭṭhikā means "having white bones here." It is said that, even after begging all day and obtaining nothing, the bones of the wretched people who died were scattered here and there with the color of wild mushrooms. Setaṭṭikā is also a reading. Its meaning is—"white bones are here"—thus, setaṭṭikā. Aṭṭī means sickness, disease, illness. And there, at the time the crops are conceived, what is afflicted by the white disease is only discharged milk, unformed grains, pale white ears of rice or heads of barley or wheat; therefore, it is called "setaṭṭhikā."

Salākāvuttā—they maintained life there by means of tickets (salākā); salākāvuttā. What is said is this: when those who bought grain went to the presence of those who sold grain, the strong people would overpower the weak people and buy the grain and leave. The weak people, not obtaining it, would make a great noise. The grain sellers, thinking "we will provide for everyone," would seat a grain measurer at the place of measuring grain and seat a color assessor on one side. Those who wanted grain would go to the color assessor. He, taking the cost according to the order of arrival, would write on a ticket "so-and-so is to be given this much," and they would take that and go to the grain measurer and receive grain according to the order given. Thus, they maintained life there by means of tickets; salākāvuttā.

Na sukarā uñchena paggahena yāpetuṃ—it was not easy to maintain life by means of gleaning (uñcha) obtained by begging (paggahena). It is said that it was not easy to maintain life by means of the gleaning that noble ones do by taking a bowl and wandering for alms. It is said that at that time, even after wandering for alms in seven or eight villages, they could not obtain enough to live for one day.

Tena kho pana samayena uttarāpathakā assavāṇijā…pe… assosi kho bhagavā udukkhalasaddanti –tenāti at that time when the Blessed One had entered upon the rains-residence relying on Verañja. Assavāṇijā means horse-traders residing in the Northern territory or those who have come from the Northern territory and thus have attained this designation. These horse-traders, taking five hundred horses from Uttarāpatha, the place of origin of horses, desiring a double or triple profit, were going to another country. They arrived at Verañja with these five hundred horses, which were their goods for sale, to spend the rains-residence. Why? Because it is not possible to travel for four months during the rainy season in that region. While approaching, outside the city, in a place not covered by water, they had dwellings built for themselves and stables for the horses, and enclosed them with a fence. Those dwelling places of theirs became known as "horse-stables". Therefore, it is said: "tehi assamaṇḍalikāsu bhikkhūnaṃ patthapatthapulakaṃ paññattaṃ hotī’’ti.Patthapatthapulakanti a pulaka the size of a pattha for each bhikkhu. A pattha is about the measure of a nāḷi, enough for one person's sustenance. It has also been said: ‘‘patthodano nālamayaṃ duvinna’’nti (jā. 2.21.192). Pulaka means husked and winnowed rice and barley. If they were with husks, insects would pierce them, and they would not be suitable for travel. Therefore, those traders, having made the barley and rice suitable for travel, took them along, thinking, "Where grass will be scarce for the horses to eat, this will be the horse-meal there."

Why then did they allocate that to the bhikkhus? It is said: "They were not unbelieving and unappeased like the people of the Southern Path; but they were believing, appeased, considering the Buddha as their own, considering the Dhamma as their own, considering the Saṅgha as their own; entering the city in the early morning for some reason or other, they saw for two or three days seven or eight bhikkhus, well-dressed, well-robed, accomplished in deportment, wandering for alms in the whole city and obtaining nothing. Having seen them, this occurred to them – ‘Venerable ones have entered upon the rains-residence relying on this city; and there is famine, and they obtain nothing, they are exceedingly weary. And we are visitors, we are not able to prepare daily gruel and rice for them. But our horses obtain food twice, in the evening and in the morning. Suppose we should give a patthapatthapulaka to each bhikkhu from the morning meal of each horse. Thus, the venerable ones will not be weary, and the horses will subsist.’" Having gone to the bhikkhus, they announced this matter, and having requested, "Venerable sirs, you may accept a patthapatthapulaka and use it as you will," they allocated a daily patthapatthapulaka. Therefore, it was said – ‘‘tehi assamaṇḍalikāsu bhikkhūnaṃ patthapatthapulakaṃ paññattaṃ hotī’’ti.

Paññattanti established by way of fixed alms. Now, in bhikkhū pubbaṇhasamayaṃ nivāsetvātiādīsu, pubbaṇhasamayanti means the time of the forenoon, the time of the early morning. Or pubbaṇhe samayaṃ pubbaṇhasamayaṃ, means a moment in the forenoon. Thus, the accusative case is obtained in continuous connection. Nivāsetvāti means having dressed, this should be understood in terms of changing the dwelling in the monastery. For they were not undressed before that. Pattacīvaramādāyāti having taken the bowl in their hands and the robe on their bodies, having covered themselves, meaning having worn them. For they are called 'ādāya' taking, in whatever way they take it, just as in "samādāyeva pakkamatī"ti (dī. ni. 1.21). Piṇḍaṃ alabhamānāti having wandered in the whole of Verañja, they did not get alms, not even so much as a "please accept".

Patthapatthapulakaṃ ārāmaṃ āharitvāti having taken each patthapatthapulaka that was obtained at each place they went to, having brought it to the monastery. Udukkhale koṭṭetvā koṭṭetvā paribhuñjantīti there was no kappiyakārako for the elders, who would take that and cook gruel or rice for them. Cooking themselves is not suitable for a samaṇa, nor is it fitting. They thought, "Thus there will be no lightness of living for us, and there will be deliverance from self-cooking," eight or ten people together, pounding and pounding in a mortar, wetting their respective portions with water, consume it. Having consumed it in this way, they diligently practice the qualities of a renunciate. But those horse-traders give the Blessed One the patthapulaka as well as ghee, honey, and sugar as appropriate. Venerable Ānanda brings that and grinds it on a stone. Whatever is done by a meritorious, wise person is pleasing. Then, having ground it and properly mixed it with ghee etc., he offered it to the Blessed One. Then the deities put divine sustenance into it. The Blessed One consumes that. Having consumed it, he spends time in the attainment of fruition. From then on, he does not go for alms.

Was Ānanda Thera the attendant of the Blessed One at that time? He was, but he had not yet obtained the position of attendant. For in the twenty years after the Blessed One's first enlightenment, there was no permanent attendant. Sometimes Nāgasamāla Thera attended the Blessed One, sometimes Nāgita Thera, sometimes Meghiya Thera, sometimes Upavāṇa Thera, sometimes Sāgata Thera, sometimes Sunakkhatta Licchavīputta. They attended according to their own inclination and left when they wished. Ānanda Thera was diligent when those others were attending, and when they left, he himself performed the duties. Although the Blessed One considered, "Although he is the best of my relatives, he has not yet obtained the position of attendant, but he is suitable in such situations," he accepted it. Therefore, it was said – ‘‘āyasmā panānando patthapulakaṃ silāyaṃ pisitvā bhagavato upanāmesi, taṃ bhagavā paribhuñjatī’’ti.

But surely, people in times of famine, being exceedingly enthusiastic, perform meritorious deeds, thinking that it should be given to the bhikkhus even without eating it themselves. Why did they not give even a ladleful of food at that time? And this Verañja brahmin, with great enthusiasm, requested the Blessed One to spend the rains-residence; why did he not even know of the Blessed One's existence? It is said: because of Māra's turning. For as soon as the Verañja brahmin had departed from the Blessed One's presence, Māra, having turned and deluded the entire city and about a league around, where it was possible to go for alms before noon and return, departed, making everyone unaware. Therefore, no one thought that even the most basic courtesy should be done.

Did the Blessed One go there for the rains-residence without knowing about Māra's turning? No, not without knowing. Then why did he not go to Campā, Sāvatthi, Rājagaha, or another of those places? Let Campā, Sāvatthi, Rājagaha and the like be, even if the Blessed One were to go to Uttarakuru or Tidasapura in that year and spend the rains-residence, Māra would turn that too. It seems that he was exceedingly overwhelmed with hatred in that year. Here, however, the Blessed One saw this additional reason – "The horse-traders will provide support to the bhikkhus." Therefore, he went to Verañja for the rains-residence.

Is it that Māra is not able to turn the traders? No, it is not that he is not able, but they came at the end of the turning. Why did he not turn them after they returned? Because he was not able to overcome it. For he is not able to cause an obstruction to the Tathāgata's food that has been brought, to the continuous giving, to the offering of service. For it is not possible to cause an obstruction to four things. To which four? It is not possible for anyone to cause an obstruction to the four requisites of those who have given up their lives, whether by way of food that has been brought for the Tathāgata, or by way of continuous giving, or by way of offering service. It is not possible for anyone to cause an obstruction to the life of the Buddhas. It is not possible for anyone to cause an obstruction to the eighty minor marks or the fathom-long aura. For even the radiance of the moon, sun, deities, and Brahmās, having reached the vicinity of the Tathāgata's minor marks and fathom-long aura, becomes ineffective. It is not possible for anyone to cause an obstruction to the omniscient knowledge of the Buddhas; thus, it is not possible for anyone to cause an obstruction to these four. Therefore, it should be understood that the Blessed One, together with the Saṅgha of disciples, consumed the alms that were not obstructed by Māra at that time.

assosi kho bhagavā udukkhalasaddanti the Blessed One heard the sound of the mortars, the sound generated by the striking of pestles, of the bhikkhus who were pounding patthapatthapulaka. Thereafter, jānantāpi tathāgatāti etc., that which follows, "kinnu kho so, ānanda, udukkhalasaddo"ti the reason for asking such a question, is stated to show its removal. Herein is the condensed explanation – Tathāgatas, even though knowing, ask if there is a reason for such a question. But if there is no reason for such a question, they do not ask even though they know. Since there is no such thing as not knowing for the Buddhas, therefore it is not said "even though not knowing". Kālaṃ viditvā pucchantīti if that time is appropriate for that question, then knowing that time, they ask; if it is not, then even knowing the time, they do not ask. And even when asking, Tathāgatas ask about things connected with meaning, they ask only about that which is based on meaning and based on reason, not about that which is not connected with meaning. Why? Because in things not connected with meaning, there is destruction of the bridge for the Tathāgatas. Setu means path, ghāto means destruction, cutting off, of such words by the path.

atthasaṃhitanti here, showing that which is a statement connected with meaning, which the Tathāgatas ask, he said "dvīhākārehī"ti etc. There, ākārehīti means by causes. "Dhammaṃ vā desessāmāti we will tell a sutta with the cause of the arising of the teaching or a jātaka with the cause of the previous conduct. "Sāvakānaṃ vā sikkhāpadaṃ paññapessāmāti or, having made the transgression apparent by that question to the disciples, we will establish a heavy or light training rule, we will establish an authority.

Atha kho bhagavā…pe… etamatthaṃ ārocesīti there is nothing to be said here. For it is said that he announced this matter, making known the bhikkhus' obtaining of patthapatthapulaka, their simple living, and their deliverance from self-cooking, which was said earlier. ‘‘Sādhu sādhu, ānandā’’ti this, however, the Blessed One said, gladdening Venerable Ānanda. But having given approval, taking one of the two reasons, while teaching the Dhamma, he said – "tumhehi, ānanda, sappurisehi vijitaṃ, pacchimā janatā sālimaṃsodanaṃ atimaññissatī’’ti. Herein is the meaning – by you, Ānanda, good people, it has been conquered by this simple living, by this austerity, in such a famine, a scarcity of alms. What has been conquered? The famine has been conquered, greed has been conquered, willful conduct has been conquered. How? "This Verañja is famine-stricken, but all around there are villages and towns with abundant harvests and easy alms. Even so, the Blessed One dwells here, restraining us," there is not even a thought or disturbance in a single bhikkhu. Thus, the famine has been conquered, overcome, made to behave according to one's will.

How has greed been conquered? "This Verañja is famine-stricken, but all around there are villages and towns with abundant harvests and easy alms. Come, let us go there and consume," by reason of greed, not even one bhikkhu has broken the night or broken the rains, thinking, "We will enter upon the rains-residence there in the last period." Thus, greed has been conquered.

How has willful conduct been conquered? This Verañja is famine-stricken, and these people do not think anything of us even though we dwell here for two or three months. Suppose we should engage in trade of qualities, and having proclaimed to people "so-and-so bhikkhu has attained the first jhāna…pe… so-and-so has the six abhiññās", and having cherished our bellies, we would then undertake the precepts," not even one bhikkhu has produced such a desire. Thus, willful conduct has been conquered, overcome, made to behave according to one's will.

But in the future, the later generations, even having obtained little comfort while sitting in the monastery, will despise well-cooked rice with meat curry, thinking, "What is this over-boiled, too soggy, unsalted, oversalted, bland, too sour? What is the use of this?" They will treat it with disdain and contempt. Or rather, a country is not always in famine. Sometimes there is famine, sometimes there is prosperity. So, when there is prosperity, people pleased with your good conduct will think that they should give the monks various kinds of rice products and meat curries as offerings such as yāgu and khajjaka. While the later generations, your fellow monks, are sitting among you enjoying the honor that has arisen because of you, they will despise you and cause pride and contempt on that account. How? Why so much cooked food? Don't you have containers where you can put your own things and keep them?

The Discourse on Famine is finished.

The Lion's Roar Discourse of Mahāmoggallāna

17. In "Then the venerable Mahāmoggallāna," etc., venerable is a term of affection, a term indicating respect and reverence. Mahāmoggallāna means he was great and also a Moggallāna by lineage, hence Mahāmoggallāna. Etadavoca means "said this." Now, it shows the statement "etarahi bhante" etc., that should be said. Why did he say it? It seems that the Elder, having gone forth, reached the peak of the disciple's perfection knowledge on the seventh day, and the Teacher also placed him at the foremost position due to his great psychic power. Relying on his own great psychic power, he thought, "This Verañja is in famine, and the monks are suffering. Suppose I were to turn the earth over and feed the monks with earth-flakes." Then the thought occurred to him: "If I were to do this while living in the presence of the Blessed One without asking him, it would not be appropriate for me; it would be like acting as a rival to the Blessed One." Therefore, desiring to ask, he came and said this to the Blessed One.

Heṭṭhimatalaṃ sampannaṃ means that on the lower surface of the earth, there is earth-essence, earth-nutriment, earth-flake, referring to that, he speaks. There, sampannaṃ means sweet, having good taste. Just as in "tatrassa rukkho sampannaphalo ca upapannaphalo ca" (Ma. Ni. 2.48), the meaning is "having sweet fruits"; similarly here, sampannaṃ should be understood as sweet, having good taste. Seyyathāpi khuddamadhuṃ anīḷakaṃ This, however, is said for the purpose of showing a comparison for its sweetness. Khuddamadhu means honey made by small bees. Anīḷakaṃ means without bees, without bee-eggs, pure. It seems that this honey is the foremost, the best, the most delicious, and the most nutritious of all honeys. Therefore, he said, "Seyyathāpi khuddamadhuṃ anīḷakaṃ evamassāda" (just as pure, small honey is the taste).

Sādhāhaṃ, bhante means "Good, I, venerable." Here, sādhu is a word of request. The Elder, requesting to turn over the earth, said this to the Blessed One. Parivatteyyaṃ means "I would turn it upside down, I would make the bottom surface the top." Why? Because if it were done this way, the monks would easily partake of the earth-nutriment, the earth-flake. Then the Blessed One, not wishing to permit, asked the Elder in order to make him roar a lion's roar: "Ye pana te, Moggallāna, pathavinissitā pāṇā te kathaṃ karissasī" ("But those beings who are dependent on the earth, Moggallāna, what will you do with them?") Those beings who are dependent on the earth in villages, towns, etc., how will you deal with them, where will you place them, since they will be unable to remain in the sky when the earth is turned over? Then the Elder, revealing his own power corresponding to the fact that he was placed at the foremost position by the Blessed One, said "ekāhaṃ, bhante" etc. Its meaning is: "I, venerable, will create one hand just like this great earth, I will make it similar to the earth." Having done so, "those beings who are dependent on the earth, I will transfer them there as if transferring beings placed on one palm to the other palm."

"Alaṃ Moggallānā" etc., he said. There, alaṃ is a word of rejection. Vipallāsampi sattā paṭilabheyyuṃ means "beings might attain a perverted perception." How? "Is this the earth, or is it not?" Or "Is this our village, or is it someone else's?" Thus, regarding towns, countries, fields, parks, etc. Or this is not a perversion, for the scope of psychic power of one with psychic power is inconceivable. However, they might attain such a perversion: "This famine does not occur only now, it will occur in the future as well. Then where will the monks find such a virtuous fellow monk who possesses psychic power? Even those who are Stream-enterers, Once-returners, Non-returners, dry-insight practitioners, those who have attained jhāna, those who have attained analytical knowledge, and those who are arahants will have to go to other families for alms due to the lack of psychic power. There, people will think: "In the time of the Buddha, the monks were perfect in the precepts. Having developed merits, they turned the earth over and partook of the earth-nutriment during the time of famine. Now, however, there are no perfect practitioners of the precepts. If there were, they would do the same. They would not give us anything cooked or raw to eat." Thus, regarding those very noble individuals, they might attain this perversion: "There are no noble individuals." And finding fault and denigrating the noble ones due to the perversion, they would go to the woeful states. Therefore, mā te rucci pathaviṃ parivattetuṃ (do not let it please you to turn over the earth).

"Sādhu, bhante" etc., he said. The Blessed One, rejecting that too, said "Alaṃ Moggallānā" etc. Although it is not said "vipallāsampi sattā paṭilabheyyuṃ", it should be understood in the same way as said before; and its meaning should be understood as similar to what was said. If the Blessed One were to permit, what would the Elder do? Having determined an area the size of a measuring pot, he would cross the great ocean with one stride, and having created a path facing Uttarakuru from the naḷeru tree to the pūtimanda tree, he would show Uttarakuru as a place easily accessible for going and coming, so that the monks could enter and leave for alms as they pleased, just like going to a village for alms.

The Lion's Roar Discourse of Mahāmoggallāna is finished.

Explanation of the Discourse on the Request for the Vinaya Precepts

18. Now, the venerable Upāli, in order to show the origin of the Vinaya precepts from the root, showing the arising of thought associated with the training rules to the Elder Sāriputta, said "Atha kho āyasmato Sāriputtassā" etc. There, rahogatassa means "gone into seclusion." Paṭisallīnassa means "withdrawn, having attained singleness." Katamesānaṃ means "of which ones" among the Buddhas in the past, such as Vipassī. Ciraṃ assa ṭhiti, cirā vā assa ṭhitīti ciraṭṭhitikaṃ (long-lasting). The rest here has obvious meanings.

"Bhagavato ca Sāriputta Vipassissa" etc., he said. That has an obvious meaning.

19. Again, the Elder, asking the reason, said "Ko nu kho, bhante, hetū" etc. There, ko nu kho bhante is a question about the reason, its meaning is "what then, venerable?" Hetu paccayo both of these are terms for cause; for a cause is called "hetu" because it impels, it leads to its result. Because it comes into being dependent on that, it is called "paccayo". Thus, even though they are the same in meaning, both are used here and there due to the usage and elegance of language. The rest here has obvious meanings.

"Bhagavā ca Sāriputta Vipassī" etc., he said. There, kilāsuno ahesuṃ means "they were not lazy or slothful," for Buddhas do not have laziness or weakened energy. For the Buddhas, while teaching the Dhamma to one or two or the entire universe, teach the Dhamma with equal effort, they do not become weakened in energy upon seeing a small assembly, nor do they become energized upon seeing a large one. Just as a lion, the king of beasts, having gone out for food after seven days, runs with the same speed whether it is a small or large animal. Why is that? "Lest my speed diminish." Similarly, the Buddhas teach the Dhamma with equal effort to a small or large assembly. Why is that? "Lest our reverence for the Dhamma diminish." For the Buddhas are reverent of the Dhamma, they are respectful of the Dhamma.

appakañca nesaṃ ahosi suttaṃ…pe… vedallaṃ. The difference between Sutta etc. has been said in the explanation of the First Council itself.

Apaññattaṃ sāvakānaṃ sikkhāpadaṃ means that the training rule of authority, which should be prescribed according to the fault, based on the seven groups of offenses, was not prescribed for the disciples because they were without fault. Anuddiṭṭhaṃ pātimokkhaṃ means that the training rule of authority recited every half-month was not recited. They only recited the Ovādapātimokkha (Exhortation Pātimokkha); and even that was not every half-month. For example, the Blessed Vipassī recited the Ovādapātimokkha once every six years; and even that, he did himself. However, his disciples did not recite it in their own dwelling places. In the entire Jambudīpa, in one place only, in the Khema Deer Park in the capital city of Bandhumati, all the Saṅgha of monks observed the Uposatha in the dwelling place of the Blessed Vipassī. And that was a Saṅghuposatha (community Uposatha) only; not a gaṇuposatha (group Uposatha), not a puggaluposatha (individual Uposatha), not a pārisuddhiuposatha (purification Uposatha), not an adhiṭṭhānuposatha (determination Uposatha).

He recites the Ovādapātimokkha:

‘‘Khantī paramaṃ tapo titikkhā;
Nibbānaṃ paramaṃ vadanti buddhā;
Na hi pabbajito parūpaghātī;
Na samaṇo hoti paraṃ viheṭhayanto.

‘‘Sabbapāpassa akaraṇaṃ, kusalassa upasampadā;
Sacittapariyodapanaṃ, etaṃ buddhāna sāsanaṃ.

‘‘Anupavādo anupaghāto, pātimokkhe ca saṃvaro;
Mattaññutā ca bhattasmiṃ, pantañca sayanāsanaṃ;
Adhicitte ca āyogo, etaṃ buddhāna sāsana’’nti. (dī. ni. 2.90; dha. pa. 183-185);

In this way, the recitation of the Pātimokkha of the other Buddhas should be understood. For all the Buddhas have these three verses of the Ovādapātimokkha. These come up for recitation until the end of the dispensation of the Buddhas with long lives; for the Buddhas with short lives, only at the first enlightenment. However, from the time of the prescribing of the training rules onwards, only the Āṇāpātimokkha (Authoritative Pātimokkha) is recited. And that is recited by the monks themselves, not by the Buddhas. Therefore, our Blessed One also recited this Ovādapātimokkha only for about twenty years at the first enlightenment. Then one day, while sitting in the Migāramātupāsāda in Pubbārāma, he addressed the monks: "From now on, monks, I will not observe the Uposatha, I will not recite the Pātimokkha, from now on, monks, you yourselves should observe the Uposatha, you should recite the Pātimokkha. It is impossible, monks, it is not an opportunity for the Tathāgata to observe the Uposatha or recite the Pātimokkha in an impure assembly" (cūḷava. 386). From then on, the monks recite the Āṇāpātimokkha. This Āṇāpātimokkha was not recited for them. Therefore, it is said: "anuddiṭṭhaṃ pātimokkhaṃ".

Tesaṃ buddhānaṃ means "of those three Buddhas, Vipassī etc." Antaradhānenā means "by the disappearance of the aggregates"; it means "by the parinibbāna." Buddhānubuddhānaṃ means "by the disappearance of the aggregates of those who were enlightened after those Buddhas, the direct disciples." Ye te pacchimā sāvakā means "those later disciples who went forth in the presence of those direct disciples." Nānānāmā means "having various names based on names such as 'Buddharakkhito, Dhammarakkhito'." Nānāgottā means "having various lineages based on lineages such as 'Gotamo, Moggallāno'." Nānājaccā means "having various castes based on castes such as 'khattiyo, brāhmaṇo'." Nānākulā pabbajitā means "having gone forth from various families, based on families such as khattiya families, and based on high and low families characterized by wealth and opulence."

"They, that brahmacariya": =Those later disciples, because they ordained with one name, one gotra, one birth, one family, thinking, "Our Dispensation is a lineage and tradition," took it as their responsibility and protected the brahmacariya, maintained the Teaching for a long time. These ones, however, were not like that. Therefore, they harassed each other, took things the wrong way, and making things lax by saying, "So-and-so elder will know, so-and-so elder will know," they quickly caused that brahmacariya to disappear; having brought up the Saṅgaha, they did not protect it. "Just as": A showing by simile of that meaning. "Scatters": Throws away. "Disperses": Moves to another place. "Destroys": Removes from the established place. "Just as that is, due to not being held together by thread": Just as due to not being held together, not being tied, not being bound by thread, it scatters; just as things not held together by thread are scattered, so it scatters, is what is said. "Just so, indeed": Making a comparison by simile. "Caused to disappear": Not gathering together by vagga-saṅgaha, paṇṇāsa-saṅgaha and so on, whatever they liked, they took that very thing and destroyed the rest, led it to disappearance.

"And those Blessed Ones were unwearied in admonishing disciples, knowing their minds with their own minds": =Moreover, Sāriputta, those Buddhas, knowing the minds of their disciples with their own minds, were unwearied in admonishing; knowing the minds of others, they did not see the teaching as burdensome or complicated. "Once, Sāriputta," etc., was said to show their unwearied nature. "Fearsome": Terrifying, causing fear. "Think thus": Think the three kinds of thoughts, such as thoughts of renunciation. "Do not think thus": Do not think the three unwholesome thoughts, such as thoughts of sensual pleasure. "Pay attention thus": Pay attention thus: "Impermanent, suffering, not-self, unattractive." "Do not pay attention thus": Do not pay attention thus: "Permanent, pleasant, self, attractive." "Abandon this": Abandon the unwholesome. "Having attained this, dwell thus": Having attained, having acquired, having developed the wholesome, dwell thus.

"Without clinging, their minds were freed from the āsavas": =Without grasping, they were freed. For, their minds were freed from whatever āsavas they were freed from; they were not freed by grasping those. However, being stopped by cessation of arising, they were freed without grasping. Therefore, it was said, "Without clinging, their minds were freed from the āsavas." All of them, having attained Arahatship, were of awakened minds, like a lotus grove touched by the rays of the sun. "There, it seems, Sāriputta, in that fearsome grove, in that fearsomeness": "There": Relative to the previous statement; "it seems": Is a mere particle filling a space; "Sāriputta": Is a vocative. Here, the connection of meaning is this: "There," in that which was said, "In a certain fearsome grove," there, that fearsome grove which was mentioned, in the fearsomeness of that fearsome grove, there is fearsomeness, that is, there is an act of fear. What is there? This is there: "Whatever person is not free from lust...etc...the hairs of the body stand on end."

"There": =Is a locative expressing location. "It seems": Is a particle; like in "What, pray, are these venerable samaṇas and brāhmaṇas?" (M. i, 469). "This" is a statement showing what is meant, making it as if directly perceived. "Suidanti" becomes "sudaṃ"; the elision of the ikāra should be understood due to sandhi. Like in "Eye-faculty, woman-faculty, faculty 'I shall know what has not yet been known'," (Vibha. 219), "What wealth is here?" etc. (S. i, 73, 246; Sn. 183). Here, the connection of meaning is this: In the fearsomeness of that fearsome grove, Sāriputta, this is what happens. "In that fearsomeness": Is that state of being fearsome. The elision of one takāra should be seen. Or else, the reading is simply "Bhiṃsanakattasminti." Or what should be said is "Bhiṃsanakatāya," a change of gender has been made. This locative case is used in the sense of a cause; therefore, the connection should be understood thus: in the state of being fearsome, this happens; because of the state of being fearsome, due to the state of being fearsome, because of the condition of the state of being fearsome, this happens. "Whatever person is not free from lust enters that grove, generally the hairs of the body stand on end": Most of the hairs stand on end, stand like needles with their points upwards, becoming like thorns, and a few do not stand on end. Or for most beings they stand on end. For a few very brave people they do not stand on end.

"This, Sāriputta, is the reason", etc., is the conclusion. =And whatever here was not said in the intervening portions, that is obvious in meaning. Therefore, it should be understood just according to the order of the text. However, what was said, "Was not long-lasting", that should be understood as said in terms of generations of men. For, in terms of years, the lifespan of Vipassī Buddha was eighty thousand years, and the same was true of his direct disciples. Thus, adding up to one hundred sixty thousand years, including his very last disciple, the brahmacariya lasted. But in terms of generations of men, coming in an unbroken line, it lasted only two generations of men. Therefore, it was said, "Was not long-lasting." The lifespan of Sikhī Buddha was seventy thousand years. The same was true of his direct disciples. The lifespan of Vessabhu Buddha was sixty thousand years. The same was true of his direct disciples. Thus, adding up with even their very last disciples, the brahmacariya lasted more than one hundred forty or twenty thousand years. But in terms of generations of men, coming in an unbroken line, it lasted only two generations of men. Therefore, it was said, "Was not long-lasting."

20.Thus, Venerable Sāriputta, having heard the reason for the brahmacariya of the three Buddhas not lasting long, wishing to hear the reason for the brahmacariya of the other three lasting long, again asked the Blessed One in the manner beginning with "What, venerable sir, is the reason?". =The Blessed One explained it to him as well. All that should be understood in terms of the opposite of what has been said. Even in the state of lasting long here, the long lastingness of those Buddhas should be understood in both ways: in terms of the extent of their lifespan and in terms of generations of men. For, the lifespan of Kakusandha Buddha was forty thousand years, the lifespan of Koṇāgamana Buddha was thirty thousand years, the lifespan of Kassapa Buddha was twenty thousand years; the same was true of their direct disciples. And many generations of their disciples continued the brahmacariya in an unbroken line. Thus, in both ways, in terms of the extent of their lifespan and in terms of generations of disciples, the brahmacariya lasted long.

Our Blessed One, however, should have arisen in the time of the lifespan of ten thousand years, half the lifespan of Kassapa Buddha. =Not being able to arise then, he should have arisen in the time of the lifespan of five thousand years, or the lifespan of one thousand years, or even the lifespan of five hundred years. However, since his knowledge reached maturity in the time of the lifespan of one hundred years, as he sought the qualities that make one a Buddha, searched for them, and ripened his knowledge, and caused conception to take place, therefore he arose in a time of extremely short lifespan. Therefore, although his brahmacariya is long-lasting in terms of a succession of disciples, it is fitting to say that it is not long-lasting in terms of the extent of lifespan, in terms of counting years.

21."Then Venerable Sāriputta": =What is the connection? Thus, Venerable Sāriputta, having heard the reason for the brahmacariya of the three Buddhas lasting long, concluding that the enactment of training rules is the cause for long lastingness, wishing also for the brahmacariya of the Blessed One to last long, requested the Blessed One for the enactment of training rules. To show the manner of that request, this was said: "Then Venerable Sāriputta, rising from his seat...etc...long lasting." There, "enduring" means capable of lasting a long time; it means long-term. The rest is obvious in meaning.

He said, "Wait awhile, Sāriputta," etc. =There, "Wait awhile" means just wait; just bear with it. It was said twice here simply for emphasis. By this, the Blessed One, rejecting that the enactment of training rules is the domain of the disciples, revealing that "the enactment of training rules is only the domain of the Buddha," said, "The Tathāgata or...", etc. And here, "There" is a locative case relative to the request for the enactment of training rules. Here, the connection is this: in that which was said, "He should enact a training rule," there, the Tathāgata alone will know the time for that enactment of training rule. Having said this, to show that the time is not yet right, he said, "Not yet, Sāriputta," etc.

"Conducive to the arising of āsavas". =Since, where those āsavas stand--those āsavas that are suffering in this very life and in future lives, defilement-āsavas, blame, remorse, killing, imprisonment, and so on, and the particular sufferings of the lower realms--since those are the cause for them, this is the meaning. As long as those things that lead to transgression, that are conducive to the arising of āsavas, do not become manifest in the Saṅgha, the Teacher does not enact a training rule for the disciples; this is the connection here. For if he were to enact it, he would not be freed from blame and criticism.

"Not yet, Sāriputta, does the Teacher enact...etc...become manifest."

He said, "But when, Sāriputta," etc. =There, "When" means at the time when; it means at what time. The rest should be understood just in accordance with what has been said. Or this is the meaning in brief here: At whatever time those faults of transgression, which have gone to the point of being numbered as "things conducive to the arising of āsavas," become manifest in the Saṅgha, then the Teacher enacts a training rule for the disciples, recites the Pātimokkha. Why? For the sake of preventing those very faults of transgression which have gone to the point of being numbered as "things conducive to the arising of āsavas." Thus, while enacting it, just as a skilled doctor cures a boil that has arisen by cutting, applying ointment, bandaging, washing, and so on, alleviating the disease and making it healthy, and is not one who is without praise, but having a known power in his own field of expertise, attains honor; so too, he is not without praise, but having a known power in his own field of omniscience, attains honor. And that training rule of his is unshakeable, it stands in its place.

He said, "Not yet, Sāriputta, do some here...", etc. =There, the words obvious in meaning should be understood just according to the text. However, this is a description of the words that are not obvious: "Knowing the nights" means rattaññū, knowing many nights from the day he went forth, it means having gone forth for a long time. Greatness due to seniority is rattaññumahattaṃ; it means the state of being great due to those of long standing. There, it should be understood that a training rule was enacted concerning Upasena Vaṅgantaputta in a Saṅgha that had attained seniority. Seeing that venerable one ordaining monks who were less than twenty years old, he ordained a coreisdent who was one year old. Then the Blessed One enacted a training rule: "Monks, one who is less than twenty years old should not be ordained. Whoever ordains one, there is an offense of wrong-doing." (Mahāva. 75). When a training rule was enacted thus, monks who were foolish and incompetent ordained, saying "We are ten years, we are ten years". Then the Blessed One enacted another training rule: "Monks, one who is foolish and incompetent should not be ordained. I allow, monks, ordination by a competent monk, one who is capable, who is ten years or more than ten years." (Mahāva. 76) Two training rules were enacted at the time of attaining seniority.

"Greatness of abundance": =Greatness due to abundance. For as long as the Saṅgha has not attained greatness of abundance in terms of elders, novices, and those in the middle, the dwellings suffice. Some things conducive to the arising of āsavas do not arise in the Dispensation. But when it has attained greatness of abundance, those arise. Then the Teacher enacts a training rule for the disciples. There, the training rules enacted in a Saṅgha that has attained greatness of abundance, should be understood in this manner: "Whatever monk should sleep together with one who is not ordained for more than two or three nights, there is an offense entailing expiation;" (pāci. 51) "Whatever nun should ordain a probationer every year, there is an offense entailing expiation;" (pāci. 1171) "Whatever nun should ordain two probationers in one year, there is an offense entailing expiation." (pāci. 1175).

Lābhaggamahattanti: "Aggamahatta of gains," meaning the supreme greatness of gains; that he attains the supreme, the highest state of greatness of gains. Or, it means having attained the supreme greatness through gains, both excellence and greatness through gains. For, as long as the Saṅgha has not attained the supreme greatness of gains, phenomena that are the basis for the arising of āsavas do not arise in connection with gains. But when it has attained it, they do arise. Then the Teacher promulgates a training rule for the disciples: "Whatever bhikkhu should give with his own hand food or refreshment to an ascetic, a wanderer, or a female wanderer, there is an offense of expiation" (pāci. 270). For this training rule was promulgated for the Saṅgha when it had attained the supreme greatness of gains.

Bāhusaccamahattanti: "Greatness of vast learning," meaning the greatness of vast learning. For, as long as the Saṅgha has not attained the greatness of vast learning, phenomena that are the basis for the arising of āsavas do not arise. But when it has attained the greatness of vast learning, since even one Nikāya, or two...pe... or five Nikāyas, having learned them, individuals plunging in without proper guidance, mixing taste with taste, illuminate what is not the Dhamma, what is not the Vinaya, the Teacher’s dispensation. Then the Teacher promulgates a training rule in the manner beginning "Whatever bhikkhu should say thus: ‘As I understand the Dhamma taught by the Blessed One…’" (pāci. 418), even if a novice were to speak thus.

He said beginning with ‘‘nirabbudo hi sāriputtā’’. Therein, nirabbudoti: "without abbudas," devoid of abbudas; abbudas means thieves, meaning without thieves. And here, by "thieves" are meant the immoral. For they, being like non-ascetics, steal the requisites of others by pretending to be ascetics. Therefore, "nirabbuda" means without thieves, it is said to be without the immoral. Nirādīnavoti: "without danger," without trouble, without misfortune; it is said to be truly devoid of the danger of immorality. Apagatakāḷakoti: "with kāḷakas gone," kāḷakas means the immoral; for even though they are of golden color, being associated with black qualities, they should be known as black. Because of their absence, apagatakāḷako. Apahatakāḷakotipi is also a reading. Suddhoti: "pure," because of the absence of kāḷakas, pure, utterly pure, radiant. Sāre patiṭṭhitoti: "established in essence," sāro means the qualities of morality, concentration, wisdom, liberation, and knowledge and vision of liberation, being established in that essence, sāre patiṭṭhito.

He said beginning with imesañhi sāriputtā. Herein, this is a summary explanation: of these five hundred bhikkhus who have undertaken the rains-residence at Verañjā, the bhikkhu who is the last in terms of qualities, with the least qualities of all, is a sotāpanna.

"‘Stream, stream,’ Sāriputta, is said here; but what, Sāriputta, is the stream?" "This Noble Eightfold Path, venerable sir, namely: right view...pe... right concentration." "‘Stream-enterer, stream-enterer,’ Sāriputta, is said here; but who, Sāriputta, is the stream-enterer?" "He who is endowed with this Noble Eightfold Path, venerable sir, is called a stream-enterer. This venerable one is so-and-so by name, of such-and-such a clan" (saṃ. ni. 5.1001). Here, the name of the fruit is given to the path. Therefore, one standing in the fruit should be understood as "stream-enterer."

Avinipātadhammoti: "Not subject to falling," vinipātetīti is vinipāto; he has no condition of falling, therefore avinipātadhammo, it is said that he does not have the nature of causing himself to fall into the woeful states. Why? Because of the destruction of phenomena leading to the woeful states. Or, vinipatanaṃ is vinipāto, he has no condition of falling, therefore avinipātadhammo, it is said that he does not have the nature of falling into the woeful states. Niyatoti: "assured," because of being assured by the rightness of the path. Sambodhiparāyaṇoti: "destined for enlightenment," sambodhi is the ultimate goal, the ultimate destination for him. It means that he will certainly attain the three higher paths. Why? Because he has attained the first path.

The Account of Requesting the Vinaya Promulgation is finished.

The Account of the Buddha’s Custom

22. Thus, having convinced the General of the Dhamma, having spent that rains-residence at Verañjā, having completed the rains, having made the invitation at the Great Invitation, then the Blessed One addressed the Venerable Ānanda. Āmantesīti: "addressed," means he spoke, he conversed, he exhorted. What? Beginning with Āciṇṇaṃ kho paneta. Āciṇṇanti: "custom," means conduct, practice, conformity to the Dhamma. Now, that custom is of two kinds—the Buddha’s custom, and the disciples’ custom. What is the Buddha’s custom? First, this: those who have been invited and spend the rains, do not depart on tour through the countryside without taking leave, without asking permission. But the disciples depart as they please, whether they take leave or not.

Another custom of the Buddhas: having completed the rains, having made the invitation, they certainly depart on tour through the countryside for the sake of gathering people. And while touring through the countryside, they wander in one of these three regions—the great region, the middle region, or the final region. Therein, the great region is nine hundred yojanas, the middle region is six hundred yojanas, the final region is three hundred yojanas. When they want to wander on tour in the great region, then, having made the invitation at the Great Invitation, on the first day of the waxing moon, surrounded by a great Saṅgha of bhikkhus, they go forth, favoring the great mass of people in villages, towns, etc., with the acceptance of material gifts, and increasing their wholesome qualities that are conducive to liberation by the gift of the Dhamma, they complete the tour through the countryside in nine months. But if the concentration and insight of the bhikkhus are still fresh within the rains, without making the invitation at the Great Invitation, having given the inclusion of the invitation, having made the invitation on the full-moon day of Kattika, on the first day of Māgasira, surrounded by a great Saṅgha of bhikkhus, they go forth, and in the same way complete the tour in the middle region in eight months. But if the beings to be trained by those who have completed the rains have immature faculties, waiting for the maturation of their faculties, even dwelling there during the month of Māgasira, on the first day of the month of Phussa, surrounded by a great Saṅgha of bhikkhus, they go forth, and in the same way complete the tour in the final region in seven months. And wandering in those regions wherever they may be, separating those beings from defilements, associating them with the fruits of stream-entry, etc., they wander as if gathering flowers of various colors only for the sake of those to be trained.

Another custom of the Buddhas: daily, at dawn, making the peaceful happiness nibbāna the object, attaining the fruition attainment, rising from the fruition attainment, daily attaining the Great Compassion attainment, then rising from that, surveying the beings to be enlightened in the ten-thousand world-systems.

Another custom of the Buddhas: first engaging in friendly conversation with newcomers, teaching the Dhamma according to the opportunity, promulgating a training rule when a fault has occurred—this is the Buddha’s custom.

‘‘āciṇṇaṃ kho panetaṃ, ānanda, tathāgatāna’’nti.

Āyāmāti: "let us go," let us go. Apalokessāmāti: "we will ask permission," we will ask permission for the purpose of going on tour. Evanti: "yes," is a particle in the sense of agreement. Bhanteti: "venerable sir," this is a term of respect; it is appropriate when giving a reply to the Teacher. Bhagavato paccassosīti: "he heard back from the Blessed One," he heard back the word of the Blessed One, he listened attentively, he agreed. It is said that he accepted with this word, "yes."

Atha kho bhagavā nivāsetvāti: "Then the Blessed One, having dressed," here it is not said whether it was morning time or evening time. Even so, the Blessed One, having finished his meal, having passed midday, making the Venerable Ānanda his attendant, beginning from the city gate, illuminating the streets of the city with rays the color of molten gold, approached the dwelling of the brahmin of Verañjā. As soon as his retinue saw the Blessed One standing at the door of the house, they announced it to him. The brahmin, having regained mindfulness, filled with agitation, quickly rose, prepared a valuable seat, went out to meet the Blessed One, and said, "Come this way, Blessed One, draw near." The Blessed One drew near and sat down on the prepared seat. Then the brahmin of Verañjā, wanting to sit near the Blessed One, approached the Blessed One from where he was standing. From here on, the meaning is straightforward.

‘‘apica yo deyyadhammo, so na dinno’’ti. Therein, this is the idea: "the Dhamma-suitable-to-be-given," whatever should be given to you who were invited and spent the rains for three months, daily, morning gruel and solid food, at midday, snacks and meals, in the evening, various kinds of drinks and sweets, respectful offerings of perfumes, flowers, etc., that Dhamma-suitable-to-be-given was not given. Tañca kho no asantanti: here, however, the gender inversion should be understood. And that Dhamma-suitable-to-be-given was not non-existent for us—this is the meaning here. Or, whatever giving-object we would give to you, that was not non-existent for us—thus the meaning should be understood here.

Nopi adātukamyatāti: "nor was there unwillingness to give," nor was there unwillingness to give, as there is for misers with abundant wealth and resources. Taṃ kutettha labbhā bahukiccā gharāvāsāti: "how could that be obtained here, since household life is full of duties?" Therein, this is the connection: since household life is full of duties, therefore, even though there is Dhamma-suitable-to-be-given here and willingness to give, how could that be obtained, how could that be possible to obtain, that we would give you the Dhamma-suitable-to-be-given? He spoke disparagingly of household life. He does not know that he is being influenced by Māra, he thought, "Because of the encumbrance of household life, my mindfulness has been confused," therefore he spoke thus. Moreover, taṃ kutettha labbhāti: "how could that be obtained here?" Within this three-month period, what I would give to you, how could that be obtained? For household life is full of duties—thus the connection should be understood here.

He said beginning with adhivāsetu me bhavaṃ gotamo. Therein, svātanāyāti: "for tomorrow," for the sake of the merit and joy and gladness that will be mine tomorrow when I make an offering to you. Or, the Tathāgata thought, "If I were not to accept, ‘This one, not having received anything for three months, is angry, I think; therefore, though being asked by me, he does not even accept a single meal, there is no acceptance-patience in him, he is not all-knowing,’ thus the brahmin and the residents of Verañjā would criticize me and generate much demerit; may that not happen to them," out of compassion for them adhivāsesi bhagavā tuṇhībhāvena: "the Blessed One accepted by remaining silent."

‘‘atha kho verañjo brāhmaṇo tassā rattiyā accayena…pe… niṭṭhitaṃ bhatta’’nti.

23. The Blessed One, surrounded by the Saṅgha of bhikkhus, went there. Therefore, it was said: ‘‘atha kho bhagavā…pe… nisīdi saddhiṃ bhikkhusaṅghenā’’. Atha kho verañjo brāhmaṇo buddhappamukhaṃ bhikkhusaṅghanti: buddhappamukhanti: "with the Buddha at the head," having made the Buddha the leader, having made the Buddha the elder of the Saṅgha and sat down—it is said. Paṇītenāti: "with excellent," with the best. Sahatthāti: "with his own hand," with his own hand. Santappetvāti: "having satisfied," having thoroughly satisfied, having made them fully pleased, content, to their satisfaction. Sampavāretvāti: "having completely invited," having completely invited, having caused them to decline with a gesture of the hand, a gesture of the face, and a verbal expression, "Enough!". Bhuttāvinti: "when they had eaten." Onītapattapāṇinti: "when they had removed their hands from the bowl," having removed their hands from the bowl; it is said that he removed his hands. Ticīvarena acchādesīti: "he covered him with the triple robe," he gave the triple robe to the Blessed One. This, however, is merely a conventional expression, "he covered him with the triple robe," and each of those robes was worth a thousand. Thus, the brahmin gave the Blessed One a triple robe worth three thousand, similar to the finest Kāsi cloth. Ekamekañca bhikkhuṃ ekamekena dussayugenāti: "and to each bhikkhu with a pair of cloths," with a pair of cloths each. Therein, each robe was worth five hundred. Thus, he gave cloths worth five hundred thousand to the five hundred bhikkhus. The brahmin, not being satisfied even with giving so much, then divided and distributed various woolen blankets and silk cloths worth seven or eight thousand, for the purpose of waistbands, body-binders tied with threads, strainers, etc. And having filled pots of medicinal oils boiled one hundred or one thousand times, he gave oil worth a thousand for the anointing of each bhikkhu. In short, there was no requisite among the four requisites, no monastic article, that was not given. In the Pāḷi, however, only the robes are mentioned.

dhammiyā kathāya sandassetvā…pe… uṭṭhāyāsanā pakkāmi: "having encouraged them with a Dhamma talk...pe... he rose from his seat and departed." The brahmin too, with his wife and children, having paid homage to the Blessed One and the Saṅgha of bhikkhus, saying things like "May you show favor to us again, venerable sir," following them and shedding tears, turned back.

Atha kho bhagavā verañjāyaṃ yathābhirantaṃ viharitvāti, after dwelling in Verañjā as long as he liked, as long as he desired, he departed from Verañjā. Instead of taking the Buddha-route, which should be taken during the wandering on tour in the great mandala, wishing to take the Saṅgha of monks, exhausted by the famine, by the direct route, without approaching Soreyya and others, he went to Payāgapatiṭṭhāna. There, having crossed the Gaṅgā River, he arrived at Bārāṇasī. He arrived there, he arrived there. There too, after dwelling as long as he liked, he went to Vesālī. Therefore, it was said: "Anupagamma Soreyyaṃ...pe... viharati vesāliyaṃ mahāvane kūṭāgārasālāya".

Buddhāciṇṇakathā is finished.

The Verañjakaṇḍa Commentary is finished in the Samantapāsādikā, the commentary that clarifies the Vinaya.

Verañjakaṇḍavaṇṇanā is finished.

Here in the Samantapāsādikā, in the completeness of the Samantapāsādikā –

From the lineage of teachers, from the elucidation of the varieties of the story of origin;
From the avoidance of other doctrines, and indeed from the purity of one's own doctrine.

From the purification of the wording, from the meaning of the words, from the sequence of the Pāḷi's arrangement;
From the determination of the training rules, from the presentation of the distinctions of the Vibhaṅga method.

To those who are discerning, nothing unpleasing is seen here;
Therefore, it is truly the Samantapāsādikā, made by the wise.

The commentary has arisen on the Vinaya, by one skilled in taming those who are to be tamed;
On what was spoken by the Lord of the World, out of compassion for the world.

Verañjakaṇḍavaṇṇanā is finished.

1. Pārājikakaṇḍaṃ

1. Paṭhamapārājikaṃ

Sudinnabhāṇavāravaṇṇanā

24. From here on, tena kho pana samayena vesāliyā avidūre etc., the meaning is mostly straightforward. Therefore, setting aside the uninterrupted commentary, wherever there is something to be said, I will comment on that alone. Kalandagāmoti, the village named after the Kalandaka, who are called kāḷakā. Kalandaputtoti, the son of the Kalandasetthi, who was esteemed by the king and had forty crores of wealth, named after the village. Since there were other men named Kalanda in that village, therefore, having said Kalandaputta, it was said again, seṭṭhiputta. Sambahulehīti, with many. Sahāyakehīti, friends by whom happiness and suffering come together, approach; friends are sahāyā, sahāyā eva sahāyakā, with those friends. Saddhinti, together. Kenacideva karaṇīyenāti, with some business, such as the extraction of goods, removal of essence, etc.; some say it was for the festival of the Kattika asterism. For the Blessed One reached Vesālī in the bright fortnight of Kattika. The Kattika asterism festival is grand here. It should be understood that he went for that purpose.

Addasa khoti, how did he see? It seems that having eaten his breakfast from the city, seeing the great crowd going out for the purpose of seeing the Buddha and hearing the Dhamma, wearing a clean upper robe and holding garlands, perfumes, and unguents, he asked, "Where are you going?" "To see the Buddha and to hear the Dhamma." Then, "I too will go," he went and saw the Blessed One surrounded by the fourfold assembly, teaching the Dhamma with a Brahma-like voice. Therefore, it was said: "Addasa kho...pe... desenta"ti. Disvānassāti, having seen him. Etadahosīti, this occurred to the young man of good family, being urged by past merit. What occurred? Yaṃnūnāhampi dhammaṃsuṇeyyanti. There, yannūnāti, this shows consideration. It seems that this consideration arose in him: "This assembly is listening to the Dhamma with concentrated minds; oh, that I too might hear it."

Athakho sudinno kalandaputto yena sā parisāti, here, why was it said "yena sā parisā" instead of "yena bhagavā"? Because a great assembly of exceedingly eminent people was sitting surrounding the Blessed One; it was not possible for this person who came later to approach the Blessed One and sit down. But it was possible to approach that assembly in one place in the assembly; therefore, he approached that assembly itself. Therefore, it was said: "Atha kho sudinno kalandaputto yena sā parisā." Ekamantaṃ nisinnassa kho sudinnassa kalandaputtassa etadahosīti, it did not occur to him merely upon sitting down, but rather after hearing a little Dhamma talk by the Blessed One, complete with the three stakes; but it occurred to him only when he was sitting to one side. Therefore, it was said: "Ekamantaṃ nisinnassa kho sudinnassa kalandaputtassa etadahosī." What occurred? Yathā yathā khotiādi.

Pabbajeyyanti, may I renounce.

25.Aciravuṭṭhitāya parisāya yena bhagavā tenupasaṅkamīti, Sudinna did not ask the Blessed One for ordination while the assembly had not yet risen. Why? Because there were many relatives, blood relatives, friends, and acquaintances of his there, who might seize him by the arms and drag him away, saying, "You are the only son of your parents; you are not allowed to renounce," and then there would be an obstacle to his ordination. So, rising with the assembly, going a little way, and then returning again due to some bodily need, he approached the Blessed One and asked for ordination. Therefore, it was said: "Atha kho sudinno kalandaputto aciravuṭṭhitāya parisāya...pe... pabbājetu maṃ bhagavā"ti.

"Anuññātosi pana tvaṃ sudinna mātāpitūhi...pe... pabbajjāyā"ti.

26. From here on, proceeding according to the text, taṃ karaṇīyaṃ tīretvāti, here this meaning should be understood: having completed that task by setting aside the burden; for the mind of one with intense desire for renunciation does not incline towards the extraction of goods, removal of essence, etc., or towards the festival. Amma tātāti, here ammāti, he addresses his mother; tātāti, his father. Tvaṃ khosīti, you are. Ekaputtakoti, the only son; you have no elder or younger sibling. Here, where it should be said "ekaputto," "ekaputtako" is said out of compassion. Piyoti, the producer of joy. Manāpoti, the increaser of the mind. Sukhedhitoti, raised in comfort; the meaning is brought up in happiness. Sukhaparihatoti, surrounded by happiness; from the time of birth, being carried from lap to lap by nurses, playing with toys such as horse-drawn carts, being fed delicious food, surrounded by happiness.

Na tvaṃ, tāta sudinna, kiñci dukkhassa jānāsīti, you, dear Sudinna, do not know even a small, insignificant portion of suffering; or rather, you have not experienced any suffering, that is the meaning. The instrumental case is in the sense of the locative, and "jānanā" in the sense of experiencing; or rather, you do not taste any suffering, that is the meaning. The instrumental case is in the sense of the dative, and "jānanā" in the sense of tasting. In either alternative, the elision of the identical case ending should be seen in the prior word with the following word. All that should be known according to the science of grammar. Maraṇenapi mayaṃ te akāmakā vinā bhavissāmāti, even if death should befall you while we are living, by that death of yours we, being unwilling, not by our own desire, will be separated; or we will attain separation from you, that is the meaning. Kiṃ pana mayaṃ tanti, in such a situation, what then is the reason why we should allow you while you are alive; or rather, what then, what indeed is the reason by which we should allow you while you are alive, this is how the meaning should be understood here.

27.Tatthevāti, in the very place where his parents did not allow him to stand. Anantarahitāyāti, without anything intervening, for the sake of not obstructing.

28.Paricārehīti, by presenting performances of music, dance, and drama, enjoy, move, and circulate the senses as you please there with your friends; it is said that bring them here and there. Or rather, paricārehīti, by presenting performances of music, dance, and drama, with your friends, laugh, sport, play, enjoy, it is also said. Kāme paribhuñjantoti, enjoying pleasures with your sons and wives. Puññāni karontoti, performing meritorious deeds that purify the path to a good rebirth, such as giving donations, having taken refuge in the Buddha, the Dhamma, and the Saṅgha. Tuṇhī ahosīti, he was silent, without conversation or discussion, for the purpose of cutting off the continuation of the talk. Then his parents, having spoken three times and not obtaining a reply, summoned his friends and said, "This friend of yours wants to renounce; restrain him." They too approached him and spoke three times, but he was silent to them as well. Therefore, it was said: "Atha kho sudinnassa kalandaputtassa sahāyakā...pe... tuṇhī ahosī"ti.

29. Then this occurred to his friends: "If this one dies without obtaining renunciation, there will be no benefit. But if he is ordained, his parents will see him from time to time. We too will see him. And this renunciation is indeed burdensome; one must go for alms every day carrying an earthen bowl. Living alone, taking one meal, the holy life is very difficult. And this delicate man of urban birth, being unable to do that, will come back here again. Come, let us persuade his parents to allow him." They did so. His parents also allowed him. Therefore, it was said: "Atha kho sudinnassa kalandaputtassa sahāyakā yena sudinnassa kalandaputtassa mātāpitaro...pe... anuññātosi mātāpitūhi agārasmā anagāriyaṃ pabbajjāyā"ti.

30.Haṭṭhoti, delighted. Udaggoti, with a body and mind uplifted by joy. Katipāhanti, a few days. Balaṃ gāhetvāti, eating nourishing foods, and taking care of his body with unguents and baths, generating bodily strength, having worshipped his parents and leaving behind the circle of relatives with tearful faces, yena bhagavā tenupasaṅkami...pe... pabbājetu maṃ bhante bhagavāti. The Blessed One addressed a certain alms-seeking monk standing nearby: "Tena hi bhikkhu sudinnaṃ pabbājehi ceva upasampādehi cā"ti. "Sādhu, bhante," that monk, having agreed to the Blessed One's word, having obtained Sudinna Kalandaputta as a co-resident of Jinadatta, ordained him and also gave him the higher ordination. Therefore, it was said: "Alattha khosudinno kalandaputto bhagavato santike pabbajjaṃ, alattha upasampada"nti.

khandhakekathayissāma. Not only this, but also anything that should be spoken in the Khandhaka or the Parivāra, that is spoken by the commentators in the vibhaṅge, all that we will speak about in that very place. For when it is spoken in this way, the commentary is done in accordance with the order of the Pāḷi itself. Then, for those who desire it, with that analysis, having looked at this Vinaya commentary in the order of the Pāḷi itself, that particular analysis will be very easy to understand.

Acirūpasampannoti, having been ordained not long ago; it is said that it was only a short time since the higher ordination. Evarūpeti, of such a kind, of such a nature. Dhutaguṇeti, in qualities that shake off defilements. Samādāya vattatīti, having undertaken and grasped, he lives, behaves, dwells. Āraññiko hotīti, having rejected lodging in a village, he is a forest dweller by way of the forest-dwelling dhutaṅga. Piṇḍapātikoti, having rejected excessive gain and rejected the fourteen meals, he is an alms-food eater by way of the alms-food eating dhutaṅga. Paṃsukūlikoti, having rejected householder's robes, he is a rag-robe wearer by way of the rag-robe wearing dhutaṅga. Sapadānacārikoti, having rejected wandering greedily, he is one who wanders for alms in regular order by way of the regular-order wandering dhutaṅga; he enters for alms from house to house. Vajjigāmanti, the village of the Vajjis, or a village among the Vajjis.

Aḍḍhā mahaddhanātiādīsu, among the equipment for enjoyment and use, being great in abundance, aḍḍhā; for their enjoyments and their equipment for enjoyment are great, numerous, and substantial, that is said. Mahaddhanāti, being great in wealth stored away. Mahābhogāti, being great in wealth, reckoned as daily expenditure. Pahūtajātarūparajatā, having abundant gold and silver, due to the abundance of gold and silver arising from other possessions. Pahūtavittūpakaraṇā, having abundant equipment of wealth, which is an ornament, which causes joy and delight. Pahūtadhanadhaññāti, having abundant wealth and grain, due to the abundance of wealth and grain that is circulated in trade, should be understood.

Senāsanaṃ saṃsāmetvā means having put the dwelling in order; meaning having properly arranged it so that it would not fall into disrepair. Saṭṭhimatte thālipāke means sixty thālipākas according to the calculation. Here, each thālipāka is sufficient food for ten bhikkhus. All of that was food for six hundred bhikkhus. Bhattābhihāraṃ abhihariṃsū: here, what is brought is abhihāro. What is brought? Food (bhattaṃ). Food itself is the abhihāro, hence bhattābhihāro, that food-offering. Abhihariṃsū means they brought it towards. The meaning is they took it and came to his presence. What is its measure? Sixty thālipākas. Therefore, it was said, ‘‘saṭṭhimatte thālipāke bhattābhihāraṃ abhihariṃsū’’. Bhikkhūnaṃ vissajjetvā because he himself was one who lived on the most inferior alms, wanting to wander from house to house for alms, he gave it away to the bhikkhus for their use, relinquishing it. For this venerable one came with this intention: "The bhikkhus will receive gain, and I will not be fatigued by the alms round." Therefore, acting in accordance with his coming, having distributed it to the bhikkhus, he himself entered for alms.

31. Ñātidāsī means a slave woman of relatives. Ābhidosika means leftover food, that has been kept overnight and become stale. Here is the word analysis: abhidoso means overcome by the fault of staleness; abhidoso eva ābhidosiko, or this is a name for what is kept overnight, that is, ābhidosika; that ābhidosika. Kummāsa means barley gruel. Chaḍḍetukāmā hotī because it is not suitable for consumption even by the lowest servants or cattle, therefore she wants to throw it out like rubbish. Sacetaṃ means if this. Bhaginī she addresses the slave woman of relatives with a respectful term. Chaḍḍanīyadhammaṃ means having the nature of being discarded. This is what was said: "Sister, if this is something that should be thrown away, abandoned property, throw it here into my bowl."

Hatthānaṃ means of both hands from the wrist onwards, as he held out the bowl to receive alms. Pādānaṃ means of both feet from the bottom of the robe upwards. Sarassā means also of the voice as he uttered the words, "Sister, if this..." Nimittaṃ aggahesī she recognized a characteristic that she had previously noticed in her lay life; she perceived and took note. For Sudinna, having gone forth in the twelfth year of the Blessed One, entered his relatives' house for alms in the twentieth year, having been a monk for eight years himself; therefore, that slave woman of relatives did not recognize him just by seeing him, but she recognized a characteristic.

Sudinnassa mātaraṃ etadavocā not daring to say to the master's son who had gone forth with great reverence, "Are you, Bhante, my lord Sudinna?" etc., she quickly entered the house and said this to Sudinna's mother. Yagghe is a particle used to announce something. Sace je saccaṃ: here, je is a particle used in address. For in that country, they address slave people in this way, therefore the meaning here should be understood as "You, good slave woman, if you speak the truth."

32. Aññataraṃ kuṭṭamūlaṃ: it seems that in that country, in the houses of alms-givers, there are halls, and seats are arranged there, and water and gruel are prepared; there, those who have gone forth, having wandered for alms, sit down and eat. If they wish, they also take what belongs to the alms-givers. Therefore, that too should be understood as one wall-corner in a hall of this kind in a certain family. For those who have gone forth do not sit down and eat in an unsuitable place like poor people.

Atthi nāma tātā: here, atthi means it exists; nāma is a particle used in questioning and supposing. For this is what was said: "Is there wealth for us, dear Sudinna, so that we cannot be called destitute, that you would sit in such a place and consume stale gruel?"; likewise, "Is there life for us, dear Sudinna, so that we cannot be called dead, that you would sit in such a place and consume stale gruel?"; likewise, "Do I think, dear Sudinna, that you have regained the qualities of a samaṇa relying on the Teaching within, that even though you have been nourished with delicious food, you will consume this disgusting stale gruel without revulsion like nectar?"

Tatāyaṃ ābhidosiko means therefore this stale gruel was obtained from your house. Tato ayaṃ is another reading. Some read tadāyaṃ, but that is not elegant. Yena sakapitu nivesanaṃ means by which to the abode of his own father, the abode of his own father; the elder went, being very obedient out of affection for his father. Adhivāsesī even though the elder was one who lived on the most inferior alms, he consented out of compassion for his relatives, thinking, "If I do not accept even one meal, there will be excessive displeasure for them."

33. Opuñjāpetvā means having caused to be plastered. Ekaṃ hiraññassa: here, hirañña should be understood as a kahāpaṇa. Puriso should be understood as one who is neither too tall nor too short, of medium height. Tirokaraṇīyaṃ: bhummaṃ is in the sense of instrumentality; meaning having surrounded it in the manner of a screen. Or, what makes it hidden is tirokaraṇīyaṃ, having surrounded that; meaning having done it all around. Tena hī: because Sudinna will come today, for that reason. Hi is merely a particle to fill the sentence. Tenā: this too is merely a particle in the sense of instigation.

34. Pubbaṇhasamayaṃ: although the indication of time is not stated in the Pali, it should be understood that he came at the time that was indicated. Idaṃ te tātā: showing two heaps, he said. Mātū of the mother. Mattikaṃ means coming from the maternal side; this means the wealth given to you by your maternal grandmother when she came to this house of your mother. Itthikāya itthidhanaṃ: he says disparagingly. Itthikāya means how much wealth could there be that is obtained for the sake of the female enjoyments of women, such as bathing powder, etc.? See even the amount of that. Or it means, dear Sudinna, this is your mother's wealth, and that too is from the maternal side, not given by me, it belongs to your mother alone. But that was not acquired by farming or trade, but rather it is the woman's property of a woman. Whatever wealth for bathing powder etc. is to be received by a woman who is going from her relatives' family to her husband's family, even that is this much, thus the meaning here should be understood.

Aññaṃ pettikaṃ aññaṃ pitāmahaṃ: but what belongs to your father and grandfathers is something else entirely. What is stored and invested is exceedingly abundant; and here, pitāmaha should be understood having made a taddhita-deletion. Or petāmahaṃ is another reading. Labbhā tāta sudinna hīnāyāvattitvā: dear Sudinna, having abandoned the excellent Aryan flag of the monastic life, having reverted to the inferior state of the house life, it is possible to enjoy pleasures, it is not impossible to enjoy them, you did not go forth fearing the king, not having been harassed by creditors. Tāta na ussahāmī: here, however, he said the word tātā with the affection of a householder, not with the power of a samaṇa. Na ussahāmī means I am not able. Na visahāmī means I am not capable, I am not competent.

‘‘Vadeyyāma kho taṃ gahapatī’’: this statement, however, he made with the power of a samaṇa. Nātikaḍḍheyyāsī: the affection that is established in you for me, you should not pull it too hard because of anger; it means if you would not be angry. Then the seṭṭhi, thinking "my son intends to be helpful", said with elation, "Speak, dear Sudinna." Tenahī is a particle similar to a विभक्ति in the sense of instigation. Tatonidānaṃ: to should be understood as the replacement of taṃ the pronoun of proximity; and the absence of elision in the compound. Bhayaṃ vā: the fear of kings etc. spoken of in the way beginning with "lest the kings seize my wealth"; it means mental terror. Chambhitattaṃ: the shaking of the body and trembling of the heart muscles of one who is being forced to perform an act by kings or thieves saying "give wealth". Lomahaṃso: the bristling of hairs, the state of rising up, when fear arises. Ārakkho: protection both inside and outside, night and day.

35. Tena hi vadhū: the seṭṭhi gahapati, being unable to entice his son for the sake of house life by showing wealth, thinking, "Now there is no bondage for men like a woman," addressed his former partner - "Then, lady." Purāṇadutiyikaṃ: former partner, formerly a partner, in former times a partner in the household life, a former wife, is the meaning. Tena hī: because there is no bondage like a woman. Pādesu gahetvā: having taken hold of the feet; bhumma vacanaṃ is in the sense of usage, or having taken hold of her on her feet. ‘‘Kīdisā nāma tā ayyaputta accharāyo’’: why did she say this? It seems that at that time, seeing many khattiya youths, brāhmaṇa youths, and seṭṭhi youths renouncing great fortunes and going forth, those who did not know the qualities of going forth were wondering how they were prompted - "Why are these going forth?" Then others say - "Because of the celestial nymphs and celestial dramas." That story became widespread. Taking that, she says this. The elder, rejecting that, says "I am not your sister." Samudācaratī: he addresses, he speaks. Tattheva mucchitā papatā: seeing him address her with the word 'sister', becoming greatly saddened, thinking "now this one is indifferent to me, who regards me like a girl sleeping in the same womb with him, like a mistress," she fainted and fell in that very place; she fell down, is the meaning.

Mā no viheṭhayitthā: do not harass us by showing wealth and instigating a woman; this harassment is for those who have gone forth. Tena hi tāta sudinna bījakampi dehī: here, tena hī urges in delight. If you delight in practicing the brahmacariya, having practiced it, sit in the sky and be extinguished, but give us one son who is a seed for the lineage. Mā no aputtakaṃ sāpateyyaṃ licchavayo atiharāpesuṃ: for we live in the kingdom of the Licchavi clans, the gaṇarājūs, may they not, upon the death of your father, cause this great wealth of ours without a son, without a son to protect the family wealth, to be taken into their royal palace; may they not cause that to be taken away.

Etaṃ kho me, amma, sakkā kātuṃ: why did he say this? It seems he thought - "I myself am the owner of this wealth, there is no other. They will constantly follow me for the sake of protecting the wealth; therefore, I will not be able to do the samaṇa-practice without concern, but having obtained a son, they will desist, then I will happily do the samaṇa-practice," seeing this reason, he said this.

36. Pupphaṃ: the name for the blood that arises during the menstrual period. For during the menstrual period of a woman, a red-colored boil forms in the place where the embryo is implanted, grows for seven days, and then bursts, then blood flows out; that is the name "menstruation". As long as that is strong, much flows out, even if conception has been given, it does not last, it flows out together with the impurity; when the impurity has flowed out and the substance is pure, the conception given quickly takes hold. Pupphaṃsā uppajjī: menstruation arose for her; akāralopena sandhi. Purāṇadutiyikāya bāhāyaṃ gahetvā: the arm of the former partner, having taken hold of her there, is the meaning.

Apaññatte sikkhāpade: before the first pārājika rule was established. It seems that for twenty years after the Blessed One's first enlightenment, the bhikkhus pleased the mind, they did not commit such misconduct. Referring to that, this sutta says - "Indeed, bhikkhus, the bhikkhus pleased my mind at one time" (M. N. 1.225). Then the Blessed One, not seeing any misconduct, did not prescribe a pārājika or saṅghādisesa. But in that particular case, he only prescribed the remaining five groups of minor offenses. Therefore, it was said - "Apaññatte sikkhāpade".

Anādīnavadasso ti: "Not seeing the danger," meaning he did not foresee the danger that the Blessed One would point out when establishing the training rule and, thinking it harmless, engaged in the act. If he had known, "This is not to be done," or "This leads to complete destruction," a faithful son of good family, even if it meant the loss of his life, would not have done it. But here, not seeing the danger, he thought it harmless. Therefore, it is said, "anādīnavadasso". Purāṇadutiyikāyā ti: Is a locative term. Abhiviññāpesī ti: He instigated; for instigation is called "viññāpanā" because it is brought about through bodily expression. It should be understood that this triple instigation was to ensure the establishment of pregnancy.

Sā tena gabbhaṃ gaṇhī ti: "She conceived by that," meaning she conceived by that improper conduct, not otherwise. But does conception occur otherwise? It does. How? By bodily contact, by taking up with a cloth, by drinking impure substances, by touching the navel, by seeing a form, by a sound, by a smell. For some women, when they are in their fertile period, delight in the touching of hands, skirts, and limbs by men, being inflamed with desire and lust, and thus conceive. Thus, conception occurs through bodily contact.

In the case of the former wife of the Elder Udāyī, the bhikkhuni took some of the impure substance with her mouth, and some she placed in her genital area along with her robe. She conceived by that. Thus, conception occurs by taking up with a cloth.

The mother of Migasiṅga the ascetic, a doe, came to the ascetic's urination place during her fertile period and drank the urine with reverence. She conceived by that and gave birth to Migasiṅga. Thus, conception occurs by drinking impure substances.

When Sakka knew of the failing eyesight of the parents of Sāma the Bodhisatta, wishing to give them a son, he said to Dukūlapaṇḍita, "Is sexual intercourse agreeable to you?" "We have no need of that; we have undertaken the ascetic life." "Then, during her fertile period, you should touch her navel with your thumb." He did so. She conceived by that and gave birth to Sāma, the young ascetic. Thus, conception occurs by touching the navel. The story of Maṇḍabyā and Caṇḍapajjota should be understood in the same way.

How does it occur by seeing a form? Here, some woman, not obtaining contact with a man during her fertile period, intently gazes at a man while remaining inside her house due to passion and lust, like the women in the king's harem, and she conceives by that. Thus, conception occurs by seeing a form.

Among Balākā birds, there is no male. During their fertile period, they conceive upon hearing the sound of a cloud. Sometimes, even a single hen conceives, and many conceive, upon hearing the sound of a single rooster. Likewise, a cow with a bull. Thus, conception occurs by a sound.

A cow sometimes conceives by the smell of a bull. Thus, conception occurs by a smell.

But here, she conceived by improper conduct. Referring to this, it was said: "When the parents come together, and the mother is fertile, and the gandhabba is present, then, from the union of these three, there is the descent of a fetus" (ma. ni. 1.408).

Bhummā devā saddamanussāvesuṃ ti: "The earth-dwelling deities caused a sound to be heard," because there is no secret in the world for one who commits evil. First, he himself knows that evil, then the guardian deities, and then other deities who know the minds of others. Therefore, the earth-dwelling deities, who dwell throughout the entire forest grove and who know the minds of others, having seen that improper conduct, caused a sound to be heard. They uttered it so that other deities might also hear. What was it? Nirabbudo vata, bho…pe… ādīnavo uppādito ti: "Indeed, a calamity, oh..." The meaning of this should be understood in the same way as explained in the Verañjakaṇḍa.

Bhummānaṃ devānaṃ saddaṃ sutvā cātumahārājikā ti: "Having heard the sound of the earth-dwelling deities, the deities of the Cātumahārājika realm..." Here, it should be understood that the deities dwelling in space heard the sound of the earth-dwelling deities; and the Cātumahārājika deities heard the deities dwelling in space. Brahmakāyikā ti: "The Brahma-body deities," meaning all the Brahmas, except those in the realm of non-perception and the immaterial realms, heard; and it should be understood that they caused the sound to be heard. Itiha tena khaṇenā ti: "Thus, at that very moment," meaning at that moment of Sudinna's improper conduct. Tena muhuttenā ti: "At that very instant," meaning at the instant of the improper conduct. Yāva brahmalokā ti: "As far as the Brahma-world," meaning as far as the Akaniṭṭha Brahma-world. Abbhuggacchī ti: "It went up," meaning it rose up, it arose, it was a great tumultuous outcry.

Puttaṃ vijāyī ti: "She gave birth to a son," meaning she bore a being destined for his final existence, like a golden image. Bījakoti nāmamakaṃsū ti: "They named him Bījaka," meaning they did not intend to give him any other name. Since it was evident that his maternal grandmother had said, "Give me the seed," they named him "Bījaka," saying, "Let his name be Bījaka." But by the name of the son, they also gave names to his parents. Te aparena samayenā ti: "They, at a later time," is said referring to Bījaka and Bījaka's mother. It is said that when Bījaka was seven or eight years old, his mother ordained among the bhikkhunis, and he ordained among the bhikkhus, and relying on good friends, they attained arahantship. Therefore, it is said, ‘‘ubho agārasmā anagāriyaṃ pabbajitvā arahattaṃ sacchākaṃsū’’ ti: "Both, having gone forth from the house life into homelessness, realized arahantship."

37. Thus, the going forth of the mother and son was fruitful. But the father lived overwhelmed by remorse. Therefore, it is said, ‘‘atha kho āyasmato sudinnassa ahudeva kukkucca’’ tiādi: "Then, indeed, the venerable Sudinna had remorse," etc. There, ahudevā ti: "Ahu eva," it was indeed, the "da" is a euphonic addition. The meaning is, it was indeed. Kukkuccaṃ ti: "Remorse," meaning regret due to the improper conduct. Vippaṭisāro is also a name for that. For it is called kukkucca because it is a despised action that cannot be undone by the wise. Because it arises as a distorted remembrance regarding what was done, it is called vippaṭisāro. Alābhā vata me ti: "Indeed, a loss for me," meaning what is called the loss of the qualities of jhāna and so forth, that is for me, not for another, is the idea. Na vata me lābhā ti: "Indeed, no gain for me," meaning those qualities of going forth, refuge, going, training, and samādhi that I have attained, those are not gains for me either, because they are stained by the improper conduct. Dulladdhaṃ vata me ti: "Indeed, this dispensation, even though obtained by me, is difficult to obtain." Na vata me suladdha ti: "Indeed, it is not well obtained by me," meaning not well obtained as it is by other sons of good family. Why? Yamahaṃ evaṃ svākkhāte dhammavinaye…pe… brahmacariyaṃ caritunti. Brahmacariyaṃ ti: "The holy life," meaning the path-brahmacariya comprised of the threefold training. Kiso ahosī ti: "He became emaciated," meaning he became thin, with little flesh and blood, unable to eat or enjoy. Uppaṇḍuppaṇḍukajāto ti: "Became yellowish-pale," meaning he became yellowish-pale, resembling a yellow leaf. Dhamanisanthatagatto ti: "With his body covered by veins," meaning because his flesh and blood were depleted, his body was covered as if spread over by a network of veins. Antomano ti: "With his mind inward," meaning with his mind established only inwardly due to constant lamentation. But because all minds operate depending on the heart-base, all are indeed "intramental". Līnamano ti: "With his mind withdrawn," meaning he had laid down his responsibility for teaching, questioning, meditation subject, higher morality, higher mind, higher wisdom, and fulfilling his duties and practices, being neither expansive nor open, but with his mind withdrawn and contracted simply due to laziness. Dukkhī ti: "Suffering," meaning suffering with mental pain. Dummano ti: "Dejected," meaning with a mind corrupted by aversion, or with a distorted mind, due to being overwhelmed by dejection. Pajjhāyī ti: "He pondered," meaning like a donkey whose throat is cut, he thought of this and that due to remorse.

38. Sahāyakā bhikkhū ti: "The companion monks," seeing him spending his time in such a state, with the hindrance of association and proliferation, those monks who were trustworthy and whose words were comfortable said this to him. Pīṇindriyo ti: "With faculties fully developed," meaning with the sense faculties, such as the eyes, fully perfected because the place for their establishment was complete. So dāni tva ti: "Now you," here dānī ti "now" is a particle, it means "so pana tvaṃ ti" but you. Kaccino tva ti: "Surely you," meaning surely now you. Anabhirato ti: "Discontented," meaning desiring the householder's life. Therefore, rejecting that very discontent, he said, "Na kho ahaṃ, āvuso, anabhirato ti: "No, friends, I am not discontented." But I am indeed content with the cultivation of higher wholesome qualities. Atthi me pāpakammaṃ kataṃ ti: "I have done an evil deed," meaning an evil deed done by me exists, is found, is present, it stands as if always before me. Then, revealing it, he said, ‘‘purāṇadutiyikāyā’’ tiādi: "With a former wife," etc.

Alañhi te, āvuso sudinna, kukkuccāyā ti: "Enough for you, friend Sudinna, for remorse," meaning, friend Sudinna, that evil deed of yours is enough, sufficient for remorse; it is capable of generating remorse, is what is said. Yaṃ tva ti: "That which you," at the beginning, the connection should be understood thus: "The evil deed by which you will not be able to lead the holy life, that evil deed is enough for remorse." Then, instructing him, they said, ‘‘nanu āvuso bhagavatā’’ tiādi: "Surely, friend, by the Blessed One," etc. There, nanū ti: "Surely" is a particle in the sense of approval. Anekapariyāyenā ti: "In many ways," meaning in many reasons. Virāgāyā ti: "For dispassion," meaning for the sake of dispassion. No sarāgāyā ti: "Not for passion," meaning not for the sake of being stained with passion. For the Blessed One taught the Dhamma with this intention: "Having heard this Dhamma of mine, beings will become dispassionate towards all existence and enjoyment, not passionate." This is the idea. This method applies in all instances. Here, it is simply a statement of synonyms. Visaṃyogāyā ti: "For detachment," meaning for the sake of detachment from the defilements. No saṃyogāyā ti: "Not for attachment," meaning not for the sake of attachment. Anupādānāyā ti: "For non-grasping," meaning for the sake of non-grasping. No saupādānāyā ti: "Not for grasping," meaning not for the sake of taking hold.

Tattha nāma tva ti: "There you," meaning in that case you. Sarāgāya cetessasī ti: "Will you intend for passion," meaning will you intend, conceive, or plan for sexual intercourse that is associated with passion; the meaning is, will you strive for that? This method applies everywhere. Furthermore, the nine terms beginning with "passion" and "dispassion" are said only with reference to supramundane Nibbāna, which has been brought into existence. Therefore, even if it is said "for dispassion regarding passion" or "for the absence of intoxication," the meaning should be understood as simply "for Nibbāna." For since, having come to, concerning, and based on it, passion ceases and does not exist, therefore it is called rāgavirāgo ti: "dispassion regarding passion." But since, having come to it, pride, intoxication, masculine intoxication, and other intoxications become non-intoxicating, without intoxication, and vanish, therefore it is called madanimmadanaṃ ti: "absence of intoxication." And since, having come to it, all thirst for sense pleasures goes to destruction and disappearance, therefore it is called pipāsavinayo ti: "removal of thirst." Furthermore, since, having come to it, the five aggregates of sense pleasures go to eradication, therefore it is called ālayasamugghāto ti: "eradication of attachment." And since, having come to it, the threefold round of existence is cut off, therefore it is called vaṭṭupacchedo ti: "cutting off of the round." But since, having come to it, all craving goes to destruction, dispassion, and cessation, therefore it is called taṇhakkhayo virāgo nirodho ti: "destruction of craving, dispassion, cessation." Furthermore, since this, having come forth, emerged, and detached from craving, which has the designation of vāna because it binds, joins, and sews together for repeated existence in the four modes of generation, the five destinies, the seven stations of consciousness, and the nine abodes of beings, therefore it is called Nibbāna.

Kāmānaṃ pahānaṃ akkhātaṃ ti: "The abandoning of sense pleasures has been declared," meaning the abandoning of both object-sense pleasures and defilement-sense pleasures has been declared. Kāmasaññānaṃ pariññā ti: "The full understanding of sense perceptions," meaning the threefold full understanding of all sense perceptions through knowing, scrutiny, and abandonment has been declared. Kāmapipāsānaṃ ti: "Of thirsts for sense pleasures," meaning of desires to drink in sense pleasures or to drink in sense pleasures. Kāmavitakkānaṃ ti: "Of thoughts of sense pleasures," meaning of thoughts associated with sense pleasures. Kāmapariḷāhānaṃ ti: "Of burning with sense pleasures," meaning of inner burnings that arise due to passion for the five sense objects. In these five instances, only the supramundane path that destroys the defilements is spoken of. But it should be understood that in the first three instances, the path mixed with mundane and supramundane is spoken of.

Netaṃ āvuso ti: "This, friend," meaning this evil deed of yours is not for the sake of generating faith in those who are not faithful, nor for the sake of increasing faith in those who are faithful. Atha khvetaṃ ti: "But this," meaning but indeed this. "Atha kho tanti" is also a reading. Aññathattāyā ti: "For the sake of otherness," meaning for the sake of the otherness of faith, for remorse. It creates remorse in those whose faith has not yet come through the path: "Have we really placed our faith in such a dispensation where there are monks who behave so badly?" But for those whose faith has come through the path, their faith is unshakeable like Mount Meru against the winds, even with such events or with even more terrible ones than this. Therefore, it is said, "ekaccānaṃ aññathattāyā ti" "for the sake of otherness for some".

39. Bhagavato etamatthaṃ ārocesunti: They announced and reported this matter to the Blessed One. And in announcing, they did so neither out of a desire for pleasing, nor with the intention of creating division, nor for the purpose of revealing the faults of that venerable one, nor for the sake of imposing a punishment, nor even thinking, "Having heard this, the Blessed One will not grant him a place in the Dispensation, he will expel him." But rather, they announced it thinking, "Having known this misfortune that has arisen in the Dispensation, the Blessed One will establish a training rule, he will set a time, a limit, and an authority."

Etasmiṃ nidāne etasmiṃ pakaraṇe: Here, the transgression of misconduct by Sudinna is to be understood as both the nidāna (cause) and the pakaraṇa (occasion) for the enactment of the training rule, because it is the cause. For the cause, since it declares its result, as if showing "Take it, don't take it," applies it, and begins to make it, or indeed makes it; therefore, it is called both nidāna and pakaraṇa. Vigarahi buddho bhagavā: The Buddha, the Blessed One, rebuked and censured; like the foremost person among those who speak of what is worthy of praise and what is worthy of blame. For when the Blessed One sees a person committing a transgression of morality, the thought does not arise in him, "This person is known by birth, or by lineage, or by association with families, or by learning, or by ascetic practice, or is famous; it is fitting to protect such a person." Nor does the thought arise in him to conceal the virtues of a virtuous and গুণসম্পন্ন ব্যক্তি. But rather, he rebukes what should be rebuked and praises what should be praised, and this one is to be rebuked; therefore, the Buddha, the Blessed One, standing in such a characteristic, with an unshakeable mind, rebuked him with words beginning "Inappropriate."

Na anucchavikaṃ: It does not accord with their appearance, their beauty, their fine state, but rather is far removed from those qualities. And precisely because it is inappropriate, ananulomikaṃ, it does not conform to them; but rather stands in opposition, in an antagonistic manner. And precisely because it is unconforming, appatirūpaṃ, it is not patirūpa (fitting), similar, or a counterpart, but rather is dissimilar, without a counterpart. And precisely because it is unfitting, assāmaṇakaṃ, it is not the work of ascetics. Because it is not the work of ascetics, akappiyaṃ it is not allowable for them. Because it is unallowable, akaraṇīyaṃ. Ascetics do not do what is not allowable for them. And that was done by you; therefore, O foolish man, what was done by you is inappropriate...pe...unallowable. Kathañhi nāmā: By what name, by seeing what cause? That is what is said. Then, showing the absence of a reason, he said further, ‘‘nanu mayā moghapurisā’’ etc. All that has the meaning already stated.

He said beginning with, ‘‘varaṃ te moghapurisā’’. There, āsīviso means a snake whose poison quickly comes upon one. Ghoraviso means a terrible, fierce poison; āsīvisassa ghoravisassa, of that snake with terrible poison. The connection of "Pakkhitta" (thrown) is with "varaṃ" (better). It were better to throw one's organ into the mouth of such a snake with terrible poison; if it were thrown, it would be better; it would be beautiful, good, and well, this is the meaning. Na tvevā: But not indeed, not better, not beautiful, not good, not well. This is the method everywhere. Kaṇhasappassā: Of a black snake. Aṅgārakāsuyā: In a pit full of embers, or in a heap of embers. Ādittāyā: In a blazing one, of a color taken with fire. Sampajjalitāyā: In one blazing all around, emitting flames. Sajotibhūtāyā: Having its own light. It is said that it is a state of having a single light arising from flames rising all around.

Taṃ kissa hetū: That which was said by me, "better," for what reason is that, by what cause? Maraṇaṃ vā nigaccheyyā: Whoever would throw his organ there, he would either undergo death or suffering equivalent to death. Itonidānañca kho…pe… upapajjeyyā: And that this throwing of the organ into the organ of a woman, from this cause that doer, that person, would be reborn in hell; thus, seeing the great fault of that action, he rebuked him, not desiring the arrival of suffering for him. Tattha nāma tvaṃ: Even though such an action is a great fault, you. Yaṃ tvaṃ: Here, yaṃ is a particle in the sense of contempt. Tvaṃ is a synonym for "taṃ"; by both, it is said that it is despised and disdained. Asaddhammaṃ: The dhamma of the untrue, of base people; that which is practiced by them, this is the meaning. Gāmadhammaṃ: The dhamma of villages; the dhamma of the people dwelling in villages, this is the meaning. Vasaladhammaṃ: Those who dwell and flow in sinful qualities are vasala (outcasts), the dhamma of those outcasts, of base persons, or a dhamma that causes the flowing of defilements. Duṭṭhullaṃ: Corrupted by defilements and gross, not subtle, not refined. Odakantikaṃ: That whose final limit is a water-related act is odakantika. Rahassaṃ: Arising in a secret place, generating in a covered place. For this dhamma, because it is disgusting, cannot be made manifest in the sight of others, therefore it is said, "secret". Dvayaṃdvayasamāpattiṃ: To be engaged in two by two; or the reading is "dvayaṃ dvayaṃ samāpattiṃ". Others read "dayaṃ dayaṃ samāpattiṃ", but that is not beautiful. Samāpajjissasi: This is to be connected with the word "nāma" stated in "tattha nāma tvaṃ", "will you engage nāmā".

Bahūnaṃ kho…pe… ādikattā pubbaṅgamo: He speaks in reference to the Dispensation. In this Dispensation, you are the originator of many unwholesome things, because you did it first; the forerunner, because you were the very first to enter this path; the giver of the door, it is said that you are the shower of means. For having obtained this pretext, many people, imitating you, will do various kinds of unwholesome things, such as the practice of sexual intercourse like a monkey; this is the intention here.

Anekapariyāyenā: In various ways, by the methods stated with these "ananucchavika" etc., by many reasons. Dubbharatāya…pe… kosajjassa avaṇṇaṃ bhāsitvā: Having spoken of the faults, the blame, the censure of asaṃvara (lack of restraint), which is the basis of unsupportability etc., this is the meaning. For in the case of a person standing in asaṃvara, his self encounters unsupportability and difficulty in nourishment; therefore, asaṃvara is called ‘‘dubbharatā, dupposatā’’. Moreover, because in the case of one standing in asaṃvara, his self, in the four requisites, encounters great desire, even having obtained requisites as large as Mount Sineru, and dissatisfaction, therefore asaṃvara is called ‘‘mahicchatā, asantuṭṭhitā’’. And because in the case of one standing in asaṃvara, his self associates both with groups and with the defilements, and is inclined to laziness, and leads to the complete fulfillment of the eight grounds for laziness, therefore asaṃvara is called ‘‘saṅgaṇikā, ceva kosajjañcā’’.

Subharatāya…pe… vīriyārambhassa vaṇṇaṃ bhāsitvā: Having spoken of the virtues of saṃvara (restraint), which is the basis of supportability etc., this is the meaning. For in the case of one standing in saṃvara, having abandoned asaṃvara, his self is easily supported and well-nourished, and in the four requisites, he encounters little desire and non-thirst, and in each and every requisite, according to what is obtained, according to his strength, and according to suitability, he leads to a threefold satisfaction, therefore saṃvara is called ‘‘subharatā ceva suposatā ca appiccho ca santuṭṭho cā’’.

‘‘sallekho ca dhuto cā’’ is called.

And because, in the case of one standing in saṃvara, having abandoned asaṃvara, the unpleasing, displeasing, unpeaceful, unsuitable misconduct of body and speech, and the unpleasing, displeasing, unpeaceful, unsuitable three unwholesome thoughts of the mind do not arise, but rather, the pleasing, pacifying, peaceful, suitable perfection of the good conduct of body and speech and the three wholesome thoughts arises, therefore saṃvara is called "pāsādiko" (pleasing).

‘‘apacayo ceva vīriyārambho cā’’ is called.

Bhikkhūnaṃ tadanucchavikaṃ tadanulomikaṃ: For the monks who have gathered there, that which he will now enact as a training rule, is in accordance with it, and conforming to it. Or, this saṃvara which was spoken with "subharatā" (easy to support) etc., is in accordance with it, and conforming to it, connected to the abandonment of asaṃvara, not bound by the Suttas, freed from the Vinaya, having done a teaching of okkantikadhamma (inspiring Dhamma), this is the meaning. It seems that in such places, the Blessed One, while making a garland of five-colored flowers, while arranging a string of jewels, and threatening with the fear of the cycle of existence in the next life those who are inclined towards asaṃvara, with intentions of rejection, showing various kinds of dangers, while establishing in arahantship some of those who desire training and are standing in saṃvara, and establishing others in the paths of anāgāmi, sakadāgāmi, and sotāpatti, even without the conditions for heaven, makes a Dhamma talk as long as a Dīgha Nikāya or a Majjhima Nikāya. With reference to that, this was said - "having done a dhammiṃ kathaṃ (Dhamma talk) which is in accordance with it and conforming to it for the monks."

Tena hī: Because of that misconduct of Sudinna, which is the causal condition. Sikkhāpadaṃ: Here, sikkhā means what should be trained in, padaṃ means that by which one attains; sikkhāya padaṃ sikkhāpadaṃ; the means for the attainment of training, this is the meaning. Or, it is said to be the root, the support, the foundation. This is a designation for abstaining from sexual intercourse, for methunasaṃvara (restraint from sexual intercourse). For methunasaṃvara, in the sense stated, is the cause of other sīla, vipassanā, jhāna, and maggadhammas that are called training; therefore, here "sikkhāpadaṃ" is intended. And this meaning should be understood in the same way as stated in the Sikkhāpadavibhaṅga. Moreover, a statement that illuminates that meaning should also be known as "sikkhāpadaṃ". And this was said - "Sikkhāpadaṃ means the name-group, the word-group, the term-group, the expression-group there." Or, just as when "anabhijjhā dhammapadaṃ" is said, the meaning is that non-covetousness is one section of the Dhamma, so here too, "sikkhāpadaṃ" should be understood to mean a section of training, one division of training.

Dasa atthavase paṭicca: Relying on ten reasons, the cause, having come to, having begun, having seen the accomplishment of ten excellent benefits, the reasons, the attainable, excellent benefits that are the cause of the enactment of the training rule, this is what is said. Now, showing those ten reasons, he said beginning with ‘‘saṅghasuṭṭhutāyā’’. There, saṅghasuṭṭhutā means the excellent state of the Sangha, like the way of accepting the words "suṭṭhu, bhante" in the place where "suṭṭhu devā" comes. And for one who accepts the word of the Tathāgata, that will be for his benefit and happiness for a long time; therefore, revealing this meaning, saying "I will enact it for the sake of the Sangha's acceptance of my words 'suṭṭhu, bhante', showing the danger in non-acceptance and the benefit in acceptance, not overpowering by force," he said – ‘‘saṅghasuṭṭhutāyā’’. Saṅghaphāsutāyā: For the comfortable state of the Sangha; for the sake of living together, for the sake of a happy dwelling, this is the meaning.

Dummaṅkūnaṃ puggalānaṃ niggahāyā: Dummaṅkū means immoral persons; those who, even when being obstinate, are obstinate with difficulty, or when committing or having committed a transgression, are not ashamed, for the sake of their restraint; for if there is no training rule, they will harass the Sangha saying, "What have you seen, what have you heard - what have we done; in what matter, having imposed what offense, do you restrain us?" But when there is a training rule, the Sangha, showing them the training rule, will restrain them by the Dhamma, by the Vinaya, by the Teacher's instruction. Therefore it was said – ‘‘dummaṅkūnaṃ puggalānaṃ niggahāyā’’.

Pesalānaṃ bhikkhūnaṃ phāsuvihārāyāti for the comfortable dwelling of the amiable monks, means for the comfortable dwelling of the monks who are dear and virtuous. For dear and virtuous monks, not knowing what should be done and what should not be done, what is blameworthy and blameless, the proper time and limits, and striving for the complete fulfillment of the three trainings, become weary and are seen to be agitated. But knowing what should be done and what should not be done, what is blameworthy and blameless, the proper time and limits, and striving for the complete fulfillment of the three trainings, they do not become weary and are not seen to be agitated. Therefore, the enactment of the training rules conduces to their comfortable dwelling. Or, the restraint of unruly individuals is itself the comfortable dwelling of these monks. For, depending on immoral individuals, the Uposatha does not stand, the Pavāraṇā does not stand, the Saṅgha's acts do not proceed, there is no concord, and the monks are unable to apply themselves to repeated recitation, questioning, meditation subjects, and so forth. But when the immoral ones are restrained, all this trouble does not occur. Then the amiable monks dwell comfortably. Thus, in "pesalānaṃ bhikkhūnaṃ phāsu vihārāyā," the meaning should be understood in two ways.

Diṭṭhadhammikānaṃ āsavānaṃ saṃvarāyāti for the restraint of defilements visible in this very life, means the defilements visible in this very life are the various kinds of suffering to be experienced in this very existence by one who is unrestrained, such as blows with hands, blows with sticks, cutting off hands, cutting off feet, dishonor, ill repute, remorse, and so forth. Thus, for the restraint, the prevention, the blocking of the path of approach of these defilements visible in this very life is the meaning.

Samparāyikānaṃ āsavānaṃ paṭighātāyāti for the warding off of defilements pertaining to the future life, means the defilements pertaining to the future life are the various kinds of suffering to be experienced in future existences in hell and other realms, rooted in evil deeds done by one who is unrestrained; for the sake of warding them off, repressing them, calming them down, is what is said.

Appasannānaṃ pasādāyāti for the pleasing of those who are not yet pleased, means when there is an enactment of training rules, even those wise people who are not pleased, seeing monks knowing the enactment of training rules or behaving in accordance with what is enacted, "Indeed, these ascetics, sons of the Sakyans, dwell far away, abstaining from those things in the world that are the occasion for passion, aversion, and delusion for the great mass of people; indeed, they do what is difficult, indeed, they do what is weighty," attain to pleasure, like the brahmin with wrong views, a knower of the three Vedas, seeing a book in the Vinaya Piṭaka. Therefore, it was said, "For the pleasing of those who are not yet pleased."

Pasannānaṃ bhiyyobhāvāyāti for the increase of those who are already pleased, means even those sons of good families who are pleased with the Dispensation, seeing monks knowing the enactment of training rules or behaving in accordance with what is enacted, "Aho, these venerable ones are doers of difficult things, who maintain the single meal, the holy life, and the restraint of the Vinaya as long as life lasts," are pleased all the more. Therefore, it was said, "For the increase of those who are already pleased."

Saddhammaṭṭhitiyāti for the maintenance of the True Dhamma, the True Dhamma is of three kinds: the True Dhamma of learning, the True Dhamma of practice, and the True Dhamma of realization. Therein, all the Buddha's word included in the three Piṭakas is called the "True Dhamma of learning." The thirteen ascetic practices, the fourteen duties of the sections, the eighty-two great duties, morality, concentration, and insight—this is called the "True Dhamma of practice." The four noble paths, the four fruits of asceticism, and Nibbāna—this is called the "True Dhamma of realization." Since, when there is the enactment of training rules, the monks learn the training rule, its explanation, and other Buddha's word for the purpose of elucidating its meaning, and fulfilling the practice by behaving in accordance with what is enacted, they attain the supramundane Dhamma to be attained by practice, therefore it is of long duration by the enactment of training rules. Therefore, it was said, "For the maintenance of the True Dhamma."

Vinayānuggahāyāti for the support of the Vinaya, means when there is the enactment of training rules, the four kinds of Vinaya—the Vinaya of restraint, the Vinaya of abandoning, the Vinaya of serenity, and the Vinaya of enactment—are all supported, upheld, well-upheld. Therefore, it was said, "For the support of the Vinaya."

All these words should be connected with the statement "I will enact a training rule." Therein, this is the connection of the first and last words: "For the well-being of the Saṅgha, I will enact a training rule; for the support of the Vinaya, I will enact a training rule."

parivāre(pari. 334) –

"A hundred meanings, a hundred Dhammas, and two hundred expositions;

Four hundred knowledges, in the context of meaning."

All that should be understood. But since that will become evident in the Parivāra itself, therefore it is not described here.

‘‘evañca pana, bhikkhave, imaṃ sikkhāpadaṃ uddiseyyāthā’’ti he said. What is said is this? Monks, you should recite, learn, retain, and cause others to recite this training rule, the benefits of which have been shown thus by me, in the Pātimokkha recitation. Here, the word "ca" (and) is for bringing in something additional, therefore this meaning is brought in.

‘‘yo pana bhikkhu methunaṃ dhammaṃ paṭiseveyya, pārājiko hoti asaṃvāso’’ti he said. Having made the first pārājika firm with a root-cutting force like this, the makkaṭī* incident arose for the sake of further supplementary enactment. This was said for the purpose of showing its origin: evañcidaṃ bhagavatā bhikkhūnaṃ sikkhāpadaṃ paññattaṃ hotī**ti. Its meaning is: this training rule was enacted thus by the Blessed One for the monks, and this other incident arose.

The account of the first enactment is finished.

The Sudinna recitation section is finished.

The Makkaṭī Incident

40.Now, to show that other incident that arose, he said, ‘‘tena kho pana samayenā’’ti etc. Therein, this is the explanation of the words whose meaning is obvious: makkaṭiṃ āmisenāti in a large forest, due to the power of the monks' qualities of patience, loving-kindness, and so forth, many animals, deer, chickens, monkeys, and so forth, wander about the main dwelling places with minds free from apprehension. There, having coaxed a certain female monkey with bait, gruel, rice, snacks, and so forth, having won her over, is what is said. Tassāti is a word referring to location. Paṭisevatīti there is frequent practice; for the present tense expresses frequency. So bhikkhūti that monk who practices sexual intercourse. Senāsanacārikaṃ āhiṇḍantāti those monks, being newcomers who came to see the Buddha, having obtained alms for newcomers early in the morning and having finished their meal duties, wandered about thinking, "We will see the dwelling places of the monks." Therefore it was said, ‘‘senāsanacārikaṃ āhiṇḍantā’’ti. Yena te bhikkhū tenupasaṅkamīti those who are of animal birth create confidence with one monk and generate the same kind of mind in others as well. Therefore, that female monkey approached those monks; and having approached, she showed that sign to them also, just as to her monk with whom she had confidence.

Cheppanti the tail. Oḍḍīti held up, facing towards. Nimittampi akāsīti she did that sign, by which manner, by which action, they would know the intention of sexual intercourse, is the meaning. So bhikkhūti the one to whom this monastery belongs. Ekamantaṃ nilīyiṃsūti they hid themselves, concealed in one place.

41.Saccaṃ, āvusoti "It is true, friend," like a thief caught red-handed, being accused upon seeing directly, being unable to say "What have I done?" and so forth, he said "It is true, friend." Nanu, āvuso, tatheva taṃ hotīti friend, just as with a human female, surely that training rule is the same even with a female animal. For with a human female too, even seeing, taking hold of, touching, feeling, and rubbing are evil. With a female animal too, all that is evil. What is the difference here? You are pulling up a trifle in a place where there is no trifle.

42.Antamaso tiracchānagatāyapi pārājiko hoti asaṃvāsoti even having practiced sexual intercourse with an animal, he is still one who is defeated; he made the training rule even firmer. For a training rule is of two kinds: what is wrong by convention and what is wrong by enactment. Therein, that in whose case the mind is always unwholesome on the side of the conscious being, that is called what is wrong by convention. The rest is what is wrong by enactment. Therein, when a supplementary enactment arises in what is wrong by convention, it arises blocking, closing the door, cutting off the stream, making it even firmer, aññatra adhimānā, aññatra supinantāti but this was said due to the absence of transgression and because it is unspeakable. In what is wrong by enactment, when it arises in an uncommitted transgression, it arises making it loose, releasing it, giving a door, making non-offenses again and again, like the supplementary enactments regarding group meals and successive meals. ‘‘Antamaso taṅkhaṇikāyapī’’ti but since this kind arises in a committed transgression, it is one whose course is enactment. But since this first training rule is what is wrong by convention, not what is wrong by enactment, therefore this supplementary enactment arose blocking, closing the door, cutting off the stream, making it even firmer.

Having combined both incidents like this, having made the first pārājika firm with a root-cutting force, the incident of the vajjiputtaka monks arose for the sake of further supplementary enactment. This was said for the purpose of showing its origin: ‘‘evañcidaṃ bhagavatā bhikkhūnaṃ sikkhāpadaṃ paññattaṃ hotī’’ti. Its meaning is: this training rule was enacted thus by the Blessed One for the monks, and this other incident arose.

The Makkaṭī Incident is finished.

The Santhatabhāṇavāra Recitation Section

The Description of the Vajjiputtaka Incident

43-44.Now, to show that other incident that arose, he said, ‘‘tena kho pana samayenā’’ti etc. There too, this is the explanation of the words whose meaning is obvious: vesālikāti the inhabitants of Vesāli. Vajjiputtakāti sons of families in Vesāli in the Vajji country. It seems that whatever trouble, misery, or calamity arose in the Dispensation, all that was due to the vajjiputtaka monks. For example, Devadatta too, having obtained a faction among the vajjiputtaka monks, split the Saṅgha. And it was the vajjiputtaka monks who, when the Blessed One was fully extinguished for a hundred years, proclaimed the false Dhamma and the false Vinaya as the Teacher's Dispensation. These too, some of those very monks, even when the training rule had been enacted thus, enjoyed to their heart's content…pe… practiced sexual intercourse.

Ñātibyasanenapīti here, asanaṃ, byasanaṃ, vikkhepo, viddhaṃsanaṃ, vināso (ruin, calamity, scattering, destruction, loss)—all these have the same meaning. Ñātīnaṃ byasanaṃ ñātibyasanaṃ (calamity of relatives), by that calamity of relatives, means by the destruction of relatives caused by royal punishment, disease, death, exile, or omen. This is the method in the second word too. But in the third word, disease itself, which destroys health, is rogabyasanaṃ. For it ruins, scatters, destroys health, therefore it is calamity. Disease is itself calamity, disease-calamity, by that disease-calamity. Phuṭṭhāti means affected, overcome, endowed with. Na mayaṃ, bhante ānanda, buddhagarahinoti venerable Ānanda, we do not blame the Buddha, we do not give fault to the Buddha. We do not blame the Dhamma, we do not blame the Saṅgha. Attagarahino mayanti we blame ourselves, we give fault to ourselves. Alakkhikāti without fortune. Appapuññāti with little merit. Vipassakā kusalānaṃ dhammānanti those who discern the wholesome dhammas which are distinguished in the thirty-eight objects; discerning those very dhammas, having risen up from this object and that object, is the meaning. Pubbarattāpararattanti the first part of the night is pubbarattaṃ, the latter part of the night is apararattaṃ, the first watch and the last watch is what is said. Bodhipakkhikānanti belonging to the side of enlightenment, helpful to the knowledge of the path of arahantship is the meaning. Bhāvanānuyoganti to the practice of cultivation. Anuyuttā vihareyyāmāti having abandoned the entanglements of the householder and the entanglements of dwelling places, we would dwell diligently and attentively in secluded dwelling places, having no other business.

"Yes, friend," the elder, not knowing their intention, heard this great roar of theirs and, thinking, "If they will be like this, it is good," replied, "Yes, friend." "This is impossible, there is no opportunity," both of these are words of rejecting the cause. For the result exists there because the cause has its function dependent on that. And because that is its opportunity, its function being dependent on that, therefore it is called "place and opportunity," rejecting that, he said, "This is impossible, Ānanda, there is no opportunity." There is no such place or opportunity. "That the Tathāgata," means there is no reason that the Tathāgata would reject the Vajjians or...pe... would abolish. For if the Blessed One were to grant ordination to those who ask, "May we receive ordination," in that case, he would be abolishing what was established as "He incurs a pārājika, he is no longer in communion." But since he does not abolish this, therefore he said, "This is impossible," and so on.

"He who has come should not be ordained," knowing that "If one who has come in this way were to receive ordination, there would be disrespect in the Sāsana. But standing in the status of a novice, he will be respectful and will do what is good for himself," the Blessed One, having compassion, said, "He who has come should not be ordained." "He who has come should be ordained," knowing that one who has come in this way, remaining in the state of a monk with uncorrupted virtue, will be respectful in the Sāsana, and if there is supporting condition, he will soon attain the highest goal, he said that he should be ordained.

Thus, having shown those who came after engaging in sexual intercourse should not be ordained and should be ordained, combining the three instances and making it complete, desiring to establish a training rule, he said, "And thus, monks, should you recite this training rule," and having said that, he established the complete training rule, "Whatever monk…"pe… he is no longer in communion."

The Commentary on the Vajjiputtaka Case is Finished.

The Fourfold Vinaya Discourse

45. Now, dividing its meaning, he said, "‘Whatever,’ means, ‘whoever, of whatever sort,’" and so on. But in that training rule, and in the analysis of the training rule, and in the entire decision of the Vinaya, by one who desires skillfulness, the fourfold Vinaya should be known—

Indeed, the great elders, the powerful ones,
Having extracted and revealed the fourfold Vinaya,
Were the compilers of the Dhamma in the past.

"Precedent" means the Sutta is intended, "flavor" means in accordance with the Sutta, "the lineage of teachers" means the teaching of the teachers, "intention" means one's own opinion.

"Sutta" means the Pāḷi in the entire Vinaya Piṭaka.

"In accordance with the Sutta" means the four great references; which were spoken thus by the Blessed One: "Monks, if something not rejected by me as 'this is not allowable' is conformed to as not allowable; allowable is rejected, that is not allowable for you. Monks, if something not rejected by me as 'this is not allowable' is conformed to as allowable; not allowable is rejected, that is allowable for you. Monks, if something not permitted by me as 'this is allowable' is conformed to as not allowable; allowable is rejected, that is not allowable for you. Monks, if something not permitted by me as 'this is allowable' is conformed to as allowable; not allowable is rejected, that is allowable for you" (mahāva. 305).

"The teaching of the teachers" means the Aṭṭhakathā, which was established by five hundred arahants, free from the Pāḷi, proceeding according to the decisions that are beyond the texts.

"One's own opinion" means, having abandoned the Sutta, what is in accordance with the Sutta, and the teaching of the teachers, speaking according to one's own understanding by inference, by seizing the method, based on the way it appears.

Moreover, all the Theravāda that has come in the Suttanta, Abhidhamma, Vinaya, and Aṭṭhakathā is called "one's own opinion." But when speaking, having taken up that one's own opinion, one should not speak by taking up a firm grasp. Having considered the reason, the Pāḷi by the meaning, and the meaning by the Pāḷi, should be spoken, comparing them. One's own opinion should be placed into the teaching of the teachers. If it fits and agrees there, it should be taken up. If it neither fits nor agrees, it should not be taken up. For this one's own opinion is the weakest of all. The teaching of the teachers is more powerful than one's own opinion.

The teaching of the teachers also should be placed into what is in accordance with the Sutta. Fitting and agreeing there, it should be taken up, the other should not be taken up. For what is in accordance with the Sutta is more powerful than the teaching of the teachers.

What is in accordance with the Sutta also should be placed into the Sutta. Fitting and agreeing there, it should be taken up, the other should not be taken up. For the Sutta itself is more powerful than what is in accordance with the Sutta. For the Sutta is unchangeable, like the Saṅgha of doers, like the time of the Buddhas. Therefore, when two monks are discussing, one who argues for his own side speaks having taken up the Sutta, one who argues for the other side speaks having taken up what is in accordance with the Sutta. By them, without making disparagement or criticism of each other, what is in accordance with the Sutta should be placed into the Sutta. If it fits and agrees, it should be taken up. If not, it should not be taken up; one should stand in the Sutta itself. Then this one speaks having taken up the Sutta, the other the teaching of the teachers. By them also, without making disparagement or criticism of each other, the teaching of the teachers should be placed into the Sutta. If it fits and agrees, it should be taken up. Not fitting and not agreeing, the despicable teaching of the teachers should not be taken up; one should stand in the Sutta itself.

Then this one speaks having taken up the Sutta, the other one's own opinion. By them also, without making disparagement or criticism of each other, one's own opinion should be placed into the Sutta. If it fits and agrees, it should be taken up. If not, it should not be taken up. One should stand in the Sutta itself.

Then if this one speaks having taken up what is in accordance with the Sutta, the other the Sutta. The Sutta should be placed into what is in accordance with the Sutta. If it fits and agrees, it is known as the Pāḷi that has ascended to the three recitations, it should be taken up. If it is not known thus, it does not fit or agree, it is a Sutta of outsiders, or a verse, or some other despicable Sutta that has come from one of the Vedalla and others that are hidden-Vessantara, hidden-Vinaya, it should not be taken up. One should stand in what is in accordance with the Sutta itself.

Then if this one speaks having taken up what is in accordance with the Sutta, the other the teaching of the teachers. The teaching of the teachers should be placed into what is in accordance with the Sutta. If it fits and agrees, it should be taken up. If not, it should not be taken up. One should stand in what is in accordance with the Sutta itself.

Then if this one speaks having taken up what is in accordance with the Sutta, the other one's own opinion. One's own opinion should be placed into what is in accordance with the Sutta. If it fits and agrees, it should be taken up. If not, it should not be taken up. One should stand in what is in accordance with the Sutta itself.

Then if this one speaks having taken up the teaching of the teachers, the other the Sutta. The Sutta should be placed into the teaching of the teachers. If it fits and agrees, it should be taken up. The other despicable Sutta should not be taken up. One should stand in the teaching of the teachers itself.

Then if this one speaks having taken up the teaching of the teachers, the other what is in accordance with the Sutta. What is in accordance with the Sutta should be placed into the teaching of the teachers. Fitting and agreeing there, it should be taken up, the other should not be taken up. One should stand in the teaching of the teachers itself.

Then if this one speaks having taken up the teaching of the teachers, the other one's own opinion. One's own opinion should be placed into the teaching of the teachers. If it fits and agrees, it should be taken up. If not, it should not be taken up. One should stand in the teaching of the teachers itself.

Then if this one speaks having taken up one's own opinion, the other the Sutta. The Sutta should be placed into one's own opinion. If it fits and agrees, it should be taken up. The other despicable Sutta should not be taken up. One should stand in one's own opinion itself.

Then if this one speaks having taken up one's own opinion, the other what is in accordance with the Sutta. What is in accordance with the Sutta should be placed into one's own opinion. Fitting and agreeing there, it should be taken up, the other should not be taken up. One should stand in one's own opinion itself.

Then if this one speaks having taken up one's own opinion, the other the teaching of the teachers. The teaching of the teachers should be placed into one's own opinion. If it fits and agrees, it should be taken up; the other despicable teaching of the teachers should not be taken up. One should stand in one's own opinion itself. One's own grasping should be made strong. And in all places, disparagement or criticism should not be done.

Then if this one speaks having taken up "allowable," the other "not allowable." It should be placed into the Sutta and what is in accordance with the Sutta. If it is allowable, one should stand in the allowable. If it is not allowable, one should stand in the not allowable.

Then this one shows much reason and decision from the Sutta that establishes the state of being allowable for that, the other does not find a reason. One should stand in the allowable itself. Then the other shows much reason and decision from the Sutta that establishes the state of being not allowable for that, one should not stand having firmly taken up one's own grasping. Having agreed, "It is good," one should stand in the not allowable itself. Then if a shadow of reason is seen by both, the state of being rejected itself is good, one should stand in the not allowable. Having attained the Vinaya, having come to the consideration of allowable and not allowable, it should be stopped, it should be done firmly, the hearing should be cut off, one should stand only in the state of being heavy.

Then if this one speaks having taken up "not allowable," the other "allowable." It should be placed into the Sutta and what is in accordance with the Sutta. If it is allowable, one should stand in the allowable. If it is not allowable, one should stand in the not allowable.

Then this one shows the state of being not allowable by many Sutta decisions and reasons, the other does not find a reason, one should stand in the not allowable. Then the other shows the state of being allowable by many Sutta decisions and reasons, this one does not find a reason, one should stand in the allowable. Then if a shadow of reason is seen by both, one's own grasping should not be released. Just as this decision has been spoken about allowable and not allowable, and not allowable and allowable; so also the decision should be understood about the statement of no offense and offense, the statement of offense and no offense, and the statement of light and heavy offense, and the statement of heavy and light offense. For here, only the name is different, there is no difference in the method of application, therefore it is not expanded.

Thus, when a decision of allowable and not allowable, and so on, has arisen, one should stand in the statement of the one who obtains an additional reason among the Sutta, what is in accordance with the Sutta, the teaching of the teachers, and one's own opinion. But by one who does not obtain a reason and decision at all, the Sutta should not be abandoned, one should stand in the Sutta itself. Thus, by one who desires skillfulness in that training rule, and in the analysis of the training rule, and in the entire decision of the Vinaya, this fourfold Vinaya should be known.

Indeed, three characteristics of a Vinaya-holder should be desired. What three? "The Sutta is well-attained by him, well-proceeding, well-decided, from the Sutta and from the secondary meanings," this is one characteristic. "But he stands in the Vinaya, unconfused," this is the second. "But the lineage of teachers is well-grasped by him, well-attended to, well-understood," this is the third.

"Sutta" means the entire Vinaya Piṭaka. And that is well-attained by him, means well-attained. "Well-proceeding" means well-proceeding, skillful, memorized, well-decided. "From the Sutta and from the secondary meanings" means it is well-decided from the Pāḷi and from the questioning and from the Aṭṭhakathā, grasped having made a cutting off of doubt.

"In the future, he will be conscientious, he will protect, he will protect, he will protect." Thus, one who is conscientious, not abandoning the Vinaya, not deviating, stands in the Vinaya by way of being conscientious, well-established. "Unconfused" means one who is confused is one who, when questioned in the Pāḷi or in the Aṭṭhakathā or from the lower or from the upper or by the order of words, spreads out, is scattered, is not able to remain standing; whatever is said by another, he approves that; having abandoned his own statement, he takes up the statement of another. But one who, when questioned in the Pāḷi or in the Aṭṭhakathā or from the lower or upper or by the order of words, does not spread out, is not scattered, like one grasping each hair with tweezers, declares, "Thus we say; thus our teachers say"; the Pāḷi and the Vinaya decision stand in him, not going to destruction or exhaustion, like the lion's fat placed in a golden vessel, this is called "unconfused."

Ācariyaparamparā kho panassa suggahitā hotī means his lineage of teachers, the line of succession, is well-grasped. Sumanasikatā means well-considered; like a lamp that blazes up as soon as it is attended to. Sūpadhāritā means well-understood, understood in terms of the connection between beginning and end, in meaning, and in cause; he speaks relying on the purity of the teachers, setting aside his own opinion, saying, "My teacher learned from such-and-such a teacher, who learned from such-and-such," thus bringing the entire lineage of teachers, an aspect of the Theravāda, up to Upāli Thera, who learned from the Sammāsambuddha. And bringing it from there, Upāli Thera learned from the Sammāsambuddha, Dāsaka Thera from his preceptor Upāli Thera, Soṇaka Thera from his preceptor Dāsaka Thera, Siggava Thera from his preceptor Soṇaka Thera, and Moggaliputtatissa Thera from his preceptors Siggava Thera and Caṇḍavajji Thera. Thus, bringing the entire lineage of teachers, an aspect of the Theravāda, up to his own teacher, he establishes it. The lineage of teachers thus learned is well-grasped. But one who cannot do so must necessarily learn two or three successions. For, according to the most recent method, it is fitting to know how the teacher and the teacher's teacher speak about the Pāḷi and the questions.

cha ṭhānāni should be examined. Which six? The vatthu should be examined, the mātikā should be examined, the padabhājanīyaṃ should be examined, the tikaparicchedo should be examined, antarāpatti should be examined, and anāpatti should be examined.

Even when examining the vatthu, he sees a certain offense, such as, "One should come covered with grass or leaves, but certainly not naked; whoever comes [naked], there is an offense of dukkaṭa." (pārā. 517) He will bring that sutta and settle that dispute.

Even when examining the mātikā, according to the method beginning with "In intentional lying, pācittiya," (pāci. 2) he sees one of the five offenses, and he will bring that sutta and settle that dispute.

Even when examining the padabhājanīyaṃ, according to the method beginning with "If, in an uncorrupted body, he engages in sexual intercourse, there is an offense of pārājika. If, for the most part, in a corrupted body, he engages in sexual intercourse, there is an offense of thullaccaya," (pārā. 59 ff., meaning similar) he sees one of the seven offenses, and he will bring the sutta from the padabhājanīyaṃ and settle that dispute.

Even when examining the tikaparicchedaṃ, he sees either a tikasaṅghādisesa, a tikapācittiya, or a tikadukkaṭa, or some other offense in the tikapariccheda, and he will bring the sutta from there and settle that dispute.

Even when examining the antarāpatti, he sees that which is an antarāpatti in the midst of the training rules, such as, "He raises what has been let down, there is an offense of dukkaṭa," (pāci. 355) and he will bring that sutta and settle that dispute.

Even when examining the anāpatti, he sees the anāpatti stated in each training rule, such as, "There is no offense for a bhikkhu who is not enjoying, whose mind is not thievish, who does not intend death, who does not intend to deceive, who does not intend to release, unintentionally, unmindfully, unknowingly," (pārā. 72 ff.) and he will bring that sutta and settle that dispute.

Indeed, the bhikkhu who is skilled in the four kinds of vinaya, endowed with the three characteristics, and examines these six places will have a judgment that cannot be overturned, like one judged by the Buddha himself sitting down. If a bhikkhu who has transgressed a training rule would approach such a bhikkhu who is skilled in judgment and ask about his doubt, then, having carefully considered it, if there is no offense, he should say, "There is no offense." But if there is an offense, he should say, "There is an offense." If it leads to confession, he should say, "It leads to confession." If it leads to rehabilitation, he should say, "It leads to rehabilitation." But if the shadow of a pārājika appears to him, he should not say "It is a pārājika offense" immediately. Why? Because transgression of sexual conduct and transgression of a superhuman quality are gross. But the transgression of theft and human assault are subtle, light of mind. He incurs them subtly and protects them subtly, therefore, when asked about doubt concerning that matter in particular, without saying "There is an offense," if he has a teacher who is living, then that bhikkhu should be sent by him, saying, "Ask our teacher." If he comes back again and says, "Your teacher, having considered it according to sutta and reason, said to me, 'It is curable'," then he should be told, "Good, very good, do what the teacher says." But if he has no teacher, but there is a fellow who learned together with him, he should be sent to him—"Go and ask the fellow who learned together with us, the gaṇapāmokkha." If he also decides, "It is curable," he should be told, "Good, very good, do as he says." But if there is no fellow who learned together with him, but there is a learned student, he should be sent to him—"Go and ask such-and-such a young bhikkhu." If he also decides, "It is curable," he should be told, "Good, very good, do as he says." But if even for the young bhikkhu the shadow of a pārājika arises, he should not be told, "You are a pārājika." For the arising of a Buddha is rare, and rarer than that are ordination and higher ordination. But he should be told thus: "Having swept a secluded spot, sit down for the day's abiding, purify the precepts first, then attend to the thirty-two parts [of the body]." If his precepts are healthy, the meditation subject is effective, the saṅkhāras become apparent and arise, and his mind becomes concentrated, as if it has reached access and absorption, he does not even know that the day has passed. When he comes to the place of attendance after the day has passed, he should be told thus: "What are the tendencies of your mind like?" According to the tendencies of mind that have been reported, he should be told: "Going forth is for the sake of purity of mind; diligently perform the duties of a samaṇa."

But for one whose precepts are broken, the meditation subject is not effective, the mind wavers like an ox goaded with a spur, he is burned by the fire of remorse, and he gets up immediately as if sitting on a hot stone. When he comes, he should be asked, "What are the tendencies of your mind like?" According to the tendencies of mind that have been reported, he should be told: "There is no such thing as secrecy in the world for one who does an evil deed. First of all, he himself knows when he does evil, then his guardian deities, the samaṇas and brāhmaṇas who know the minds of others, and other deities know. Now, you yourself should seek your own welfare."

The Discourse on the Four Kinds of Vinaya is Finished

And the Discourse on the Characteristics of a Vinayadhara, etc.

Explanation of the Bhikkhu Padabhājanīya

yo panāti yo yādiso etc. Here, yo pana is the term to be analyzed; yo yādiso etc. are the terms analyzing it. Here, since pana is merely a particle, and yo is a term of meaning, and it indicates a person indefinitely, therefore, showing its meaning, he said only the term yo, which indefinitely indicates a person. Therefore, here this meaning should be understood: yo pana means yo yokoci, whoever it may be. But since whoever it may be, he is necessarily known in one way or another in terms of gender, association, birth, name, clan, conduct, dwelling, scope, or age, therefore, revealing that distinction to make it known in that way, he said yādiso etc. There, yādiso means let him be of whatever gender; whether long or short, black or white, copper-skinned, thin, or stout, is the meaning. Yathāyutto means let him be associated with whatever association; associated with construction work, or associated with learning, or associated with residence duties, is the meaning. Yathājacco means let him be of whatever birth; whether a khattiya, a brāhmaṇa, a vessa, or a sudda, is the meaning. Yathānāmo means let him be of whatever name; whether Buddharakkhita, Dhammarakkhita, or Saṅgharakkhita, is the meaning. Yathāgotto means let him be of whatever clan; whether Kaccāyana, Vāsiṣṭha, or Kosiya, is the meaning. Yathāsīlo means let him be of whatever conduct; whether of construction work conduct, or of learning conduct, or of residence duties conduct, is the meaning. Yathāvihārī means let him be dwelling in whatever way; whether dwelling in construction work, or dwelling in learning, or dwelling in residence duties, is the meaning. Yathāgocaro means let him be in whatever scope; whether in construction work scope, or in learning scope, or in residence duties scope, is the meaning. In thero vā etc., let him be whoever he may be in terms of age; whether a thera due to having completed ten years, or a nava due to having less than five years, or a majjhima due to having more than five years, is the meaning. But all of them are called yo pana in this sense.

bhikkhako; means he begs with proper begging, whether obtaining or not obtaining. Because he has undertaken the mendicant life approved by the Buddhas, etc., he is called bhikkhācariyaṃ ajjhupagato. Indeed, whoever, abandoning a small or large mass of wealth, has gone forth from the house to homelessness, abandoning livelihood by agriculture or cattle-rearing etc., is a bhikkhu only by accepting the marks [of a renunciant], [being one who] bhikkhācariyaṃ ajjhupagato. Or, because his livelihood is dependent on others, even eating prepared food in the midst of the monastery, he is a bhikkhu, bhikkhācariyaṃ ajjhupagato; or, because his enthusiasm for going forth has arisen based on eating alms food, he is a bhikkhu, bhikkhācariyaṃ ajjhupagato. bhinnapaṭadharo means he wears a robe that is different due to difference in value, touch, and color. There, difference in value should be understood by cutting with a knife. For even a robe worth a thousand [coins], when cut into pieces with a knife, becomes of different value. It is not worth even half of its former value. Difference in touch should be understood by sewing with thread. For even a robe of pleasant touch, when sewn together with threads, becomes of different touch. It attains a rough touch. Difference in color should be understood by needles, etc. For even a very pure robe, from the beginning of needlework, becomes of different color due to needle grime, hand sweat grime, and dirt, and in the end by means of dyeing, abandoning its natural color. Thus, because of wearing a robe that is different in three ways, [he is a] bhikkhu, bhinnapaṭadharo. Or, merely by wearing kāsāva robes that are dissimilar to lay clothes, [he is a] bhikkhu, bhinnapaṭadharo.

Samaññāyā means by convention, by designation. For indeed, one is known as a "bhikkhu" by convention. Thus, at invitations etc., when counting the bhikkhus, they take even novices and say "a hundred bhikkhus, a thousand bhikkhus." Paṭiññāyā means by one's own avowal, one is known as a "bhikkhu" even by avowal. His occurrence should be seen in instances such as "Who is here?" "I, friend, am a bhikkhu" (A. N. 10.96). But this is a righteous avowal spoken by Ānanda Thera. But at night, even the immoral, coming along the path, when asked "Who is there?" say with an unrighteous, untrue avowal, "We are bhikkhus."

Ehibhikkhūti ehi bhikkhu means, having attained the state of being a bhikkhu, the ehibhikkhūpasampadā, by the Blessed One's mere utterance of "Ehi bhikkhu." For the Blessed One, seeing a person endowed with the potential for the state of being an ehibhikkhu, extending his right hand of golden color from within the red rag robe, uttering a voice of Brahma, says, "Come, bhikkhu, live the holy life for the complete destruction of suffering." Together with the Blessed One's utterance, his lay marks disappear, and the going forth and higher ordination arise. He becomes one wearing kāsāya robes. Having put on one robe, and having wrapped one, and having placed one on his shoulder, [he has] a bowl of the color of a blue lotus attached to the left shoulder bag—

‘‘Ticīvarañca patto ca, vāsi sūci ca bandhanaṃ;
Parissāvanena aṭṭhete, yuttayogassa bhikkhuno’’ti.

[Translation: "Three robes and a bowl, a razor, a needle and a girdle;
These eight, with the strainer, [belong] to a bhikkhu engaged in practice."]

aṭṭhakathāyaṃ–

‘‘Tīṇi sataṃ sahassañca, cattālīsaṃ punāpare;
Eko ca thero sappañño, sabbe te ehibhikkhukā’’ti.

"Twenty-seven thousand, three hundred;
All of these were reckoned, all of them ehibhikkhu."

Ordained by the three refuges means ordained by the three refuges spoken by breaking the utterance three times in the manner of "buddhaṃ saraṇaṃ gacchāmi" (I go to the Buddha for refuge), etc. This ordination is eightfold: ordination by ehibhikkhu, ordination by taking refuge, ordination by receiving instruction, ordination by answering questions, ordination by accepting the weighty rules (garudhamma), ordination by a messenger, ordination with eight utterances, and ordination by ñatticatutthakamma. Among these, ordination by ehibhikkhu and ordination by taking refuge have already been mentioned.

Ordination by receiving instruction means the ordination authorized for the venerable Mahākassapa by receiving the instruction, "Therefore, Kassapa, you should train yourself thus: 'A strong sense of shame and fear of wrongdoing will be present in me towards the elders, the new ones, and those in between.' Thus, Kassapa, you should train yourself. Therefore, Kassapa, you should train yourself thus: 'Whatever Dhamma I hear associated with the wholesome, I will attend to all of it, paying attention, applying all my heart, listening to the Dhamma with an attentive ear.' Thus, Kassapa, you should train yourself. Therefore, Kassapa, you should train yourself thus: 'Mindfulness directed to the body accompanied by pleasure will not leave me.' Thus, Kassapa, you should train yourself" (saṃ. ni. 2.154).

Ordination by answering questions means the ordination authorized for Sopāka. It is said that the Blessed One, while pacing in the Pubbārāma, asked the novice Sopāka, "'The perception of a bloated corpse' (uddhumātakasaññā) or 'perception of form' (rūpasaññā), Sopāka, are these things different in meaning and different in expression, or are they the same in meaning, with only the expression different?" He asked ten questions focusing on the unattractive. He explained them. The Blessed One gave him approval and asked, "How old are you, Sopāka?" "Seven years old, Blessed One." "Sopāka, you have explained the questions in accordance with my knowledge of all things," and with his mind inspired, he authorized ordination. This is ordination by answering questions.

Ordination by accepting the weighty rules (garudhamma) means the ordination authorized for Mahāpajāpatī by accepting the eight weighty rules.

Ordination by a messenger means the ordination authorized for the courtesan of Addhakāsī.

Ordination with eight utterances means ordination with two acts (kamma): ñatticatuttha from the bhikkhuni sangha and ñatticatuttha from the bhikkhu sangha.

Ordination by ñatticatutthakamma means the current ordination of bhikkhus. Among these eight ordinations, it is said to be ordained by this ordination, which was authorized as follows: "That ordination, bhikkhus, which was authorized by me with the three refuges, I reject from today onwards. I allow, bhikkhus, ordination by ñatticatutthakamma" (mahāva. 69).

Bhadra means without evil. Indeed, from the ordinary virtuous person up to the arahant, they are called "bhadra bhikkhu" because they are endowed with good virtue, concentration, wisdom, liberation, and the knowledge and vision of liberation. Sāra means, just as a blue cloth is endowed with blueness, a bhikkhu should be understood as "sāra bhikkhu" because they are endowed with those very essences of virtue, etc. Or, because the essence of defilements is gone, only the khīṇāsava should be understood as "sāra". Sekha means, along with the virtuous ordinary person, the seven ariyas are trainees (sekha) because they are training in the three trainings. Any one of them should be understood as "sekha bhikkhu". Asekha means one who does not train. One who has transcended the qualities of a trainee (sekha) and stands in the highest fruit, and therefore because there is nothing further to train in, the khīṇāsava is called "asekha". Samaggena saṅghena means, in the very last instance, in an act (kamma) to be done by a group of five, because as many bhikkhus as are eligible for the act have come, because the consent of those who are worthy of consent has been brought, and because those who are present do not object, by those who have attained unity in one act. Ñatticatutthenā means by that which is to be done with one ñatti and three announcements (anussāvana). Kammenā means by a rightful act (vinayakamma) according to the Dhamma. Akuppenā means because it is complete with the object, the motion (ñatti), the announcements (anussāvana), the boundary (sīmā), and the assembly, and because it has attained the state of being unshakeable and unobjectable. Ṭhānārahena means worthy of the cause, worthy of the Teacher’s dispensation. Upasampanno means one who has attained a higher state, that is, has reached. Bhikkhuhood is a higher state, and because they have attained that with the act as stated, they are called "upasampanno". Here, only the ñatticatutthakamma has come. However, in this place, having extracted four saṅghakamma, they should be discussed in detail, as stated in all the commentaries. Those are, having established in order, "apalokanakamma, ñattikamma, ñattidutiyakamma, ñatticatutthakamma," and having brought the Pali from the Khandhaka in detail, from the Kamma Vibhanga at the end of the Parivara, they have been spoken of. We will describe those in the Kammavibhanga at the end of the Parivara itself. If this is so, the description of the first pārājika will not be burdensome, and the description according to the established Pali will be easily understood. And those places will not be empty; therefore, let us do the description without trouble.

Tatrāti among those bhikkhus mentioned in the manner of "bhikkhako," etc. Yvāyaṃ bhikkhūti that bhikkhu who. Samaggena saṅghena…pe… upasampannoti ordained by ñatticatutthakamma among the eight ordinations. Ayaṃ imasmiṃ atthe adhippeto bhikkhūti this bhikkhu is intended in this meaning, "having engaged in sexual intercourse, he becomes pārājika". But the others, "bhikkhako," etc., are spoken of by way of extracting the meaning. And among those, "bhikkhako," etc., are spoken of by way of etymology, "bhikkhu by convention, bhikkhu by declaration," these two are spoken of by way of designation, "ehi bhikkhu" is spoken of by way of having received ordination from the Buddha, the preceptor. The bhikkhu by taking refuge is spoken of by way of ordination without the arising of the kammavācā, "bhadra," etc., are to be understood as spoken of by way of qualities.

Bhikkhupadabhājanīyaṃ is completed.

Sikkhāsājīvapadabhājanīyavaṇṇanā

Because the word ‘‘bhikkhūna’’ does not have a special meaning, without dividing it, showing that the bhikkhu is one who has undertaken both training and livelihood, he says, sikkhā etc. Here, that which is to be trained in is sikkhā. Tisso means a numerical limit. Adhisīlasikkhā means higher, supreme, is sīla; and that which is higher sīla and is to be trained in, therefore it is called adhisīlasikkhā. This method applies to adhicitta- and adhipaññāsikkhā.

Here, what is sīla, what is adhisīla, what is citta, what is adhicitta, what is paññā, what is adhipaññā? It is said - five-factored and ten-factored sīla is indeed sīla. Indeed, it exists in the world whether a Buddha has arisen or not. When a Buddha has arisen, in that sīla, both the Buddhas and the disciples exhort the great multitude. When a Buddha has not arisen, the Paccekabuddhas and those who teach kamma, the righteous samaṇas and brāhmaṇas, the wheel-turning monarchs, the great kings, and the great bodhisattas exhort. Even the wise samaṇas and brāhmaṇas undertake it themselves. Having perfected that wholesome Dhamma, they experience prosperity among gods and humans. However, the Pātimokkhasaṃvarasīla is called "adhisīla"; indeed, like the sun among the lights, like Mount Sineru among the mountains, it is both higher and supreme among all worldly sīlas, and it exists only at the arising of a Buddha, not without the arising of a Buddha. Indeed, no other being is able to extract that ordinance and establish it; only the Buddhas completely cut off the stream of bodily and verbal misconduct and ordain that sīlasaṃvara appropriate to each transgression. And even from the Pātimokkhasaṃvarasīla, the sīla associated with the path and fruit is adhisīla, but that is not intended here. Indeed, a bhikkhu who has attained that does not engage in sexual intercourse.

The eight wholesome cittas of the sense-sphere and the eight meditative attainments (samāpatti) cittas of the mundane realm should be understood as citta. Its existence, exhortation, and undertaking, whether a Buddha has arisen or not, should be understood in the same way as stated for sīla. However, the eight meditative attainments (samāpatti) cittas that lead to vipassanā are called "adhicitta." Indeed, like adhisīla, it is both higher and supreme among the sīlas and all worldly cittas, and it exists only at the arising of a Buddha, not without the arising of a Buddha. And even from that, the path and fruit citta itself is adhicitta, but that is not intended here. Indeed, a bhikkhu who has attained that does not engage in sexual intercourse.

The knowledge of kamma as one's own (kammassakatañāṇa) that arises in the manner of "there is alms given, there is sacrifice" (dha. sa. 1371; vibha. 793; ma. ni. 3.92) is paññā; indeed, it exists in the world whether a Buddha has arisen or not. When a Buddha has arisen, both the Buddhas and the disciples of the Buddhas exhort the great multitude in that paññā. When a Buddha has not arisen, the Paccekabuddhas and those who teach kamma, the righteous samaṇas and brāhmaṇas, the wheel-turning monarchs, the great kings, and the great bodhisattas exhort. Even the wise beings undertake it themselves. For example, Aṅkura gave great alms for ten thousand years. Velāma, Vessantara, and many other wise people gave great alms. Having perfected that wholesome Dhamma, they experienced prosperity among gods and humans. However, the vipassanāñāṇa that discerns the characteristics of the three marks is called "adhipaññā." Indeed, like adhisīla and adhicitta, it is both higher and supreme among the sīlas, cittas, and all worldly paññās, and it does not exist in the world without the arising of a Buddha. And even from that, the paññā of the path and fruit itself is adhipaññā, but that is not intended here. Indeed, a bhikkhu who has attained that does not engage in sexual intercourse.

Tatrāti among those three trainings. Yāyaṃ adhisīlasikkhāti that adhisīlasikkhā which is known as pātimokkhasīla. Etaṃ sājīvaṃ nāmāti all of this training rule (sikkhāpada) established by the Blessed One in the Vinaya, because here bhikkhus of various countries, births, clans, etc., live together, have a shared livelihood, share their means of living, and have shared conduct, therefore it is called "sājīva". Tasmiṃ sikkhatīti training in that training rule (sikkhāpada) by making it the basis of the mind, looking with the mind, "do I train according to the training rule, or do I not train?" And it is not only in this training rule called sājīva that one trains, one also trains in the training itself, but because of the immediately following word, "etaṃ sājīvaṃ nāmā," it is said "tasmiṃ sikkhatī". Although it is said thus, still this meaning should be seen here - perfecting the training of that training, and not transgressing that training rule. Tena vuccati sājīvasamāpannoti this is also said because of the immediately following word sājīva. But because that one has undertaken the training, therefore it should be understood in meaning as one who has undertaken the training. If this is so, then the word explanation of the word "sikkhāsājīvasamāpanno" is also complete.

Sikkhāsājīvapadabhājanīyaṃ is completed.

Sikkhāpaccakkhānavibhaṅgavaṇṇanā

Sikkhaṃ appaccakkhāya dubbalyaṃ anāvikatvāti without rejecting the training and without revealing weakness. And because even when weakness is revealed, the training is still not rejected, but when the training is rejected, the weakness is indeed revealed. Therefore, no special meaning is obtained by this phrase "dubbalyaṃ anāvikatvā". Just as when it is said, "one may engage in shared lodging for two or three nights," no special meaning is obtained by the word "two nights," it is only said due to eloquence of expression and conventional usage. Similarly, this should be understood as said due to eloquence of expression and conventional usage.

Or, because the Blessed One teaches the Dhamma with meaning and expression, therefore, having accomplished the meaning with "sikkhaṃ appaccakkhāya," he accomplishes the expression with "dubbalyaṃ anāvikatvā." Indeed, a single meaningful word spoken without a surrounding phrase does not shine like a king without attendants or a man without clothes and ornaments; but it shines with a supporting word that is in accordance with the meaning.

Or, because one aspect of rejecting the training is revealing weakness, therefore, referring to that, he says "dubbalyaṃ anāvikatvā," explaining the meaning of the phrase "sikkhaṃ appaccakkhāya."

There, because not every declaration of weakness involves renouncing the training, therefore, having first said "without declaring a weakness," to define its meaning, it should be said "without renouncing the training," but that is not so; why? Because of the absence of the order of meaning. For since it is said, "endowed with the training and livelihood," the meaning is stated in order when one says, "without renouncing the training" which one is endowed with, not otherwise. Therefore, this itself should be said first.

Moreover, the meaning here should also be understood in a non-sequential way. How? "Endowed with the training and livelihood," here, without renouncing the training which one is endowed with, and without declaring a weakness in that livelihood which one is endowed with.

"atthi bhikkhave" etc. He said, "There, atthi bhikkhave etc. are two root words; dividing those, he said "kathañca bhikkhave" etc. Herein, this is the explanation of the not-obvious words— "kathaṃ" means in what manner. "Dubbalyāvikammañca" means the declaration of weakness. "Idha" means in this Dispensation. "Ukkaṇṭhito" means afflicted with a difficult life in this Dispensation due to dissatisfaction. Or, having the throat raised up, living thinking, 'Today I will go, tomorrow I will go, I will go from here, I will go there,' scattered, not unified. "Anabhirato" means devoid of delight in the Dispensation.

"Sāmaññā cavitukāmo" means wishing to depart from the state of a samaṇa. "Bhikkhubhāvaṃ" means with the state of a bhikkhu. The locative case is in the sense of an instrument. But in "as if he were distressed, with a bone stuck in his throat," etc. (pāci. 162), it is stated with the instrumental case according to the characteristic. "Aṭṭīyamāno" means behaving as if afflicting himself as distressed; or being afflicted, tormented by that state of being a bhikkhu. "Harāyamāno" means being ashamed. "Jigucchamāno" means despising it like something impure. "Gihibhāvaṃ patthayamāno" etc. are indeed of obvious meaning. "Yaṃnūnāhaṃ buddhaṃ paccakkheyyaṃ" here "yaṃnūnā" is a particle showing deliberation. This is said: "If I were to renounce the Buddha, it would be good for me." "Vadati viññāpeti" having made a distinction of speech with these or other expressions, he speaks, and to whom he speaks, he makes them understand, makes them know. "Evampī" the pikāra is in the sense of combining the above meaning. Even in this way, there is a declaration of weakness and the training is not renounced, and in another way also.

"atha vā panā" etc. he said. All of that is obvious in meaning. In terms of the words, here, starting from the beginning, "renounce the Buddha, the Dhamma, the Saṅgha, the training, the discipline, the Pātimokkha, the recitation, the preceptor, the teacher, the co-resident, the junior resident, the one with the same preceptor, the one with the same teacher, the co-celibate," these fourteen words are stated in the manner of renunciation.

"Gihī assa" etc., "may he be a householder, a lay follower, an attendant in a monastery, a novice, a sectarian, a follower of a sectarian, a non-samaṇa, a non-Sakyan," these eight words are stated in the manner of the possibility of becoming with this word "assa". Thus, there are twenty-two words connected with "yaṃnūnāhaṃ".

46.Just as these are, so too are twenty-two each connected with "yadi panāhaṃ, apāhaṃ, handāhaṃ, hoti me," thus there are in total one hundred and ten words.