Namo tassa bhagavato arahato sammāsambuddhassa

Dīghanikāye

Sīlakkhandhavaggaṭṭhakathā

Ganthārambhakathā

Whose heart is cooled by compassion, whose darkness of delusion is dispelled by the light of wisdom;
the Sugata who is freed from destinies.

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

The Ariyasaṅgha of the Sugata's own sons, who crushed the army of Māra.

Thus, with a mind full of faith, may the merit of my veneration of the Triple Gem
be free from obstacles by its power.

The Dīgha, marked by the long suttas, the profound supreme Āgama;
Praised by the Buddha and enlightened ones, possessing qualities that bring faith.

The Aṭṭhakathā, which was first sung by the wise ones;
Five times it was sung, and later recited again.

But it was brought to the island of Sri Lanka by the wise Mahāmahindā,
Established in the Sinhala language for the benefit of the island dwellers.

Removing from that the Sinhala language, I will ascend to a delightful language,
In accordance with the principles of the texts, free from defects.

Without violating the tradition of the Elders, the lights of the lineage of the Elders,
Who are skilled in precise judgments, residing in the Mahāvihāra.

Having abandoned what has been repeatedly stated, I will reveal the meaning,
For the satisfaction of good people and for the long-lasting benefit of the Dhamma.

The discourse on morality, the practices of purification, and all the meditation subjects;
Together with the methods of conduct, and the detailed exposition of jhāna and samāpatti.

All the abhiññā, the determination of the calculation of wisdom;
The khandha, dhātu, āyatana, indriya, and the four noble truths.

The truths, the teaching of dependent origination, with its perfectly pure and subtle method;
The paths of the uncorrupted tradition, and the development of vipassanā.

I have explained it very purely in the Visuddhimagga;
Therefore, I will not discuss it further here.

The Visuddhimagga will stand and reveal the meaning as spoken there,
For it is indeed [the essence] of all four Āgamas.

Therefore, having done so, take that up with faith;
Understand the meaning based on the Dīgha Āgama in this Aṭṭhakathā.

Nidānakathā

Dīghāgama is the Sīlakkhandhavagga, Mahāvagga, and Pāthikavagga, thus it is threefold by division; in terms of suttas, it is a collection of thirty-four suttas. Among those divisions, Sīlakkhandhavagga is the beginning, and among the suttas, Brahmajāla. Even in the Brahmajāla, the "Evaṃ me sutaṃ" etc., the introduction was spoken by the venerable Ānanda at the time of the First Great Council.

Paṭhamamahāsaṅgītikathā

Although this First Great Council (Paṭhamamahāsaṅgīti) is established in the Vinaya Piṭaka, for the sake of skill in introductions, it should be understood here as follows: Beginning with the turning of the Wheel of Dhamma, after the Buddha had completed his duties until the conversion of Subhadda the wanderer, when the Blessed One, the Lord of the World, passed into final Nibbāna without remainder on the Visākha full moon day at dawn, between the twin Sāla trees in the Sālavana of the Mallas in Kusinārā, on the day of the distribution of the relics of the Blessed One, the elder of the Saṅgha, the venerable Mahākassapa, recalling the words spoken by Subhadda, an old renunciate, seven days after the passing away of the Blessed One – "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.' But now we shall do what we want, and we shall not do what we do not want" (cūḷava. 437) – and thinking that such a gathering of the Saṅgha would be difficult to find again, [he thought]: "This is a situation where evil monks, thinking 'the Teaching is without a Teacher,' might gain a foothold and quickly cause the true Dhamma to disappear. As long as the Dhamma and Vinaya endure, the Teaching is not 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).

‘Suppose I were to recite the Dhamma and the Vinaya so that this Dispensation might be enduring and long-lasting.’

And I was favored by the Blessed One –

‘Will you, Kassapa, wear rough cast-off robes?’ (saṃ. ni. 2.154) having said this, with the common use of robes.

‘Monks, for as long as I wish, quite secluded from sensual pleasures, secluded from unwholesome states of mind, I enter and abide in the first jhāna, which is accompanied by thought and examination, born of seclusion, filled with joy and happiness; Kassapa, too, monks, for as long as he wishes, quite secluded from sensual pleasures, secluded from unwholesome states of mind, enters and abides in the first jhāna, which is accompanied by thought and examination, born of seclusion, filled with joy and happiness’ (saṃ. ni. 2.152).

In this way, he was favored by the fact that he himself was equal in the superior human qualities, in the distinctions of the nine successive abodes and the sixfold abhiññā, and he was praised by the analogy of the moon for his conduct and for his mind that did not cling when waving his hand in the sky. What other command would there be for him? Surely, the Blessed One, like a king giving his own armor and sovereignty, esteemed me as a son who establishes his own lineage, thinking, 'This one will establish my lineage of the true Dhamma,' and favored me with this extraordinary favor and praised me with this great praise, and thinking thus, he inspired the monks for the recitation of the Dhamma and Vinaya. As he said –

The Subhaddakaṇḍaṃ should be understood in detail. But we will explain its meaning in the same place where it appears at the end of the Mahāparinibbāna Sutta.

Then he said further –

‘‘Come, friends, let us recite the Dhamma and the Vinaya, before what is not-Dhamma shines forth and the Dhamma is rejected; before what is not-Vinaya shines forth and the Vinaya is rejected; before those who speak what is not-Dhamma become powerful and those who speak the Dhamma become weak; before those who speak what is not-Vinaya become powerful and those who speak the Vinaya become weak’’ (cūḷava. 437).

The monks said – ‘‘Then, venerable sir, the Elder should select the monks.’’ The Elder, however, excluding 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, mere insight practitioners, and arahants, gathered mainly those arahant monks who were holders of the entire Tipitaka with its divisions, who had attained the paṭisambhidā, were of great power, and were declared foremost by the Blessed One in various categories such as the three knowledges. Regarding them, this was said – ‘‘Then the venerable Mahākassapa selected four hundred and ninety-nine arahants’’ (cūḷava. 437).

Why did the Elder make one less? To give an opportunity to the venerable Ānanda Thera. Because the recitation of the Dhamma cannot be done either with or without the venerable one. That venerable one is a trainee (sekha) and needs to do what is to be done, therefore it cannot be done with him. Because there is nothing among the suttas, geyyas, etc., taught by the Ten-Powered One that is not directly known to him. As he said –

‘‘I received eighty-two thousand from the Buddha,
Two thousand from the monks;
Eighty-four thousand are the teachings
That have proceeded from me’’ (theragā. 1027);

Therefore, it cannot be done without him.

If so, even though he is a trainee (sekha), since he is of great help to the recitation of the Dhamma, he should be selected by the Elder, then why was he not selected? To avoid the criticism of others. The Elder was exceedingly confident in the venerable Ānanda, so much so that even when grey hairs appeared on his head, he would advise him with the term "kumāraka" (young man), saying, "Surely this young man will not think he is superior" (saṃ. ni. 2.154). And the venerable one was born in the Sakyan clan and was the brother of the Tathāgata, the son of his paternal aunt. There, some monks, thinking it was like acting out of desire, might criticize, "The Elder, having excluded many asekha monks who have attained paṭisambhidā, selected Ānanda, a sekha who has attained paṭisambhidā." Avoiding that criticism from others, he did not select him, thinking, 'The recitation of the Dhamma cannot be done without Ānanda; I will accept 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 to the venerable Mahākassapa: ‘Venerable sir, although this venerable Ānanda is a trainee (sekha), he is incapable of going to wrong courses through desire, hatred, delusion, or fear, and much of the Dhamma and Vinaya has been learned by him in the presence of the Blessed One. Therefore, venerable sir, the Elder should select the venerable Ānanda too.’ Then the venerable Mahākassapa selected the venerable Ānanda too’’ (cūḷava. 437).

Thus, with the consent of the monks, there were five hundred elders together with that venerable one.

Then it occurred to the elder monks – ‘‘Where should we recite the Dhamma and the Vinaya?’’ Then it occurred to the elder monks – ‘‘Rājagaha is a great resort and has abundant lodgings; suppose we were to spend the rainy season in Rājagaha reciting the Dhamma and the Vinaya, and other monks should not come to Rājagaha for the rainy season’’ (cūḷava. 437).

Why did this occur to them? "This is our established task; some discordant person might enter the Saṅgha and disrupt [it]." Then the venerable Mahākassapa announced with a motion and a second motion –

‘‘Let the Saṅgha hear me, venerable sirs. If it is agreeable to the Saṅgha, the Saṅgha should appoint these five hundred monks to spend the rainy season in Rājagaha to recite the Dhamma and the Vinaya, and other monks should not dwell in Rājagaha for the rainy season.’’ This is the motion.

‘‘Let the Saṅgha hear me, venerable sirs. The Saṅgha appoints these five hundred monks to spend the rainy season in Rājagaha to recite the Dhamma and the Vinaya, and other monks should not dwell in Rājagaha for the rainy season. Whichever venerable one approves of the appointment of these five hundred monks to spend the rainy season in Rājagaha to recite the Dhamma and the Vinaya, and that other monks should not dwell in Rājagaha for the rainy season, let him be silent; whichever does not approve, let him speak.

‘‘These five hundred monks are appointed by the Saṅgha to spend the rainy season in Rājagaha to recite the Dhamma and the Vinaya, and other monks should not dwell in Rājagaha for the rainy season. It is approved by the Saṅgha, therefore it is silent. Thus, I hold it’’ (cūḷava. 438).

This kammavācā (formal act) was done on the twenty-first day after the Tathāgata's passing away. The Blessed One passed away at dawn on the Visākha full moon, then for a week, they honored his golden-colored body with perfumes, garlands, etc. Thus, a week was called the days of celebration. Then for a week, the pyre was burned with fire; for a week, they made a cage of spears and performed relic veneration in the assembly hall, thus, twenty-one days had passed. Only on the fifth day of the waxing half of Jeṭṭhamūla did they distribute the relics. On this day of relic distribution, after announcing the misconduct committed by Subhadda the old renunciate to the great assembly of monks that had gathered, and having selected the monks in the manner described, this kammavācā was done.

Having done this kammavācā, the Elder addressed the monks – "Friends, now forty days are given as an opportunity for you, after that, it will not be permissible to say, 'This is a hindrance for us.' Therefore, in the meantime, whoever has a hindrance of illness, or a hindrance of teacher or preceptor, or a hindrance of mother or father, or whose bowl needs to be dyed, or whose robe needs to be made, let him remove that hindrance and do that task."

Having said this, the Elder, surrounded by his company of five hundred, went to Rājagaha. Other great elders, taking their own retinues, departed in various directions, wishing to console the great multitude afflicted by the dart of sorrow. But the Elder Puṇṇa, with a retinue of seven hundred monks, stayed in Kusinārā, thinking, 'I will console the great multitude who have come to the place of the Tathāgata's passing away.'

Just as before his Parinibbāna, the venerable Ānanda, after the Parinibbāna of the Blessed One, taking the bowl and robe himself, set out on a journey to Sāvatthi with five hundred bhikkhus. As he went, the bhikkhus in his retinue exceeded the count. Because of this, the venerable one experienced great lamentation in each place he visited. Gradually, upon arriving at Sāvatthi, the people of Sāvatthi, having heard that "the Thera has arrived," went out to greet him with flowers, incense, and other offerings in their hands, and weeping, they said, "Venerable Ānanda, you used to come with the Blessed One, where have you left the Blessed One today and come alone?" There was a great lamentation as on the day of the Parinibbāna of the Buddha.

There, it is said, the venerable Ānanda consoled that great crowd with a Dhamma talk connected with impermanence and other topics. Entering Jetavana, he venerated the Gandhakuti (Fragrant Chamber) where the Ten-Powered One resided, opened the door, took out the couch and seat, dusted them, swept the Gandhakuti, discarded the withered garlands and rubbish, arranged the couch and seat, and performed all the duties that were to be done during the Blessed One's lifetime. While doing so, at the times of sweeping the bathroom, preparing water, and so on, he venerated the Gandhakuti and, lamenting in this way, would say, "Bhagavā, this is your time for bathing, this is the time for teaching the Dhamma, this is the time for giving advice to the bhikkhus, this is the time for lying down in the lion's posture, this is the time for washing your face," just as one whose love was established by the flavor of the multitude of the Blessed One's virtues, who was an unwaning Āsava-free one, and whose heart was softened by the mutual assistance in many hundreds of thousands of births. A certain deity exhorted him, "Venerable Ānanda, how can you console others while you are lamenting like this?" His heart shaken by that statement, he became composed, and from the time of the Tathāgata's Parinibbāna, due to much standing and sitting, he drank a laxative with milk on the second day to soothe his body, which was afflicted with bodily fatigue, and sat down in the monastery. Referring to this, he said to the young man sent by the brahmin Subha:

"It is an inopportune time, young man, I have taken a dose of medicine today; perhaps we may approach tomorrow" (dī. ni. 1.447).

The tenth sutta, named Subha Suttaṃ, was spoken.

Then, Ānanda Thera, having had the Jetavana Mahāvihāra repaired, entrusting the community of bhikkhus to the vicinity for the rains residence, went to Rājagaha, as did other bhikkhus who were compilers of the Dhamma. Indeed, when this happened, referring to them, it was said, "Then the Thera bhikkhus went to Rājagaha to recite the Dhamma and the Vinaya" (cūḷava. 438). Having observed the Uposatha on the full-moon day of Āsāḷha, they gathered on the first day of the new moon and entered the rains.

Now, at that time, there were eighteen great monasteries surrounding Rājagaha, all of which were full of discarded and cast-off rubbish. Indeed, at the Blessed One's Parinibbāna, all the bhikkhus, taking their own bowls and robes, abandoned the monasteries and surrounding areas and departed. There, the Theras, fulfilling their agreed-upon duties, thinking, "Let us first repair the dilapidated parts for the sake of honoring the Blessed One's words and for the sake of refuting the doctrines of the heretics," for the heretics would say, "The disciples of the samaṇa Gotama maintained the monasteries while the Teacher was alive, but abandoned them after his Parinibbāna; the great donation of families is being wasted." The meaning is that they thought for the sake of refuting their doctrines. And having thought thus, they made an agreement. Referring to this, it was said:

"Then it occurred to the Thera bhikkhus: 'Friends, the Blessed One has praised the repairing of dilapidated parts. Come, friends, let us first repair the dilapidated parts for a month, and in the middle month, having gathered, let us recite the Dhamma and the Vinaya'" (cūḷava. 438).

On the second day, they went and stood at the king's gate. The king, having come and paid homage, asked, "Why have you come, Venerable Ones?" The Theras reported the need for manual labor for the repair of the eighteen great monasteries. The king provided men who were skilled in manual labor. The Theras, having had all the monasteries repaired during the first month, informed the king, "The repair of the monasteries is finished, Great King, now we will compile the Dhamma and the Vinaya." "Good, Venerable Ones, do it freely. Let my wheel of authority and your wheel of Dhamma exist; order, Venerable Ones, what shall I do?" "A place for the bhikkhus to sit while compiling, Great King." "Where shall I make it, Venerable Ones?" "It is fitting, Great King, to make it at the entrance of the Sattapaṇṇi Cave on the side of Mount Vebhāra." "Good, Venerable Ones," the king Ajātasattu had a pavilion built, similar to one created by Vissakamma, with well-arranged walls, pillars, and staircases, adorned with various kinds of flower arrangements and creeper designs, surpassing the splendor of the royal palace, mocking the glory of the deva's mansions, a very abode of splendor, like a single gathering place for the eyes of devas and humans, a collection of all the world's beauty to be seen, and decorating it like a Brahma's palace with diverse garlands of flowers hanging down, a floor inlaid with various jewels and gems, and a well-finished ground adorned with various floral offerings. In that great pavilion, he had five hundred priceless seat spread prepared for five hundred bhikkhus, placing the Thera's seat relying on the southern side facing north, and in the middle of the pavilion, placing a seat worthy of the Buddha, the Blessed One, facing east, and placing a fan with an ivory handle here, he announced to the community of bhikkhus, "My task is finished, Venerable Ones."

On that day, some bhikkhus said this referring to the venerable Ānanda: "In this community of bhikkhus, one bhikkhu wanders about emitting a bad odor." Having heard that, the Thera felt remorse, thinking, "In this community of bhikkhus, there is no other bhikkhu who wanders about emitting a bad odor. Surely they are speaking about me." Some even said to him, "Tomorrow, friend Ānanda, is the gathering, and you are still a learner, needing to do what needs to be done; therefore, it is not fitting for you to go to the gathering. Be diligent."

Then, the venerable Ānanda thought, 'Tomorrow is the gathering, and it is not proper for me to go to the gathering as a learner.' Having spent much of the night with mindfulness directed to the body, in the early morning, descending from the walking meditation, he entered the monastery and turned his body, thinking, "I will lie down." His two feet were lifted from the ground, and his head had not yet reached the pillow when, without clinging, his mind was freed from the āsavas. For this venerable one, having spent the night outside in walking meditation, unable to produce the distinction, thought, "Surely the Blessed One said this to me: 'You have done meritorious deeds, Ānanda; strive in meditation, you will quickly be without āsavas' (dī. ni. 2.207). And there is no fault in the words of the Buddhas, but my energy was too intense, so my mind tends to restlessness. Let me balance the energy." Descending from walking meditation, standing in the foot-washing area, having washed his feet, entering the monastery, sitting on the couch, he reclined his body on the couch, thinking, "I will rest a little." His two feet were lifted from the ground, his head had not yet reached the pillow, when, without clinging, his mind was freed from the āsavas, the arahantship of the Thera without the four postures. Therefore, when it is said, "Which bhikkhu in this Dispensation attained arahantship without lying down, without sitting, without standing, without walking?", it is fitting to say, "Ānanda Thera."

Then the Thera bhikkhus, on the fifth day of the dark half of the month, having finished their meal, putting away their bowls and robes, gathered in the Dhamma hall. Then, the venerable Ānanda, being an arahant, went to the gathering. How did he go? With a mind full of joy and happiness, thinking, "Now I am worthy of entering the midst of the assembly," wearing his robe over one shoulder, like a ripe palm fruit released from its binding, like a jewel placed on a woolen blanket, like the full moon rising in the sky without clouds, and like a lotus with its pollen-dusty interior blooming with the touch of the morning sun, he went as if announcing his attainment of arahantship with a face that was completely pure, clear, radiant, and glorious. Then, having seen him, it occurred to the venerable Mahākassapa, "Indeed, Ānanda, having attained arahantship, shines. If the Teacher were alive, surely he would give a blessing to Ānanda today. Come, now I will give the blessing that should be given by the Teacher," and he gave the blessing three times.

But the Majjhima reciters say: "Ānanda Thera did not come with the bhikkhus, desiring to make known his attainment of arahantship. The bhikkhus, according to seniority, sat in their respective seats, having kept Ānanda Thera's seat. There, some said, 'Whose seat is this?' 'It is Ānanda's.' 'Where has Ānanda gone?' At that time, the Thera thought, 'Now is the time for me to go.' Then, showing his power, he dived into the earth and showed himself in his own seat," some say he went through the sky and sat down. However it may be, in any case, having seen him, the venerable Mahākassapa's giving of the blessing was fitting indeed.

Vinaya is the life of the Buddha's Dispensation. When the Vinaya remains, the Dispensation is said to remain. Therefore, let us first recite the Vinaya." "By placing whom in charge?" "The venerable Upāli." "Is Ānanda not capable?" "No, he is not capable." Moreover, the Perfectly Enlightened One, while still living, established the venerable Upāli in this foremost position with regard to the Vinaya teaching: "Bhikkhus, among my bhikkhu disciples who are upholders of the Vinaya, Upāli is the foremost" (a. ni. 1.228). 'Therefore, let us recite the Vinaya after questioning Upāli Thera.'

Then the Thera himself was appointed by himself for the purpose of questioning the Vinaya. Upāli Thera was also appointed for the purpose of answering. Here is the Pāḷi: Then the 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."

The venerable Upāli also informed the Sangha:

"Let the Sangha hear me, venerable ones, if it is agreeable to the Sangha,
I, questioned about the Vinaya by the venerable Mahākassapa, would answer." (cūḷava. 439);

Having thus appointed himself, the venerable Upāli, rising from his seat, wearing his robe over one shoulder, paid homage to the Thera bhikkhus, sat on the Dhamma seat, and took the fan with the ivory handle. Then Mahākassapa Thera, sitting on the Thera's seat, questioned the venerable Upāli about the Vinaya. "Friend Upāli, where was the first Pārājika rule promulgated?" "In Vesāli, venerable sir." "Concerning whom?" "Concerning Sudinna, the son of Kalandaka." "In what instance?" "Sexual intercourse."

"Then the venerable Mahākassapa questioned the venerable Upāli about the subject matter of the first Pārājika, the origin, the individual, the promulgation, the supplementary promulgation, the offense, and the non-offense" (cūḷava. 439). Questioned again and again, the venerable Upāli answered.

Is there anything in this first Pārājika that needs to be removed or added? There is nothing to be removed. For there is nothing meaningless in what the Blessed Buddha has spoken. The Tathāgatas do not utter even a single syllable without purpose. However, in what disciples or deities say, there may be something to be removed, and the Theras who compiled the Dhamma removed it. But there is always something to be added, so they added what was appropriate to add. What is that addition? It is merely connective words such as "Tena samayena" (at that time), "Tena kho pana samayena" (now at that time), "Atha kho" (then), "Evaṃ vutteti" (thus was said), "Etadavocā" (he said this), and so on. Having added what was appropriate to add in this way, they established it as "idaṃ paṭhamapārājika" (this is the first Pārājika). Once the first Pārājika was included in the compilation, five hundred arahants recited it in unison in the manner it was compiled, saying, "tena samayena buddho bhagavā verañjāyaṃ viharatī" (at that time, the Buddha, the Blessed One, was dwelling in Verañjā). At the very moment they began reciting, the great earth, as if expressing approval, trembled to its watery boundaries.

In the same way, having included the remaining three Pārājikas in the compilation, they established it as "idaṃ pārājikakaṇḍa" (this is the Pārājika section). The thirteen Saṅghādisesas they established as "terasaka" (the thirteen). The two sikkhāpadas (precepts) they established as "aniyatānī" (the undetermined). The thirty sikkhāpadas they established as "nissaggiyāni pācittiyānī" (requiring forfeiture and expiation). The ninety-two sikkhāpadas they established as "pācittiyānī" (requiring expiation). The four sikkhāpadas they established as "pāṭidesanīyānī" (to be confessed). The seventy-five sikkhāpadas they established as "sekhiyānī" (trainings). The seven matters they established as "adhikaraṇasamathā" (settlements of legal questions). Thus, having designated the two hundred and twenty-seven sikkhāpadas as "mahāvibhaṅgo" (the Great Analysis), they established it. At the conclusion of the Mahāvibhaṅga, the great earth trembled in the same way as before.

Then, in the Bhikkhunīvibhaṅga, they established the eight sikkhāpadas as "pārājikakaṇḍaṃ nāma idaṃ" (this is called the Pārājika section). The seventeen sikkhāpadas they established as "sattarasaka" (the seventeen). The thirty sikkhāpadas they established as "nissaggiyāni pācittiyānī" (requiring forfeiture and expiation). The one hundred and sixty-six sikkhāpadas they established as "pācittiyānī" (requiring expiation). The eight sikkhāpadas they established as "pāṭidesanīyānī" (to be confessed). The seventy-five sikkhāpadas they established as "sekhiyānī" (trainings). The seven matters they established as "adhikaraṇasamathā" (settlements of legal questions). Thus, having designated the three hundred and four sikkhāpadas as "bhikkhunīvibhaṅgo" (the Bhikkhunī Analysis), they established it as "ayaṃ ubhato vibhaṅgo nāma catusaṭṭhibhāṇavāro" (this is called the Ubhato Vibhaṅga, comprising sixty-four recitations). At the conclusion of the Ubhato Vibhaṅga, there was a trembling of the great earth in the manner previously described.

They established it as "vinayapiṭakaṃnāmā" (this is called the Vinaya Piṭaka). At the conclusion of the Vinaya Piṭaka, there was a trembling of the great earth in the manner previously described. They entrusted it to the venerable Upāli, saying, "āvuso, imaṃ tuyhaṃ nissitake vācehī" (friend, recite this in your care). At the conclusion of the compilation of the Vinaya Piṭaka, the Thera Upāli put down the fan with the inlaid handle, descended from the Dhamma seat, paid homage to the Thera bhikkhus, and sat down in his designated seat.

Having recited the Vinaya, the venerable Mahākassapa, wishing to recite the Dhamma, asked the bhikkhus, "dhammaṃ saṅgāyante hi kaṃ puggalaṃ dhuraṃ katvā dhammo saṅgāyitabbo" (when reciting the Dhamma, which person should be made responsible for reciting the Dhamma)? The bhikkhus said, "ānandattheraṃ dhuraṃ katvā" (by making Ānanda Thera responsible).

Then the venerable Mahākassapa informed the Saṅgha:

"Suṇātu me, āvuso, saṅgho, yadi saṅghassa pattakallaṃ,

Then the venerable Ānanda informed the Saṅgha:

"Suṇātu me, bhante, saṅgho, yadi saṅghassa pattakallaṃ,

Then the venerable Ānanda, rising from his seat, arranged his upper robe over one shoulder, paid homage to the Thera bhikkhus, sat on the Dhamma seat, and took the fan with the inlaid handle. Then the venerable Mahākassapa asked the bhikkhus, "kataraṃ, āvuso, piṭakaṃ paṭhamaṃ saṅgāyāmā" (which Piṭaka, friends, shall we recite first)? "Suttantapiṭakaṃ, bhante" (the Suttanta Piṭaka, venerable sir). "Suttantapiṭake catasso saṅgītiyo, tāsu paṭhamaṃ kataraṃ saṅgīti" (in the Suttanta Piṭaka, there are four Saṅgītis, among them which Saṅgīti first)? "Dīghasaṅgītiṃ, bhante" (the Dīgha Saṅgīti, venerable sir). "Dīghasaṅgītiyaṃ catutiṃsa suttāni, tayo vaggā, tesu paṭhamaṃ kataraṃ vagga" (in the Dīgha Saṅgīti, there are thirty-four suttas, three vaggas, among them which vagga first)? "Sīlakkhandhavaggaṃ, bhante" (the Sīlakkhandhavagga, venerable sir). "Sīlakkhandhavagge terasa suttantā, tesu paṭhamaṃ kataraṃ sutta" (in the Sīlakkhandhavagga, there are thirteen suttantas, among them which sutta first)? "Brahmajālasuttaṃ nāma bhante, tividhasīlālaṅkataṃ, nānāvidhamicchājīvakuha lapanādividdhaṃsanaṃ, dvāsaṭṭhidiṭṭhijālaviniveṭhanaṃ, dasasahassilokadhātukampanaṃ, taṃ paṭhamaṃ saṅgāyāmā" (the Brahmajālasutta by name, venerable sir, adorned with the threefold sīla, destroying various kinds of wrong livelihood, deceit, and deception, disentangling the net of sixty-two views, shaking the ten thousand world-systems; let us recite that first).

Then the venerable Mahākassapa said this to the venerable Ānanda, "brahmajālaṃ, āvuso ānanda, kattha bhāsita" (where, friend Ānanda, was the Brahmajāla spoken)? "Antarā ca, bhante, rājagahaṃ antarā ca nāḷandaṃ rājāgārake ambalaṭṭhikāya" (between Rājagaha and Nāḷanda, venerable sir, at the royal residence of Ambalaṭṭhikā). "Kaṃ ārabbhā" (concerning whom)? "Suppiyañca paribbājakaṃ, brahmadattañca māṇava" (Suppiya the wanderer and Brahmadatta the youth). "Kismiṃ vatthusmiṃ" (on what matter)? "Vaṇṇāvaṇṇe" (on praise and dispraise). Then the venerable Mahākassapa asked the venerable Ānanda about the nidāna (cause) of the Brahmajāla, also about the person, also about the matter (cūḷava. 440). The venerable Ānanda answered. At the conclusion of the answering, five hundred arahants recited in unison. And in the manner previously described, there was a trembling of the earth.

Having recited the Brahmajāla in this way, and then, in accordance with the sequence of questions and answers beginning with "sāmaññaphalaṃ, panāvuso ānanda, kattha bhāsita" (now, friend Ānanda, where was the Sāmaññaphala spoken), having recited all thirteen suttantas along with the Brahmajāla, they designated and established it as "ayaṃ sīlakkhandhavaggo nāmā" (this is called the Sīlakkhandhavagga).

Having said "dīghanikāyonāmā" (this is called the Dīgha Nikāya), they entrusted it to the venerable Ānanda, saying, "āvuso, imaṃ tuyhaṃ nissitake vācehī" (friend, recite this in your care).

Having recited the Majjhimanikāyaṃ (Middle Length Discourses), they entrusted it to Dhammasenāpati Sāriputta Thera, saying, "imaṃ tumhe pariharathā" (you should preserve this).

Having recited the Saṃyuttanikāyaṃ (Connected Discourses), they entrusted it to Mahākassapa Thera, saying, "bhante, imaṃ tumhākaṃ nissitake vācethā" (venerable sir, recite this in your care).

Having recited the Aṅguttaranikāyaṃ (Numerical Discourses), they entrusted it to Anuruddha Thera, saying, "imaṃ tumhākaṃ nissitake vācethā" (recite this in your care).

Having said "abhidhammapiṭakaṃnāmā" (this is called the Abhidhamma Piṭaka), five hundred arahants recited it in unison. In the manner previously described, there was a trembling of the earth.

And having said "khuddakaganthonāmāya" (this is called the Khuddaka Collection), "they included it in the Abhidhamma Piṭaka itself," so say the Dīgha reciters. But the Majjhima reciters say, "cariyāpiṭakabuddhavaṃsehi saddhiṃ sabbampetaṃ khuddakaganthaṃ nāma suttantapiṭake pariyāpanna" (together with the Cariyā Piṭaka and the Buddhavaṃsa, all of this called the Khuddaka Collection is included in the Suttanta Piṭaka).

Thus, all of this Buddha-word should be understood as being of one kind in terms of flavor (rasa), of two kinds in terms of Dhamma and Vinaya, of three kinds in terms of beginning, middle, and end. Likewise, it is of three kinds in terms of Piṭaka, of five kinds in terms of Nikāya, of nine kinds in terms of Aṅga, and of eighty-four thousand kinds in terms of Dhammakkhandha.

rasavasena ekavidhaṃ? (One kind in terms of flavor?) For whatever was said by the Blessed One, having awakened to unsurpassed perfect enlightenment and until passing away into the Nibbāna element with no remainder left, during those forty-five years while instructing or reflecting upon devas, humans, nāgas, yakkhas, and so on, all of that is of one flavor, the flavor of liberation (vimuttirasa). Thus, it is of one kind in terms of flavor.

dhammavinayavasena duvidhaṃ? (Two kinds in terms of Dhamma and Vinaya?) All of this is reckoned as both Dhamma and Vinaya. Therein, the Vinaya Piṭaka is Vinaya, the remaining Buddha-word is Dhamma. Therefore, it was said, "yannūna mayaṃ dhammañca vinayañca saṅgāyeyyāmā" (suppose we were to recite the Dhamma and the Vinaya) (cūḷava. 437). "Ahaṃ upāliṃ vinayaṃ puccheyyaṃ, ānandaṃ dhammaṃ puccheyya" (I would question Upāli about the Vinaya, Ānanda about the Dhamma). Thus, it is of two kinds in terms of Dhamma and Vinaya.

paṭhamamajjhimapacchimavasena tividhaṃ? (Three kinds in terms of beginning, middle, and end?) All of this is of three divisions: beginning Buddha-word, middle Buddha-word, and end Buddha-word. Therein—

‘‘Anekajāti saṃsāraṃ, sandhāvissaṃ anibbisaṃ;

(Through many a birth I wandered in saṃsāra, 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 ridgepole is destroyed. My mind, having attained the unconditioned, has reached the end of craving.) This is the beginning Buddha-word. Some say that the udāna verse in the Khandhaka, "yadā have pātubhavanti dhammā" (when phenomena become manifest) (mahāva. 1), is that. But that udāna verse should be understood as having arisen on the day of attaining omniscience, from the joy-filled knowledge of one reflecting on the causal nexus.

Yaṃ pana parinibbānakāle abhāsi – ‘‘handa dāni, bhikkhave, āmantayāmi vo, vayadhammā saṅkhārā, appamādena sampādethā’’ti (dī. ni. 2.218) (Now then, bhikkhus, I exhort you: All conditioned things are subject to decay; strive on with diligence) this is the final Buddha-word. What was said between the two is called the middle Buddha-word. Thus, it is of three kinds in terms of beginning, middle, and end Buddha-word.

piṭakavasena tividhaṃ? (Three kinds in terms of Piṭaka?) All of this is of three divisions: the Vinaya Piṭaka, the Suttanta Piṭaka, and the Abhidhamma Piṭaka. Therein, having harmonized all that was recited and unrecited in the First Council: both sets of Pātimokkhas, the two Vibhaṅgas, the twenty-two Khandhakas, and the sixteen Parivāras – this is called the Vinaya Piṭaka. The Dīgha Nikāya, a collection of thirty-four suttas beginning with the Brahmajāla; the Majjhima Nikāya, a collection of one hundred and fifty-two suttas beginning with the Mūlapariyāyasutta; the Saṃyutta Nikāya, a collection of seven thousand seven hundred and sixty-two suttas beginning with the Oghataraṇasutta; the Aṅguttara Nikāya, a collection of nine thousand five hundred and fifty-seven suttas beginning with the Cittapariyādānasutta; the Khuddaka Nikāya, with fifteen divisions in terms of the Khuddakapāṭha, Dhammapada, Udāna, Itivuttaka, Suttanipāta, Vimānavatthu, Petavatthu, Theragāthā, Therīgāthā, Jātaka, Niddesa, Paṭisambhidāmagga, Apadāna, Buddhavaṃsa, and Cariyāpiṭaka – this is called the Suttanta Piṭaka. The Dhammasaṅgaha, Vibhaṅga, Dhātukathā, Puggalapaññatti, Kathāvatthu, Yamaka, and Paṭṭhāna – this is called the Abhidhamma Piṭaka. Therein—

‘‘Vividhavisesanayattā, vinayanato ceva kāyavācānaṃ;

(Because of its various and special methods, and because of its disciplining of body and speech, this is called Vinaya by those skilled in Vinaya.) Here, there are various methods, such as the fivefold Pātimokkhuddesa and the seven groups of offences beginning with the Pārājikas, and the divisions beginning with the Vibhaṅga. And there are special methods, such as the purposes of strengthening and loosening, and the subsequent enactments (anupaññatti). And because it disciplines the body and speech by prohibiting bodily and verbal misconduct, therefore, because of its various methods, its special methods, and its disciplining of body and speech, it is called Vinaya. Therefore, this was said for the sake of skill in its etymological meaning—

‘‘Vividhavisesanayattā, vinayanato ceva kāyavācānaṃ;

But the other—

‘‘Atthānaṃ sūcanato suvuttato, savanatotha sūdanato;

(Because of indicating meanings, because of being well-spoken, because of flowing and because of dripping, because of protecting and because of being similar to a thread, it is called Sutta.) For it indicates meanings in the divisions of benefit for oneself, benefit for others, and so on. And the meanings here are well-spoken, because they are spoken in accordance with the inclinations of those to be trained. And it flows, that is, it begets, fruit from meaning, like a crop. And it drips, that is, it causes to flow, meaning like milk from a cow. And it truly protects. And it is similar to a thread, for just as a thread is a standard for carpenters, so too is this for the wise. And just as flowers strung together with a thread are not scattered or destroyed, so too are the meanings strung together by it. Therefore, this was said for the sake of skill in its etymological meaning—

‘‘Atthānaṃ sūcanato, suvuttato savanatotha sūdanato;

But the other—

"What here is growth-related, characterized, revered, defined;
And doctrines declared as superior, hence it is called Abhidhamma."

Here, this prefix 'abhi' is seen in the senses of growth, characteristic, reverence, definition, and superiority. Thus, it occurs in the sense of growth in passages such as, "Sharp painful feelings are increasing in me, not decreasing" (M.iii,389). In the sense of characterized, as in, "Those nights which are well-known, well-marked" (M.i,49). In the sense of revered, as in, "King of kings, lord of men" (M.ii,399). In the sense of defined, as in, "Capable of training in Abhidhamma and Abhivinaya" (Maha-v,85), meaning in doctrines and discipline free from confusion with one another. In the sense of superior, as in, "With surpassing beauty" (Vin.v,819).

And here, doctrines that are growth-related are stated with the method beginning, "He cultivates the path for the attainment of form" (Dhs. 251), "He abides pervading one direction with a mind imbued with loving-kindness" (Vibh. 642). Being characterizable by objects, etc., with the method beginning, "Either a form-object or a sound-object" (Dhs. 1), they are also characterized. They are also revered, meaning worthy of reverence, with the method beginning, "The doctrines of trainees, the doctrines of non-trainees, the supramundane doctrines" (Dhs. Tika-matika 11, Duka-matika 12). Being defined by their own nature, with the method beginning, "There is contact, there is feeling" (Dhs. 1), they are also defined. Doctrines that are superior are also stated with the method beginning, "Great doctrines, immeasurable doctrines" (Dhs. Tika-matika 11), "unsurpassed doctrines" (Dhs. Duka-matika 11). Therefore, this was said for the sake of skill in the statement of its meaning:

"What here is growth-related, characterized, revered, defined;
And doctrines declared as superior, hence it is called Abhidhamma."

What is further to be explained here is this:

"The Piṭaka is said by those skilled in the Piṭakas to be so called from the sense of pariyatti and receptacle;
Having combined these, the three, beginning with the Vinaya, should be understood."

Pariyatti is also called a Piṭaka, as in "Do not [endanger] the acquisition of the Piṭaka" (A.iii,66), and any receptacle whatsoever, as in "Then a man might come carrying a hoe-basket" (A.iii,70). Therefore, those skilled in the Piṭakas say the Piṭaka is so called from the sense of pariyatti and receptacle.

'Having combined these, the three, beginning with the Vinaya, should be understood': having made a compound with the word Piṭaka, which has these two meanings, thus: the Vinaya, and that which is a Piṭaka by way of being a pariyatti, and by way of being a receptacle for that particular meaning, is the Vinayapiṭaka; the Suttanta, and that which is a Piṭaka, according to the method stated, is the Suttantapiṭaka; the Abhidhamma, and that which is a Piṭaka, is the Abhidhammapiṭaka. Thus, these three, beginning with the Vinaya, should be understood.

And having understood thus, again, for the sake of skill in various ways in those very Piṭakas:

"The distinction of teaching, instruction, and discourse in them appropriately;
The states of training, abandonment, and profundity should be clearly shown.
The division of pariyatti, the attainment, and also the failure, wherever;
A bhikkhu attains, all of that should be elucidated."

injunction-teaching, the Suttantapiṭaka is called conventional teaching because it was taught by the Blessed One, who is skilled in convention, with a preponderance of conventional language; the Abhidhammapiṭaka is called ultimate teaching because it was taught by the Blessed One, who is skilled in the ultimate sense, with a preponderance of ultimate language.

instruction according to the offense, the second is called instruction according to suitability because 'beings of diverse inclinations, tendencies, conduct, and dispositions are instructed here according to what is suitable'; the third is called instruction according to the Dhamma because 'beings who perceive "I" and "mine" in a mere heap of phenomena are instructed here according to the Dhamma'.

discourse on restraint and non-restraint. Restraint and non-restraint means restraint that is both small and great, like karma and non-karma, like fruit and non-fruit. The second is called discourse on the eradication of views because 'the eradication of views, which is opposed to the sixty-two views, is discussed here'; the third is called discourse on the defining of name-and-form because 'the defining of name-and-form, which is opposed to greed, etc., is discussed here'.

Higher training in morality is stated in the Vinaya; higher training in mind in the Suttantapiṭaka; higher training in wisdom in the Abhidhammapiṭaka.

Abandonment of transgression, because morality is opposed to the transgression of defilements. In the Suttantapiṭaka, abandonment of obsession, because concentration is opposed to obsession. In the Abhidhammapiṭaka, abandonment of underlying tendencies, because wisdom is opposed to underlying tendencies. And in the first, abandonment by suppression, in the others, abandonment by overcoming and abandonment by eradication. And in the first, abandonment of the defilement of misconduct, in the others, abandonment of the defilement of craving and views.

Dhamma means the textual meaning. Meaning means the meaning of that itself. Teaching means the teaching of that textual meaning established in the mind. Realization means the understanding of the textual meaning and of the meaning of the textual meaning as it actually is. In all three of these, there are these Dhamma, meaning, teaching, and realization. Since it is profound, like the ocean with its crocodiles, difficult to fathom for the dull-witted, and impossible to find a foothold in, thus, a fourfold profundity should be understood in each of these.

Dhamma means cause. This has been said: "Knowledge of the cause is analytical knowledge of Dhamma." Meaning means the result of the cause. This has been said: "Knowledge of cause and result is analytical knowledge of meaning" (Vibh. 720). Teaching means designation, meaning the verbal expression of the Dhamma in accordance with the Dhamma. Or, speaking in terms of direct and reverse order, conciseness and detail, etc. Realization means penetration; and that is mundane and supramundane, without confusion in regard to the object, understanding in accordance with the meaning in the phenomena, in accordance with the phenomena in the meanings, in accordance with the path of designation in the designations. Or, the unperverted nature, reckoned as the characteristic, to be penetrated in regard to those various Dhammas stated in that place.

Now, since in these Piṭakas, whatever kind of Dhamma or whatever kind of meaning, and whatever this meaning is which is to be made known in whatever way, becomes apparent to the knowledge of the listeners, therefore, the teaching illuminates that meaning in that way, and whatever the penetration here, reckoned as unperverted understanding, or the unperverted nature, reckoned as the characteristic, to be penetrated in regard to those various Dhammas, all that is difficult to fathom for the dull-witted, with their unaccumulated stores of merit, like the ocean with its crocodiles, difficult to find a foothold in, thus, it is profound. Even in this way, a fourfold profundity should be understood in each of these.

And thus far –

"The distinction of teaching, instruction, and discourse in them appropriately;
The states of training, abandonment, and profundity should be clearly shown" –

This verse has already been stated.

"The division of pariyatti, the attainment, and also the failure, wherever;
A bhikkhu attains, all of that should be elucidated" –

Here, however, a threefold division of pariyatti should be seen in the three Piṭakas. For there are three pariyattis: the simile of the water-snake, for the sake of deliverance, and the pariyatti of the storekeeper.

The simile of the water-snake: which having in mind, it was said: "Suppose, bhikkhus, a man needing a water-snake, seeking a water-snake, wandering in search of a water-snake, should see a large water-snake, and he should grasp it by the coil or by the tail; that water-snake would turn back on him and bite him on the hand or on the arm or on some other limb, and because of that he would come to death or deadly suffering. Why is that? Because of the water-snake being wrongly grasped, bhikkhus. So too, bhikkhus, some foolish men here learn the Dhamma: suttas…pe…vedalla. Having learned that Dhamma, they do not examine the meaning of those Dhammas with wisdom; those Dhammas, unexamined as to their meaning with wisdom, do not become clear to them. They learn the Dhamma both for the sake of criticism and for the sake of release in disputes; and they do not experience the meaning for which they learn the Dhamma. Those Dhammas, being wrongly grasped, conduce to their harm and suffering for a long time. Why is that? Because of the Dhammas being wrongly grasped, bhikkhus" (M.i,238).

For the sake of deliverance: which having in mind, it was said: "Those Dhammas, being rightly grasped, conduce to their benefit and happiness for a long time. Why is that? Because of the Dhammas being rightly grasped, bhikkhus" (M.i,239).

Pariyatti of the storekeeper:

However, a bhikkhu who practices well in the Vinaya, relying on virtue, attains the three knowledges, and this is because a distinction is stated there in regard to them. A bhikkhu who practices well in the Suttas, relying on concentration, attains the six super-knowledges, and this is because a distinction is stated there in regard to them. A bhikkhu who practices well in the Abhidhamma, relying on wisdom, attains the four analytical knowledges, and this is because a distinction is stated there itself in regard to them. Thus, one who practices well in these attains this attainment consisting of the three knowledges, the six super-knowledges, and the four analytical knowledges, in due order.

However, one who practices badly in the Vinaya, from a common perception of permitted pleasant tactile sensations such as spreads and cloths, is not free from blame in regard to tactile sensations such as those connected with gain that have been rejected. This too was said: "As I understand the Dhamma taught by the Blessed One, those things that are said by the Blessed One to be obstructive are not enough to obstruct one who partakes of them" (M.i,234). Then he attains a state of immorality. One who practices badly in the Suttas, not knowing the intention in passages such as "These four persons are found existing" (A.iv,5), grasps wrongly, which having in mind, it was said: "Having grasped it wrongly, he misrepresents both us and injures himself, and generates much demerit" (M.i,236). Then he attains wrong view. One who practices badly in the Abhidhamma, rushing beyond the thought of the Dhamma, thinks about things that should not be thought about. Then he attains mental derangement. This too was said: "These four things, bhikkhus, are unthinkable; they should not be thought about; one who thinks about them would share in madness and vexation" (A.iv,77). Thus, one who practices badly in these attains this failure consisting of immorality, wrong view, and mental derangement, in due order.

And thus far –

"The division of pariyatti, the attainment, and also the failure, wherever;
A bhikkhu attains, all of that should be elucidated" –

This verse too has already been stated. Thus, having known the Piṭakas in various ways, this word of the Buddha should be understood as threefold in accordance with them.

Dīghanikāya? Thirty-four suttas beginning with the Brahmajāla, which are grouped into three vaggas.

"There are thirty-four suttas, whose grouping is in three vaggas;This is called the Dīghanikāya, the first in order."

But why is this called the Dīghanikāya? Because it is a collection and abode of suttas of long measure. For collections and abodes are called nikāyas. "I do not see, bhikkhus, even one other collection so variegated as this, namely, bhikkhus, the animal kingdom" (S.ii,100). Here, "a collection of nets", "a collection of muddy water", and so forth, are proofs of this both from the Teaching and from the world. Thus, the meaning of the words should be understood in regard to the nature of the remaining nikāyas as well.

Majjhimanikāya? One hundred and fifty-two suttas of medium measure, beginning with the Mūlapariyāya Sutta, which are grouped into fifteen vaggas.

"Where there are one hundred and fifty-two suttas;That Nikāya is called the Majjhima, with fifteen vaggas included."

Saṃyuttanikāya? Seven thousand, seven hundred and sixty-two suttas, beginning with the Devatāsaṃyutta, which are spoken in terms of saṃyuttas.

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

Aṅguttaranikāya? Nine thousand, five hundred and fifty-seven suttas, beginning with the Cittapariyādāna, which are spoken in terms of an excess of one factor at a time.

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

khuddakanikāyo? All of the Vinaya Piṭaka, the Abhidhamma Piṭaka, and the fifteen divisions beginning with the Khuddakapāṭha that were previously shown, and the remainder of the Buddha's words, except for the four nikāyas.

"Excepting these four nikāyas, the Dīgha and the like;
The rest of the Buddha's words are considered the Khuddaka Nikāya."

Thus, it is fivefold in terms of nikāyas.

sutta should be understood. Every sutta with verses is to be understood as geyya. Specifically, in the Saṃyutta Nikāya, the entire Sagāthāvagga, the entire Abhidhamma Piṭaka, the sutta without verses, and any other words of the Buddha not included in the eight aṅgas are to be understood as veyyākaraṇa. The Dhammapada, Theragāthā, Therīgāthā, and the purification verses without sutta names in the Suttanipāta are to be understood as gāthā. The eighty-two suttantas connected with verses consisting of joy and wisdom are to be understood as udāna. The one hundred and ten suttantas that begin with the phrase "This was said by the Blessed One," etc., are to be understood as itivuttaka. The five hundred and fifty Jātakas beginning with the Apaṇṇaka Jātaka are to be understood as ‘jātaka’. All the suttantas associated with wonderful and marvelous things, beginning with "There are these four wonderful and marvelous qualities, Ānanda" (dī. ni. 2.209), are to be understood as abbhutadhamma. The Cūḷavedalla Sutta, Mahāvedalla Sutta, Sammādiṭṭhi Sutta, Sakkapañha Sutta, Saṅkhārabhājaniya Sutta, Mahāpuṇṇama Sutta, and all other suttantas asked after gaining both joy and satisfaction are to be understood as vedalla. Thus, it is ninefold in terms of aṅgas.

How is it eighty-four thousandfold in terms of dhammakkhandhas?

"I received eighty-two thousand from the Buddha,
Two thousand from the bhikkhus;
Eighty-four thousand are the dhammas that I propagate."

Thus, it is eighty-four thousandfold in terms of the dhammakkhandhas described. 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, asking a question is one dhammakkhandha, and answering is one. In the Abhidhamma, each triad and dyad division, and each division of consciousness, is one dhammakkhandha. In the Vinaya, there is the object (vatthu), the matrix (mātikā), the analysis of words (padabhājanīya), an intermediate offense (antarāpatti), an offense (āpatti), a non-offense (anāpatti), and the threefold division (tikacchedo). There, each section is to be understood as one dhammakkhandha. Thus, it is eighty-four thousandfold in terms of dhammakkhandhas.

Thus, this word of the Buddha, which is unified in terms of its undifferentiated essence, and twofold or more in terms of its differentiated divisions such as Dhamma and Vinaya, was chanted by the group of masters headed by Mahākassapa, having determined "This is the Dhamma, this is the Vinaya, this is the first word of the Buddha, this is the middle word of the Buddha, this is the last word of the Buddha, this is the Vinaya Piṭaka, this is the Suttanta Piṭaka, this is the Abhidhamma Piṭaka, this is the Dīgha Nikāya...pe... this is the Khuddaka Nikāya, these are the nine aṅgas beginning with the suttas, these are the eighty-four thousand dhammakkhandhas." Not only this, but also the various kinds of collections visible in the three piṭakas, such as the summary collections of uddāna, vagga, peyyāla, the collections of nipātas such as ekakanipāta and dukanipāta, the saṃyutta collections, and the paṇṇāsa collections, were determined and then chanted in seven months.

At the conclusion of the chanting, this great earth, as if giving approval with joy arising, saying, "This has been done by the venerable Mahākassapa, capable of causing the dispensation of the Ten-Powered One to last for five thousand years," shook, trembled, quaked, and vibrated in various ways down to the water's edge, and many wonders appeared. This is called the First Great Chanting. Which in the world -

"Was made by five hundred, therefore it is called Pañcasatī too;
And because it was made by elders, it is called Therikā."

1. Brahmajālasuttavaṇṇanā

Paribbājakakathāvaṇṇanā

While this First Great Chanting was in progress, at the end of the Vinaya Saṅgaha, when venerable Mahākassapa was questioning about the Brahmajäla, the first sutta of the Ādi Nikāya in the Suttanta Piṭaka, saying, "Where was the Brahmajäla spoken, venerable Ānanda?", venerable Ānanda, revealing everything, where it was spoken and concerning what it was spoken, at the conclusion of the stated words beginning with ‘evaṃ me sutaṃ’ (Thus I have heard), said thus. Therefore, it was said, "The beginning, the nidāna, of the Brahmajäla, beginning with ‘evaṃ me sutaṃ,’ was spoken by venerable Ānanda at the time of the First Great Chanting."

1.There, evaṃ is a particle. Me etc., are noun words. In paṭipanno hoti, paṭi is a prefix, and hoti is a verb. In this way, the division of words should be understood.

The word evaṃ has many meanings, such as simile, instruction, delight, censure, acceptance of words, manner, indication, and determination. As such, it occurs as a simile in "Thus a mortal born should do much good" (dha. pa. 53) and other instances. In "Thus you should go forward, thus you should go back" (a. ni. 4.122) and other instances, it is instruction. In "Thus it is, Blessed One, thus it is, Well-gone One" (a. ni. 3.66) and other instances, it is delight. In "Just so, this wretch praises that bald-headed ascetic, whoever he may be" (saṃ. ni. 1.187) and other instances, it is censure. In "Yes, venerable sir," those bhikkhus replied to the Blessed One (ma. ni. 1.1) and other instances, it is acceptance of words. In "As I understand the Dhamma taught by the Blessed One" (ma. ni. 1.398) and other instances, it is manner. "Come, young man, go to the ascetic Ānanda; having gone, ask the ascetic Ānanda in my words whether he is free from illness, free from disease, of light ailments, strong, and living in comfort. ‘The young man Subha, the son of Todeyya, asks venerable Ānanda whether he is free from illness, free from disease, of light ailments, strong, and living in comfort.’ And say this: ‘Venerable sir, may venerable Ānanda please go to the dwelling of the young man Subha, the son of Todeyya, out of compassion.’" (dī. ni. 1.445) and other instances, it is indication. "What do you think, Kalamas? Are these qualities wholesome or unwholesome?" "Unwholesome, venerable sir." "Are they blameworthy or blameless?" "Blameworthy, venerable sir." "Are they criticized by the wise or praised by the wise?" "Criticized by the wise, venerable sir." "When undertaken and adopted, do they lead to harm and suffering, or not? How does it seem to you in this matter?" "When undertaken and adopted, venerable sir, they lead to harm and suffering; thus it seems to us in this matter" (a. ni. 3.66) and other instances, it is determination. Here, it should be seen in the senses of manner, indication, and determination.

With the word evaṃ, it indicates this meaning: Who is capable of understanding in every way the word of that Blessed One, which is skillful in various methods, arises from various intentions, is endowed with meaning and expression, has various miracles, is profound in the teaching and penetration of the Dhamma, and comes to the ear of all beings according to their respective languages? But generating the desire to hear with all his strength, he says, ‘Thus I have heard,’ meaning ‘I too have heard in one way.’

By way of indication, while freeing himself by saying "I am not self-enlightened, nor have I realized this myself," he indicates all the suttas that should now be spoken with 'Thus I have heard,' 'Thus I have heard'.

By way of determination, "This is the foremost, bhikkhus, of my bhikkhu disciples who are learned, namely Ānanda; of those who are wise, of those who are mindful, of those who are resolute, of those who are attendants, namely Ānanda" (a. ni. 1.223). Thus, by the Blessed One, "The venerable Ānanda is skilled in meaning, skilled in Dhamma, skilled in expression, skilled in language, skilled in what comes before and after" (a. ni. 5.169). Thus, showing his power of retention in accordance with the praise of the General of the Dhamma, he generates the desire to hear in beings, saying, ‘Thus I have heard,’ which should be seen as neither less nor more, in meaning or expression, but exactly like that, not otherwise.

The word Me is seen in three meanings. As such, its meaning is 'by me' in "A verse sung is not proper to be eaten" (su. ni. 81) and other instances. Its meaning is 'to me' in "It would be good, venerable sir, if the Blessed One would teach me the Dhamma in brief" (saṃ. ni. 4.88) and other instances. Its meaning is 'mine' in "Be my heirs in the Dhamma, bhikkhus" (ma. ni. 1.29) and other instances. Here, however, it is suitable in both meanings, 'heard by me' and 'heard by mine'.

The word Suta is sometimes with and sometimes without a prefix, and has various meanings such as going, renowned, wet, accumulated, application, cognizable by the ear, according to the ear-door, and understood. As such, its meaning is 'going' in "set out for the army" and other instances. Its meaning is 'renowned Dhamma' in "of the one who has heard and seen the Dhamma" (udā. 11) and other instances. Its meaning is 'wet and not wet' in "flowing and not flowing" (pāci. 657) and other instances. Its meaning is 'accumulated' in "You have accumulated much merit" (khu. pā. 7.12) and other instances. Its meaning is 'applied to jhāna' in "Those wise ones who are devoted to jhāna" (dha. pa. 181) and other instances. Its meaning is 'cognizable by the ear' in "Seen, heard, and sensed" (ma. ni. 1.241) and other instances. Its meaning is 'one who retains what is heard, a store of what is heard' in "one who retains what is heard, a store of what is heard" (ma. ni. 1.339) and other instances, according to the ear-door. Here, however, its meaning is either 'ascertained' or 'ascertainment' according to the ear-door. Indeed, when the word 'Me' has the meaning 'by me,' it is fitting to say, 'Thus, heard by me, it was ascertained according to the ear-door.' When it has the meaning 'mine,' it is fitting to say, 'Thus, heard by mine, it is ascertainment according to the ear-door.'

Evaṃ is an indication of the function of consciousness, such as ear-consciousness. Me is an indication of the person possessing the consciousness mentioned. Suta is an indication of non-decrease, non-increase, and non-perversion, rejecting the state of not hearing. Thus, evaṃ is a revelation of the nature of the functioning of that consciousness-series, which functions in various ways in the object. Me is a revelation of self. Suta is a revelation of the Dhamma. Here is the summary: "By me, the consciousness-series functioning in various ways in the object, nothing else was done; however, this was done, this Dhamma was heard."

Evaṃ is a proclamation of the Dhamma to be indicated. Me is a proclamation of the person. Suta is a proclamation of the person's function. This is what is said: "That sutta which I will indicate, that was heard by me in this way."

Evaṃ is a designation of the various ways of the mind-stream, which has various ways of functioning and grasps various meanings and expressions. Evaṃ is indeed this designation of manner. Me is a designation of the agent. Suta is a designation of the object. By this much, the determination of the agent possessing that mind-stream, which functions in various ways, to grasp the object is made.

Evaṃ is a designation of the person's function. Suta is a designation of the function of consciousness. Me is a designation of the person possessing both functions. And here is the summary: "By me, a person possessing the function of hearing consciousness, it was heard in terms of the usage of the function of hearing attained by way of consciousness."

Why does it obtain designation as evaṃ or me? Suta is an existing concept. For that which is apprehended here by the ear, that exists in reality. Thus, ‘evaṃ’ and ‘me’ are concepts of dependence, because they are spoken in dependence on that. ‘Suta’ is a concept of relation, because it is spoken in relation to what is seen, etc. And here, with the word evaṃ, it indicates non-confusion. For one who is confused is not capable of various kinds of penetration. With the word ‘Suta’, it indicates non-forgetfulness of what is heard. For one whose hearing is forgotten, he does not acknowledge after a long time, ‘I have heard.’ Thus, with non-confusion, there is accomplishment of wisdom; with non-forgetfulness, however, there is accomplishment of mindfulness. There, with mindfulness preceded by wisdom, there is the capability of determining the expression; with wisdom preceded by mindfulness, there is the capability of penetrating the meaning. With the combination of the capability of both, there is accomplishment of being a treasurer of the Dhamma, because of the capability of maintaining the storehouse of the Dhamma endowed with meaning and expression.

Another method: The word "evaṃ" indicates wise attention (yoniso manasikāra). Because for one who does not attend wisely, there is no realization of various kinds. The word "sutaṃ" indicates non-distraction, because one with a distracted mind does not hear. Indeed, a person with a distracted mind, even when being told of all accomplishments, says, "I did not hear, please say it again." Wise attention here perfects self-establishment in what is right (attasammāpaṇidhi) and having done merit in the past, because these are absent in one who is not rightly established or has not done merit in the past. Non-distraction perfects the hearing of the good Dhamma and dependence on good people (sappurisūpanissaya). For one with a distracted mind cannot hear, and there is no hearing for one who does not attend upon good people.

Another method: Since, by "evaṃ," the mind-stream (cittasantāna) that grasps various meanings and expressions due to its diverse activity is indicated, thus it is said to indicate diverse aspects. And this good quality is not present in one who is not rightly established or has not done merit in the past. Therefore, by this good quality "evaṃ", it indicates one's attainment of the latter pair of wheels (pacchimacakkadvaya). "Sutaṃ" indicates the attainment of the former pair of wheels by means of hearing. For there is no hearing for one who dwells in an unsuitable place or is devoid of dependence on good people. Thus, by the accomplishment of the latter pair of wheels, purity of intention (āsayasuddhi) is accomplished, and by the accomplishment of the former pair of wheels, purity of effort (payogasuddhi) is accomplished. And by that purity of intention, the accomplishment of understanding (adhigamabyatti) is achieved, and by purity of effort, the accomplishment of learning (āgamabyatti) is achieved. Thus, the word of one pure in effort and intention, accomplished in learning and understanding, like the rising of the sun with the dawn, and wise attention like skillful action, deserves to be the precursor to the Blessed One's word. Thus, placing the cause in its proper place, he said, "Evaṃ me sutaṃ," and so on.

Another method: By the word "evaṃ," which illuminates various kinds of realization, it indicates the existence of one's accomplishment in eloquence regarding meaning (atthapaṭibhāna-paṭisambhidā). By "sutaṃ," which illuminates the realization of the divisions of what should be heard, it indicates the existence of accomplishment in discrimination of language (dhammanirutti-paṭisambhidā). Uttering the word "evaṃ," which illuminates wise attention, he indicates, "These things have been contemplated by me, well-penetrated by insight." Uttering the word "sutaṃ," which illuminates the application of hearing, he indicates, "Many things have been heard by me, retained, and practiced in speech." By both of these, indicating the completeness of meaning and expression, he generates respect for the hearing. For one who does not attentively listen to the Dhamma that is complete in meaning and expression is excluded from great benefit. Therefore, having generated respect, this Dhamma should be heard respectfully.

By this entire statement, "Evaṃ me sutaṃ," Venerable Ānanda, not attributing the Dhamma proclaimed by the Tathāgata to himself, transcends the state of an unworthy person (asappurisabhūmi). Acknowledging himself as a disciple, he enters the state of a worthy person (sappurisabhūmi). Thus, he removes his mind from the untrue Dhamma, and establishes his mind in the true Dhamma. Declaring, "This is merely heard by me, the word of that Blessed One," he liberates himself, identifies the Teacher, applies the word of the Conqueror, and establishes the Dhamma-netti.

Moreover, not claiming it as self-produced, clarifying the previous statement with "Evaṃ me sutaṃ,"—"This was received by me face to face from that Blessed One, skilled in the four assurances (catuvesārajjavisārada), possessing the ten powers (dasabaladhara), standing in the place of the leader (āsabhaṭṭhānaṭṭhāyī), roaring the lion's roar (sīhanādanādī), the highest of all beings, the lord of the Dhamma (dhammissara), the king of the Dhamma (dhammarāja), the master of the Dhamma (dhammādhipati), the lamp of the Dhamma (dhammadīpa), the refuge of the Dhamma (dhammasaraṇa), the wheel-turning emperor of the good Dhamma (saddhammavaracakkavatti), the perfectly enlightened one (sammāsambuddha). Here, in this Dhamma, no doubt or uncertainty should be made in meaning, Dhamma, word, or expression." Thus, he eliminates disbelief in this Dhamma from all gods and humans and generates the wealth of faith (saddhāsampada). Therefore, it is said:

"He eliminates disbelief, and increases faith in the teaching;
Saying thus, 'Evaṃ me sutaṃ,' the disciple of Gotama."

Ekanti is a designation of numerical restriction. Samayanti is a designation of limitation. Ekaṃ samayanti is an indication of unspecified limitation. There, the word samaya is seen

"In combination, moment, time, multitude, cause, views;
In gain, abandonment, and realization as well."

Thus, for him, in instances such as "Perhaps we may approach him tomorrow, taking into account the time and occasion" (dī. ni. 1.447) samavāyo means combination. In instances such as "Monks, a single moment and occasion is for dwelling in the holy life" (a. ni. 8.29) khaṇo means moment. In instances such as "Hot time, parched time" (pāci. 358) kālo means time. In instances such as "The great assembly in the Pavana forest" (dī. ni. 2.332) samūho means multitude. "Bhaddāli, even the occasion was not understood by you: 'The Blessed One dwells in Sāvatthi, the Blessed One will know me: Bhaddāli is a monk who does not fulfill the training in the Teacher's dispensation.' Bhaddāli, even this occasion was not understood by you" (ma. ni. 2.135), hetu means cause. "At that time, Uggahamāna the wanderer, the son of Samaṇamuṇḍikā, was dwelling at Tindukācīra, a single-salaka tree in Mallikā's Ārāma, a proponent of samayappavādaka views" (ma. ni. 2.260), diṭṭhi means view.

"He who is wise through the understanding of the meaning
Of the visible Dhamma and the meaning related to the future,
Is called intelligent." (saṃ. ni. 1.128)

In instances such as above, paṭilābho means gain. In instances such as "Having rightly made an end to suffering through the mastery of conceit" (a. ni. 7.9), pahānaṃ means abandonment. In instances 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. 108), paṭivedho means realization. Here, however, its meaning is time (kālo). Thus, it indicates one time among the divisions of time, such as year, season, month, half-month, night, day, forenoon, midday, afternoon, evening, first watch, middle watch, last watch, moment and so on.

"Ekaṃ samayanti" he said.

Why, in this context, is the designation made with the instrumental case "ekaṃ samayaṃ" rather than with the locative case, as in the Abhidhamma, "yasmiṃ samaye kāmāvacaraṃ" (dha. sa. 1) and in other Sutta passages, "yasmiṃ samaye, bhikkhave, bhikkhu vivicceva kāmehi" or with the instrumental case in the Vinaya, "tena samayena buddho bhagavā"? Because the possibility of meaning is different in that context and here. There, in the Abhidhamma and in other Sutta passages, the meaning of location (adhikaraṇattho) and the meaning of state (bhāvalakkhaṇattho) are possible. Location is indeed the meaning of time and the meaning of association (samūhattho) of samaya. There, by the presence of the states of contact (phassādi-dhammānaṃ) that are mentioned in each context and of the samaya that is the aggregation of moment, their presence is marked. Therefore, to illuminate that meaning, the designation is made with the locative case there.

And in the Vinaya, the meanings of cause and instrument are possible. For the Blessed One, making known the training rules (sikkhāpada) with that samaya as cause and instrument—which is difficult even for Sāriputta and others to understand—and considering the cause for the establishment of the training rules, dwelt there and there. Therefore, to illuminate that meaning, the designation is made with the instrumental case there.

Here, however, in this and similar cases, the meaning of constant association (accantasaṃyogattho) is possible. For during whatever time the Blessed One taught this or another Suttanta, he constantly dwelt in the state of compassion (karuṇāvihārena). Therefore, to illuminate that meaning, the designation is made here with the instrumental case.

Therefore, it is said:

"Considering that particular meaning, by the locative and instrumental cases;
Samaya is stated elsewhere, but here it is by the instrumental case."

However, the ancients explain: Whether it is "tasmiṃ samaye" or "tena samayena" or "ekaṃ samaya," this is merely a difference in expression; the meaning is the locative in all cases. Therefore, even when "ekaṃ samaya" is said, the meaning should be understood as "ekasmiṃ samaye."

Bhagavāti means venerable. For in the world, they call a venerable person bhagavā. And this one is venerable to all beings due to being distinguished by all virtues. Therefore, he should be understood as bhagavā. It has also been said by the ancients:

"The word Bhagavā is the best, the word Bhagavā is supreme;
Venerable and endowed with respect, therefore he is called Bhagavā."

Moreover:

"Fortunate, victorious, endowed, and possessed of the attributes;
Worthy of reverence, gone to the end, therefore he is Bhagavā in existences."

Based on this verse, the detailed meaning of this word should be understood. And that is already stated in the section on recollection of the Buddha in the Visuddhimagga.

By the statement evaṃ me suta, showing the Dhamma as heard, he makes the Dhamma-body (dhammakāya) of the Blessed One apparent. Thus, he reassures the people who are longing for the Teacher's sight, saying, "This teaching is not without a Teacher; this is your Teacher."

By the statement Ekaṃ samayaṃ bhagavā, showing the Blessed One's non-existence at that time, he establishes the passing away of the physical body (rūpakāya-parinibbāna). Thus, he urges the people who are attached to the pride of life, saying, "Even the Blessed One, the ten-powered one, the teacher of such a noble Dhamma, whose body is like a thunderbolt, has passed away! In whom else should one generate hope for life?" And he generates enthusiasm for them in the good Dhamma.

Saying Evaṃ, he indicates the perfection of the teaching (desanāsampatti). Me suta indicates the perfection of disciples (sāvakasampatti). Ekaṃ samaya indicates the perfection of time (kālasampatti). Bhagavā indicates the perfection of the teacher (desakasampatti).

Antarā ca rājagahaṃ antarā ca nāḷandanti, the word antarā is seen in the senses of cause, moment, mind, middle, gap, and so on. For in instances such as "Who could know that cause except the Tathāgata?" (a. ni. 6.44) and "People gather and deliberate: What's the matter?" (saṃ. ni. 1.228), antarā is in the sense of cause. In instances such as "Venerable, a certain woman saw me washing a dish between the houses" (ma. ni. 2.149), it is in the sense of moment. In instances such as "Those who have no anger within them" (udā. 20), it is in the sense of mind. In instances such as "He fell into the midst of the end" (cūḷava. 350), it is in the sense of middle. In instances such as "Monks, this Tapodā stream flows between two great hells" (pārā. 231), it is in the sense of gap. Here, it signifies a gap. Therefore, the meaning should be understood as "a gap between Rājagaha and Nāḷanda". Due to being connected with the word antarā, the instrumental case is used. In such places, letter-analyzers use the single word antarā, saying "antarā gāmañca nadiñca yātī" (he goes between the village and the river), which must be connected with the second phrase as well; if not connected, the instrumental case is not achieved. But here, it is stated with the connection already made.

Addhānamaggappaṭipanno hotīti means "he is one who has set out on a path called addhāna", meaning "a long path." For in the analysis of the time of addhāna-travel, even a half-yojana (about 4 miles) is considered an addhāna-path, according to the statement "one should eat before going half a yojana" (pāci. 218). But the distance from Rājagaha to Nāḷanda is a yojana (about 8 miles).

Mahatā bhikkhusaṅghena saddhinti, "mahatā" means great both in terms of greatness of qualities and greatness of number. For that community of monks was great both in qualities, being endowed with qualities like frugality, and in number, being five hundred in number. A community of monks is a "bhikkhusaṅgho"; with that bhikkhusaṅgha. It means with a group of ascetics characterized by shared views and morality. Saddhinti means together.

Pañcamattehi bhikkhusatehīti, those who have five as their measure are pañcamattāni. Matta means measure (pamāṇa). Therefore, just as when it is said "bhojane mattaññū" (knowing moderation in food), the meaning is "jānāti mattaṃ bhojane pamāṇaṃ" (he knows the measure, the amount in food), so here too, the meaning should be understood as "tesaṃ bhikkhusatānaṃ pañcamattā pañcapamāṇaṃ" (the measure of those hundreds of monks is five). Satāni bhikkhūnaṃ are bhikkhusatāni (hundreds of monks); with those pañcamattehi bhikkhusatehi.

Suppiyopi kho paribbājakoti, suppiyoti is his name. The pi-kāro joins person with sharing the nature of those undertaking the journey. The kho-kāro joins words and the meaning given its euphony. Paribbājakoti a wanderer, disciple of Sañjaya, Channa paribbājako. This is what is said: "When the Blessed One set out on that addhāna path, Suppiya the wanderer also set out". Here, the word hoti has past tense.

Saddhiṃ antevāsinā brahmadattena māṇavenāti – Here, one who dwells nearby (ante vasati) is an antevāsī. It means a close attendant, a student who is near. Brahmadattoti is his name. Māṇavoti means a being, a thief or a youth.

"Those beings who are heedless, when urged by the divine messengers;
They grieve for a long time, beings gone to a lower state." (ma. ni. 3.271)

In instances such as the above, satto (being) is called māṇavo. In instances such as "They associate with youths, with those who have done deeds and those who have not done deeds" (ma. ni. 2.149), coro (thief). In instances such as "Ambaṭṭho māṇavo, Aṅgako māṇavo" (dī. ni. 1.316), taruṇo (youth) is called 'māṇavo'. Here too, this is the meaning. For this is what is said: "With a young student named Brahmadatta."

Tatrāti: "There," that is, on that road, or among those two people. Sudanti: merely a particle. Anekapariyāyenāti: here, the word pariyāya applies to occasion, teaching, and reason. For instance, in passages like, "Ānanda, whose turn (pariyāya) is it today to advise the nuns?" (ma. ni. 3.398), pariyāya means turn. In passages like, "Remember it as the Madhupiṇḍika teaching (pariyāya)," (ma. ni. 1.205), it means teaching. In passages like, "In this way (pariyāyena) too, O king," (dī. ni. 2.411), it means reason. Here, it also applies to reason; therefore, the meaning here is "by various reasons," which means "by many reasons."

Buddhassa avaṇṇaṃ bhāsatīti: he speaks disparagingly of the Buddha, who is devoid of any fault and endowed with immeasurable virtues, saying: "The act of respect and service, such as greeting elders by birth which should be done to those elder in birth, is called 'harmony,' but the ascetic Gotama does not have that. Therefore, the ascetic Gotama is without savor, without enjoyment, an advocate of inaction, an annihilationist, disgusting, leading away, an ascetic, without confidence. The ascetic Gotama does not possess any superior human quality, any special attainment of noble knowledge and vision. The ascetic Gotama teaches the Dhamma based on speculation, following investigation, by his own intuition. The ascetic Gotama is not all-knowing, not a world-knower, not unsurpassed, not the foremost person." Thus, he speaks disparagingly, fault-finding, and condemning, saying that what is not a reason is a reason.

Just as with the Buddha, so too with the Dhamma, saying that what is not a reason is a reason: "The Dhamma of the ascetic Gotama is poorly expounded, poorly understood, not leading out, not conducive to peace," thus he speaks disparagingly.

Just as with the Dhamma, so too with the Saṅgha, saying whatever is not a reason is a reason: "The Saṅgha of disciples of the ascetic Gotama is practicing wrongly, practicing crookedly, practicing in opposition, practicing unfavorably, practicing in accordance with unrighteousness," thus he speaks disparagingly.

But his disciple thought, "Our teacher touches what should not be touched, approaches what should not be approached; he is like one swallowing fire, like one touching the blade of a sword with his hand, like one wishing to split Mount Sineru with his fist, like one playing with a saw-toothed jaw, like one grasping a rutting elephant with his hand, speaking disparagingly of the Triple Gem, which is worthy of praise, he will meet with misfortune. But when the teacher is stepping on excrement, fire, thorns, or a black snake, or mounting a stake, or eating deadly poison, or spewing forth caustic liquid, or falling into a precipice of hell, the student should not imitate all that. Beings are owners of their actions, they go according to their actions. Neither does a father go by the actions of his son, nor a son by the actions of his father, nor a mother by the actions of her son, nor a son by the actions of his mother, nor a brother by the actions of his sister, nor a sister by the actions of her brother, nor a teacher by the actions of his student, nor a student by the actions of his teacher. And my teacher speaks disparagingly of the Three Gems; surely, reviling the Noble Ones is a great offense." Thus, carefully considering and refuting the teacher's words, correctly stating the true reasons, he began to speak in many ways of the virtues of the Triple Gem, just like that wise young man from a good family. Therefore, it was said, "Brahmadatta the student, the disciple of the wanderer Suppiya, speaks in many ways of the virtues of the Buddha, speaks of the virtues of the Dhamma, speaks of the virtues of the Saṅgha."

Vaṇṇanti: the word vaṇṇa is seen in the senses of shape, birth, sense object, reason, measure, quality, praise, etc. Here, in passages like, "having created a great serpent king (vaṇṇaṃ)," (saṃ. ni. 1.142) it means shape. In passages like, "The brahmin is the best caste (vaṇṇo), other castes are inferior," (ma. ni. 2.402) it means birth. In passages like, "endowed with supreme beauty (vaṇṇapokkharatāya)," (dī. ni. 1.303) it means sense object.

"I neither steal nor break, I only smell the lotus;
Then by what reason (vaṇṇena) is it called 'gandhatthena'?" (saṃ. ni. 1.234) –

In these passages, it means reason. In passages like, "The three colors (vaṇṇā) of the bowl," (pārā. 602) it means measure. In passages like, "When, householder, were these qualities (vaṇṇā) of the ascetic Gotama known?" (ma. ni. 2.77) it means quality. In passages like, "He speaks praise (vaṇṇaṃ) of one worthy of praise," (a. ni. 2.135) it means praise. Here, it includes both quality and praise. It seems that he, stating the true reasons in various ways, spoke praise interwoven with the virtues of the Triple Gem. Therein, the virtue of the Buddha should be understood in the manner of "Thus indeed, the Blessed One is an Arahant, a Perfectly Enlightened One," (pārā. 1) and in the manner of "Those, monks, who are devoted to the Buddha are devoted to the best," and in the manner of "One person, monks, arising in the world, arises… the unequalled, the peerless." (a. ni. 1.174). The virtue of the Dhamma should be understood in the manner of "Well-expounded is the Dhamma by the Blessed One," (dī. ni. 2.159) and "The destruction of clinging, the cutting off of the round," (iti. 90, a. ni. 4.34) and "Those, monks, who are devoted to the Noble Eightfold Path are devoted to the best," and so on. The virtue of the Saṅgha should be understood in the manner of "Well-practicing is the Saṅgha of disciples of the Blessed One," (dī. ni. 2.159) and "Those, monks, who are devoted to the Saṅgha are devoted to the best," (a. ni. 4.34) and so on. But a capable Dhamma speaker, having delved into the nine-fold teaching of the Teacher in the five Nikāyas, the eighty-four thousand aggregates of Dhamma, should reveal the virtues of the Buddha, etc. In this situation, it is not right to say that a Dhamma speaker who proclaims the virtues of the Buddha, etc., is excessive and biased. For in such situations, the skill of the Dhamma speaker should be understood. But Brahmadatta the student, with his own ability related merely to hearsay tradition, speaks of the virtues of the Triple Gem.

Itiha te ubho ācariyantevāsīti: thus, those two, teacher and student. Aññamaññassāti: of each other. Ujuvipaccanīkavādāti: directly opposed in their views, without avoiding even a little, having contradictory views many times; that is the meaning. For when the teacher speaks disparagingly of the Triple Gem, the student speaks of its virtues; then the other speaks disparagingly again, and the other speaks of its virtues. Thus, the teacher, like one hammering a wedge of thorny wood into a core wood plank, speaks disparagingly of the Triple Gem again and again. But the student, like one warding off that wedge with a wedge made of gold, silver, or precious stones, speaks of the virtues of the Triple Gem again and again. Therefore, it was said, "directly opposed in their views."

Bhagavantaṃ piṭṭhito piṭṭhito anubandhā honti bhikkhusaṅghañcāti: they followed the Blessed One and the Saṅgha of monks, not abandoning seeing them from behind, following by way of following their conduct, being agreeable and following them, that is the meaning.

But why did the Blessed One go on that road? And why did Suppiya follow? And why does he speak disparagingly of the Triple Gem? At that time, the Blessed One, having dwelt in one of the eighteen great monasteries in the vicinity of Rājagaha, early in the morning, having attended to his bodily needs, at the time for the alms round, surrounded by the Saṅgha of monks, went for alms in Rājagaha. Having easily obtained alms for the Saṅgha of monks that day, after the meal, returning from the alms round, he had the Saṅgha of monks take their robes and bowls, and saying, "I will go to Nāḷanda," having departed from Rājagaha, he went on that road. Suppiya too, at that time, having dwelt in one of the wanderers' parks in the vicinity of Rājagaha, surrounded by wanderers, went for alms in Rājagaha. He too, having easily obtained alms for the assembly of wanderers, after eating his morning meal, had the wanderers take their wandering requisites, and thinking, "I will go to Nāḷanda," followed that path of the Blessed One, without knowing that the Blessed One was going that way. If he had known, he would not have followed. But as he went without knowing, lifting up his neck and looking around, he saw the Blessed One, shining with the splendor of the Buddha, like a moving golden mountain peak covered with a red blanket.

At that time, it is said that six-colored rays, having issued from the body of the Ten-Powered One, spread out in all directions over an area of eighty cubits, like a scattering of precious gems, necklaces of gems, powders of gems, like a stretched-out painted cloth of precious gems and gold, like a crimson-gold stream flowing, like a confused shower of meteors, like a continuous scattering of kanikāra flowers, like Chinese flour scattered by the force of the wind, and like a diffused and scattered array of rainbows, lightning, and stars, that forest area became.

Moreover, the body of the Blessed One, adorned with eighty minor marks, was like a blossoming lotus or water lily, like a flowering sabbapāliphulla, like a pāricchattaka tree, like a blossoming array of stars, as if mocking the sky with its splendor. And the garland of thirty-two marks of a great man, shining in the expanse of a fathom's length, as if the splendor of the thirty-two Canda garlands, the thirty-two Sūriya garlands, the thirty-two wheel-turning kings, the thirty-two Sakka, king of the gods, and the thirty-two Mahābrahmās, placed in order, were overpowering the splendor with splendor. And the monks standing around the Blessed One were all of few desires, content, secluded, unassociated, censurers, blamers of evil, speakers, patient in speech, accomplished in virtue, accomplished in concentration, wisdom, liberation, and knowledge and vision of liberation. In their midst, the Blessed One, like a golden pillar surrounded by a wall of red blankets, like a golden boat in the midst of a thicket of red lotuses, like a firebrand surrounded by a coral railing, like the full moon surrounded by a host of stars, delighted the eyes even of birds and animals, let alone gods and humans. And on that day, for the most part, eighty great elders, having arranged their dust-heap colored robes in the style of wearing one shoulder uncovered, taking their staffs, faultless, devoid of faults, with broken defilements, with unraveled tangles, with broken bonds, like golden-armored elephants, surrounded the Blessed One. He himself, free from lust, surrounded by those free from lust, he himself, free from hate, surrounded by those free from hate, he himself, free from delusion, surrounded by those free from delusion, he himself, free from craving, surrounded by those free from craving, he himself, without defilements, surrounded by those without defilements, he himself, awakened, surrounded by those awakened; like a filament surrounded by petals, like a pericarp surrounded by filaments, like the Nāga king Chaddanta surrounded by eight thousand elephants, like the swan king Dhataraṭṭha surrounded by ninety thousand swans, like a wheel-turning king surrounded by an army, like Sakka, king of the gods, surrounded by a host of gods, like Hārita Mahābrahmā surrounded by a host of Brahmās, he went on that road with an inconceivable, unparalleled Buddha-like gait, born of the power of merit accumulated over an immeasurable time, like the moon in the sky.

Then, seeing the Blessed One going with an unparalleled Buddha-like gait, and the monks with downcast eyes, with calmed senses, with calmed minds, honoring the Blessed One as if he were the full moon standing in the sky above, the wanderer looked at his own assembly. It was filled with various burdens of requisites, such as a water dipper hanging on a staff, a torch, a winnowing basket, a back-scratching staff, a peacock feather, a pot of clay, a bag, and a water pot. They were noisy, speaking scattered words, unattractive, unpleasing, saying useless things such as, "So-and-so has beautiful hands, so-and-so has beautiful feet." Seeing that, remorse arose in him.

Now he should speak of the virtues of the Blessed One. But because he is always envious of the Blessed One due to loss of gain and honor, and due to loss of his following. For indeed, gain and honor arise for other sectarians only until the Buddha arises in the world; but from the arising of the Buddha onwards, they experience declining gain and honor, they fall into a state of unattractiveness like fireflies at sunrise. And when Upatissa and Kolita went forth in the presence of Sañjaya, the wanderers had a great following; but when they left, that following of theirs was also scattered. Thus, because this wanderer is always envious of the Blessed One due to these two reasons, it should be understood that, spewing forth the poison of envy, he speaks only disparagingly of the Triple Gem.

2. Then, the Blessed One, together with the Saṅgha of bhikkhus, approached Ambalaṭṭhikā for a one-night stay in the royal residence means: The Blessed One, proceeding in that Buddha-like manner, gradually arrived at the gate of Ambalaṭṭhikā. Looking at the sun, he thought, "It is not the right time to go further, the sun has nearly set." Thus, he approached Ambalaṭṭhikā for a one-night stay in the royal residence.

Ambalaṭṭhikā means the king's park. It is said that near its gate was a young mango tree, which they called "Ambalaṭṭhikā". Because it was not far from that tree, the park itself came to be known as Ambalaṭṭhikā. It was complete with shade and water, enclosed by a wall, with a well-constructed gate, and well-guarded like a casket. There, the king had a delightful and intricately decorated residence built for his amusement. That is called "rājāgāraka," the royal residence.

Suppiyo also, means Suppiyo also, looking at the sun in that place, thought, "It is not the right time to go further, there are many renunciates, both young and old, and this path is full of dangers from robbers, wild yakkhas, and wild animals. But this ascetic Gotama has entered the park, and deities guard the dwelling place of the ascetic Gotama. I too will spend the night here and leave tomorrow." So he entered the same park. Then the Saṅgha of bhikkhus, after showing their respect to the Blessed One, each sought out their own dwelling places. The wanderer also, having unloaded his wanderer's equipment on one side of the park, took up residence there together with his retinue. However, in the Pāḷi, it is stated according to the well-known custom: "together with his pupil, the brahmin Brahmadatta."

There also means in that park in Ambalaṭṭhikā.

3. Several means many. In the context of the Vinaya, three people are referred to as "several." Beyond that, it is a Saṅgha. However, in the context of the Suttanta, three are three, and from then on, they are several. Here, "several" should be understood in the context of the Suttanta. In the circular pavilion means: sometimes a hall with a vaulted roof made by taking two rafters and covering them with a swan-shaped covering is called a "maṇḍalamāḷa"; sometimes an assembly hall made by taking one rafter and surrounding it with a row of pillars is called a "maṇḍalamāḷa." Here, however, the sitting hall should be understood as the "maṇḍalamāḷa". Who were sitting means in the manner of sitting down. Who had gathered means in the manner of assembling together. This discussion arose means saṅkhyā means a story, a story about the Dhamma. Arose means originated. What was it? "It is amazing, friends," and so on. There, like a blind man climbing a mountain, it does not happen regularly, therefore it is amazing. This is the etymological meaning. However, this is the commentary meaning: a series of letters is amazing. Meaning, it is suitable for striking a letter. Something that has never happened before has happened, therefore it is wonderful. Both of these are synonyms for astonishment. However far means however far, showing its immeasurability through its thorough understanding.

By that Blessed One, knowing…pe… thoroughly understood Here is the condensed meaning: That Blessed One, having fulfilled thirty perfections and destroyed all defilements, awakened to unsurpassed complete enlightenment, that Blessed One, knowing the inclinations and latent tendencies of those beings, seeing all knowable things as clearly as an amalaka fruit placed on the palm of the hand.

Knowing, with the divine eye seeing. Knowing with the three knowledges or the six higher knowledges, seeing with the unobstructed eye that sees everywhere. Or knowing with the wisdom capable of knowing all things, seeing even the forms beyond the range of vision of all beings, hidden behind walls and so on, with the exceedingly pure physical eye. Or knowing with the wisdom of penetration that is based on the attainment of one's own welfare, seeing with the wisdom of teaching that is based on the establishment of compassion for the welfare of others.

Arahant. Being fully awakened to all things and being a Buddha, knowing obstructive things, seeing the means of escape, being the destroyer of the enemies of defilements, Arahant. Being fully awakened to all things and being a Buddha, Sammāsambuddha. Thus, the diverse inclinations of beings are well understood, even as thoroughly understood, by Him who is praised in four ways through the four confidences.

For this etc. was said. This means that the Blessed One said, "Beings, monks, associate and gather according to their elements. Those of inferior inclinations associate and gather with those of inferior inclinations. Those of noble inclinations associate and gather with those of noble inclinations. In the past, monks, beings associated and gathered according to their elements. Those of inferior inclinations…pe… those of noble inclinations associated and gathered with those of noble inclinations. In the future too, monks…pe… will associate and gather. Even now, monks, in the present time, beings associate and gather according to their elements. Those of inferior inclinations associate and gather with those of inferior inclinations…pe… those of noble inclinations associate and gather with those of noble inclinations." Thus, the diverse inclinations, diverse dispositions, diverse views, diverse tolerances, diverse preferences of beings are known by the knowledge of diverse inclinations, by the knowledge of omniscience, as if measuring with a measuring cup, or weighing with scales, even as thoroughly understood. Even two beings with the same disposition are rare in the world. When one wants to go, the other wants to stay; when one wants to drink, the other wants to eat. Even among these two, the teacher and the student, this Suppiya the wanderer…pe…follows the Blessed One and the Saṅgha of monks behind There, Itihame means itiha ime, thus, with this meaning. The rest is as previously stated.

4. Then the Blessed One, having known this discussion of those monks Here, having known means having known with the knowledge of omniscience. The Blessed One knows by seeing with the physical eye, as in "The Blessed One saw a large log being carried away by the current of the Ganges River" (saṃ. ni. 4.241). Sometimes he knows by seeing with the divine eye, as in "The Blessed One saw with the divine eye, which is purified and surpasses the human, those deities accepting items in Pāṭaligāma for a thousand (coins)" (dī. ni. 2.152). Sometimes he knows by hearing with the natural ear, as in "The Blessed One heard this conversation of the venerable Ānanda with Subhadda the wanderer" (dī. ni. 2.213). Sometimes he knows by hearing with the divine ear, as in "The Blessed One heard with the divine element of hearing, which is purified and surpasses the human, this conversation of Sandhāna the householder with Nigrodha the wanderer" (dī. ni. 3.54). Here, however, he knew by hearing with the knowledge of omniscience. What was he doing when he knew? The duty of the last watch. And this duty is of two kinds: purposeful and without purpose. Among these, the purposeless duty was completely eradicated by the Blessed One at the Bodhi tree itself with the path of Arahatship. Only the purposeful duty exists for the Blessed One. That is of five kinds: the duty before the meal, the duty after the meal, the duty of the first watch, the duty of the middle watch, and the duty of the last watch.

Among these, this is the duty before the meal -

Duty before the meal.

Duty after the meal.

Duty of the first watch.

Duty of the middle watch.

Duty of the last watch.

On that day, the Blessed One, having finished the duty before the meal in Rājagaha, came on the road after the meal. In the first watch, he spoke on the meditation subject to the monks, in the middle watch, he answered the questions of the deities, and in the last watch, while walking on the walking path, he knew with the knowledge of omniscience the talk of the five hundred monks that had arisen concerning this knowledge of omniscience. Therefore, it was said, "He knew while doing the duty of the last watch."

To which means to which direction that person should be approached. Or this is a locative case in the sense of place, meaning in which place that circular pavilion is, having gone there is the meaning here.

Sat down on the prepared seat It is said that in the Buddha's time, wherever even one monk lived, a seat for the Buddha was always prepared. Why? It is said that the Blessed One, while considering a monk who lives in a suitable place after taking a meditation subject from his presence, thinks, "Will this one be able to generate a special quality or not?" Then he sees him abandoning the meditation subject and thinking unwholesome thoughts, then, "How indeed can unwholesome thoughts overwhelm this noble son who lives having taken a meditation subject from a teacher like me, and cause him to wander in the beginningless round of suffering?" For the sake of helping him, he shows himself there, advises that noble son, rises into the sky, and returns to his own dwelling place. Then, being advised in this way, those monks thought, "The teacher knows our minds and shows himself standing near us." At that moment, the burden of searching for a seat, saying "Venerable, sit here, sit here" is too much. They prepare a seat and then live. He who has a stool prepares that. He who does not have one prepares a couch or a plank or wood or stone or a heap of sand. Not finding that, they even gather old leaves and spread rags over them and keep them there. Here, however, there was the king's seat, having dusted it off, prepared it, and surrounded it, those monks sat down, extolling the virtues concerning the Blessed One's knowledge of inclinations. Referring to that, it was said, "Sat down on the prepared seat."

With what kind of talk means with what kind of talk are you sitting together? With what purpose is also a reading, its meaning is with what purpose here? With what not is also a reading. Its meaning is the same as the first.

Interim talk means another talk in between the recitation of the meditation subject, reflection, questions, etc. Was interrupted means unfinished, not having reached the peak, because of my arrival. What does that show? "I have not come to break up your talk, but I have come to complete your talk with omniscience, making it reach the summit," he proclaims the invitation to omniscience as he sits. This, venerable sir, was our interrupted talk, then the Blessed One arrived Here too, this is the intention. This talk of ours, venerable sir, about the qualities of the Blessed One's knowledge of omniscience was interrupted, not a trivial talk such as talk about kings, then the Blessed One arrived; now teach it to us by completing it.

Up to this point, the detailed explanation of the meaning of this sutta, which indicates the power of the Buddha's virtues and is rich in meaning and expression, is complete. This sutta is like a bathing place with steps adorned with jewels and smooth stone slabs for easy descent into a lotus and water lily-filled pond with clear and delightful water, a sandy ground covered with scattered pearls, a beautiful platform, and a well-divided wall adorned with various decorations; like smooth ivory planks, golden vines, and the bright light of jewels for easy ascent to the magnificent palace that seems to touch the constellation path; and like a great gate with well-established and wide doorposts illuminated by the radiance of gold, silver, gems, pearls, and coral for easy entrance into the great house adorned with the splendor of great wealth, filled with the sounds of bracelets, anklets, and the sweet voices and laughter of the inhabitants.

5. Now, the opportunity has arisen to explain the discourse laid down by the Blessed One in the manner beginning with, "Monks, others may speak in dispraise of me." But this explanation of the discourse becomes clear when examined in light of the laying down of the discourse. Therefore, we shall first examine the laying down of the discourse. There are four kinds of laying down of a discourse: according to one’s own inclination (attajjhāsayo), according to another’s inclination (parajjhāsayo), based on a question (pucchāvasiko), and arising from an event (aṭṭhuppattiko).

Among these, those discourses that the Blessed One, unrequested by others, spoke solely out of his own inclination, such as the Ākaṅkheyya Sutta, the Vattha Sutta, the Mahāsatipaṭṭhāna, the Mahāsaḷāyatanavibhaṅga Sutta, the Ariyavaṃsa Sutta, the summary of sammappadhāna suttas, and the summary of iddhipāda, indriya, bala, bojjhaṅga, and maggaṅga suttas, and so forth; for these, the laying down is according to one’s own inclination.

But those that were spoken after considering the inclination, patience, mind, aspiration, and potential for enlightenment of others, such as, "The teachings conducive to the ripening of liberation are indeed ripe for Rāhula; why don't I train Rāhula further in the destruction of the āsavas?" (saṃ. ni. 4.121), and thus spoken according to the inclination of others; such as the Cūḷarāhulovāda Sutta, the Mahārāhulovāda Sutta, the Dhammacakkappavattana, the Dhātuvibhaṅga Sutta, and so forth; for these, the laying down is according to another’s inclination.

But when the four assemblies, the four castes, nāgas, supaṇṇas, gandhabbas, asuras, yakkhas, great kings, devas of Tāvatiṃsa, Mahābrahmā, and so forth, approached the Blessed One and asked, "Bhojjhaṅgas, bhojjhaṅgas," bhante, are said. "Nīvaraṇas, nīvaraṇas," bhante, are said; "Are these, bhante, the five aggregates subject to clinging?" "What truly is the wealth supreme for a person?" and in this manner, they ask questions. Those discourses spoken by the Blessed One in response to being asked, such as the Bojjhaṅgasaṃyutta and others, or any other suttas such as Devatāsaṃyutta, Mārasaṃyutta, Brahmasaṃyutta, Sakkapañha, Cūḷavedalla, Mahāvedalla, Sāmaññaphala, Āḷavaka, Sūciloma, Kharalomā Sutta, and so forth; for these, the laying down is based on a question.

But those that were spoken in relation to a cause that had arisen, such as Dhammadāyāda, Cūḷasīhanāda, Candūpama, Puttamaṃsūpama, Dārukkhandhūpama, Aggikkhandhūpama, Pheṇapiṇḍūpama, Pāricchattakūpama, and so forth; for these, the laying down is arising from an event.

Mamaṃ means pertaining to oneself, it means ‘mine’. Vā is a word that expresses option. Pare means beings who are opposed. Tatra means among those who speak dispraise.

‘Āghāto’; this is another term for anger. Appaccayo; they are displeased, dissatisfied, and mentally distressed because of it; this is another term for displeasure. Anabhiraddhi; it does not satisfy what is beneficial for oneself or others; this is another term for anger. Thus, in this context, with two terms, the saṅkhārakkhandha is spoken of, and with one, the vedanākkhandha; thus, two khandhas are mentioned. By way of these, the cause for the remaining associated phenomena is also rejected.

‘Tatra ce tumhe assathā’ means among those who speak dispraise, or in that dispraise, if you were to be; it means if you were to be. ‘Kupitā’ means angry with anger, ‘anattamanā’ means displeased with displeasure. ‘Tumhaṃ yevassa tena antarāyo’ means for you alone, by that anger, by that displeasure, there would be an obstacle to the first jhāna and so forth.

Paresaṃ means to whomever. For when one is angry, one does not understand the meaning of what is well-spoken or ill-spoken, whether to Buddhas, Paccekabuddhas, noble disciples, mothers, fathers, or enemies. As it is said:

“One who is angry does not understand the meaning, one who is angry does not see the Dhamma;
Then there is blinding darkness, when anger overwhelms a person.

Anger is the producer of harm, anger is the disturber of the mind;
Fear is born from within, which people do not understand.” (a. ni. 7.64);

Thus, after prohibiting mental displeasure in every way even in dispraise, now, showing the manner in which one should proceed, he said, "Tatra tumhehi abhūtaṃ abhūtato."

Tatra tumhehī means, in that dispraise, by you. Abhūtaṃ abhūtato nibbeṭhetabbaṃ means that which is untrue, that should be removed as untrue. How? In the manner beginning with Itipetaṃ abhūtaṃ. Here is the connection: having heard, "Your teacher is not all-knowing, the Dhamma is poorly proclaimed, the Saṅgha is practicing poorly," one should not remain silent. But one should speak thus: "This is untrue, what you have said; it is untrue for this reason, it is false for this reason. ‘Natthi cetaṃ amhesu’, ‘na ca panetaṃ amhesu saṃvijjati’, our teacher is indeed all-knowing, the Dhamma is well-proclaimed, the Saṅgha is practicing well, and here and here is the reason." Here, the second phrase should be understood as a synonym for the first, and the fourth as a synonym for the third. And this refutation should be done only in the case of dispraise, not everywhere. For if, when it is said, "You are immoral, your teacher is immoral, you have done this and this, your teacher has done," one remains silent and acquiesces, one becomes suspect. Therefore, without causing mental displeasure, dispraise should be refuted. But when someone abuses you with the ten grounds for abuse in the manner beginning with, "You are a camel, you are a cow," only forbearance consisting in overlooking should be done there.

6. Having thus shown the characteristic of suchness in the context of dispraise, now, in order to show it in the context of praise, he said, "Mamaṃ vā, bhikkhave, pare vaṇṇaṃ bhāseyyu." There, pare means whatever pleased devas and humans there are. Ānandanti etenāti ānando, this is another term for joy. Sumanassa bhāvo somanassaṃ, this is another term for mental pleasure. Uppilāvino bhāvo uppilāvitattaṃ. Of what is the state of being uplifted? Cetaso. This is another term for the joy of upliftment, averting distraction. Here too, with two terms, the saṅkhārakkhandha is spoken of, and with one, the vedanākkhandha.

Tumhaṃ yevassa tena antarāyoti means by that upliftment, there would be an obstacle to your first jhāna and so forth; this meaning should be understood. Why was this said? Surely, by the Blessed One –

“For one who praises the Buddha, whatever joy arises in the body;
That joy is truly superior to the entire Jambudīpa with its kasiṇa.

For one who praises the Dhamma, whatever joy arises in the body;
That joy is truly superior to the entire Jambudīpa with its kasiṇa.

For one who praises the Saṅgha, whatever joy arises in the body;
That joy is truly superior to the entire Jambudīpa with its kasiṇa,” and

“Those, monks, who are pleased with the Buddha, are pleased with the foremost,” and with many hundreds of suttas such as these, joy and gladness in the Triple Gem are praised. It is true that it is praised, but that is dependent on relinquishment. Here, the joy and gladness that is dependent on household life, similar to that which arose in the venerable Channa, is intended, in the manner beginning with, "Our Buddha, our Dhamma." For this is an obstacle to the attainment of jhāna and so forth. Therefore, even until the Buddha passed away, the venerable Channa was unable to produce any distinction; but at the time of the Parinibbāna, having been rebuked by the brahmadanda that was prescribed, abandoning that joy and gladness, he produced a distinction. Therefore, it should be understood that this was said referring only to what causes an obstacle. For this joy is accompanied by greed. And greed is similar to anger. As it is said –

“One who is greedy does not understand the meaning, one who is greedy does not see the Dhamma;
Then there is blinding darkness, when greed overwhelms a person.

Greed is the producer of harm, greed is the disturber of the mind;
Fear is born from within, which people do not understand.” (itivu. 88);

However, the third instance should be understood as having come here by way of its meaning, even though it is in the future tense. Just as one who is angry does not understand the meaning, so too one who is greedy.

‘‘Itipetaṃ bhūtaṃ, what you have said is true, it is true for this reason, it is factual for this reason. For that Blessed One is thus an Arahant, thus a Sammāsambuddha; the Dhamma is thus well-proclaimed, thus to be seen for oneself; the Saṅgha is thus practicing well, thus practicing uprightly." Even when asked, "Are you virtuous?" if one is virtuous, one should indeed acknowledge, "I am virtuous." Even when asked, "Are you an attainer of the first jhāna?...pe... an Arahant?" it should be acknowledged only to monks of the same status. For in this way, both evil desires are avoided, and the fruitfulness of the Teaching is revealed. The rest should be understood in the manner already stated.

Explanation of the Cūḷasīla

7. Appamattakaṃ kho panetaṃ, bhikkhave what is the connection? This sutta is bound by two aspects: praise and dispraise. There, dispraise, which says, "This is untrue, this is false," reached only as far as the water's edge and then turned back like fire. But praise, which says, "The truth should be acknowledged as true—this is true," continues on. That, however, is of two kinds: praise spoken by Brahmadatta, and praise begun by the Saṅgha of monks in the manner of "It is wonderful, āvuso." Among these, he will show the connection in revealing the emptiness above the praise spoken by the Saṅgha of monks. Here, however, to show the connection of the praise spoken by Brahmadatta, the teaching "Appamattakaṃ kho panetaṃ, bhikkhave" was begun.

Appamattakaṃ is a name for what is small. Oramattakaṃ is a synonym for that. Mattā is said to be a measure. Appaṃ mattā etassāti appamattakaṃ. Oraṃ mattā etassāti oramattakaṃ. Sīlameva sīlamattakaṃ. This is what is said: 'Indeed, monks, what is called "appamattakaṃ, oramattakaṃ, sīlamattakaṃ" is little indeed', by which even a worldling, making an effort, might speak praise, saying, "I will speak the praise of the Tathāgata." Here, one might object: surely this sīla is the supreme adornment of the yogi? As the ancients said –

“Sīla is the yogi's ornament, sīla is the yogi's decoration;
The yogi adorned with sīla goes to the foremost in adornment.”

And by the Blessed One too, in many hundreds of suttas, sīla has been spoken of as something great. As it is said – "If a monk should wish, ‘May I be loved, agreeable, respected, and esteemed by my fellow ব্রহ্মচারীs,’ he should be a perfecter in sīla." (ma. ni. 1.65) and

“Guarding sīla as a kikī guards its egg,
Or a camarī its tail,
Or a beloved one their child,
Or one’s one eye,
Be very amiable,
Always full of respect.”

“The scent of a flower does not travel against the wind;
Nor sandalwood, tagara, or jasmine.
But the scent of the virtuous travels against the wind;
The good person pervades all directions.

Whether sandalwood, tagara, lotus, or jasmine;
Among these kinds of scents, the scent of sīla is unsurpassed.

Little is this scent, that which is tagara and sandalwood;
But the scent of those who are virtuous wafts supremely among the devas.

The Māra does not find the path of those who are accomplished in sīla,
Who dwell in diligence, and who are freed by right knowledge.” (dha. pa. 57);

“Established in sīla, a wise person,
Develops the mind and wisdom;
The ardent, discerning monk,
He unravels this tangle.” (saṃ. ni. 1.23);

"Just as, monks, whatever kinds of seeds and plants attain growth, increase, and abundance, all of them depend on the earth, are established on the earth; thus these seeds and plants attain growth, increase, and abundance. In the same way, monks, a bhikkhu, relying on virtue, established in virtue, developing the seven factors of enlightenment, cultivating the seven factors of enlightenment, attains growth, increase, and abundance in qualities" (saṃ. ni. 5.150). And so also, other numerous suttas should be seen. Thus, in many hundreds of suttas, virtue is spoken of as very great. Why then is it said to be "of little account" in this place? Because of placing the emphasis on the superior qualities. For virtue does not attain to concentration, and concentration does not attain to wisdom; therefore, by placing emphasis on the superior, the inferior is said to be of little account. How does virtue not attain to concentration? Indeed, the Blessed One, having attained enlightenment, in the seventh year, at the gate of Sāvatthi, at the foot of the Kaṇḍamba tree, in a jeweled pavilion of twelve yojanas, sitting on a jeweled throne of one yojana in size, while a divine white umbrella of three yojanas was held over him, to an assembly of twelve yojanas, revealing self-mastery and subduing the heretics, displayed the Twin Miracle, beginning with "a mass of fire emanates from the upper part of the body, a stream of water emanates from the lower part of the body…pe… a mass of fire emanates from each pore, a stream of water emanates from each pore, of six colors," etc. From his body of golden color, rays of golden color went forth, reaching up to the highest plane of existence (bhavagga), it was like a time of adorning the entire ten-thousand world-system, the second, the second rays, like successive pairs, emanated as if in a single moment.

For the arising of two cittas in a single moment is impossible. But for the Buddhas, the Blessed Ones, due to the lightness of the bhavaṅga-interruption and because of being accustomed and practiced in the five kinds of mastery, they arise as if in a single moment. However, for each of those rays, the āvajjana, parikamma, and adhiṭṭhāna are separate and distinct.

For the sake of the blue ray, the Blessed One enters into blue kasiṇa-concentration; for the sake of the yellow ray, yellow kasiṇa-concentration; for the sake of the red and white rays, red and white kasiṇa-concentration; for the sake of the mass of fire, tejo-kasiṇa-concentration; for the sake of the stream of water, āpo-kasiṇa-concentration. The Teacher walks, the created image stands or sits or reclines—all this should be explained in detail. Here, there is not even a single function of virtue; all is a function of concentration alone. Thus, virtue does not attain to concentration.

Moreover, the Blessed One, having fulfilled the perfections (pāramī) for more than a hundred thousand kappas and four incalculable periods, at the age of twenty-nine, having left the palace, the abode of the glory of a universal monarch, at the bank of the Anomā River, having gone forth, having practiced strenuous effort for six years, on the Visākha full-moon day, in the village of Uruvelā, having partaken of the milk-rice (madhupāyāsa) with divinely placed ingredients given by Sujātā, in the evening, having approached the Bodhi-tree from the south-east, having circumambulated the king of Assattha trees three times, having spread out the grass mat, having sat down cross-legged in a triple-jointed posture, having made loving-kindness meditation endowed with four qualities the preliminary, having determined upon effort, on the excellent fourteen-cubit-couch, having placed the fifty-cubit body of enlightenment, like a silver pillar placed on a golden seat, behind him, while the Bodhi-branch was held above like a jeweled umbrella, in golden-colored robes, as the Bodhi-sprouts resembling coral fell, as the sun was setting, having vanquished the forces of Māra, in the first watch having recollected past lives, in the middle watch having purified the divine eye, at dawn having directed knowledge to the causal mode, familiar to all Buddhas, having generated fourth jhāna based on ānāpāna, having made that the basis, having developed insight, having destroyed all defilements with the fourth path attained by the order of paths, realized all the qualities of the Buddhas. This was the function of wisdom for him. Thus, concentration does not attain to wisdom.

There, just as water in the hand does not attain to water in the bowl, water in the bowl does not attain to water in the pot, water in the pot does not attain to water in the trough, water in the trough does not attain to water in the jar, water in the jar does not attain to water in the large pot, water in the large pot does not attain to water in the pond, water in the pond does not attain to water in the cavern, water in the cavern does not attain to water in the small river, water in the small river does not attain to water in the five great rivers, water in the five great rivers does not attain to water in the Cakkavāḷa Ocean, water in the Cakkavāḷa Ocean does not attain to water in the great ocean at the foot of Mount Sineru. By comparison to the water in the bowl, the water in the hand is little…pe… By comparison to the water in the great ocean at the foot of Mount Sineru, the water in the Cakkavāḷa Ocean is little. Thus, taking the successively higher quantities of water, the successively lower quantities of water are little.

Just so, it should be understood that by taking the successively higher qualities, the successively lower virtue is of little account, of small account. Therefore, he said, "This is of little account, monks, this is of small account, merely virtue."

Yena puthujjanoti, here—

"Two kinds of worldlings are spoken of, by the Buddha, the kinsman of the sun;
One is the blind worldling, the other is the virtuous worldling."

Therein, one who does not have learning, questioning, hearing, retaining, and reflecting on the aggregates, elements, sense-bases, etc., this is the blind worldling. One who has these, that is the virtuous worldling. But even this twofold one—

"Due to causes such as the generation of manifold things, he is a worldling;
Due to being included among worldlings, this person is indeed a worldling."

For he is a worldling due to causes such as the generation of various kinds of defilements, etc. As it is said—

"Because they generate manifold defilements, they are worldlings; because they have manifold, unsubdued personality-belief, they are worldlings; because they are the faces of manifold teachers of the world, they are worldlings; because they have not risen up from manifold destinies, they are worldlings; because they produce manifold diverse formations, they are worldlings; because they are swept away by manifold floods, they are worldlings; because they are afflicted by manifold torments, they are worldlings; because they are utterly consumed by manifold burning, they are worldlings; because they are attached, greedy, infatuated, attached to, clinging to, bound to, enmeshed in the five strands of sense-desire, they are worldlings; because they are covered, enveloped, surrounded, obstructed, concealed, closed off by the five hindrances, they are worldlings." Also, because of being included among the people who are beyond the path of counting, averse to the noble Dhamma, and habitually practicing base conduct, he is a worldling; because this person is separately counted and unassociated with the noble ones endowed with virtue, learning, and other qualities, therefore he is a worldling.

Tathāgatassāti: The Blessed One is a Tathāgata for eight reasons. He is a Tathāgata because he has come thus, he has gone thus, he has arrived at the true characteristics, he has fully awakened to the true doctrines as they actually are, he declares truly, he speaks truly, he does truly, and in the sense of overcoming.

tathā āgatoti tathāgato? Just as the former Fully Enlightened Buddhas came, striving for the welfare of all the world, just as Vipassī, the Blessed One, came, just as Sikhī, the Blessed One, just as Vessabhū, the Blessed One, just as Kakusandha, the Blessed One, just as Koṇāgamana, the Blessed One, just as Kassapa, the Blessed One, came. What is said? By whatever aspiration these Blessed Ones came, by that very same aspiration our Blessed One also came. Or else, just as Vipassī, the Blessed One…pe… just as Kassapa, the Blessed One, having fulfilled the perfection of giving, having fulfilled the perfections of virtue, renunciation, wisdom, energy, patience, truthfulness, determination, loving-kindness, and equanimity, these ten perfections, the ten secondary perfections, the ten ultimate perfections, having fulfilled the thirty perfections, having relinquished the parts of the body, having relinquished the gift of eyes, wealth, kingdom, sons, and wives, having fulfilled these five great relinquishments, having reached the limit of Buddhahood by fulfilling the past endeavor, the past conduct, the knowledge of the Dhamma, the conduct benefiting relatives, etc., thus our Blessed One also came. Or else, just as Vipassī, the Blessed One…pe… Kassapa, the Blessed One, having developed and cultivated the four foundations of mindfulness, the four right exertions, the four bases of success, the five faculties, the five powers, the seven factors of enlightenment, the Noble Eightfold Path, came, thus our Blessed One also came. Thus, he is a Tathāgata because he has come thus.

"Just as Vipassī and others in the world,
Sages came here to the state of omniscience;
Thus, this Sakyamuni also came,
Therefore, the one with vision is called Tathāgata."

Thus, he is a Tathāgata because he has come thus.

tathā gatoti tathāgato? Just as Vipassī, the Blessed One, went forth immediately after birth…pe… Kassapa, the Blessed One, went forth.

And how did that Blessed One go forth? Indeed, immediately after birth, standing on the earth with level feet, facing north, he went forth with the stride of seven paces. As it is said: "Immediately after birth, Ānanda, the Bodhisatta stands with level feet, facing north, and goes forth with the stride of seven paces, while a white umbrella is held over him, he surveys all directions, he utters an assertive statement: ‘I am the chief in the world, I am the best in the world, I am the foremost in the world, this is my last birth, there is now no future existence’" (dī. ni. 2.31).

And was that going of his true? It was unfailing, being a preliminary sign for the attainment of many distinctions. For indeed, immediately after birth, he stood with level feet. This was a preliminary sign of his obtaining the four bases of success.

His facing north was a preliminary sign of his being supreme in all the world.

The stride of seven paces, of his obtaining the seven jewels of enlightenment factors.

The throwing of the chowries mentioned in "Golden staffs let fall the chowries" was of the subduing of all heretics.

The holding of the white umbrella, of his obtaining the excellent, stainless, white umbrella of arahantship-deliverance.

Standing on the seventh step, the surveying of all directions, of his obtaining unobstructed knowledge of omniscience.

The uttering of the assertive statement was a preliminary sign of the irreversible turning of the supreme Wheel of the Dhamma.

Thus, this Blessed One also went, and that going of his was true, unfailing, being a preliminary sign for the attainment of those very distinctions.

Therefore, the ancients said:

"Just as the lord of cattle, born for a moment,
Touched the earth with level feet;
So Gotama strode seven paces,
And the gods held a white umbrella over him.

Having gone seven paces, Gotama,
Surveyed the directions, evenly all around;
He uttered a statement endowed with eight limbs,
Like a lion standing on the mountain peak."

Thus, he is a Tathāgata because he has gone thus.

Or else, just as Vipassī, the Blessed One…pe… just as Kassapa, the Blessed One, even so this Blessed One, by renunciation, having abandoned sense-desire, by non-ill-will, ill-will, by the perception of light, sloth and torpor, by non-distraction, restlessness and remorse, by determination of the Dhamma, having abandoned doubt, having shattered ignorance with knowledge, having dispelled discontent with joy, having opened the door of the hindrances with the first jhāna, having calmed down thought and examination with the second jhāna, having detached from rapture with the third jhāna, having abandoned pleasure and pain with the fourth jhāna, having transcended perceptions of form, perceptions of aversion, perceptions of non-diversity, with the attainment of the sphere of infinite space, having transcended the perception of the sphere of infinite space with the attainment of the sphere of infinite consciousness, having transcended the perception of the sphere of infinite consciousness with the attainment of the sphere of nothingness, having transcended the perception of the sphere of nothingness with the attainment of the sphere of neither-perception-nor-non-perception, he went forth.

By contemplating impermanence, having abandoned the perception of permanence; by contemplating suffering, having abandoned the perception of happiness; by contemplating non-self, having abandoned the perception of self; by contemplating revulsion, having abandoned delight; by contemplating detachment, having abandoned passion; by contemplating cessation, having abandoned origination; by contemplating relinquishment, having abandoned grasping; by contemplating decay, having abandoned the perception of solidity; by contemplating dissolution, having abandoned prolongation; by contemplating change, having abandoned the perception of permanence; by contemplating the signless, having abandoned signs; by contemplating the desireless, having abandoned desires; by contemplating emptiness, having abandoned clinging; by contemplating the discernment of the higher wisdom of the Dhamma, having abandoned clinging to the essence of things; by the vision of knowledge as it really is, having abandoned clinging to delusion; by contemplating danger, having abandoned clinging to attachment; by contemplating reflection, having abandoned non-reflection; by contemplating turning away, having abandoned clinging to bonds, having shattered defilements solidified by wrong views with the path of stream-entry, having abandoned gross defilements with the path of once-returning, having uprooted subtle defilements with the path of non-returning, having completely cut off all defilements with the path of arahantship, he has gone. Thus also, because he has gone thus, he is a Tathāgata.

Is the Tathāgata so-called because he has come with such characteristics? The characteristic of hardness is the true, not false, characteristic of the earth element. The characteristic of flowing is that of the water element. The characteristic of heat is that of the fire element. The characteristic of supporting is that of the air element. The characteristic of non-obstruction is that of the space element. The characteristic of cognizing is that of the consciousness element.

The characteristic of disintegration is that of form. The characteristic of feeling is that of experiencing. The characteristic of perception is that of perceiving. The characteristic of formations is that of constructing. The characteristic of consciousness is that of cognizing.

The characteristic of directing the mind is that of initial thought (vitakka). The characteristic of sustained application is that of sustained thought (vicāra). The characteristic of pervading is that of joy (pīti). The characteristic of satisfaction is that of happiness (sukha). The characteristic of non-distraction is that of one-pointedness of mind (cittekaggatā). The characteristic of contacting is that of contact (phassa).

The characteristic of resolution is that of the faculty of faith (saddhindriya). The characteristic of exertion is that of the faculty of energy (vīriyindriya). The characteristic of establishing is that of the faculty of mindfulness (satindriya). The characteristic of non-distraction is that of the faculty of concentration (samādhindriya). The characteristic of understanding is that of the faculty of wisdom (paññindriya).

The characteristic of being unshakeable by lack of faith is that of the power of faith (saddhābala). The characteristic of being unshakeable by laziness is that of the power of energy (vīriyabala), the characteristic of being unshakeable by forgetfulness is that of the power of mindfulness (satibala). The characteristic of being unshakeable by distraction is that of the power of concentration (samādhibala), the characteristic of being unshakeable by ignorance is that of the power of wisdom (paññābala).

The characteristic of establishing is that of the mindfulness enlightenment factor (satisambojjhaṅga). The characteristic of investigating is that of the investigation of Dhamma enlightenment factor (dhammavicayasambojjhaṅga). The characteristic of exertion is that of the energy enlightenment factor (vīriyasambojjhaṅga). The characteristic of pervading is that of the joy enlightenment factor (pītisambojjhaṅga). The characteristic of calming is that of the tranquility enlightenment factor (passaddhisambojjhaṅga). The characteristic of non-distraction is that of the concentration enlightenment factor (samādhisambojjhaṅga). The characteristic of reflecting is that of the equanimity enlightenment factor (upekkhāsambojjhaṅga).

The characteristic of seeing is that of right view (sammādiṭṭhi). The characteristic of directing the mind is that of right intention (sammāsaṅkappa). The characteristic of defining is that of right speech (sammāvācā). The characteristic of initiating is that of right action (sammākammanta). The characteristic of purification is that of right livelihood (sammāājīva). The characteristic of exertion is that of right effort (sammāvāyāma). The characteristic of establishing is that of right mindfulness (sammāsati). The characteristic of non-distraction is that of right concentration (sammāsamādhi).

The characteristic of not knowing is that of ignorance (avijjā). The characteristic of intention is that of formations (saṅkhārā). The characteristic of cognizing is that of consciousness (viññāṇa). The characteristic of bending is that of name (nāma). The characteristic of disintegration is that of form (rūpa). The characteristic of sense fields is that of the six sense bases (saḷāyatana). The characteristic of contacting is that of contact (phassa). The characteristic of experiencing is that of feeling (vedanā). The characteristic of cause is that of craving (taṇhā). The characteristic of grasping is that of clinging (upādāna). The characteristic of constructing is that of becoming (bhava). The characteristic of arising is that of birth (jāti). The characteristic of aging is that of old age (jarā). The characteristic of deceasing is that of death (maraṇa).

The characteristic of emptiness is that of the elements (dhātu). The characteristic of sense fields is that of the sense bases (āyatana). The characteristic of establishing is that of the foundations of mindfulness (satipaṭṭhāna). The characteristic of striving is that of the right efforts (sammappadhāna). The characteristic of accomplishment is that of the bases of spiritual power (iddhipāda). The characteristic of sovereignty is that of the faculties (indriya). The characteristic of being unshakeable is that of the powers (bala). The characteristic of leading out is that of the enlightenment factors (bojjhaṅga). The characteristic of cause is that of the path (magga).

The characteristic of truth is that of the truths (sacca). The characteristic of non-distraction is that of serenity (samatha). The characteristic of contemplating is that of insight (vipassanā). The characteristic of a single flavor is that of serenity and insight (samathavipassanā). The characteristic of non-transgression is that of yuganaddha (simultaneous practice).

The characteristic of restraint is that of purity of virtue (sīlavisuddhi). The characteristic of non-distraction is that of purity of mind (cittavisuddhi). The characteristic of seeing is that of purity of view (diṭṭhivisuddhi).

The characteristic of cutting off is knowledge of cessation (khaye ñāṇa). The characteristic of tranquility is knowledge of non-arising (anuppāde ñāṇa).

The characteristic of root is that of desire (chanda). The characteristic of initiating is that of attention (manasikāra). The characteristic of convergence is that of contact (phassa). The characteristic of confluence is that of feeling (vedanā). The characteristic of foremost is that of concentration (samādhi). The characteristic of sovereignty is that of mindfulness (sati). The characteristic of superiority is that of wisdom (paññā). The characteristic of essence is that of liberation (vimutti)… the characteristic of finality is that of Nibbāna, the state of deathlessness, true and not false. Thus, because he has come to such characteristics through the course of knowledge, having attained without deviating, he has reached the Unreached, therefore he is a Tathāgata. Thus is the Tathāgata so-called because he has come with such characteristics.

Is the Tathāgata so-called because he is fully awakened to the true Dhammas as they actually are? The true Dhammas are the Four Noble Truths. As it was said: “These four, bhikkhus, are true, not false, not otherwise. Which four? ‘This is suffering,’ bhikkhus, this is true, not false, not otherwise" (saṃ. ni. 5.1090) and so on in detail. And the Blessed One is fully awakened to them; therefore, because of his full awakening to the true Dhammas, he is called a Tathāgata. Here, the word "gata" has the meaning of "gone to" in the sense of "fully awakened."

Moreover, the fact of old age and death being born of birth as a condition is true, not false, not otherwise…pe…the fact of formations being born of ignorance as a condition is true, not false, not otherwise…pe…likewise, the fact of ignorance being a condition for formations, the fact of formations being a condition for consciousness…pe…the fact of birth being a condition for old age and death is true, not false, not otherwise. The Blessed One is fully awakened to all of that; therefore, because of his full awakening to the true Dhammas, he is called a Tathāgata. Thus is the Tathāgata so-called because he is fully awakened to the true Dhammas as they actually are.

Is the Tathāgata so-called because of showing what is true? The Blessed One knows and sees in all respects the object of form that comes into the range of the eye-door for beings in the world with its gods…pe…for the population with its gods and humans, in countless world-systems, for countless beings. And knowing and seeing thus, he defines that form, whether as desirable or undesirable, or by the terms available among the seen, heard, sensed, and cognized. "What is that form, the form sense base? That form which is derived from the four great elements, having color and appearance, visible, and resistant, blue or yellow" etc. (dha. sa. 616), in this way, being distinguished by many names, in thirteen instances, in fifty-two ways, is just as it is, there is no falsity. This method applies to sounds and so on that come into range in the ear-door and so on. And this was said by the Blessed One: “Whatever, bhikkhus, is seen, heard, sensed, cognized, attained, sought after, and pondered by the mind in the world with its gods…pe…for the population with its gods and humans, that I know. That I have fully known; that is known by the Tathāgata; the Tathāgata has not overlooked it" (a. ni. 4.24). Thus is the Tathāgata so-called because of showing what is true. Here, the occurrence of the word Tathāgata should be understood as "one who sees what is true."

Is the Tathāgata so-called because of speaking what is true? The night the Blessed One, seated on the unvanquished seat at the foot of the Bodhi tree, having crushed the head of the three Māras, attained unsurpassed complete enlightenment, and the night he passed away into the Nibbāna element without remainder at the space between the twin sāla trees, in the intervening time, during a period of forty-five years, whatever was spoken by the Blessed One from the first enlightenment, the middle enlightenment, and the last enlightenment – suttas, geyyas…pe…vedallas – all of that is blameless in meaning and phrasing, neither deficient nor excessive, complete in every way, removing the intoxication of passion, removing the intoxication of hatred and delusion. There is not even a hair’s breadth of deviation there; all of it is just as it is, true and not false, not otherwise, as if stamped with a single seal, measured with a single measure, weighed with a single scale. Therefore he said: "Whatever, Cunda, the Tathāgata fully awakens to unsurpassed complete enlightenment during the night, and whatever he passes away into the Nibbāna element without remainder during the night, whatever he speaks, utters, and indicates in between these times, all of that is just as it is, not otherwise. Therefore, he is called ‘Tathāgata’" (a. ni. 4.23). Here, the word "gata" has the meaning of "gone to." Thus is the Tathāgata so-called because of speaking what is true.

Moreover, āgadanaṃ is āgado, meaning speech. One who has speech that is not contrary, by changing the letter "da" to "ta," the word Tathāgata is thus to be understood as accomplished in this sense.

Is the Tathāgata so-called because of doing what is true? For the Blessed One, the body conforms to the speech, and the speech conforms to the body; therefore, he is one whose actions are in accordance with his words, and whose words are in accordance with his actions. For one who is thus, the meaning is that just as his speech is, so too his body has gone, proceeded. And just as his body is, so too his speech has gone, proceeded; therefore, he is a Tathāgata. Therefore he said: "The Tathāgata, bhikkhus, is one whose actions are in accordance with his words, and whose words are in accordance with his actions. Thus, he is one whose actions are in accordance with his words, and whose words are in accordance with his actions. Therefore, he is called ‘Tathāgata’" (a. ni. 4.23). Thus is the Tathāgata so-called because of doing what is true.

Is the Tathāgata so-called in the sense of overcoming? Having made the upper limit the peak of existence and the lower limit Avīci hell, the Tathāgata overcomes all beings in the countless world-systems in between with virtue, with concentration, with wisdom, with liberation, and with the knowledge and vision of liberation; there is no equal or measure for him; he is incomparable, immeasurable, unsurpassed, king of kings, god of gods, more powerful than the Sakkas, more Brahma than the Brahmas. Therefore he said: "In the world with its gods…pe…for the population with its gods and humans, the Tathāgata is the overcomer, the unconquered, the one who sees what is for the good of others, the one who has mastery, therefore he is called ‘Tathāgata.’"

Here, the word accomplishment should be understood thus: agado viya agado, like a medicine. But what is that? It is the skillful expression of the teaching and the accumulation of merit. Therefore, this great, powerful healer overcomes all rival disputants and the world with its gods like a snake with divine medicine. Thus, in the overcoming of the entire world, he has the true, not contrary, medicine of skillful expression of the teaching and the accumulation of merit. By changing the letter "da" to "ta," the word Tathāgata should be understood. Thus is the Tathāgata so-called in the sense of overcoming.

Gata means understood, gone beyond, attained, practiced.

Here, because he has truly gone, understood, the entire world by means of thorough understanding, he is a Tathāgata. Because he has truly gone, gone beyond, the origination of the world by means of thorough abandoning, he is a Tathāgata. Because he has truly gone, attained, the cessation of the world by means of realization, he is a Tathāgata. Because he has truly gone, practiced, the path leading to the cessation of the world, he is a Tathāgata. Therefore, the Blessed One said:

"The world, bhikkhus, is fully awakened to by the Tathāgata; the Tathāgata is detached from the world. The origination of the world, bhikkhus, is fully awakened to by the Tathāgata; the origination of the world is abandoned by the Tathāgata. The cessation of the world, bhikkhus, is fully awakened to by the Tathāgata; the cessation of the world is realized by the Tathāgata. The path leading to the cessation of the world, bhikkhus, is fully awakened to by the Tathāgata; the path leading to the cessation of the world is developed by the Tathāgata. Whatever, bhikkhus, is in the world with its gods…pe…all of that is fully awakened to by the Tathāgata. Therefore, he is called ‘Tathāgata’" (a. ni. 4.23).

The meaning of that should also be understood in this way. And this is only a glimpse in the exposition of the Tathāgata's Tathāgata-nature. Only a Tathāgata could describe the Tathāgata-nature of a Tathāgata in every way.

What is that, bhikkhus, what is that insignificant, small, mere virtue by which an ordinary person, speaking the praise of the Tathāgata, might speak? Here, questioning is fivefold: questioning that illuminates what is unseen, questioning that compares what is seen, questioning that cuts off doubt, questioning for agreement, and questioning out of a desire to speak.

What is the question that illuminates the unseen (adiṭṭhajotanā pucchā)? When the characteristic of a thing is unknown by nature, unseen, unconsidered, unexamined, unanalyzed, unelucidated, one asks a question to gain knowledge, to see, to consider, to examine, to analyze it. This is a question that illuminates the unseen.

What is the question that cross-references the seen (diṭṭhasaṃsandanā pucchā)? When the characteristic of a thing is known by nature, seen, considered, examined, analyzed, elucidated, one asks a question to cross-reference it with other wise people. This is a question that cross-references the seen.

What is the question that cuts off doubt (vimaticchedanā pucchā)? By nature, there is a tendency to doubt, a wavering of mind, a state of uncertainty, thinking, "Is it like this? Or is it not like this? What is it like? How is it like?" One asks a question to cut off that doubt. This is a question that cuts off doubt.

What is the question of approval (anumatipucchā)? The Blessed One asks a question to the bhikkhus for their approval: "What do you think, bhikkhus, is form permanent or impermanent?" "Impermanent, Venerable Sir." "And what is impermanent, is that suffering or happiness?" "Suffering, Venerable Sir" (mahāva. 21) Everything should be stated. This is a question of approval.

What is the question expressing a desire to speak (kathetukamyatā pucchā)? The Blessed One asks a question to the bhikkhus expressing a desire to speak. "These four, bhikkhus, are the foundations of mindfulness. Which four? …Pe… These eight, bhikkhus, are the factors of the path. Which eight?" This is a question expressing a desire to speak.

Thus, among these five questions, since there is no unseen dhamma for the Tathāgata, there is no question that illuminates the unseen for him. And since the thought of, "I will cross-reference this with other wise ascetics and brahmins and then teach it," does not arise, there is also no question that cross-references the seen. But since there is no clinging or attachment to even one dhamma for the Buddhas, all doubts are cut off at the Bodhi-maṇḍa; therefore, there is definitely no question that cuts off doubt either. However, the remaining two questions exist for the Buddhas, and among them, this is the question called expressing a desire to speak.

8. Now, in order to speak about the meaning inquired about by that question expressing a desire to speak, he says, beginning with, "Having abandoned the taking of life."

Here, pāṇa means a being in conventional terms, but in ultimate terms, it means the life faculty (jīvitindriya). In that life, for a being possessing perception of life (pāṇasaññino), the volition to kill (vadhakacetanā) which arises from the instigation of an attempt to terminate the life faculty, and which manifests through one of the doors of body or speech, is the taking of life (pāṇātipāta). In beings devoid of qualities, such as animals, killing a small being is a minor offense, while killing a large-bodied being is a major offense. Why? Because of the greatness of the effort. Even with equal effort, because of the greatness of the being. Among humans and other virtuous beings, killing a being with few virtues is a minor offense, while killing a being with great virtues is a major offense. But when the qualities of the body are equal, if the defilements and the effort are mild, it is a minor offense; if they are intense, it should be understood as a major offense.

It has five factors: a living being (pāṇo), awareness of a living being (pāṇasaññitā), the intention to kill (vadhakacittaṃ), the attempt (upakkamo), and death resulting from it (tena maraṇaṃ). There are six means of execution (payogā): one's own action (sāhatthiko), ordering another (āṇattiko), a missile (nissaggiyo), a fixed device (thāvaro), by magic (vijjāmayo), and by psychic power (iddhimayoti). But when this meaning is explained in detail, there is excessive proliferation; therefore, we do not explain it in detail. Other similar things should be taken by those who desire it after consulting the Samantapāsādika Vinaya commentary.

Pahāya means having abandoned that wrong-doing (dussīlya) which is synonymous with the intention of taking life (pāṇātipātacetanāsaṅkhātaṃ).Paṭivirato means, starting from the time of abandoning, he is one who refrains from that wrong-doing, who abstains from it. There is no transgression for him. Just as with "visible objects, audible objects, and cognizable objects," the meaning should be understood in other similar places as well, in the same way as with "bodily objects."

Samaṇo is a designation the Blessed One has obtained because he has calmed evil (samitapāpatāya).Gotamo is according to lineage. Not only the Blessed One, but also the Sangha of bhikkhus is abstaining from taking life. However, the teaching has come down from the beginning in this way, but one who illuminates the meaning should also illuminate it in terms of the Sangha of bhikkhus.

Nihitadaṇḍo nihitasattho means because he does not act taking up a stick or a weapon for the purpose of harming others, he has laid down the stick and laid down the weapon. Here, having put aside the stick, all the remaining equipment should be understood as weapons because they are a cause of harm to beings. But when bhikkhus wander about carrying a knife handle or a toothpick or an axe or a fruit-cutter, that is not for the purpose of harming others. Therefore, it goes by the designation of having laid down the stick and laid down the weapon.

Lajjī means endowed with shame characterized by abhorrence of evil (pāpajigucchanalakkhaṇāya lajjāya samannāgato).Dayāpanno means one who has attained compassion, a mind of loving-kindness (dayaṃ mettacittataṃ āpanno).Sabbapāṇabhūtahitānukampī means compassionate with kindness for all living beings; he has a mind of benefit for all living beings due to that attainment of compassion. Viharatī means conducts himself, maintains, keeps, protects.Iti vā hi, bhikkhave means thus, bhikkhus. The word "vā" is said to be an alternative, looking to what comes above, "having abandoned taking what is not given (adinnādānaṃ pahāyā)," and so on. Thus, everywhere, the nature of being an alternative should be understood by considering what comes before or what comes after.

Here, this is the summary: Bhikkhus, a worldling, when speaking of the virtues of the Tathāgata, might say thus: "The ascetic Gotama does not kill living beings, does not cause them to be killed, and does not approve of it; he abstains from this wrong-doing; ah, how great are the virtues of the Buddha!" Even though he desires to speak of the virtues making a great effort, he will speak only of a small or moderate amount, only of moral conduct. He will not be able to speak of the virtues relying on the extraordinary nature above. Not only a worldling, but even a stream-enterer, once-returner, non-returner, arahant, and Paccekabuddha are not able to; only the Tathāgata is able to. That, I will tell you above. This is the explanation of the meaning with a hidden purpose here. From here on, however, we will explain only the novel words.

Here, adinnādānaṃ pahāya means taking what is not given (adinnassa ādānaṃ) is taking what is not given (adinnādānaṃ), it is said to be another's possession (parasaṃharaṇaṃ), theft (theyyaṃ), stealing (corikāti). There, adinna means something possessed by another (parapariggahitaṃ), where the other, when acting as he pleases, is free from punishment and blameless. In that something possessed by another, the volition to steal (theyyacetanā) which arises from the instigation of an attempt to take it, for one who perceives it as possessed by another (parapariggahitasaññino), is taking what is not given. That is a minor offense in the property of an inferior person, and a major offense in the property of a superior person. Why? Because of the superior nature of the thing. When the thing is equal, it is a major offense to take the thing that belongs to someone with superior qualities. Having taken that superior quality into consideration, it is a minor offense to take the thing that belongs to someone with inferior qualities.

It has five factors: something possessed by another (parapariggahitaṃ), the perception that it is possessed by another (parapariggahitasaññitā), the intention to steal (theyyacittaṃ), the attempt (upakkamo), and the removal of it by that attempt (tena haraṇanti). There are six means of execution: one's own action, and so on. And those occur according to the modes of theft: theft by stealth (theyyāvahāro), theft by force (pasayhāvahāro), theft by concealment (paṭicchannāvahāro), theft by contrivance (parikappāvahāro), theft by deception (kusāvahāro). This is the summary here. The detailed explanation, however, is stated in the Samantapāsādika.

dinnādāyī.He expects only what has been given, even in his mind, therefore he is dinnapāṭikaṅkhī.Because he steals, he is a thief (theno). He is athenena because he is not a thief (na thenena). Because he is not a thief, he is sucibhūtena, pure in being. By himself (attanā)ti attabhāvena by his own nature. It is said that he lives having made himself, his own being, pure. The rest should be connected in the same way as stated in the first precept. And as here, so everywhere.

Abrahmacariya means un-excellent conduct. One who practices the excellent conduct, the best conduct, is a Brahmacārī.Ārācārī means one who lives far away from un-excellent conduct (abrahmacariyato dūracārī).Methunā means unrighteous acts (asaddhammā) that have come to be designated as methuna due to being associated with those of similar nature by way of being overcome by lust (rāgapariyuṭṭhānavasena sadisattā methunakāti laddhavohārehi paṭisevitabbato methunāti saṅkhyaṃ gatā).Gāmadhammā means practices of villagers (gāmavāsīnaṃ dhammā).

9.Here, musāvādaṃ pahāyā means here, musā means the verbal expression or bodily expression that destroys the meaning, with the intention of deceiving, or the volition that instigates bodily or verbal expression that deceives others, with the intention of deceiving, is false speech (musāvādo).

‘musā’ means something untrue, unreal, an object.‘Vādo’ means making that known as true and real. But in terms of characteristic, the volition that instigates the making known to another of an untrue thing as true, for one who wishes to make known an untrue thing as true, is false speech. If it destroys a small amount of meaning, it is a minor offense; if it destroys a large amount, it is a major offense.

Moreover, for householders, a statement proceeding in the manner of "it does not exist" due to unwillingness to give something belonging to oneself is a minor offense; being a witness, a statement spoken for the purpose of destroying the meaning is a major offense. For renunciants, having obtained even a small amount of oil or ghee, a statement proceeding in the manner of a playful intention – "Today in the village, I think the river is flowing with oil" – is a minor offense. However, for those who say what has not been seen is seen, and so on, it is a major offense.

It has four factors: an untrue thing (atathaṃ vatthu), an intention to deceive (visaṃvādanacittaṃ), the effort involved (tajjo vāyāmo), and the other person's understanding of that meaning (parassa tadatthavijānananti). There is only one means of execution: one's own action. It should be seen as done by the body, by something connected to the body, or by speech, as an action of deceiving another. If the other person understands that meaning by that action, this volition that instigates the action is bound by the karma of false speech in that very moment.

Since one deceives another not only by body, by something connected to the body, or by speech, but also by ordering, "Speak this to him," by writing a letter and sending it in front, or by writing on walls, etc., and placing it, "This meaning should be seen thus," therefore, here, the means of execution of ordering another, missile, and fixed device are also applicable. However, since they do not appear in the commentaries, they should be taken after considering them.

saccavādī.He connects and unites truth with truth, therefore he is saccasandho.Meaning, he does not speak falsehood in between. For if a person sometimes speaks falsehood and sometimes truth, his truth is not united with truth because it is interrupted by falsehood; therefore, he is not a saccasandha. But this person is not like that, he unites truth with truth without speaking falsehood even for the sake of his life, therefore he is a saccasandha.

Theto means firm, one whose speech is firm. For one person is not firm in speech like turmeric dye, like a stake stuck in a heap of chaff, or like a gourd placed on the back of a donkey. One is firm in speech like an inscription on stone, like an Indakhīla pillar. Even when one's head is being cut off by a sword, one does not speak two different things. This is called theto.

Paccayiko means one who is to be trusted, one who is to be believed. For some person is not reliable, and when it is said, "Who said this? So-and-so," he becomes someone of whom it must be said, "Do not believe his words." One is reliable, and when it is said, "Who said this? So-and-so," he becomes someone of whom it must be said, "If he said it, this is the standard, now there is nothing to be examined, it is just so." This is called paccayiko.Avisaṃvādako lokassā means because of that truthfulness, he does not deceive the world.

Among pisuṇaṃ vācaṃ pahāyā and so on, the speech by which, when one speaks that speech to someone, one makes one's own belovedness in his heart and the other person's emptiness, that is divisive speech (pisuṇā vācā).

But that which makes oneself and others harsh, the speech that is itself harsh, neither pleasing to the ear nor endearing to the heart, this is harsh speech (pharusā vācā).

By which one babbles uselessly, that is frivolous talk (samphappalāpo).

The volition that is the root of these also obtains the very name of divisive speech, and so on, and that itself is what is intended here.

There, the volition that arises from bodily or verbal expression for the sake of causing dissension among others or for the sake of one's own lovableness, for one whose mind is defiled, is divisive speech. If it causes dissension among those with few qualities, it is a minor offense; if among those with great qualities, it is a major offense.

Imesaṃ bhedāyā means for the sake of causing dissension among those near whom it was heard.

Bhinnānaṃ vā sandhātā means one who arranges reconciliation or one who follows suit, speaking thus to each of two friends or those with a common preceptor, etc., who are divided by some reason: "It is not fitting for you who are born in such a family and are so learned," and so on.Anuppadātā means one who promotes reconciliation. Seeing two people in harmony, he says, "This is unsuited for you who are born in such a family and endowed with such qualities," and thus strengthens the division. Samaggārāmo means a monastery where there is harmony. It means that one does not even want to live where there is no harmony. Samaggarāmotipi is also a reading, and the meaning here is the same. Samaggarato means one who delights in harmony, and does not want to go elsewhere, abandoning them. Samagganandī means one who rejoices seeing or hearing of harmony, samaggakaraṇiṃ vācaṃ bhāsitā means one who speaks words that only create harmony among beings, speaking only words that illuminate the qualities of harmony, and not otherwise.

Harsh speech is consciousness that arises from bodily or verbal action that cuts another to the quick, and is entirely rough. This story illustrates its manifestation: it seems that a boy, disregarding his mother's words, went into the forest, and his mother, unable to turn him back, cursed him, "May a fierce buffalo pursue you!" Then, just as she said, a buffalo arose in the forest. The boy made a truth-act, saying, "May what my mother said with her mouth not happen, but may what she thought in her mind happen." The buffalo stood there as if bound. Thus, even an application that cuts to the quick is not harsh speech due to tenderness of heart. For mothers and fathers sometimes say to their children, "May thieves cut you to pieces," but they do not even want an uppala leaf to fall on them. And teachers and preceptors sometimes say to their disciples, "Why do these shameless and reckless ones wander about? Banish them!" but they still wish for them to attain learning and realization. Just as harsh speech does not occur due to tenderness of heart, so non-harsh speech does not occur due to verbal tenderness. For the statement, "Lay him down comfortably," to one who intends to kill is not non-harsh speech; it is harsh speech indeed due to harshness of mind. That speech, in relation to what it is directed towards, is of little fault if it is of little quality, and of great fault if it is of great quality. It has three requisites: another to be abused, an angry mind, and the abuse.

Nelā means ela is said to be a fault; nelā is that which has no fault, meaning faultless. Like nelaṃ mentioned in "Nelaṅgo setapacchādo" (udā. 65).Kaṇṇasukhā means pleasing to the ears due to the sweetness of the sounds, it does not produce earache like the piercing of needles. Pemanīyā means that due to the sweetness of the meaning, it generates love in the entire body, without generating anger. Hadayaṅgamā means it reaches the heart, entering the mind pleasantly without obstruction. Porī means ancient because of the perfection of qualities, like a tender, well-nurtured woman of old. Porī also means belonging to the city. It means the speech of city dwellers. For city dwellers speak appropriately, they call a little bit of father "father," a little bit of brother "brother," and a little bit of mother "mother." Bahujanakantā means such speech is pleasing to many people. Bahujanamanāpā means pleasing to many people and gladdening the heart due to its pleasing nature.

Frivolous talk is unskilled consciousness arising from bodily or verbal action that is indicative of what is unprofitable. It is of little fault due to infrequent cultivation, and of great fault due to extensive cultivation. It has two requisites: being focused on pointless talk such as talk about battles and seizing of Sita, and the uttering of such talk.

kālavādī means one who speaks after considering the appropriate time to speak. bhūtavādī means one who speaks of what is true, factual, and natural. atthavādī means one who speaks having made reference to what is connected with benefits in this life and the next. dhammavādī means one who speaks having made reference to the nine supramundane dhammas. vinayavādī means one who speaks having made reference to the saṃvara-vinaya and the pahāna-vinaya.

nidhānavatī means one who speaks words that are fit to be treasured in the heart. Kālenā means even while speaking in this way, he does not speak out of season, thinking, "I will speak words worth treasuring," but speaks only after considering the appropriate time. Sāpadesa means with simile, with reason. Pariyantavati means showing the limit, he speaks in such a way that its limit is evident. Atthasaṃhita means he speaks words that are rich in meaning, being unable to exhaust them even by dividing them in many ways. Or, because the meaning that he, the speaker of meaning, speaks is associated with that meaning, he speaks words that are rich in meaning, meaning he does not set aside one thing and speak another.

10.Bījagāmabhūtagāmasamārambhā means abstaining from the destruction of the five kinds of bījagāma, namely root-seeds, stem-seeds, joint-seeds, offshoot-seeds, and seed-seeds, as well as the destruction of bhūtagāma, that is, any green grass or trees, by cutting, splitting, cooking, etc.

Ekabhattiko means there are two meals: the morning meal and the evening meal. Among these, the morning meal is limited to before noon, while the other is from noon upwards to before dawn. Therefore, one who eats ten times before noon is still an ekabhattiko. This is what is meant by "ekabhattiko."

rattūparato. Vikālabhojana is the name for food from after noon until sunset. virato vikālabhojanā means abstaining from that. When did he abstain? Starting from the day he went forth on the banks of the Anoma River.

naccagītavāditavisūkadassanā. For dances, etc., it is not proper for monks or nuns to perform them themselves, to have others perform them, or to watch them being performed.

mālā means any kind of flower. Gandha means any kind of fragrance. Vilepana means making the skin beautiful. There, piḷandhanto dhāreti nāma means he maintains while wearing, ūnaṭṭhānaṃ pūrento maṇḍeti nāma means he adorns while filling the deficient places, gandhavasena chavirāgavasena ca sādiyanto vibhūseti nāma means he beautifies while enjoying through fragrance and beauty of the skin. Ṭhānaṃ is said to be the cause. Therefore, it means abstaining from that dussīlyacetanā by which the great crowd does those wearing of garlands, etc.

Uccāsayanaṃ is said to be that which exceeds the measure. Mahāsayana means an improper spread. It means abstaining from that.

Jātarūpa means gold. Rajata means kahāpaṇa, lohamāsako, jatumāsako, dārumāsako, which are in use. He abstains from accepting both of these, meaning he neither accepts them himself, nor has them accepted, nor approves of them being kept in deposit.

Āmakadhaññapaṭiggahaṇā means accepting raw grains of all seven kinds, namely sāli, vīhi, yava, godhūma, kaṅgu, varaka, and kudrūsaka. And not only accepting these, but even touching them is not proper for monks. Āmakamaṃsapaṭiggahaṇā means here, accepting raw meat and fish that have been allowed other than specifically for oneself is not proper for monks, but touching is.

Itthikumārikapaṭiggahaṇā means here, itthī means one who has gone to another man, the other is called kumārikā, accepting and touching them is improper.

Dāsidāsapaṭiggahaṇā means here, accepting them only in the capacity of male and female slaves is not proper. But it is proper if it is said, "I will give a kappiyakāraka, I will give an ārāmika."

khettaṃ is the name of that in which early crops grow. Vatthu is the name of that in which late crops grow. Or, that in which both grow is khetta. The part of the land prepared for that is vatthu. Here, under the heading of Khettavatthu, wells and ponds that have been planted are also included.

Dūteyyaṃ is said to be the work of a messenger, taking a letter or message sent by householders here and there. Pahiṇagamanaṃ is said to be the minor travel of one sent from house to house. Anuyogo is the name for doing both of these. Therefore, dūteyyapahiṇagamanānaṃ anuyogāti. The meaning should be understood thus here.

Kayavikkayā means buying and selling. kūṭa in false balances, etc., means deception. There, tulākūṭaṃ (false balance) is fourfold, namely rūpakūṭaṃ, aṅgakūṭaṃ, gahaṇakūṭaṃ, and paṭicchannakūṭaṃ. There, rūpakūṭaṃ means making two balances of the same appearance, he takes with the larger one and gives with the smaller one. Aṅgakūṭaṃ means while taking, he presses the balance with his hand on the back side, and while giving, he does so on the front side. Gahaṇakūṭaṃ means while taking, he holds the rope at the root, and while giving, he does so at the tip. Paṭicchannakūṭaṃ means making the balance hollow and putting iron filings inside, he turns that to the back side while taking, and to the front side while giving.

Kaṃso is said to be a golden bowl, kaṃsakūṭaṃ is deceiving with that. How? Making one golden bowl, he makes two or three other metal bowls the color of gold, then going to a region, entering some poor family, he says, "Buy golden vessels," and they are willing to give a very high price when asked the price. Then when they say, "How is the gold content of these to be known?" he says, "Examine them and take them," and after rubbing the golden bowl on a stone, he gives all the bowls and leaves.

Mānakūṭaṃ is threefold based on breaking the heart, breaking the crest, and breaking the rope. There, hadayabhedo is obtained at the time of measuring ghee, oil, etc. For while taking those, with a measure that has a hole at the bottom, he says, "Pour slowly," and makes much drip into the inner vessel while taking, and while giving, he closes the hole and fills it quickly and gives.

Sikhābhedo is obtained at the time of measuring sesame seeds, rice, etc. For while taking those, he slowly raises the crest while taking, and while giving, he fills it quickly and gives while breaking the crest.

Rajjubhedo is obtained at the time of measuring fields and land. For not obtaining a lañja, they measure the field as large even though it is not large.

ukkoṭana means taking a bribe to make one who is not the owner into the owner. Vañcana means deceiving others by various means. Here is a story about that: it seems a hunter was coming, taking a deer and a fawn, and a rogue said to him, "What is the deer worth, what is the fawn worth?" And when he said, "The deer is two kahāpaṇas, the fawn is one," he gave one kahāpaṇa, took the fawn, and going a little way, he returned and said, "I do not need the fawn, give me the deer." He said, "Then give two kahāpaṇas." He said, "But you were given one kahāpaṇa by me earlier, weren't you?" "Yes, you were." "Take this fawn, thus that kahāpaṇa and this fawn worth one kahāpaṇa will be two kahāpaṇas." He, thinking, "He is stating a reason," took the fawn and did not give the deer. Nikatī means deceiving with a counterfeit, making what is inferior appear superior, what is not a jewel appear as a jewel, what is not gold appear as gold, by way of skill or magic. Sāciyogo means crooked practice, this is a name for those very things, ukkoṭana, etc. Therefore, the meaning here should be understood thus: ukkoṭanasāciyogo, vañcanasāciyogo, nikatisāciyogo. Some say that sāciyogo is exchanging one thing for another while showing something else. But that is included in deception itself.

Chedana means cutting off hands, etc. Vadho means killing. Bandho means binding with ropes, etc. Viparāmoso is of two kinds: himaviparāmoso and gumbaviparāmoso. Himaviparāmoso is when, during snowfall, people on the path are deceived after being covered by snow. Gumbaviparāmoso is when people are deceived after being hidden by bushes, etc. Ālopo is the destruction of villages, towns, etc. Sahasākāro means acting violently, such as entering a house, placing a weapon against a person's chest, and taking desired goods. Thus, "the ascetic Gotama abstains from such cutting…pe…violent acts." In this way, monks, a worldling might declare the praise of the Tathāgata.

With this, the Cūḷasīla is concluded.

Description of the Majjhimasīla

11. Now, expanding on the Majjhimasīla, he said, "yathā vā paneke bhonto," etc. Here, this is a description of terms that are not obvious. Saddhādeyyānī means things given out of conviction (saddhā) in kamma and its fruit, this world and the next. It does not mean things given thinking, ‘This is my relative’ or ‘my friend,’ or ‘He will repay me,’ or ‘He has done this before.’ Such things given are not called saddhādeyyāni. Bhojanānī is merely a heading in the discourse; in essence, it includes everything: having eaten food given with faith, having worn robes, having used lodgings, and having consumed medicine for the sick.

Seyyathidaṃ is an expletive. Its meaning is: What is that bījagāmabhūtagāmo to whose development they are devoted? Then, showing that, he said, mūlabījaṃ etc. Here, mūlabījaṃ means turmeric, ginger, vacā, vacatta, ativisā, kaṭukarohiṇī, usīra, bhaddamuttaka, and so on. Khandhabījaṃ means assattha, banyan, pilakkha, udumbara, kacchaka, kapittha, and so on. Phaḷubījaṃ means sugarcane, reeds, bamboo, and so on. Aggabījaṃ means ajjaka, phaṇijjaka, hirivera, and so on. Bījabījaṃ means pubbaṇṇa, aparaṇṇa, and so on. All of this, separated from the tree and capable of sprouting, is called "bījagāmo." But what is not separated from the tree and is not dry is called "bhūtagāmo." Here, developing bhūtagāma is a pācittiya offense, and developing bījagāma is a dukkaṭa offense, it should be understood.

12.Sannidhikāraparibhoga means consuming what has been stored up. Here, there are two kinds of discussions: according to Vinaya and according to self-effacement (sallekha). According to Vinaya, whatever food is received today becomes sannidhikārakaṃ if it is kept for the next day; consuming it is a pācittiya offense. But having given what one has received to sāmaṇeras, and having had them keep what they received, it is permissible to eat it on the second day, but it is not sallekha.

The same method applies in the case of stored drinks (pānasannidhimhi). Here, pānaṃ means the eight drinks such as mango juice, and those that are analogous to them. The determination of these has been stated in the Samantapāsādikā.

In the case of stored robes (vatthasannidhimhi), what is not assigned (anadhiṭṭhitaṃ) and not made allowable (avikappitaṃ) is both sannidhi and corrupts sallekha, this is a pariyāyakathā. From a nippariyāya perspective, one should be content with three robes; having obtained a fourth, it should be given to another. If one is unable to give it to just anyone, but there is someone to whom one wishes to give it, and that person has gone away for the purpose of learning or inquiry, it should be given as soon as they return; it is not permissible not to give it. However, if robes are lacking, it is permissible to keep it for the period allowed with expectation. If there is no possibility of obtaining thread, needles, or robe-making materials, it is permissible to keep it even longer after performing a vinayakamma. But it is not permissible to keep it thinking, "When this one is worn out, where will I get another like it?"; it is sannidhi and corrupts sallekha.

In the case of stored vehicles (yānasannidhimhi), yānaṃ means palanquins, chariots, carts, sandamānikā, litters, pāṭaṅkī; these are not vehicles for a renunciate. However, shoes (upāhanā) are indeed a vehicle for a renunciate. For one bhikkhu, one pair is allowable for the sake of the wilderness, and one for washing the feet; at most, two sets of shoes are allowable. Having obtained a third, it should be given to another. It is not permissible to keep it thinking, "When this one is worn out, where will I get another like it?"; it is sannidhi and corrupts sallekha.

In the case of stored beds (sayanasannidhimhi), sayanaṃ means a bed. For one bhikkhu, one bed is allowable in the room, and one in the daytime dwelling; at most, two beds are allowable. Having obtained more than that, it should be given to another bhikkhu or to the Sangha; it is not permissible not to give it. It is sannidhi and corrupts sallekha.

In the case of stored perfumes (gandhasannidhimhi), perfumes are allowable for a bhikkhu when there is an illness such as scabies or skin disease. Having brought those perfumes, when that disease has subsided, they should be given to others who are ill, or they should be applied in places such as fumigating the door with pañcaṅgulighara. But it is not permissible to keep them thinking, "They will be useful when illness arises again"; it is sannidhi and corrupts sallekha.

Āmisa should be understood as what remains to be said. For example, here a certain bhikkhu—thinking "it will be useful at such and such time"—has sesame seeds, rice, mung beans, māsa beans, nāḷikera, salt, fish, meat, vallūra, oil, molasses, bowls, etc., brought and stored. In the rainy season, early in the morning, having had sāmaṇeras cook rice gruel and having consumed it, he sends them saying, "Sāmaṇera, it is difficult to enter the village in the mud and water; go to such and such a family and inform them that I am staying in the monastery; bring curds etc. from such and such a family." Even when the bhikkhus say, "Bhante, will you enter the village?", he says, "It is difficult to enter the village now, āvuso." They go, saying, "Very well, Bhante, you stay here, we will seek alms and bring them." Then the sāmaṇera also brings curds etc. and prepares rice and curry and offers it; even as he is eating that, supporters send food, and he eats whatever is pleasing from that too. Then the bhikkhus arrive having collected piṇḍapāta, and he eats whatever is pleasing from that, filling his neck. Thus he spends four months. This is called—"a bhikkhu lives a householder's life, not the life of a renunciate." Such is called storing up material things (āmisasannidhi).

However, in the dwelling place of a bhikkhu, it is permissible to store one nāḷi of rice, one lump of molasses, and about a quarter part of ghee, for the sake of thieves who might arrive at an unseasonable time. For if they do not receive even such material hospitality, they might even deprive one of life; therefore, if there is not even that much, it is permissible to have it brought and stored. And in a time of discomfort, whatever is allowable there, it is permissible to consume oneself. But there is no sannidhi for one who stores a lot in a kappiyakuṭi. For the Tathāgata, there is no instance of storing even a nāḷi of rice, or any piece of rag cloth about four spans in length, thinking, "This will be for me today or tomorrow."

13. In the section on Visūkadassana, naccaṃ means any kind of dance; it is not permissible even to stretch one's neck to see it while going along the road. The detailed determination of this should be understood in the same way as stated in the Samantapāsādikā. Just as here, so it is in all suttas connected with the training rules. For from now on, without saying even this much, I will describe only the meaning in each place.

Pekkha means a theatrical show. Akkhāna means stories of the Bharata war, etc. It is not permissible even to go to a place where it is being narrated. Pāṇissara means kaṃsatāḷa; some say pāṇitāḷa. Vetāḷa means ghanatāḷa; some say it means raising a dead body with a mantra. Kumbhathūṇa means caturassaambaṇakatāḷa; some say kumbhasadda. Sobhanaka means scattering over the actors, or doing something beautiful; it is said to mean clever thoughts. Caṇḍāla means playing with iron balls; some say it means the caṇḍālas' game of washing cloths. Vaṃsa means playing by raising a bamboo pole.

Dhovana means washing bones; in some regions, they say, when a relative dies, they do not cremate the body but bury and keep it. Then, knowing that their body has become putrid, they take it out, wash the bones, anoint them with perfumes, and keep them. At the time of a festival, they place the bones in one place, and they place liquor etc. in one place, and they drink liquor while weeping and lamenting. And it has been said, "There is, monks, in the southern regions, something called aṭṭhidhovanaṃ; there is food, drink, edibles, victuals, delicacies, beverages, dancing, singing, and music. That, monks, is dhovanaṃ, I say it is not nothing" (A. N. 10.107). Some, however, say that aṭṭhidhovanaṃ is a kind of illusion (indajālena).

Nibbuddha means wrestling. Uyyodhika means where fighting is visible. Balagga means a place for counting troops. Senābyūha means the array of an army, arranging the army in formations such as chariot formations. Anīkadassana means seeing an army, as stated in the manner of "three elephants are the rearguard of the elephants" (pāci. 324).

14. Pamāda (negligence) exists here, therefore it is pamādaṭṭhānaṃ (a place of negligence). Both gambling and a place of negligence is jūtappamādaṭṭhānaṃ. There are eight squares in each row, therefore it is aṭṭhapadaṃ; the same method applies to ten squares. Ākāsa means playing in the open space, as with aṭṭhapada and dasapada. Parihārapatha means making various path-patterns on the ground, and the game of parihara is to be done in each of them, the game of those who go around the path. Santika means santikakīḷanaṃ (game of touching). Without moving the pebbles or gravel placed together, they remove and place them with their nails; if anything moves there, there is defeat; this is a designation for such a game. Khalika means playing with dice on a gambling board. Ghaṭikā is called the game of hitting a short stick with a long stick. Salākahattha means wetting the hand with lacquer or manjiṭṭha or rice-flour water, and hitting the ground or the wall, asking, "What will it be?", and playing by showing elephant or horse shapes. Akkha means playing with marbles. Paṅgacīraṃ is called a leaf-tube; they play by blowing on it. Vaṅkaka means a small plough, a toy for village children. Mokkhacikā is called the game of turning around; it has been said to mean the game of turning around in the air or on the ground, keeping the head down. Ciṅgulikaṃ is called a wheel made of palm leaves etc. that spins by the impact of the wind. Pattāḷhakaṃ is called a leaf-tube. They play by measuring sand etc. with it. Rathaka means a small chariot. Dhanuka is just a small bow. Akkharikā is the game of learning letters in the air or on a board. Manesikā is the game of knowing what is thought in the mind. Yathāvajjaṃ means the game of showing whatever defects there are in the blind, crippled, hunchbacked, etc., by applying them accordingly.

15.Āsandi means a seat exceeding the prescribed size. "Anuyuttā viharanti (they dwell devoted to)" is said regarding use in all places, in relation to the aforementioned context. Pallaṅka means a couch made with animal figures on the legs. Gonaka means a long-fleeced, large rug; its fleece is said to be more than four finger-breadths long. Cittaka means a variegated woolen spread. Paṭikā means a white woolen spread. Paṭalikā means a woolen spread with dense flowers, which is also called āmalaka leaf. Tūlikā means a quilt stuffed with one of three kinds of cotton. Vikatikā means a woolen spread variegated with the forms of lions, tigers, etc. Uddalomī means a woolen spread with fleece on both sides; some say, "with flowers raised on one side." Ekantalomī means a woolen spread with fleece on one side. Some say, "with flowers raised on both sides." Kaṭṭissa means a covering made of kaṭṭissa material interwoven with jewels. Koseyya means a covering made of silk interwoven with jewels. But pure silk is allowable, as stated in the Vinaya. However, the Dīgha Nikāya Commentary states, "Except for the quilt, all the gonaka, etc., interwoven with jewels, are not allowable."

Kuttaka means a woolen spread suitable for sixteen dancing girls to stand and dance on. Hatthattharaṃ assatthara means coverings spread on the backs of elephants and horses. The same applies to chariot coverings. Ajinappaveṇī means a mat made by sewing together pieces of deer hide to the size of a couch. Kadalīmigapavarapaccattharaṇa means a superior covering made of kadalīmiga hide; it means an excellent covering. They say that it is made by spreading the kadalīmiga hide over a white cloth and sewing it together. Sauttaracchada means with an upper canopy, meaning together with a red canopy fastened above. A white canopy is also not allowable if there is an unallowable covering underneath, but it is allowable if there is not. Ubhatolohitakūpadhāna means both a head pillow and a foot pillow of red color for the couch; this is not allowable. But if there is only one pillow that is red or lotus-colored or variegated on both sides, it is allowable if it is of the proper size. However, a large pillow is prohibited. Two non-red pillows are allowable. Furthermore, having obtained more, they should be given to others. If one is unable to give, one may lie down by spreading it sideways on the couch and placing a covering over it. With regard to chairs and so on, one should proceed in the manner stated. For it was said: "I allow, monks, to cut off the legs of a chair and use it, to break off the animal figures of a couch and use it, to unravel a quilt and make a headrest, to make a floor covering of the remainder" (cūḷava. 297).

16. Regarding uchādana (powdering) etc., the body odor of children who have emerged from the mother's womb disappears at the age of twelve. To remove the bad body odor of these children, they are powdered with scented powder, etc.; such powdering is not allowable. However, for virtuous children, after laying them on their thighs and smearing them with oil, they massage them to improve the shape of their hands, feet, thighs, navel, etc.; such massaging is not allowable.

Nhāpana means bathing those same children with scents, etc. Sambāhana means striking the hands and feet with mallets, etc., like great wrestlers, to enlarge the arms. Ādāsa means it is not allowable to keep any kind of mirror. Añjana means only decorative ointment. Mālā means a garland that is tied or untied. Vilepana means any application that changes the skin color. Mukhacuṇṇaṃ mukhalepana means they apply clay paste to the face to remove dark spots, etc.; when blood moves, they apply mustard paste; when the blemish is eaten away, they apply sesame paste; when the blood settles, they apply turmeric paste; when the skin color returns, they powder the face with face powder; all that is not allowable.

Regarding Hatthabandha (armbands) etc., they wander around wearing variegated conch shells, shards, etc., tied on their arms; that or any other arm ornament is not allowable. Others wander around with their hair tied up. And they surround it with gold thread, pearl necklaces, etc.; all that is not allowable. Others wander around carrying a four-cubit staff or another ornamented staff, or an elaborately decorated medicine tube with the figure of a woman or a man hanging on the left side; others carry a jewel-encrusted box for holding a very sharp sword, an umbrella sewn with five-colored thread and decorated with crocodile teeth, etc., sandals decorated with gold, silver, and variegated peacock feathers, etc.; some show a forehead band the length of a jewel and four finger-breadths wide, displaying the hairline like a lightning flash in the clouds; they wear a crest jewel, they carry a yak-tail whisk; all that is not allowable.

17. Tiracchānakathā means talk that is an obstacle to the paths of heaven and liberation because it leads away from the goal. Among them, rājakathā means talk that is about kings, proceeding in the manner of "Mahāsammata, Mandhātā, Dhammāsoka were so mighty," etc. The same method applies to corakathā (talk about thieves), etc. In those, talk about household matters is tiracchānakathā, in the manner of "Such and such a king is handsome, pleasing to the eye," etc. But talk that proceeds in the manner of "So-and-so was so mighty, but he has passed away" remains in the state of a meditation subject. In the case of thieves, talk about household matters is tiracchānakathā, in the manner of "Mūladeva was so mighty, Meghamāla was so mighty," praising their deeds and exclaiming, "Oh, what heroes!" In battles, talk in the manner of "So-and-so killed so-and-so in the Bhārata war, he pierced him in such a way," is tiracchānakathā because it is for the sake of relishing sensual pleasure. But talk that proceeds in the manner of "They too have passed away" is always a meditation subject in all cases. Moreover, it is not allowable to talk about food, etc., in the manner of relishing sensual pleasure, saying, "We ate and enjoyed such-and-such food, which was so colorful, fragrant, flavorful, and had good texture." But it is allowable to talk with a purpose, saying, "In the past, we gave such-and-such colorful, flavorful food, drink, clothing, bedding, garlands, and scents to the virtuous, we made offerings at the shrine." Regarding ñātikathā (talk about relatives), etc., it is not allowable to speak in the manner of relishing sensual pleasure, saying, "Our relatives are brave and capable," or "In the past, we traveled in such-and-such variegated vehicles." But it is allowable to talk with a purpose, saying, "Those relatives of ours have passed away," or "In the past, we gave such-and-such sandals to the Saṅgha." Gāmakathāpi (talk about villages) is not allowable in the manner of relishing sensual pleasure, in terms of well-laid-out, poorly laid-out, good harvests, poor harvests, or saying, "The villagers of such-and-such a village are brave and capable." But it is allowable to speak with a purpose, saying, "They are faithful and devoted," or "They have passed away." The same method applies to nigamanagarajanapadakathādīsu (talk about market towns, cities, districts, etc.).

Itthikathāpi (talk about women) is not allowable in the manner of relishing sensual pleasure in terms of their color, form, etc.; it is only allowable in the manner of "She is faithful and devoted, she has passed away." Sūrakathāpi (talk about heroes) is not allowable in the manner of relishing sensual pleasure, saying, "A warrior named Nandimitta was a hero." It is only allowable in the manner of "He was faithful, he has passed away." Visikhākathāpi (talk about streets) is not allowable in the manner of relishing sensual pleasure, saying, "Such-and-such a street is well-laid-out, poorly laid-out, brave, capable." It is only allowable in the manner of "They are faithful and devoted, they have passed away."

Kumbhaṭṭhānakathā means talk about a water station, it is also called talk about a bathing place, or talk about a female water carrier; that too is not allowable in the manner of relishing sensual pleasure, saying, "She is beautiful, skilled at dancing and singing"; it is only allowable in the manner of "She is faithful and devoted," etc. Pubbapetakathā means talk about deceased relatives. In that case, the decision is similar to talk about living relatives.

Nānattakathā means diverse, pointless talk that is free from talk about the past and the future. Lokakkhāyikā means talk about how this world was created, "It was created by so-and-so." "The crow is white because of the whiteness of its bones; the heron is red because of the redness of its blood," and so on; talk about worldly sophistry.

Samuddakkhāyikā means why is the ocean called sāgara? It was dug by the Sāgara Deva, therefore it is called sāgara. Because he revealed himself with a hand gesture, saying "Dug by me," therefore it is called "samudda," and so on; pointless talk about the ocean. Bhavo means increase. Abhavo means decrease. Itibhavābhavakathā means talk that occurs by stating some pointless cause, "Thus there is increase, thus there is decrease," whatever it may be.

18. Viggāhikakathā means quarrelsome talk, contentious talk. In that, sahitaṃ me means "My statement is well-composed, coherent, meaningful, and logical." Asahitaṃ te means "Your statement is not well-composed, not coherent." Adhiciṇṇaṃ te viparāvatta means "What is well-practiced by you for a long time has been overturned and reversed by my single statement; you know nothing."

Āropito te vādo means "Your fault has been pointed out by me." Cara vādappamokkhāyā means "Go, wander around to free yourself from the fault; go here and there and learn." Nibbeṭhehi vā sace pahosī means "Or if you yourself are capable, refute it right now."

19. In Dūteyyakathā (talk about errands): idha gacchā means "Go from here to such-and-such a place." Amutrāgacchā means "From there, come to such-and-such a place." Idaṃ harā means "Carry this from here." Amutra idaṃ āharā means "Bring this from such-and-such a place here." In short, this is called dūteyyaṃ, and apart from five co-religionists, matters connected with benefiting the Triple Gem, and lay affairs, it is not allowable for others.

20. In Kuhakā (hypocrites) etc., they deceive and amaze the world with three kinds of deceitful things, therefore they are kuhakā. They speak with the aim of gain and honor, therefore they are lapakā (prattlers). Sīla (virtue) is a sign for them, therefore they are nemittikā (omen-mongers). Sīla (virtue) is an inducement for them, therefore they are nippesikā (hinting). They desire to conquer gain with gain, they seek, they search, therefore they are lābhena lābhaṃ nijigīsitāro (gain-seekers). This is a designation for individuals endowed with deceit, prattling, omen-mongering, hinting, and seeking to conquer gain with gain. This is the summary here. In detail, these deceitful qualities and so on have been explained in the Sīla section of the Visuddhimagga, by bringing in both the Pali and the commentary.

With this, the Middle sīla is completed.

Mahāsīlavaṇṇanā (Explanation of the Great Sīla)

21. From here on, there is the Great sīla. Aṅga means the science of bodily marks, which proceeds in the manner that "One endowed with such-and-such a bodily part among the hands, feet, etc., will be long-lived and famous." Nimitta means the science of omens. It is said that King Paṇḍurāja, having made a fist with three pearls inside, asked the omen-monger, "What is in my hand?" He looked here and there, and at that moment, a house lizard was catching a fly, so he said, "Pearls." Again, when asked, "How many?" he heard the sound of a chicken crowing three times and said, "Three." In this way, they dwell devoted to omens, foretelling this and that.

Uppāta means the occurrence of great events such as lightning strikes. Having seen that, they foretell, "This will happen, thus it will happen." Supina means they dwell devoted to dream interpretation, proceeding in the manner that "One who sees a dream in the early morning will have such-and-such a result; one who sees this will have such-and-such." Lakkhaṇa means "One endowed with this mark will be a king, one endowed with this will be an uparāja," and so on. Mūsikacchinna means gnawed by mice. By that too, whether on new cloth or old cloth, they foretell from this point on that "If it is cut in this way, this will happen." Aggihoma means offering into the fire, "Having offered thus with such wood, this will happen." Dabbihoma (offering with a ladle) and so on are also aggihoma, but they are stated separately because of the manner in which they proceed, "Having offered with such a ladle with such grains, this will happen."

Kaṇo means kuṇḍako (husk-powder). Taṇḍulā means rice of sāli etc. and of grass species. Sappī means ghee made from cow milk etc. Tela means oil made from sesame etc. But throwing mustard etc. into the fire after taking it into the mouth, or offering it after reciting a charm, is mukhahoma (mouth oblation). Offering with the right collarbone, knee, blood, etc. is lohitahoma (blood oblation). Aṅgavijjā: previously, only seeing the limbs, the aṅga (limb) was spoken of in terms of interpretation; here, seeing the measuring rod, reciting a charm, and then speaking in terms of interpretation, such as "Will this son be wealthy or not?", is called aṅgavijjā. Vatthuvijjā is the science of discerning the merits and demerits of house sites, garden sites, etc. Indeed, even after seeing a specific type of soil, they recite a charm and see the merits and demerits in the area thirty ratanas (cubits) below the earth and eighty ratanas in the sky. Khattavijjā is the science of secret mantras, demon letters, royal spells, etc. Sivavijjā is the science of pacification after entering a cemetery, some say it is the science of jackal cries. Bhūtavijjā is the mantra of a demon healer. Bhūrivijjā is the mantra that should be learned while living in a Bhūri house. Ahivijjā is both the science of treating snake bites and the science of summoning snakes. Visavijjā is that by which they protect old poisons, create new poisons, or only have poisonous substances. Vicchikavijjā is the science of treating scorpion stings. The same method applies to Mūsikavijjā (science of mice). Sakuṇavijjā is the knowledge of birds based on the sounds and movements of winged and wingless bipeds and quadrupeds. Vāyasavijjā is the knowledge of crow sounds; that is a separate treatise, therefore it is mentioned separately.

Pakkajjhāna means thinking that has reached maturity. Now, the meaning is the knowledge of prediction that proceeds in this way: "This one will live this long, that one will live that long." Saraparittāṇa means protecting by arrows, the science of doing it in such a way that it does not come upon oneself. Migacakka this is said as a comprehensive term including the sound knowledge of all birds and quadrupeds.

22. Maṇilakkhaṇādīsu: such a gem is praised, such a gem is not praised, it is the cause of the owner's health and prosperity, or it is not—thus, it means living devoted to the characteristics of gems etc. in terms of color, shape, etc. Here, āvudha (weapon) means the remaining weapons except for swords, etc. Itthilakkhaṇādīnipi: In which family these men and women live, it should be understood only by the increase or decrease (of prosperity). In Ajalakkhaṇādīsu, however, this distinction should be understood: the meat of such goats etc. should be eaten, the meat of such should not be eaten.

godhāya lakkhaṇe Even in paintings, adornments, etc., this distinction should be understood: when such a monitor lizard exists, this name occurs. And here is a story about this: They say that in one monastery, in a painting, they made a monitor lizard blowing on a fire. From then on, a great dispute arose among the monks. A visiting monk, seeing that, smeared it with excrement. From then on, the dispute subsided. Kaṇṇikalakkhaṇaṃ should be understood in terms of both the earring ornament and the house eave. Kacchapalakkhaṇaṃ is similar to the characteristics of the monitor lizard. Migalakkhaṇaṃ is spoken of as comprehensive in terms of the characteristics of all quadrupeds.

23. Raññaṃ niyyānaṃ bhavissatī: on such a day, under such a constellation, the departure of the king named such will occur—thus, he predicts the departure journey of kings. This method applies everywhere. Only here, aniyyāna means the return of those who have gone away. Abbhantarānaṃ raññaṃ upayānaṃ bhavissati, bāhirānaṃ raññaṃ apayāna: in the inner city, our king will approach an opposing outer king; then his retreat will occur—thus, he predicts the approach and retreat of kings. The same method applies to the second phrase. Victory and defeat are obvious.

24. Candaggāhādayo should be understood only in terms of prediction, such as "on such a day, Rāhu will seize the moon." Moreover, the combination of a planet such as Aṅgāraka with a constellation is also a planetary influence on the constellation. Ukkāpāto means the falling of meteors from the sky. Disāḍāho is like the burning of a direction, a state disturbed by flames, smoke, fire, etc. Devadudrabhī is the rumbling of dry rain clouds. Uggamana means rising. Okkamana means setting. Saṃkilesa means impurity. Vodāna means purity. Evaṃ vipāko thus is the result of the world, bringing various happiness and suffering.

25. Suvuṭṭhikā means the proper release of streams by the deva. Dubbuṭṭhikā means non-descent, it is said to be obstruction of rain. Muddā is called a hand seal. Gaṇanā is called uninterrupted counting. Saṅkhāna means aggregate counting in terms of combination, production, etc. One who is skilled in that, even seeing a tree, knows how many leaves are there. Kāveyya: "There are these four poets, O monks. Which four? The thought-poet, the hearing-poet, the meaning-poet, and the intuition-poet" (A.N. 4.231). For these four poets, composing poetry for a living based on their own thoughts; or based on hearing, such as "There was a king named Vessantara"; or based on meaning, such as "This is its meaning, thus I will connect it"; or based on situational intuition, such as "Seeing something, I will do what should be done in response"—that is kāveyya. Lokāyataṃ has already been mentioned.

26. Āvāhanaṃ means, "Bring a girl for this boy from such a family under such a constellation"—that is, the act of bringing a bride. Vivāhana means, "Give this girl to the boy named such under such a constellation, thus prosperity will be his"—that is, the act of marriage. Saṃvaraṇa means consolidation, "Today the constellation is auspicious, be united today, thus there will be no separation for you"—that is, the act of uniting. Vivaraṇaṃ means, "If you wish to separate, separate today, thus there will be no reunion for you"—that is, the act of separation. Saṅkiraṇa means, "Today, gather the wealth that has been earned or lent, for what is gathered today will be permanent"—that is, the act of accumulating wealth. Vikiraṇa means, "If you wish to invest wealth in terms of lending, today what is invested will be doubled or quadrupled"—that is, the act of dispensing wealth. Subhagakaraṇa means making beloved or making prosperous. Dubbhagakaraṇa means the opposite of that. Viruddhagabbhakaraṇa means the treatment of a dead, withered, non-existent fetus. The meaning is giving medicine again so that it is not destroyed. A fetus is destroyed by three causes: wind, organisms, and kamma. There, when it is destroyed by wind, he gives a cooling medicine that should be extinguished; when it is destroyed by organisms, he treats the organisms; but when it is destroyed by kamma, even Buddhas cannot repel it.

Jivhānibandhana means binding the tongue with a mantra. Hanusaṃhanana means binding with a mouth-binding mantra so that they cannot move the jaw. Hatthābhijappana means reciting a mantra for the turning of the hands. They say that when this mantra is recited while standing seven steps apart, the other person throws his hands turning over. Kaṇṇajappana means reciting a charm with the knowledge for not hearing sound with the ears. It is said that after reciting it in a place of judgment, whatever he wishes, that he speaks; the opponent does not hear that, so he cannot give a response. Ādāsapañha means bringing down a deity into a mirror and asking a question. Kumārikapañha means bringing down a deity into the body of a young girl and asking a question. Devapañha means bringing down a deity into the body of a female slave and asking a question. Ādiccupaṭṭhāna means attending on the sun for a living. Mahatupaṭṭhāna means attending on Mahābrahmā in the same way. Abbhujjalana means emitting flames from the mouth with a mantra. Sirivhāyana means, "Come, Siri, be established on my head"—thus, invoking Siri with the head.

27. Santikamma means going to a deva-shrine and making a promise of peace: "If this is accomplished for me, I will make an offering to you with this and that." When that is accomplished, doing that is called paṇidhikamma. Bhūrikamma means applying the mantra taken while living in a Bhūri house. Vassakammaṃ vossakamma: here, vassa means a man, and vossa means a eunuch. Thus, making a vossa into a vassa is vassakamma, and making a vassa into a vossa is vossakamma. But while doing that, he only brings about a state of non-volition, he cannot make the gender disappear. Vatthukamma means establishing a house on a previously unbuilt site. Vatthuparikamma means doing a site offering ceremony, saying, "Bring this and that." Ācamana means cleansing the mouth with water. Nhāpana means bathing others. Juhana means offering to the fire for their sake. Vamana means inducing vomiting by giving medicine. The same method applies to Virecana (purgation). Uddhaṃvirecana means expelling impurities upwards. Adhovirecana means expelling impurities downwards. Sīsavirecana means head purgation. Kaṇṇatela means preparing medicinal oil for binding the ears or for healing wounds. Nettatappana means eye-soothing oil. Natthukamma means performing nasal administration with oil. Añjana means alkaline collyrium capable of removing two or three layers (of the eye). Paccañjana means cooling medicinal collyrium. Sālākiya means surgery with a probe. Sallakattiya means surgery with a scalpel. Dārakatikicchā is called pediatric medicine. Mūlabhesajjānaṃ anuppādana indicates bodily treatment with this. Osadhīnaṃ paṭimokkho means removing the alkalis etc. after the wounds appropriate to them have healed.

With this, the great precept is finished.

Description of the Pubbantakappika-sassatavāda

28. Having thus expanded the threefold morality in accordance with the description stated by Brahmadatta, now, in accordance with the description stated by the Sangha of monks, he begins to reveal emptiness with the method "There are, O monks, other profound, difficult-to-see qualities," etc. There, dhammā (qualities) the word dhamma applies to qualities, teaching, learning, beings etc.

‘‘Na hi dhammo adhammo ca, ubho samavipākino;
Adhammo nirayaṃ neti, dhammo pāpeti suggati’’nti. (theragā. 304);

Here, the word dhamma is for qualities. ‘‘Dhammaṃ, vo bhikkhave, desessāmi ādikalyāṇa’’ntiādīsu (ma. ni. 3.420) for teaching. ‘‘Idha bhikkhu dhammaṃ pariyāpuṇāti suttaṃ, geyya’’ntiādīsu (a. ni. 5.73) for learning. ‘‘Tasmiṃ kho pana samaye dhammā honti, khandhā hontī’’tiādīsu (dha. sa. 121) for beings. Here, however, it applies to qualities. Therefore, the meaning here should be seen as: "There are, O monks, other qualities of the Tathāgata."

Gambhīrā (profound) Like the great ocean, whose foundation cannot be attained by the knowledge of others except the Tathāgata, just as with the tip of a mosquito's beak; because of being profound, therefore duddasā (difficult to see). Because of being difficult to see, therefore duranubodhā (difficult to understand). Because of the extinguishing of all burning, santā (peaceful); also peaceful because of occurring in peaceful objects. Because of the state of not being satiated, paṇītā (excellent), like delicious food. Because it is the object of supreme knowledge, it should not be roamed about by reasoning, therefore atakkāvacarā (beyond the sphere of reasoning). Nipuṇā (subtle) because of having a subtle and refined nature. Because it is not the object of fools, it should be known only by the wise, therefore paṇḍitavedanīyā (to be experienced by the wise).

"Ye tathāgato sayaṃ abhiññā sacchikatvā pavedeti" means those dhammas that the Tathāgata, being not dependent on others, having directly realized with his own superior knowledge, proclaims, elucidates, speaks about, and reveals. "Yehi" means by which qualities."Yathābhuccaṃ" means according to reality."Vaṇṇaṃ sammā vadamānā vadeyyuṃ" means those wishing to speak of the Tathāgata's virtues should speak correctly, being able to speak without diminishing them. Which dhammas, indeed, are thus praised by the Blessed One? The Knowledge of Omniscience (Sabbaññutaññāṇa). If so, why is the plural form used? Due to the association with diverse cittas and diverse objects. For that is obtained in the four great functional (mahākiriyā) cittas associated with knowledge, and there is no dhamma that is not an object for it. As it was said: "The Knowledge of Omniscience knows all that is past; there is no obstruction to it, hence it is unobstructed knowledge," etc. (paṭi. ma. 1.120). Thus, the plural form is used due to the association with diverse cittas in the manner of repeated arising and due to diverse objects.

Here, "Aññeva" is a term of distinction: "Indeed different, not like the abstinence from killing, etc. (pāṇātipātā veramaṇiādayo). Indeed profound, not shallow." Thus, it should be connected with all the words. For the Knowledge of a Disciple's Perfection (Sāvakapāramīñāṇa) is profound, but the Knowledge of a Paccekabuddha is even more profound than that, and there is no distinction there; and the Knowledge of Omniscience is even more profound than that, and there is no distinction there either, but there is nothing more profound than this; therefore, the distinction "indeed profound" is obtained. Similarly, all should be understood for "indeed difficult to see" and "indeed difficult to understand."

"Katame ca te bhikkhave" This is a question expressing the intention to speak about those dhammas. "Santi, bhikkhave, eke samaṇabrāhmaṇā" etc., is the question and answer. Why was this begun in this way? When Buddhas attain four conditions, their roar is great, knowledge enters, the greatness of the Buddha's knowledge is perceived, the teaching is profound, struck by the three characteristics (tilakkhaṇa), and associated with emptiness (suññatā). What are the four? The enactment of the Vinaya, the sphere of being (bhūmantara), the mode of conditionality (paccayākāra), and another doctrine (samayantara). Therefore—"this is light, this is heavy, this requires treatment, this does not require treatment, this is an offense, this is not an offense, this leads to expulsion, this leads to rehabilitation, this leads to confession, this is an offense against the world, this is an offense against the rules, in this instance this should be enacted"—that is, the enactment of a training rule in a situation that has arisen, there is no strength or power for others; this is not the domain of others, it is the domain of the Tathāgata alone. Thus, having attained the enactment of the Vinaya, the roar of the Buddhas is great, knowledge enters...pe...associated with emptiness.

Similarly, these four foundations of mindfulness (satipaṭṭhānā) are called...pe...the Noble Eightfold Path is called, the five aggregates (khandhā) are called, the twelve sense bases (āyatanāni) are called, the eighteen elements (dhātuyo) are called, the four Noble Truths are called, the twenty-two faculties (indriyāni) are called, the nine causes (hetū) are called, the four nutriments (āhārā) are called, the seven contacts (phassā) are called, the seven feelings (vedanā) are called, the seven perceptions (saññā) are called, the seven volitions (cetanā) are called, the seven consciousnesses (cittāni) are called. Among these, so many are the dhammas pertaining to the sense sphere, so many are the dhammas included in the form and formless spheres, so many are the mundane dhammas, so many are the supramundane dhammas—to divide and speak about the twenty-four universal conditions (catuvīsatisamantapaṭṭhāna), the Abhidhamma Piṭaka with its endless methods, there is no strength or power for others; this is not the domain of others, it is the domain of the Tathāgata alone. Thus, having attained the delineation of the sphere of being, the roar of the Buddhas is great, knowledge enters...pe...associated with emptiness.

Similarly, this ignorance is a condition for the formations (saṅkhārā) in nine ways: being a condition through arising, being a condition through continuation, being a condition through indication, being a condition through instigation, being a condition through conjunction, being a condition through obstruction, being a condition through origination, being a condition through cause, being a condition through condition; similarly, the formations, etc., are conditions for consciousness, etc. As it was said: "How is the knowledge of the fixed nature of dhammas (dhammaṭṭhitiñāṇa) in the investigation of conditions (paccayapariggahe)? Ignorance is a condition for the formations in nine ways: being a condition through arising and being a condition through continuation, being a condition through indication, being a condition through instigation, being a condition through conjunction, being a condition through obstruction, being a condition through origination, being a condition through cause, and being a condition through condition. Conditioned by ignorance are the formations, both these dhammas are conditionally arisen—in the investigation of conditions is the knowledge of the fixed nature of dhammas. The past time and the future time: ignorance is a condition for the formations in nine ways...pe...birth is a condition for aging and death in nine ways...pe...being a condition through condition. Conditioned by birth are aging and death; both these dhammas are conditionally arisen—in the investigation of conditions is the knowledge of the fixed nature of dhammas" (paṭi. ma. 1.45). Thus, to divide and speak about this Dependent Origination (paṭiccasamuppāda), which proceeds as the condition for this and that dhamma in that and that way, with its three rounds, three times, three connections, four syntheses, and twenty aspects, there is no strength or power for others; this is not the domain of others, it is the domain of the Tathāgata alone. Thus, having attained the mode of conditionality, the roar of the Buddhas is great, knowledge enters...pe...associated with emptiness.

Similarly, four kinds of people are eternalists (sassatavādā), four are partial-eternalists (ekaccasassatavādā), four are believers in the finitude or infinitude of the world (antānantikā), four are evasive answerers (amarāvikkhepikā), two are believers in fortuitous origination (adhiccasamuppannikā), sixteen are those who hold to perception (saññīvādā), eight are those who hold to non-perception (asaññīvādā), eight are those who hold to neither-perception-nor-non-perception (nevasaññīnāsaññīvādā), seven are annihilationists (ucchedavādā), five are those who proclaim Nibbāna in this very life (diṭṭhadhammanibbānavādā). Breaking apart the sixty-two kinds of views, saying "relying on this, they grasp that," making them disentangled and free from thickets, there is no strength or power for others; this is not the domain of others, it is the domain of the Tathāgata alone. Thus, having attained another doctrine, the roar of the Buddhas is great, knowledge enters, the greatness of the Buddha's knowledge is perceived, the teaching is profound, struck by the three characteristics, and associated with emptiness.

In this instance, another doctrine is obtained; therefore, to show the greatness of the Knowledge of Omniscience and to reveal and explain the emptiness of the teaching, the King of the Dhamma, entering upon another doctrine, began the question and answer, saying, "Santi, bhikkhave, eke samaṇabrāhmaṇā."

29.There, "Santi" means they exist, are found, are available. "Bhikkhave" is a term of address. "Eke" means some. "Samaṇabrāhmaṇā" means ascetics (samaṇā) by virtue of having undertaken the life of a recluse, and brahmins (brāhmaṇā) by birth. Or, they are agreed upon by the world as "ascetics" and "brahmins." "Pubbantakappikā" means those who imagine and conceptualize the beginning. Or, those who have the imagining of the beginning, are "pubbantakappikā." Here, the word "anta" appears with the meanings of end, interior, limit, inferior, other part, portion, and remainder. For in "antapūro udarapūro" etc., "ante" is in the sense of end. In "caranti loke parivārachannā anto asuddhā bahi sobhamānā" etc. (saṃ. ni. 1.122), it is in the sense of interior. In "kāyabandhanassa anto jīrati (cūḷava. 278). "Sā haritantaṃ vā panthantaṃ vā selantaṃ vā udakantaṃ vā" etc. (ma. ni. 1.304), it is in the sense of limit. In "Antamidaṃ, bhikkhave, jīvikānaṃ yadidaṃ piṇḍolya" etc. (saṃ. ni. 3.80), it is in the sense of inferior. In "Esevanto dukkhassā" etc. (saṃ. ni. 2.51), it is in the sense of other part. For the complete destruction of all conditions is called the other part or extreme of suffering. In "Sakkāyo kho, āvuso, eko anto" etc. (a. ni. 6.61), it is in the sense of portion. Here, too, it applies in the sense of portion.

The word "kappa" also—in "tiṭṭhatu, bhante bhagavā kappaṃ" (dī. ni. 2.167), "atthi kappo nipajjituṃ" (a. ni. 8.80), "kappakatena akappakataṃ saṃsibbitaṃ hotī" (pāci. 371)—thus applies in many senses such as lifespan (āyukappa), mode (lesakappa), action (vinayakappa), etc. Here, it should be understood as applying to craving and views. And this was said: "kappa means two kappas: craving-kappa and view-kappa" (mahāni. 28). Therefore, the meaning here should be understood as: "pubbantakappikā" means those who imagine, conceptualize, and fixate on the past aggregate-portion (khandhakoṭṭhāsaṃ) in terms of craving and views. For those thus fixated on imagining the beginning, the views that follow only the beginning, due to repeated arising, are "pubbantānudiṭṭhino." These holders of such views, starting from, approaching, and relying on that beginning, while making other people adhere to their views, proclaim diverse expressions of opinion with eighteen grounds.

"Anekavihitāni" means various kinds of. "Adhimuttipadāni" means terms of designation (adhivacana). Or, because they proceed by overpowering the actual meaning, not grasping it according to its own nature, "adhimutti" means views. The grounds (padāni) of opinions (adhimuttīnaṃ), "adhimuttipadāni," means words that reveal views. "Aṭṭhārasahi vatthūhi" means with eighteen reasons.

30.Now, to express the intention of speaking about the eighteen grounds with which they proclaim, having asked with the question "te ca kho bhonto" etc., to show those grounds by dividing them, he said "santi, bhikkhave" etc. Here, "vāda" means that by which they speak, it is a designation for views. "Sassatavādā" means those who have eternalist views, holders of eternalist views. In this same way, the meaning of the remaining terms of this kind should be understood. "Sassataṃ attānañca lokañcā" means having grasped one of the rūpa etc. as self and world, they declare that to be eternal, immortal, permanent, and lasting. As it was said—"they declare rūpa to be self and world and eternal, thus they declare self and world; similarly, they declare feeling, perception, formations, consciousness to be self and world and eternal, thus they declare self and world."

31.In "Ātappamanvāyā" etc., energy (vīriya) is called "ātappa" because it burns up defilements. That same energy, in the sense of striving, is "padhāna." In the sense of repeated application, it is "anuyogo." Thus, "anvāya āgamma paṭicca" means having approached and relied on the threefold energy. "Appamādo" is said to be non-wandering of mindfulness (sati). "Sammā manasikāro" means skillful attention (upāyamanasikāro), initial attention (pathamanasikāro), it means knowledge of the meaning. For the recollection of past lives (pubbenivāsānussati ñāṇa) succeeds for one who is established in which attention; this is the attention intended in this instance. Therefore, the summary meaning here is having approached energy, mindfulness, and knowledge. "Tathārūpaṃ" means of such a kind. "Cetosamādhiṃ" means concentration of mind. "Phusati" means experiences, obtains. The meaning of "yathā samāhite citte" means with which concentration the mind is well placed, well established, and "anekavihitaṃ pubbenivāsa" etc., has been stated in the Visuddhimagga.

"So evamāhā" means being accomplished with the power of jhāna, that holder of views speaks thus. "Vañjho" means barren, like a barren female animal, a barren palm tree, etc., unfruitful, not generative of anything for anyone. With this, he rejects the generative nature of the rūpa etc. of jhāna etc. that have been grasped as "self" and "world." "Kūṭaṭṭho" means standing like a mountain peak. "Esikaṭṭhāyiṭṭhito" means standing like a post firmly fixed. Just as a well-fixed boundary post stands unmoving, so he stands. With both, he reveals the non-destruction of the world. Some, however, read the text as "īsikaṭṭhāyiṭṭhito" and say that it stands like an īsikā in muñja grass. There, the idea is this: that which is said to arise comes forth already existing, like an īsikā from muñja grass. And because he stands like an īsikaṭṭhāyi, therefore those beings transmigrate, going from here to elsewhere, is the meaning.

Saṃsarantīti: They wander on and on. Cavantīti: They go to such a count. Similarly, upapajjantīti: they are reborn. However, in the commentary, having first said, "The self and the world are eternal," now by the statement beginning "those beings transmigrate," this adherent of views destroys his own doctrine by himself; the vision of one holding to views is not firm, but is unstable like a stake planted in a heap of chaff; like excrement, dung, etc., in a madman’s basket, here there is both the beautiful and the ugly, it was said. Atthitveva sassatisamanti: Here, sassatīti, he considers that which is constantly existing like the great earth, similarly Mount Sineru, the moon, and the sun. Then, considering himself equal to them, they say, "Exists just like the eternal."

To establish the assertion, "sassato attā ca loko cāti," etc., he gives a reason, saying, "taṃ kissa hetu? Ahañhi ātappamanvāyā," etc. There, imināmahaṃ etaṃ jānāmīti, by this special attainment, I know this directly, not merely speaking out of faith, he shows; the ma is stated here for the sake of joining the words. Idaṃ, bhikkhave, paṭhamaṃ ṭhānanti, among the four grounds stated by the word vatthūhi, this is the first ground, this recollection of a hundred thousand existences is the first reason, is the meaning.

32-33.The same method applies in the two instances above. Only this instance is stated in terms of recollecting many hundreds of thousands of births. The others are stated in terms of recollecting ten or forty aeons of contraction and expansion. For a fool thinks of remembering hundred thousand births, a person of middling wisdom thinks of ten aeons of contraction and expansion, a person of sharp wisdom thinks of forty, not beyond that.

34.In the fourth instance, takkayatīti takkī, or takko vā assa atthīti takkī: one who thinks, or one who has thought. This is a designation for view-adherents who grasp through thinking and pondering. Vīmaṃsāya samannāgatoti vīmaṃsī: endowed with investigation. Vīmaṃsā is comparing, approving, enduring. Just as a man investigates water with a stick before descending, so too, one who grasps a view after comparing, approving, and enduring it is to be understood as "vīmaṃsī." Takkapariyāhatanti: struck by thought, meaning having thought in that way and that way. Vīmaṃsānucaritanti: followed by investigation of the type stated. Sayaṃpaṭibhānanti: arisen merely from one’s own intuition. Evamāhāti: having taken up the eternalist view, he speaks thus.

There, the thinker is of four kinds: anussutiko, jātissaro, lābhī, suddhatakkiko. Therein, one who, having heard "there was a king named Vessantara," etc., grasping the view while thinking, "therefore, if Vessantara was the Blessed One, the self is eternal," this is called anussutiko. Having recollected two or three births – grasping the view while thinking, "I myself was formerly in such and such a name, therefore the self is eternal" – is called jātissaratakkiko. However, one who, because of gain, grasping the view while thinking, "just as now my self is happy, so it was in the past, so it will be in the future," this is called lābhītakkiko. However, one who grasps merely by thinking, "if it is thus, this happens," is called suddhatakkiko.

35.Etesaṃ vā aññatarenāti: by one or another of these four grounds, or by two or by three. Natthi ito bahiddhāti: but apart from these grounds, there is not another single reason for the eternalist designation, thus he roars an unanswerable lion’s roar.

36.Tayidaṃ, bhikkhave, tathāgato pajānātīti: monks, the Tathāgata knows that fourfold view in its various forms. Then, showing the manner of knowing that, he says, "ime diṭṭhiṭṭhānātiādimāha." There, the views themselves are the "diṭṭhiṭṭhānā." Moreover, the cause of views is also the "diṭṭhiṭṭhānā." As it was said, "what are the eight bases for views? The aggregates are a base for views, ignorance is, contact is, perception is, thought is, unwise attention is, bad friends are, the voices of others are a base for views." "The aggregates are a cause, the aggregates are a condition for the base of views, by way of arising in dependence on a base; thus the aggregates are a base for views. Ignorance is a cause… bad friends are a cause. The voices of others are a cause, the voices of others are a condition for the base of views, by way of arising in dependence on a base; thus the voices of others are a base for views" (paṭi. ma. 1.124). Evaṃgahitāti: these bases for views, reckoned as views, – "the self and the world are eternal," – are thus grasped, taken up, perpetuated, is the meaning. Evaṃparāmaṭṭhāti: repeatedly touched, grasped, with a mind free from doubt, determined, "this alone is true, other is vain." However, the bases reckoned as causes, just as they cause the views that are being grasped to arise, so too they are grasped by way of object and by way of perpetuation and by way of cultivation. Repeatedly grasped by way of seeing no danger. Evaṃgatikāti: having one or another such destiny as hell, the animal realm, the realm of ghosts. Evaṃ abhisamparāyāti: this is a synonym for the preceding phrase, it is said to be such a future life.

Tañca tathāgato pajānātīti: not only does the Tathāgata know the views together with their causes and destinies, but he knows all that, and knows even more surpassing qualities, virtue and concentration and omniscient knowledge. Tañca pajānanaṃ na parāmasatīti: even knowing such unsurpassed excellence, he does not grasp that with craving, view, conceit, and clinging in the way of appropriation, "I know." Aparāmasato cassa paccattaññeva nibbuti viditāti: and for him, thus not grasping, through the absence of grasping itself, the stilling of those defilements of grasping is known by himself, by himself. He shows that nibbāna is evident to the Tathāgata.

yathābhūtaṃ viditvāti: "With the arising of ignorance, there is the arising of feeling; thus he sees the arising of the aggregate of feeling in the sense of the arising of conditions, with the arising of craving… with the arising of kamma… with the arising of contact, there is the arising of feeling; thus he sees the arising of the aggregate of feeling in the sense of the arising of conditions (paṭi. ma. 1.50). Even seeing the characteristic of production, he sees the arising of the aggregate of feeling," having known thus the arising of feelings as it actually is in terms of these five characteristics; "with the cessation of ignorance, there is the cessation of feeling; thus he sees the passing away of the aggregate of feeling in the sense of the cessation of conditions, with the cessation of craving… with the cessation of kamma… with the cessation of contact, there is the cessation of feeling. Even seeing the characteristic of change, he sees the passing away of the aggregate of feeling" (paṭi. ma. 1.50), having known thus the passing away of feelings as it actually is in terms of these five characteristics; "whatever happiness and joy arises dependent on feeling, this is the gratification in feeling" (saṃ. ni. 3.26), thus having known the gratification as it actually is; "whatever feeling is impermanent, suffering, subject to change, this is the danger in feeling," thus having known the danger as it actually is; "whatever is the removal of desire and lust in feeling, the abandoning of desire and lust, this is the escape from feeling," thus having known the escape as it actually is, without gone away from the desire and lust, without clinging, unbinding without clinging, monks, is the Tathāgata; since if there were any clinging, he would cling to something, and because of clinging, there would be an aggregate; because of the absence of that, without clinging to any dhamma, the Tathāgata is unbound, monks.

37.Ime kho te, bhikkhaveti: those which I – "which are those, monks, the dhammas which are profound?" I asked, "these, monks, the Tathāgata knows that, and knows even more surpassing qualities," thus the dhammas of omniscient knowledge which were indicated are to be known as profound, difficult to see… knowable by the wise. By which, neither a worldling nor another among the stream-enterers, etc., is able to describe the qualities as they actually are, but only the Tathāgata, rightly speaking, would describe the qualities as they actually are, thus even by the one asking, omniscient knowledge itself was asked about, by the one leading out, the same was led out, but in between the views are distinguished.

The explanation of the First Bhāṇavāra is finished.

Explanation of the Partial Eternalism

38.Ekaccasassatikāti: partial eternalists. They are of two kinds – those asserting the self is partially eternal, those asserting the aggregates are partially eternal. Both kinds are taken here.

39.Yanti: is merely an expletive. Kadācīti: at some time. Karahacīti: a synonym for that. Dīghassa addhunoti: of a long time. Accayenāti: by the passing. Saṃvaṭṭatīti: is destroyed. Yebhuyyenāti: this was said referring to those who are reborn mostly in the upper Brahma worlds or in the formless realms. Manomayā: having a mind-made form, due to being born by the power of jhāna. Pītibhakkhā: whose food is joy. Sayaṃpabhā: whose light shines by themselves. Antalikkhacarā: moving in the sky. Subhaṭṭhāyino: dwelling in beautiful parks, palaces, wishing trees, etc., or subhaṭṭhāyino: dwelling having beautiful clothes and ornaments. Ciraṃ dīghamaddhānanti: at most, eight aeons.

40.Vivaṭṭatīti: it stands. Suññaṃ brahmavimānanti: empty due to the non-existence of beings born naturally, meaning the Brahma-body realm comes into being. There is no maker or causer of that, but according to the method stated in the Visuddhimagga, the jeweled ground arises from kamma-conditioned seasonal arising. Here, parks and wishing trees, etc., arise only in naturally arising places. Then, attachment arises in beings in a place naturally inhabited, they develop the first jhāna and descend from that, therefore he says, atha kho aññataro sattotiādimāha. Āyukkhayā vā puññakkhayā vāti: those who, having done abundant meritorious deeds, are reborn in any short-lived deva-world, are not able to remain by the power of their merit, they pass away at just the life-span of that deva-world, therefore they are said to pass away from the exhaustion of life-span. However, those who, having done limited meritorious deeds, are reborn in a long-lived deva-world, are not able to remain as long as the life-span, they pass away in between, therefore they are said to pass away from the exhaustion of merit. Dīghamaddhānaṃ tiṭṭhatīti: remains for an aeon or half an aeon.

41.Anabhiratīti: desire for the arrival of another being. However, the longing associated with aversion is not in the Brahma-world. Paritassanāti: agitation, trembling, but this is of four kinds: anxiety due to craving, anxiety due to views, anxiety due to knowledge. Therein, "dependent on birth, there is fear, dread, trembling, horripilation, mental agitation. Dependent on old age… sickness… death… there is agitation" (vibha. 921), this is called tāsatassanā. "Oh, that other beings might come to this state!" (dī. ni. 3.38), this is called taṇhātassanā. "Just agitation and trembling," this is called diṭṭhitassanā. "Those too, having heard the Tathāgata’s teaching, mostly fall into fear, agitation, terror" (a. ni. 4.33), this is called ñāṇatassanā. Here, however, anxiety due to craving and anxiety due to views are suitable. Brahmavimānanti: here, however, it was not said to be empty due to the existence of the first one to be reborn. Upapajjantīti: they approach by way of rebirth. Sahabyatanti: companionship.

42. Abhibhūti means "I am the conqueror, standing supreme." Anabhibhūtoti means "unconquered by others." Aññadatthūti is a mere particle in the sense of a single instance. In terms of seeing, daso means "I see everything." Vasavattīti means "I control all people." Issaro kattā nimmātāti means "I am the lord in the world, I am the maker and creator of the world; the earth, Himalayas, Sineru, the circle of the world, the great ocean, the moon, and the sun were created by me." Seṭṭho sajitāti means "I am the best and the conqueror of the world," thinking, "Let you be called a khattiya, you a brahmin, a vessa, a sudda, a householder, a renunciant. Even you, be a camel, be an ox," he imagines, "thus I send beings forth." Vasī pitā bhūtabhabyānanti (dī. ni. 1.17) means he imagines, "I am the master due to accumulated mastery; I am the father of beings both present and to-be." Here, beings born from eggs and wombs are considered 'to-be' (bhabba) while inside the eggshell and womb, and are called 'present' (bhūta) from the moment they emerge. Beings born of moisture are 'to-be' in the first moment of consciousness, and 'present' from the second moment onward. Spontaneously born beings are 'to-be' in their first posture, and 'present' from the second posture. He thinks, "All these are my children," with that perception, he imagines, "I am the father of beings both present and to-be."

Itthattanti means "suchness," the state of being a Brahma.Iminā mayanti, even having passed away and been reborn due to their own kamma, they go to the foot of that Brahma, bending down like a crooked tool into a crooked hole, imagining merely through perception that "we were created by this one."

43.Vaṇṇavantataro cāti means "more beautiful," meaning attractive and pleasing.Mahesakkhataroti means "of greater influence" in terms of dominion and retinue, and of great fame.

44.Ṭhānaṃ kho panetanti means "but this is the reason." He does not go elsewhere after dying from there; he comes here itself; referring to that, this was said.Agārasmāti from home.Anagāriyanti is renunciation. Because in renunciation there is no work such as agriculture, cattle rearing, etc., that exists in the home; therefore, it is called anagariya.Pabbajatīti approaches.Tato paraṃ nānussaratīti he does not remember beyond that previous existence; unable to remember, he establishes a view there.

In Niccoti etc., not seeing its arising, he says niccoti "eternal"; not seeing death, dhuvoti "permanent"; because of always existing, sassatoti "everlasting"; even due to old age, because of the absence of change, "unchanging by nature." The rest here is straightforward from the first recitation itself.

45-46. In the second recitation, khiḍḍāpadosikā means "they become corrupt and perish due to play"; some write the reading as padūsikā, but that does not exist in the commentary.Ativelanti means "excessive time," meaning too long.Hassakhiḍḍāratidhammasamāpannāti means "indulging in laughter and addicted to the pleasure of play," being devoted and engaged in the pleasure of laughter and the pleasure of bodily and verbal play, living with the characteristics of the pleasure spoken of earlier.

Sati sammussatīti mindfulness becomes confused in foods that are meant to be chewed and eaten. It seems that while they are playing and celebrating a festival with their own great glory and prosperity attained by special merit, they do not even know whether they have eaten or not, due to the greatness of that attainment. Then, from the passing of one meal onwards, they keep dying while continuously eating and drinking; they do not remain. Why? Because of the strength of the kamma-produced energy and the weakness of the material body. For humans, the kamma-produced energy is weak, and the material body is strong. For them, because of the weakness of the energy and the strength of the material body, it is possible to live and sustain it even after seven days have passed, with hot water, thin rice gruel, etc. But for deities, the energy is strong, and the material is weak. They cannot even remain after one mealtime has passed. Just as a lotus or water lily placed on a hot stone at noon in the summer cannot return to its natural state even if sprinkled with a hundred pots of water in the evening, it simply perishes. In the same way, later, even while continuously eating and drinking, they keep dying, they do not remain. Therefore, he said, ‘‘satiyā sammosā te devā tamhā kāyā cavantī’’ti, "through confusion of mindfulness, those deities pass away from that body." Which deities are these? There is no consideration of which deities these are in the commentary; however, because it is stated generally that "the kamma-produced energy of deities is strong, and the material is weak," it should be understood that whatever deities who subsist on material food that is taken in mouthfuls, do this, those very ones pass away. Some, however, say, "Those deities are the Nimmānarati and Paranimmitavasavatti deities." These are called Khiḍḍāpadosika only by way of corruption through play. The rest here should be understood in the same way as before.

47-48. In the third recitation, manopadosikā means "they become corrupt and perish through mind"; these are the deities of the Cātumahārājika realm. It seems that one young deity thinks, "I will play at the festival," and proceeds on the street in a chariot with his retinue; then another, while exiting, sees him going in front and becomes angry, thinking, "Oh, this wretched one," seeing him as if he had never seen him before, "he goes as if bursting with joy and about to break." The one going in front also turns back and sees him angry, knowing his state of anger, that angry people are well-known, and retorts, "You are angry, what will you do to me? This prosperity was obtained by me through giving, virtue, etc., not by your power." When one is angry, the other, if not angry, protects. But when both are angry, the anger of one becomes a condition for the other. The anger of that one also becomes a condition for the other. Thus, both pass away amidst the cries of the women in their harem. This is the nature of the matter here. The rest should be understood in the way stated before.

49-52. In the doctrine of the speculator, he sees the dissolution of the eye, etc., but because the mind ceases only after giving each preceding one as a condition for each succeeding one, therefore, he does not see the dissolution of the mind, which is even stronger, due to the dissolution of the eye, etc. Not seeing that, just as a bird abandons one tree and hides in another, similarly, taking it that when this existence is broken up, the mind goes elsewhere, he says thus. The rest here should be understood in the way stated before.

Description of the Doctrine of the Finiteness and Infiniteness of the World

53.Antānantikāti means "the doctrines of the finiteness and infiniteness of the world," meaning a doctrine that arises concerning whether the world is finite, infinite, both finite and infinite, or neither finite nor infinite.

54-60.Antasaññī lokasmiṃ viharatīti means "he dwells perceiving the world as finite," not extending the image of the sign up to the boundary of the world-circle, and taking that as "the world," he dwells perceiving it as finite. But one who has expanded the kasiṇa up to the boundary of the world-circle perceives it as infinite. But one who has expanded it sideways without extending it upwards or downwards perceives it as finite upwards and downwards, and infinite sideways. The doctrine of the speculator should be understood in the way stated before. All four of these, because they are grasped by way of the views themselves according to what has been seen before by themselves, are included among those who speculate on the past.

Description of the Doctrine of Evasive Answers

61.Amarā means "does not die." What is that? It is the view and speech of one whose course of views has no limit, by way of the method beginning with "It might be so for me, it might not be so for me." Vividho khepoti vikkhepo, "scattering in various ways is vikkhepa"; amarāya diṭṭhiyā vācāya ca vikkhepoti amarāvikkhepo, "scattering by way of an immortal view and speech is called 'evasive answer'"; so etesaṃ atthīti amarāvikkhepikā, "those who have that evasive answer are called 'evasive answerers'"; another way is that amarā is the name of a type of fish that cannot be caught as it darts about in the water by diving and surfacing; in the same way, this doctrine darts about from here to there, and does not come to a conclusion; therefore, it is called amarāvikkhepo. So etesaṃ atthīti amarāvikkhepikā, "those who have that are called 'evasive answerers.'"

62.‘‘Idaṃ kusala’’nti yathābhūtaṃ nappajānātīti means "he does not truly know 'this is skillful'," meaning he does not truly know the ten courses of skillful action. In the case of unskillful, the ten courses of unskillful action are what is intended.So mamassa vighātoti means "that would be a torment to me," meaning, "there would be regret for me arising from 'I have spoken falsely,' there would be suffering." So mamassa antarāyoti means "that would be an obstacle for me," that would be an obstacle for me to heaven and the path.Musāvādabhayā musāvādaparijegucchāti means "fear of false speech and aversion to false speech," by way of conscience and shame concerning false speech.Vācāvikkhepaṃ āpajjatīti means "he falls into evasiveness of speech." What kind? An evasive answer, meaning endless evasion.

In Evantipi me noti etc., "It might be so for me, it might not be so for me" is indefinite evasion.Tathātipi me noti "It might be thus for me, it might not be so for me" rejects the doctrine of permanence that was said: "The self and the world are eternal." Aññathātipi me noti "It might be otherwise for me, it might not be so for me" rejects the partial eternity that was said as otherwise than eternal.Notipi me noti "It is not so for me, it is not so for me" rejects the annihilation that was said: "The Tathāgata does not exist after death." No notipi me noti "It is not not so for me, it is not not so for me" rejects the doctrine of the speculator that was said. But when asked himself "Is this skillful?" or "Is this unskillful?" he declares nothing. When asked "Is this skillful?" he says "It might be so for me, it might not be so for me." Then when asked "What is unskillful?" he says "It might be thus for me, it might not be so for me." When asked "What is otherwise in both ways?" he says "It might be otherwise for me, it might not be so for me." Then when asked "It is not so in any of the three ways, what is your view?" he says "It is not so for me, it is not so for me." Then when asked "What is not so for you, what is your view?" he thus falls only into evasion, and does not stand in any one position.

63.Chando vā rāgo vāti means even without knowing, after saying suddenly that what is skillful is "skillful" and what is unskillful is "unskillful," and after asking other wise people whether that is well-declared, thinking, "I have declared thus to so-and-so," and being told by them, "It is well-declared, good sir, you have declared what is skillful as skillful, and what is unskillful as unskillful," he thinks, "There is no one as wise as me," and thus there would be inclination or desire for me there. Here, inclination is weak desire, desire is strong desire.Doso vā paṭigho vāti means, however, after saying that what is skillful is "unskillful" or what is unskillful is "skillful," and after asking other wise people and being told by them, "You have declared badly," he thinks, "I do not know even this much," and there would be anger or repugnance for me there. Here also, anger is weak hatred, repugnance is strong hatred.

Taṃ mamassa upādānaṃ, so mamassa vighātoti that pair of inclination and desire would be clinging for me, the pair of anger and repugnance would be torment. Or, both would be clinging due to firm grasping, torment due to affliction. For desire, wishing not to release it, grasps the object like a leech. Hatred, wishing to destroy it, is like a venomous snake. Both of these, being of the nature of scorching, certainly afflict; therefore, they are called "clinging" and "torment." The rest is the same as in the first recitation.

64.Paṇḍitāti means "endowed with wisdom." Nipuṇāti means "subtle," possessing subtle intelligence, capable of penetrating subtle meanings.Kataparappavādāti means "knowing the doctrines of others" and "having familiarity with arguments made with others." Vālavedhirūpāti means "like an archer who pierces hairs." Te bhindantā maññeti means "I think they go about as if shattering the subtle views of others with their own wisdom, like a hair-splitting archer." Te maṃ tatthāti means "those ascetics and brahmins, concerning those skillful and unskillful things." Samanuyuñjeyyunti "they would question me closely," asking, "What is skillful, what is unskillful, declare your doctrine." Samanugāheyyunti "they would interrogate me," after saying "This is such-and-such," they would ask, "For what reason would you grasp this matter?" Samanubhāseyyunti "they would refute me," after saying "Because of this reason," they would show the fault in the reason and would closely question, "You do not know this, but grasp this, abandon this." Na sampāyeyyanti means "I would not be able to bring it to completion," I would not be able to bring it to completion and speak.So mamassa vighātoti that failure to bring it to completion, even after repeatedly saying it, that would be a torment to me; it would be suffering of the lips, palate, tongue, throat, and dryness. The rest here also is the same as in the first recitation.

65-66.Mandoti means "dull-witted," this is a name for one without wisdom.Momūhoti means "utterly deluded." Hoti tathāgatoti etc., "the Tathāgata exists," means a being is intended by "Tathāgata." The rest here is straightforward. These four also, because they are grasped by way of the views themselves according to the doctrines that existed previously, are included among those who speculate on the past.

Description of the Doctrine of Spontaneous Origination

67.Adhiccasamuppanno attā ca loko cāti means "the self and the world are spontaneously originated," is a view. Those who have that are adhiccasamuppannikā. Adhiccasamuppannanti means "spontaneously originated," originated without a cause.

68-73. Asaññasattā means that which is designated by the name 'peak of teaching'; it means beings with only form, without mental activity. Their arising should be understood thus: a certain person, having gone forth in a sectarian environment, having performed the preliminary work on the space kasina, having produced the fourth jhāna, rising from that jhāna, sees faults in the mind, thinking, "When there is mind, there are suffering such as the cutting off of hands and feet and all fears; enough of this mind; the state of being without mind is peaceful." Thus, seeing faults in the mind, without abandoning the jhāna, upon death, he is reborn in the Asaññasatta realm. His mind ceases with the cessation of the death-consciousness, and only the form aggregate manifests there. There, just as an arrow shot by the force of a bow travels in the air only as far as the bow's force allows, so too, having arisen by the force of jhāna, they remain only as long as the force of jhāna lasts. But when the force of jhāna declines, the form aggregate disappears there, and here, rebirth-consciousness arises. However, since their death there is known by the consciousness that arises here, therefore it is said, "And these devas depart from that body with the arising of consciousness." Santatāyā means for the sake of serenity. The rest is straightforward here. The views of those who hold to reasoning (takkī) should be understood in the same way as described.

Explanation of Views Projected on the Future

74. Thus, having shown the eighteen views projected on the past (pubbantakappika), now, to show the forty-four views projected on the future (aparantakappika), he says, "Bhikkhus, there are..." (santi, bhikkhave). Among them, aparantakappikā means those who imagine and grasp the future, which is reckoned as the future realm; or aparantakappikā means those who have a future realm. Thus, the rest should be understood in the same way as previously described.

Explanation of Perceptionist Views

75. Uddhamāghātanikā means āghātanaṃ is called death; uddhamāghātanā means those who kill themselves. Saññīti is a prevalent doctrine, saññīvādo, those who hold to it are called saññīvādā.

76-77. In rūpī attā etc., taking the kasina-rūpa (form) as "self" (attā) and its prevalent perception there as "perception" (saññā), or merely through reasoning, like the ājīvakas and others, they assert, "The self is with form (rūpī), healthy (arogo), and perceptive (saññī) after death." Here, arogo means permanent (nicco). Taking the arūpa-samāpatti (formless attainment) as the nimitta (sign) and the samāpatti-saññā (perception of the attainment) as "self" (attā) or merely through reasoning, like the nigaṇṭhas and others, they assert, "The self is formless (arūpī), healthy (arogo), and perceptive (saññī) after death." The third view, however, arises based on grasping a mixture. The fourth view arises based on reasoning alone. The second set of four should be understood in the same way as described in the views about the finite and infinite. In the third set of four, it should be understood that they are perceptive of oneness (ekattasaññī) based on attainment (samāpannakavasena), perceptive of difference (nānattasaññī) based on non-attainment (asamāpannakavasena), perceptive of limitedness (parittasaññī) based on the limited kasina, and perceptive of boundlessness (appamāṇasaññī) based on the extensive kasina. In the fourth set of four, seeing beings reborn in the three realms of jhāna, they consider them "exclusively happy" (ekantasukhī). Seeing beings reborn in hell, they consider them "exclusively suffering" (ekantadukkhī). Seeing beings reborn among humans, they consider them "both happy and suffering" (sukhadukkhī). Seeing beings reborn in the Vehapphala deva realm, they consider them "neither suffering nor happy" (adukkhamasukhī). Specifically, those who have gained the ability to recollect past lives (pubbenivāsānussatiñāṇa) hold views projected on the past (pubbantakappikā), while those with the divine eye (dibbacakkhukā) hold views projected on the future (aparantakappikā).

Explanation of Non-Perceptionist Views

78-83. The non-perceptionist view (asaññīvādo) should be understood in terms of the first two sets of four mentioned in the perceptionist view (saññīvāde). Similarly, the neither-perceptive-nor-non-perceptionist view (nevasaññīnāsaññīvādo) should be understood. Only there, those who consider "the self is perceptive" (saññī attā) hold those views, while here, they hold that the self is "non-perceptive" (asaññī) and "neither-perceptive-nor-non-perceptive" (nevasaññīnāsaññī). Here, one should not seek a definitive reason. It has been said that the grasping of a view-bound person is like the actions of a madman.

Explanation of Annihilationist Views

84. In the annihilationist view (ucchedavāde), sato means of an existing being (vijjamānassa). Uccheda means cutting off (upacchedaṃ). Vināsa means disappearance (adassanaṃ). Vibhava means the passing away of being (bhāvavigamaṃ). All these are simply synonyms for each other. Here, two types of people hold the annihilation view: those who have attained (lābhī) and those who have not attained (alābhī). The one who has attained, seeing the death of an arahat with the divine eye and not seeing the rebirth, or who is only able to see the death but not the arising, holds the annihilation view. The one who has not attained does so either due to craving for sensual pleasures, thinking "who knows the next world?", or through reasoning, thinking "just as leaves fall from a tree and do not grow again, so too are beings." Here, it should be understood that these seven views arise by differentiating them based on craving, views, and so forth, in one way or another.

85. There, rūpī means having form (rūpavā). Cātumahābhūtiko means made of the four great elements (catumahābhūtamayo). Mātāpitūnaṃ etanti means that which belongs to mother and father (mātāpettikaṃ). What is that? Semen and blood (sukkasoṇitaṃ). Mātāpettikasambhavo means born from what is produced by mother and father (mātāpettike sambhūto jāto). Thus, one speaks of the state of being a human as "self" (attā) with the head of the form body.

86. The second rejects that and speaks of the state of being divine (dibbattabhāvaṃ). Dibbo means born in the deva world (devaloke sambhūto). Kāmāvacaro means included in the six deva realms of the sense sphere (cha kāmāvacaradevapariyāpanno). One who consumes material food (kabaḷīkāraṃ āhāraṃ bhakkhatīti) is a kabaḷīkārāhārabhakkho.

87. Manomayo means made by the mind of jhāna (jhānamanena nibbatto). Sabbaṅgapaccaṅgī means possessing all limbs and parts (sabbaṅgapaccaṅgayutto). Ahīnindriyo means with complete faculties (paripuṇṇindriyo). This is said in terms of the brahma realm and with regard to the appearance of others.

88-92. The meaning of sabbaso rūpasaññānaṃ samatikkamā etc. has been explained in the Visuddhimagga. In ākāsānañcāyatanūpago etc., it should be understood that it means having reached the plane of the base of infinite space (ākāsānañcāyatanabhavaṃ upagatoti). The rest is straightforward here.

Explanation of the Views of Nibbāna Here and Now

93. In the view of Nibbāna here and now (diṭṭhadhammanibbānavāde), diṭṭhadhammo means the directly experienced dhamma, this is a designation for the state of having attained it in that very existence. Diṭṭhadhamme nibbānaṃ means Nibbāna here and now (diṭṭhadhammanibbānaṃ), it means the cessation of suffering in this very existence. Those who assert that are called diṭṭhadhammanibbānavādā. Paramadiṭṭhadhammanibbānanti means the ultimate Nibbāna here and now (paramaṃ diṭṭhadhammanibbānaṃ), meaning the highest.

94. Pañcahi kāmaguṇehī means with the five strands of sense pleasure (kāmaguṇehī), which are pleasing forms and so on, or with the five bonds of sense desire. Samappito means well-applied, being fully absorbed (suṭṭhu appito allīno hutvā). Samaṅgībhūto means endowed with (samannāgato). Paricāretī means he causes the senses to move, to wander, as he pleases in those sense pleasures, bringing them from here to there. Or else, he fondles, delights, and plays. Here, there are two kinds of sense pleasures: human and divine. Human sense pleasures should be seen as similar to those of Mandhātu, while divine sense pleasures are similar to those of the deva king of the Paranimmitavasavatti realm. They proclaim the attainment of Nibbāna here and now for those who have attained such sense pleasures.

95. In the second instance, being in the sense of absence, aniccā means impermanent, in the sense of oppression, dukkhā means suffering, in the sense of natural decay, vipariṇāmadhammā means subject to change. Tesaṃ vipariṇāmaññathābhāvā means due to the changing nature of those sense pleasures, in the sense of becoming otherwise, with the statement "what I had, I no longer have," uppajjanti sokaparidevadukkhadomanassupāyāsā (arise sorrow, lamentation, pain, grief, and despair). There, soko is characterized by internal brooding, paridevo is characterized by lamentation stemming from that, dukkhaṃ is characterized by bodily oppression, domanassaṃ is characterized by mental distress, and upāyāso is characterized by despondency. The meaning of "quite secluded from sense pleasures" (vivicceva kāmehītiādīnamattho) etc. has been explained in the Visuddhimagga.

96. Vitakkitanti means thinking (vitakko) that arises based on superimposition (abhiniropanavasena). Vicāritanti means pondering (vicāro) that arises based on following up (anumajjanavasena). Etenetanti means this first jhāna appears coarse and rough (oḷārikaṃ sakaṇḍakaṃ) because of this thinking and pondering.

97-98. Pītigatanti means simply joy (pītiyeva). Cetaso uppilāvitattanti means the causing of buoyancy of the mind (cittassa uppilabhāvakaraṇaṃ). Cetaso ābhogoti means the mind's repeated application (punappunaṃ cittassa ābhogo manasikāro samannāhāroti) to that happiness, after rising from jhāna. The rest is straightforward in the view of Nibbāna here and now.

With this much, all sixty-two views have been discussed. Of these, only seven are annihilationist views, the rest are eternalist views.

100-104. Now, with the statement "Bhikkhus, even these...", he gathers all those views projected on the future into one place and dismisses the knowledge of omniscience. Again, with the statement "Bhikkhus, even these...", he gathers all those views projected on the past and future into one place and dismisses that same knowledge. Thus, even when questioning in "And what, bhikkhus, are those dhammas...?", he questions only the knowledge of omniscience, and when dismissing them, he dismisses only the knowledge of omniscience, as if weighing the inclinations of beings on a scale, as if lifting sand from the foot of Mount Sineru, extracting the sixty-two kinds of views. Thus, this teaching has come according to the connection of circumstances.

For there are three connections of circumstances in a sutta: the connection of questioning, the connection of inclination, and the connection of circumstances. There, the connection of questioning should be understood in terms of the sutta explained by the Blessed One to those who ask, "When this was said, a certain bhikkhu said to the Blessed One: 'What, venerable sir, is the near shore? What is the far shore? Who sinks in the middle? Who rises on the bank? What is the grasping by humans? What is the grasping by non-humans? What is the grasping by whirlpools? What is the internal putrefaction?'" (saṃ. ni. 4.241)

Then, the following thought arose in the mind of a certain bhikkhu: "So it seems, form is not-self..., feeling..., perception..., volitional formations..., consciousness is not-self; it seems that actions done by what is not-self will touch what is self." Then the Blessed One, knowing with his mind the thought in that bhikkhu's mind, addressed the bhikkhus: "There is a possibility, bhikkhus, that a certain foolish man here, without knowing and overcome by ignorance, with a mind under the sway of craving, might think that the Teacher's teaching should be rushed over—'So it seems, form is not-self...pe...will touch what is self.' What do you think, bhikkhus, is form permanent or impermanent?" (ma. ni. 3.10). The connection of inclination should be understood in terms of the sutta spoken by the Blessed One, having known the inclination of others in this way.

Now, in which suttas the teaching arises at the beginning with a certain dhamma, and the teaching comes above in accordance with that dhamma or in opposition to it, the connection of circumstances should be understood in terms of those suttas. For example, in the Ākaṅkheyya Sutta, the teaching arises below with virtue (sīlena), and the six super-knowledges (abhiññā) come above. In the Vattha Sutta, the teaching arises below with defilement (kilesena), and the brahma-vihāras come above. In the Kosambaka Sutta, the teaching arises below with quarreling (bhaṇḍanena), and the principles conducive to cordiality (sāraṇīyadhammā) come above. In the Kakacūpama Sutta, the teaching arises below with intolerance (akkhantiyā), and the simile of the saw (kakacūpamā) comes above. In this Brahmajäla Sutta as well, the teaching arises below with views (diṭṭhivasena), and the exposition of emptiness (suññatāpakāsanaṃ) comes above. Therefore, it was said, "Thus, this teaching has come according to the connection of circumstances."

Explanation of Agitation and Floundering

105-117. Now, for the purpose of showing the distinction of limits, the teaching beginning with "There, bhikkhus..." has been started. Tadapi tesaṃ bhavataṃ samaṇabrāhmaṇānaṃ ajānataṃ apassataṃ vedayitaṃ taṇhāgatānaṃ paritassitavipphanditamevāti—that by which they, being born of joy with the delight of views, the happiness of views, the experience of views, proclaim the self and the world as eternal with four bases; that experience of those venerable samaṇas and brāhmaṇas who do not know, do not see the nature of things as they actually are, who are attached to craving, only attached to craving, is agitated and floundering. It shows that this agitation and floundering, caused by craving and views, is unsteady, wavering, like a post stuck in a heap of chaff, not still like the vision of a stream-enterer. This method applies to the views of some eternalists and so on as well.

Explanation of the Conditioned by Contact

118-130. Again, "There, bhikkhus, those samaṇas and brāhmaṇas who are eternalists..." is begun for the purpose of showing the sequence of conditions. There, tadapi phassapaccayāti—that by which they, being born of joy with the delight of views, the happiness of views, the experience of views, proclaim the self and the world as eternal with four bases; that experience, agitated by craving and views, is conditioned by contact, it shows. This method applies everywhere.

131-143. Now, to show the powerful nature of that condition, he further said, "There, monks, those ascetics and brahmins who are proponents of eternalism," and so on. Here, te vata aññatra phassā means those ascetics and brahmins will experience that feeling without contact; this reason does not exist. Just as a pillar is a strong condition for supporting a falling house, and the house cannot stand without the support of the pillar, so too, contact is a strong condition for feeling; without it, this experiential feeling does not exist. This method applies everywhere.

Explanation of the Round of Existence Based on Views

144. Now, "There, monks, those ascetics and brahmins who are proponents of eternalism, propound the self and the world as eternal based on four grounds," and so on, in this way, he compiles all the experiential feelings of views using the method beginning with "some proponents of partial eternalism." Why? To place it above contact. How? All of them experience feeling by contacting through the six sense bases. Here, the six sense bases are: the eye-contact base, the ear-contact base, the nose-contact base, the tongue-contact base, the body-contact base, and the mind-contact base. The word āyatana is used in the senses of origination, confluence, cause, and mere designation. There, "Kamboja is the āyatana of horses, the southern region for cattle" refers to origination; the place of origination is the meaning. "In a delightful āyatana, birds frequent it" (A.N. 5.38) refers to confluence. "When there is an āyatana" (A.N. 3.102) refers to cause. "They dwell in leaf huts in the forest āyatana" (S.N. 1.255) refers to mere designation. Here, it is applicable in all three senses of origination, etc. In the case of the eye, etc., phenomena such as contact and the five aggregates originate and converge, and those are their causes, hence āyatanas. Here, however, the phrase "dependent on the eye and forms, eye-consciousness arises, the meeting of the three is contact" (S.N. 2.43) is used in this way, placing the teaching primarily on contact, and the contact-base, etc., are mentioned to show the succession of conditions, beginning with contact.

Phussa phussa paṭisaṃvedentī means experiencing feeling by contacting again and again. Here, although the function of contacting seems to be attributed to the sense bases, it should not be understood that they themselves do the contacting. The sense bases do not contact; it is contact itself that contacts each object. The sense bases are shown as being the place where contact occurs. Therefore, all of them experience that feeling of views by contacting objects such as forms through contact arising from the six sense bases; the meaning here should be understood in this way.

Tesaṃ vedanāpaccayā taṇhātiādīsu vedanā means feeling arising from the six sense bases. That is a condition for craving in the sense of being a proximate cause for craving, which is divided into craving for forms, etc. Therefore, it is said, "From feeling as a condition comes craving." That craving is a condition for the four types of clinging both as a proximate cause and as a conascent condition. Similarly, clinging is a condition for becoming. Becoming is a condition for birth as a proximate cause.

Jātīti here, the five aggregates with their changes should be seen; birth is a condition for aging and death, as well as for sorrow, etc., as a proximate cause. This is the summary here; in detail, the discourse on dependent origination is stated in the Visuddhimagga. Here, however, only the purpose should be known. When the Blessed One was relating the round of existence, he said: "The earliest beginning point of ignorance is not discernible, monks, such that 'before this, there was no ignorance, and afterwards it came into being.' Thus, monks, it is said. Yet it is discernible that 'dependent on this, ignorance arises'" (A.N. 10.61). Thus, either beginning with ignorance, or "the earliest beginning point of craving-for-becoming is not discernible, monks… dependent on this, craving-for-becoming arises" (A.N. 10.62), thus beginning with craving, or "the earliest beginning point of view-of-becoming is not discernible, monks… dependent on this, view-of-becoming arises," thus beginning with view, he spoke. Here, however, when speaking beginning with view, he spoke of the views that arise from attachment to feeling, and spoke of dependent origination rooted in feeling. Therefore, this shows that "these are those who are driven by views, taking up this view and running around and wandering in the three realms of existence, the four modes of generation, the five destinations, the seven stations of consciousness, and the nine abodes of beings, from here to there, and from there to here, like an ox yoked to a wheel, like a dog tied to a post, like a ship wrecked by the wind, they revolve only in the suffering of the round, unable to lift their heads from the suffering of the round."

Description of Freedom from the Round of Existence, etc.

145. Having thus spoken of the round of existence based on views, now, making the basis the bhikkhu who practices appropriately, showing freedom from the round, he said, "When, monks, a bhikkhu," and so on. There, yatoti means when. Channaṃ phassāyatanānanti these are the same six sense bases by which the round revolves for those driven by views, who experience feeling by contacting. Regarding Samudayantiādīsu, the arising and passing away of the sense bases should be understood in the manner stated in the section on feeling as a meditation subject, beginning with "with the arising of ignorance, the arising of the eye," and so on. However, just as it is said there, "with the arising of contact, the cessation of contact," so here, in relation to the eye, etc., it should be understood as "with the arising of nutriment, the cessation of nutriment." In relation to the mind base, "with the arising of name-and-form, the cessation of name-and-form."

Uttaritaraṃ pajānātīti one driven by views knows only the view. But this one knows the view and beyond the view, even as far as arahantship, which is higher, i.e., morality, concentration, wisdom, and liberation. Who knows thus? The one whose taints are destroyed knows, the non-returner, the once-returner, the stream-enterer, the learned one, the one who bears the texts, the bhikkhu who has started insight practice knows. However, the discourse is concluded with the culmination of arahantship.

146. Having thus spoken of freedom from the round of existence, now, to show that "there is no one driven by views who is free from the net of the teaching," he began again with "Whatever monks." There, antojālīkatāti means made inside this net of my teaching. Ettha sitā vāti means situated, dependent, or settled in this net of my teaching. Ummujjamānā ummujjantīti what is said? Even if they sink down or rise up, they sink and rise while being situated in my net of teaching. Ettha pariyāpannāti means included in this net of my teaching, bound by this. Having been made inside the net, they rise while rising up; there is no one driven by views who is not included here.

Sukhumacchikenāti means with a fine net, with fine meshes. The Blessed One is like a fisherman, the teaching is like a net, the ten-thousandfold world system is like a small body of water, and those driven by the sixty-two views are like coarse beings. Just as seeing the state of being inside the net of coarse beings for one standing on the bank and looking, so is the Blessed One seeing the state of being inside the net of the teaching for all views; the connection of the simile should be understood thus.

147. Having thus shown that all those driven by views are included in this net of the teaching because all views are included in these sixty-two views, now, showing that he himself is not included anywhere, he said, "The Tathāgata's body has the craving-for-existence cut off," and so on. There, that by which they lead is netti. Nayantīti means they drag by binding it around the neck; this is the name for a rope. Here, however, craving-for-existence is intended as netti because of its similarity to a net. That, indeed, leads or brings the great mass of people, binding them around the neck, to this or that existence; hence, it is craving-for-existence. One who has the craving-for-existence cut off by the sword of the path of arahantship is ucchinnabhavanettiko.

Kāyassa bhedā uddhanti means after the breakup of the body. Jīvitapariyādānāti because of the complete ending or exhaustion of life, meaning the state of no further rebirth. Na taṃ dakkhantīti means they will not see that Tathāgata. Neither gods nor humans will see, meaning he will go to a state of non-apprehension.

Seyyathāpi, bhikkhaveti, here is the connection with the simile. The Tathāgata’s body is like an mango tree, and the craving that formerly occurred depending on it is like a great branch born on the tree. The five aggregates, twelve sense bases, and eighteen elements, which cause future becoming by depending on craving when craving is present, are like mango fruits in clusters of five, twelve, or eighteen attached to that branch. Just as when that branch is cut, all those mangoes are of that kind, i.e., they follow that branch, and they are cut when the branch is cut; similarly, all those five aggregates, twelve sense bases, and eighteen elements that would arise in the future if the craving-for-existence branch were not cut are of that kind, i.e., they follow craving-for-existence, and they are cut when that is cut.

However, just as when that tree gradually withers and dies after coming into contact with the bitter touch of tree-frogs, there is only the expression, "In this place, there was such and such a tree," but no one sees that tree, so too, after coming into contact with the touch of the noble path, when this body has broken up, as if it had gradually withered due to the ending of the oil of craving, after the breakup of the body, from the ceasing of life, they will not see him; neither gods nor humans will see the Tathāgata. There will only be the expression, "This was the teaching of the Teacher of such a kind," having attained the Nibbāna-element with no remainder left, he concluded the discourse.

148. Evaṃvutte āyasmā ānandoti when this sutta was thus spoken by the Blessed One, the Elder, having recalled the entire sutta from the beginning, and having thus illuminated the power of the Buddha, thought, "The name of the sutta spoken has not been taken by the Blessed One; now I will have him take the name," and he said this to the Blessed One.

Tasmātiha tvantiādīsu this is the connection of the meaning: Ānanda, since in this discourse, both the meaning of this life and the meaning of the next life are distinguished, therefore, you should remember this discourse as the "Net of Meanings"; since many doctrinal threads are spoken of here, therefore, you should remember it as the "Net of Doctrines"; and since here, the supreme, the knowledge of omniscience is distinguished in the sense of being excellent, therefore, you should remember it as the "Brahma Net"; and since the sixty-two views are distinguished here, therefore, you should remember it as the "Net of Views"; and since by hearing this discourse, even the son-of-the-god Māra, the aggregate Māra, the death Māra, and the defilement Māra can be crushed, therefore, you should remember it as "Unsurpassed Victory in Battle."

Idamavoca bhagavāti the Blessed One, from the beginning to the end, up to "remember it as 'Unsurpassed Victory in Battle'," spoke this entire sutta, revealing the knowledge of omniscience, which is unattainable by the wisdom of others, of supreme depth, like the sun dispelling the darkness, the great darkness of views.

149.Attamanā te bhikkhūti those bhikkhus were delighted, of their own minds, with minds uplifted by the joy relating to the Buddha, it is said. Bhagavato bhāsitanti the word of the Blessed One, who was speaking this sutta, endowed with the charm of various methods of teaching, with a voice like the sweet, delightful sound of the karavīka bird, like an immersion in nectar for the hearts of the wise. Abhinandunti they approved and accepted. This word abhinanda appears in the sense of craving in "abhinandati abhivadatī"tiādīsu (S.N. 3.5). It appears in the sense of approaching in "Annamevābhinandanti, ubhaye devamānusā"tiādīsu (S.N. 1.43).

"Kinsmen, friends, and companions welcome a man who has been long away and has come safely from afar" (Dhp. 219)

and so on, it is also found to mean "rejoicing in." In "Abhinanditvā anumoditvā"tiādīsu (M.N. 1.205), it is in the sense of approval. Here it is applicable to approval and acceptance. Therefore, it is said, "abhinandunti anumodiṃsu ceva sampaṭicchiṃsu cā’’ti.

Subhāsitaṃ sulapitaṃ, ‘‘sādhu sādhū’’ti tādino;
Anumodamānā sirasā, sampaṭicchiṃsu bhikkhavoti.

Imasmiñca pana veyyākaraṇasminti, in this exposition, that is, in this Niggāthaka Sutta. Because it is a niggāthaka, it is called an exposition (veyyākaraṇa).

Dasasahassīlokadhātūti, the world-sphere measuring ten thousand cakkavāḷas. Akampitthāti, it should be understood that it trembled not only at the end of the sutta, because it is said "while being recited". Therefore, it should be understood that it trembled in sixty-two places, at the end of each of the sixty-two views after having disentangled them and while they were being taught.

Here, an earthquake should be understood through eight causes: disturbance of elements (dhātukkhobha), the power of one with psychic abilities, the conception of a Bodhisatta, emergence from the mother's womb, attainment of enlightenment, turning of the Wheel of Dhamma, relinquishing the life-span, and final passing away (parinibbāna). We will explain their resolution at the time of describing the sutta that comes in the Great Passing Away (Mahāparinibbāna) about "these are the eight causes, Ānanda, these are the eight reasons for the appearance of a great earthquake." However, this great earth trembled in eight other places as well: at the Great Renunciation (mahābhinikkhamana), approaching the Bodhi-tree (bodhimaṇḍūpasaṅkamana), taking rag-robes (paṃsukūlaggahaṇa), washing rag-robes (paṃsukūladhovana), in the Kāḷakārāma Sutta, the Gotamaka Sutta, the Vessantara Jātaka, and in this Brahma-jala Sutta. There, at the Great Renunciation and approaching the Bodhi-tree, it trembled by the power of effort (vīriyabalena). In taking rag-robes, having abandoned the four great islands surrounded by two thousand islands, and having gone to the charnel ground, the earth trembled, struck by the astonishing force (acchariyavegābhihatā), because the Blessed One did something difficult. In washing rag-robes and in the Vessantara Jātaka, it trembled from an untimely earthquake (akālakampanena). In the Kāḷakārāma and Gotamaka Suttas, it trembled due to the state of being a witness (sakkhibhāvena), "I am a witness, Blessed One." In this Brahma-jala, however, it should be understood that it trembled due to the giving of approval (sādhukāradānavasena) when the sixty-two views were disentangled, and the thicket was cleared while being taught.

And not only in these places did the earth tremble, but also on the day when the great Mahinda Thera came to this island in all three assemblies, sat in Jotavana, and taught the Dhamma, it trembled. And in the Kalyāṇi Vihara, at the end of the sutta, when the Thera Piṇḍapati, having swept the Cetiya compound, sat there and, taking the pleasure of the Buddha, started this sutta, it trembled, making the water boundary (udakapariyantaṃ). The eastern ambālaṭṭhikaṭṭhāna of the Lohapāsāda was there. Sitting there, the Dīghabhāṇaka Theras began the Brahma-jala Sutta, and at the end of their recitation, making the water boundary, the earth trembled.

Thus, by whose power did the earth tremble many times;
[It trembled for] the best of suttas, declared by the Self-Existent One.

The wise, having respectfully learned the Dhamma and its meaning, in this Brahma-jala,
should practice appropriately.

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

2. Sāmaññaphalasuttavaṇṇanā

Rājāmaccakathāvaṇṇanā

150. Evaṃme sutaṃ…pe… rājagaheti, the Sāmaññaphala Sutta. Herein is the explanation of the words in their order of appearance: rājagaheti, in the city of that name. Indeed, because it was administered by Mandhātu, Mahāgovinda and others, it is called Rājagaha. Others also describe other ways here; what [is the use] of them? It is merely the name of that city. But this city was a city in the time of the Buddhas and in the time of the Wheel-turning monarchs; at other times it is empty, possessed by yakkhas, standing as a forest-dwelling for them. Viharatīti, this is a description indicating being endowed with one of the abodes, without specifying the bodily postures, divine, brahma, or ariya abodes. Here, however, it is a description indicating association with one of the bodily postures among the postures of standing, walking, sitting, and lying down. Therefore, the Blessed One should be understood to be living even while standing, walking, sitting, or lying down. For indeed, he removes the discomfort of one bodily posture by interrupting it with another bodily posture, and he bears and maintains his existence without failing; therefore he is said to be living (viharati).

Jīvakassa komārabhaccassa ambavaneti, this is a description of the place of dwelling near his alms village (gocaragāmaṃ) where he dwells. Therefore, the meaning here should be understood thus: "He dwells in Rājagaha, in the mango grove of Jīvaka Komārabhacca," that is, "He dwells in the mango grove of Jīvaka Komārabhacca near Rājagaha." This locative is in the sense of proximity. There, jīvati is jīvako (he lives); kumārena bhato is komārabhacco (reared by a child). As it was said, "What is this, friend, that is scattered with crows?" "A child, deva." "Does he live, friend?" "He lives, deva." "Then, friend, take that child to our inner chambers and give him to the nurses to raise." They gave him the name Jīvaka because he lived (jīvati). They gave the name Komārabhacca because he was raised by a child (kumārena posāpito). This is the summary here. In detail, however, it is in the Jīvaka story in the Khandhaka. His story of decision (vinicchayakathā) has been told in the Samantapāsādika Vinaya commentary.

This Jīvaka, on one occasion, having purged the body of the Blessed One, which was afflicted with disease, and having given a pair of Siveyyaka cloths, and being established in the fruit of stream-entry (sotāpattiphala) at the end of the approval of the robes, he thought, "I should go to attend on the Buddha two or three times a day, and this Veḷuvana is very far; but my mango grove park is nearer; why don't I have a monastery built there for the Blessed One?" He, in that mango grove, having prepared night quarters, day quarters, cave huts, pavilions, etc., and having had a fragrance chamber built suitable for the Blessed One, and having had the mango grove surrounded by a wall the color of copper with a height of eighteen hands, and having satisfied the Sangha of bhikkhus with the Buddha at its head with robes and alms, and having poured the water of donation, he dedicated the monastery. With reference to that it was said, "in the mango grove of Jīvaka Komārabhacca."

Aḍḍhateḷasehi bhikkhusatehīti, with thirteen hundred bhikkhus less half a hundred. Rājātiādīsu, among "king" etc., rājāti, he is called a king (rājā) because he pleases (rañjati) and increases (vaḍḍheti) the great multitude with his lordship and wealth and with the four bases of sympathy (saṅgahavatthūhi). Māgadhoti, the lord of the Magadhans. Ajātasattuti, he was indicated by the diviners as one who would be an enemy of the king even from birth (ajāto).

It seems that when he was in the womb, such a craving arose in the queen: "Oh, that I might drink the blood from the right arm of the king!" She, thinking, "a craving has arisen in an important place, it is not possible to announce it to anyone," was unable to speak of it, and became thin and discolored. The king asked her, "My dear, your body is not of its natural color; what is the reason?" "Do not ask, great king." "My dear, to whom will you speak if you do not tell me your inner thoughts?" Having pressed her thus and thus, he made her speak. Having heard it, he said, "Foolish woman, why did you have such an important perception (bhāriyasaññā) about this?" Having summoned a physician and having had his arm split with a golden knife, and having taken blood in a golden cup, and having mixed it with water, he gave it to her to drink. Having heard that, the diviners declared, "This embryo will be an enemy of the king; the king will be killed by him." Having heard that, the queen, thinking, "Having come forth from my womb, he will kill the king," wanting to abort the embryo, went to the park and had her belly massaged, but the embryo did not fall out. She repeatedly went and did the same thing. The king, investigating why she was frequently going to the park, having heard the reason, said, "My dear, it is not known whether there is a son or a daughter in your womb, if such a great heap of demerit should appear in Jambudīpa because you did such a thing to your born child, do not do such a thing!" Having forbidden her, he gave her protection. At the time of emerging from the womb, she thought, "I will kill him." Even then, the protective men removed the child. Then, after some time, they showed the grown-up boy to the queen. Having seen him, she produced affection for her son, so she was unable to kill him. The king also gradually gave the prince the viceroyalty (oparajja).

Then at one time, Devadatta, being alone, thought, "There is the assembly of Sāriputta, the assembly of Mahāmoggallāna, the assembly of Mahākassapa; thus these are separate burdens; I too will carry out a burden." He thought, "It is not possible to create an assembly without gain; come, let me create gain!" Having pleased the prince Ajātasattu by psychic power, according to the manner that comes in the Khandhaka, and knowing that he was coming to attend on him morning and evening with five hundred chariots, and being very intimate, one day he approached him and said this: "Formerly, prince, humans were long-lived, but now they are short-lived; therefore, prince, you should kill your father and become king, and I will kill the Blessed One and become a Buddha." He urged the prince to patricide.

He [Ajātasattu], thinking, "The venerable Devadatta is of great power; there is nothing unknown to him," having tied a dagger to his thigh, fearful, agitated, suspicious, and trembling day by day, entered the inner chambers and did the kind of harm described above. Then the ministers, having seized him and interrogated him, agreed, "The prince should be killed, and Devadatta, and all the bhikkhus should be killed," and they reported to the king, saying, "We will do it according to the king's command."

The king, having cut off the positions of those ministers who wanted to kill, and having placed those who did not want to kill in higher positions, asked the prince, "Why, prince, did you want to kill me?" "I want the kingdom, deva." The king gave him the kingdom.

He reported to Devadatta, "My wish has been fulfilled." Then he said to him, "You think that you are one who does a difficult task like a jackal being caught inside, [with] a man bound in a drum, but your father himself will become king again in a few days, thinking of the disrespect done by you." "Then, venerable sir, what should I do?" "Kill him by cutting off his root (mūlaghaccaṃ ghātehi)." "But, venerable sir, is my father not armed (satthavajjho)?" "Kill him by cutting off his food (āhārupacchedena)." He had his father locked up in a heating-house (tāpanagehaṃ); a heating-house is a smoke-house made for doing work. He said, "Do not allow anyone else to see my mother except me." The queen put food in a golden cup and entered with it in her lap. The king lived by eating that. He, having asked, "How does my father live?" and having heard that account, said, "Do not allow my mother to enter with [food] on her lap." From then on, the queen entered putting it in her headdress. He, having heard that too, [said,] "Do not allow her to enter tying [her] headdress." Then, putting food on golden slippers, covering it, she entered, stepping on the slippers. The king lived by that. Again, having asked, "How does he live?" and having heard that matter, he said, "Do not allow her to enter stepping on [her] slippers." From then on, the queen bathed with scented water, smeared her body with the four sweets, and having covered [herself], she entered. The king lived by licking her body. Again, having asked and having heard that account, he said, "From now on, prevent my mother's entrance." The queen, standing at the door, said, "Lord, Bimbisāra, you did not allow [him] to be killed when he was young, [but] you yourself raised your own enemy; now this is your last sight, I will not be able to see you from now on; if there is a fault of mine, forgive me, deva!" Crying and weeping, she turned back.

saṅghī. He has an assembly, therefore he is gaṇī. Because he is the teacher of that assembly in terms of conduct and training, he is gaṇācariyo. Ñāto means known, famous, apparent. He has fame that has risen because of "being one of few wants and content, he doesn't even wear a cloth because of fewness of wants," therefore he is yasassī. Titthakaro means the maker of doctrines. Sādhusammato means he is considered good, beautiful, a true man. Bahujanassāti to the unlearned, blind, foolish ordinary person. He knows many nights that have passed since he went forth, therefore he is rattaññū. He is one who has long gone forth, therefore he is cirapabbajito, because the speech of one who has recently gone forth is not convincing, therefore he says "cirapabbajito." Addhagato means one who has gone the road, the meaning is that two or three royal successions have passed. Vayoanuppatto means one who has reached old age. Both of these – "the speech of a young person is not convincing" – are said in reference to this.

Tuṇhī ahosīti like a man wanting to eat a golden-colored, sweet-tasting ripe mango, seeing a bitter ripe kāja mango brought and placed in his hand; like someone previously displeased even by the appearance of Pūraṇa, now becoming even more displeased by the account of his qualities, wanting to hear the sweet Dhamma talk that is endowed with the qualities of jhāna, abhiññā, etc., and struck by the three characteristics, he became silent. However, even though displeased, thinking, "if I rebuke him and have him dragged out by the neck, others will be afraid and no one will speak, thinking 'whatever he says, the king will do that'," he tolerated even that unpleasant speech and remained silent. Then another, thinking "I will speak of the virtues of my family's patron," began to speak. All of that should be understood in the same way as previously stated.

makkhalīti that was his name. Because he was born in a cowshed, gosāloti was his second name. It seems that as he was going through muddy ground carrying an oil jar, his master said, "tāta, mā khalī" (father, don't slip). He carelessly slipped and fell and began to flee out of fear of his master. The master ran up and grabbed the corner of his garment. He discarded the cloth and fled naked. The rest is similar to Pūraṇa.

153.Ajitoti that was his name. He wears a garment of hair, therefore kesakambalo. Thus, combining the two names, he is called Ajito Kesakambalo. There, kesakambalo nāma means a blanket made of human hair. There is no cloth more inferior than that. As he said – "Just as, monks, of all woven cloths, a hair blanket is said to be the most inferior. A hair blanket, monks, is cold in the cold, hot in the heat, ugly, foul-smelling, and unpleasant to the touch" (a. ni. 3.138).

154.Pakudhoti that was his name. Kaccāyanoti his clan. Thus, combining the name and clan, he is called Pakudho Kaccāyana. He rejects cold water; even after defecating, he does not perform the water duty, but does it after obtaining hot water or rice gruel, or after crossing a river or rainwater, he makes a sand mound, thinking "my morality is broken," and proceeds after determining his morality. He is such a luckless heretic.

155.Sañcayoti that was his name. The son of Belaṭṭha, belaṭṭhaputto.

156.We have no knot of defilement, no clinging defilement; we are without knots of defilement; thus, due to the name obtained by such speech, nigaṇṭho. The son of Nāṭa, nāṭaputto.

Explanation of the Story of Komārabhacca Jīvaka

157.Atha kho rājāti it seems that the king, having heard their words, thought – "Whose word I don't want to hear, that one speaks. But whose word I want to hear, he is silent like a supaṇṇa bird standing having drunk snake poison; what a misfortune for me." Then this occurred to him – "Jīvaka is the attendant of the Buddha, the Blessed One, who is peaceful, and he himself is peaceful; therefore, he is sitting silently like a bhikkhu who is endowed with observances; he will not speak to me without being asked; one should seize the elephant's foot when rubbing the elephant." He began to converse with him himself. Therefore it is said – "Atha kho rājā". There, kiṃ tuṇhīti what is the reason for being silent? The mouths of these ministers who are speaking of the virtues of their family's patron ascetic are not enough. Why, like these, do you not have a family patron ascetic? Why, are you poor? Was not dominion given to you by my father? Or are you faithless? Thus he asks.

taṃ kho pana bhagavantanti a word used in the sense of describing something of such a nature; the meaning is, "that Blessed One." Kalyāṇoti endowed with good qualities, the same as saying excellent. Kittisaddoti is renown itself. Or the sound of praise. Abbhuggatoti risen, having risen surpassing the world with its devas. How so? "Indeed, that Blessed One is an Arahant, a Fully Enlightened One...pe...a Blessed One."

Here is the connection of the words – That Blessed One is, in this way, an Arahant; in this way, a Fully Enlightened One...pe...in this way, a Blessed One. It means "by this and by this reason." There, because of being far from enemies, and because of destroying the spokes (of the wheel of existence), because of being unworthy of the requisites, and because of the absence of doing evil, by these reasons, that Blessed One is to be known as an Arahant. Having established the matrix in this way, all these words have been explained in detail in the section on the Recollection of the Buddha in the Visuddhimagga; therefore, the detailed explanation of them should be taken from there.

taṃ devo payirupāsatūti saying this, he said "Great King, for me, having been asked by you, even with a hundred, even with a hundred thousand, there is strength and power to speak having captivated the minds of all regarding my teacher; you should approach confidently and ask, Great King."

As the king was listening to the account of the Blessed One's virtues, his entire body was constantly filled with five-colored joy. He, wanting to go at that very moment, thinking "at this time, no one other than Jīvaka will be able to quickly prepare the vehicles if I go to the presence of the one with ten powers," said "then, good Jīvaka, have the elephant vehicles prepared."

158.There, tena hīti is a particle in the sense of urging. It is the same as saying "Go, good Jīvaka." Hatthiyānānīti among the various vehicles such as horse chariots etc. that exist, the elephant vehicle is the best; and because one should go to the presence of the best with the best vehicle, and horse chariots are noisy; their sound is heard from afar, but even as they are going step by step, they do not hear the sound of the elephant vehicle. And thinking that one should go to the presence of the one who is quenched with quenched vehicles, he said "hatthiyānānī".

Pañcamattāni hatthinikāsatānīti five hundred female elephants. Kappāpetvāti having had them made ready for mounting. Ārohaṇīyanti suitable for mounting, meaning suitable for riding. Did he do what was said by the king or what was not said? What was not said. Why? Because of his wisdom. It seems this occurred to him – "The king says he is going at this time, and kings are those with many adversaries. If there is any danger on the way, they will scold me too – 'How does Jīvaka take the king? He goes out with the king even at an inappropriate time.' They will also scold the Blessed One – 'The ascetic Gotama, thinking "my speech will be spoken," speaks the Dhamma without considering the time.' Therefore, I will do it in such a way that blame does not arise for me or for the Blessed One; and the king's protection is well-arranged."

Then, because there is no fear for men relying on women, thinking "I will go happily surrounded by women," having had five hundred female elephants prepared, and having had five hundred women dressed as men, saying "holding swords and javelins, surround the king," he thought again – "For this king, in this existence, there is no supporting condition for the fruits of the path, and Buddhas teach the Dhamma only after seeing a supporting condition. Let me gather a great crowd; in this way, the Teacher will teach the Dhamma with some supporting condition, that will be for the benefit of the great crowd." He sent a message here and there, had a drum paraded around – "Today the king is going to the presence of the Blessed One, everyone should take care of the king's protection according to their means."

yassa dāni kālaṃ maññasīti this is a polite expression. This is said – "What was ordered by you, that has been done by me; now you may do as you please what you deem the time for going or not going."

159.Paccekā itthiyoti individual women, meaning one woman on each elephant. Ukkāsu dhāriyamānāsūti while torches were being carried. Mahacca rājānubhāvenāti with great royal power. Mahaccātipi is also a reading, the meaning is great, this is a change of gender. Rājānubhāvo is called royal power. What then is his royal power? The dominion and glory of two great kingdoms of three hundred yojanas. Even though there was no prior arrangement that the king would approach the Tathāgata on such and such a day, at that very moment five hundred women, having assumed the guise of men, having removed their veils, with swords hanging from their shoulders, holding jeweled staffs and javelins, went out. With reference to that it was said – "paccekā itthiyo āropetvā".

Other sixteen thousand women of noble families also surrounded the king. At their periphery were hunchbacked dwarfs, Kirātas, and others. At their periphery were palace guards, trusted men. At their periphery were sixty thousand ministers with various costumes and adornments. At their periphery were ninety thousand sons of the realm adorned with various ornaments, holding various kinds of weapons, like young Vidyādhara trees. At their periphery were ten thousand Brahmins wearing hundred-fold cloths, having made five-hundred-fold cloths one-shouldered, well-bathed, well-anointed, adorned with various ornaments such as golden garlands, raising their right hands and going, proclaiming shouts of victory. At their periphery were five types of musical instruments. At their periphery was the circumference of bows and arrows. At its periphery were elephant troops. At the periphery of the elephants, horses neighed, striking neck against neck. At the periphery of the horses were chariots clashing against each other. At the periphery of the chariots were warriors striking arm against arm. At their periphery were eighteen armies shining with the wealth of ornaments appropriate to each one. Thus, just as an arrow shot from the periphery does not reach the king, so Jīvaka Komārabhacca, having arranged the king's retinue, goes not far from the king himself – "If there is any trouble, I will first give the gift of life to the king." But there is no limit as to how many hundreds or thousands of torches there were. With reference to such royal power, it was said – "mahaccarājānubhāvena yena jīvakassa komārabhaccassa ambavanaṃ, tena pāyāsī".

Ahudeva bhayanti here, there are four kinds of fear: fear of mental agitation, fear of knowledge, fear of the object, and moral dread. There, the fear of mental agitation is that which is stated in this way: "Because of birth, there is fear, there is dread". The fear of knowledge is that which comes in this way: "Having heard the Tathāgata's Dhamma teaching, for the most part, they experience fear, agitation, and terror" (saṃ. ni. 3.78). The fear of the object is that which is stated here: "Surely, that fearful danger is coming" (ma. ni. 1.49).

"They praise the timid one, not the brave one there;
The peaceful ones, because of fear, do not do evil" (saṃ. ni. 1.33).

Chambhitattanti the state of being agitated. Meaning the shaking of the whole body. Lomahaṃsoti goosebumps, meaning hairs standing on end. However, that goosebumps occurs at the time of the arising of joy in things like hearing the Dhamma, also because of joy. For those of a timid nature, it is also due to fear in seeing ghosts and demons. Here, it should be understood as goosebumps due to fear.

Why then was he afraid? Some say it was because of the darkness. It seems that in Rājagaha there are thirty-two great gates and sixty-four small gates. Jīvaka's mango grove is between the rampart and Gijjhakūṭa. He went out through the eastern gate and entered the shade of the mountain, there the moon was covered by the peak of the mountain, and there was darkness due to the mountain shade and the tree shade, but that is also not the reason. At that time, there was no limit to even hundreds of thousands of torches.

Sammā means a word of address to an equal, implying "may I address you as an equal?". Na palambhesī means, "by saying what is not, you do not deceive me, do you?". Nigghoso means the sound of conversation and discussion.

Mā bhāyi, mahārājāti, Jīvaka thought, "This king does not know me, thinking, 'He will not take my life'; but if I do not reassure him, he might perish." So, making himself firm and reassuring him, he said, "Fear not, Great King," and then said "na taṃ devā" etc. Abhikkamā means go towards, approach, enter. Because it would not be firm if said only once, he said it twice, as if hurrying. Ete maṇḍalamāḷe dīpā jhāyantīti, "Great King, a band of thieves does not stand after lighting lamps, and these lamps are burning in the maṇḍalamāla. Go by this sign of the lamps, Great King," he said.

Sāmaññaphalapucchāvaṇṇanā

160.Nāgassa bhūmī means a place where it is possible to go riding on an elephant; this is called nāgassa bhūmi.Nāgā paccorohitvā means descending from the elephant at the outer gatehouse of the monastery. As soon as he stood on the ground, the radiance of the Blessed One touched the king's body. Immediately, sweat poured from his entire body, as if his robes had to be wrung out and removed. Remembering his offense, great fear arose. Unable to go directly to the Blessed One, taking Jīvaka's hand and wandering about as if strolling in the park, praising the beauty of the monastery, saying, "This, friend Jīvaka, is well done, this is well done," he gradually approached the door of the maṇḍalamāla; that is, he arrived.

Kahaṃ pana sammā means, "Why do you ask?". Some say, "Because he did not know." It seems that he had seen the Blessed One before in his younger days, having come with his father, but later, through association with evil friends, having committed patricide, sent Abhaya, released Dhanapāla, and committed great offenses, he had not approached the Blessed One face to face, and so he asked without recognizing Him. That is unreasonable, for the Blessed One, adorned with auspicious major and minor marks, illuminating the entire park with six-colored rays, surrounded by the Saṅgha of bhikkhus like the full moon surrounded by stars, was sitting in the middle of the maṇḍalamāla; who would not know Him? But he asks in his royal manner. For it is the nature of royal families to ask as if they do not know even what they know. But Jīvaka, hearing that, thought, "This king, standing on the earth, asks, 'Where is the earth?', looking up at the sky, asks, 'Where are the sun and moon?', standing at the foot of Mount Sineru, asks, 'Where is Mount Sineru?', so he is asking 'Where is the Blessed One?' standing before the Ten-Powered One. Now I will show him the Blessed One," thinking thus, he extended his joined palms towards the Blessed One and said, "Here, Great King," etc. Purakkhato means sitting in front, surrounded by his retinue.

161.Yena bhagavā tenupasaṅkamī means he went where the Blessed One was, he approached the Blessed One.Ekamantaṃ aṭṭhāsī means, not crowding the Blessed One or the Saṅgha of bhikkhus, he stood alone in a suitable place to stand, having paid homage to the Blessed One. Tuṇhībhūtaṃ tuṇhībhūta means, wherever he looked, it was only silent, that is, there was only silence. For there was not even the sound of a single bhikkhu's fidgeting with his hands or feet, or any sound of rustling; and not a single bhikkhu looked at the king or the royal assembly standing before the Blessed One, surrounded by a troupe of actors adorned with all kinds of ornaments. All were sitting looking only at the Blessed One.

iminā means, "by this bodily, verbal, and mental serenity by which the Saṅgha of bhikkhus is calmed, by this serenity," he indicates. It is not with the intention that "Oh, that my son, having gone forth, might be as serene as these bhikkhus," that he says this. But, pleased at seeing the Saṅgha of bhikkhus, he remembered his son. For it is the nature of the world to remember dear relatives and friends upon seeing something rare or wonderful that has been attained. Thus, seeing the Saṅgha of bhikkhus and remembering his son, he said this.

Moreover, fearing for his son, desiring his peace, he said this. For it occurred to him, "My son will ask, 'My father is young. Where is my grandfather?'" Hearing that "He was killed by your father," he will think, "I too will have my father killed and rule the kingdom." Thus, fearing for his son, desiring his peace, he said this. Although he said this, his son would indeed kill him. For in that lineage, patricide had occurred in five cycles. Ajātasattu killed Bimbisāra, and Udaya killed Ajātasattu. Udaya's son, Mahāmuṇḍika by name, killed Udaya. His son, Anuruddha by name, killed Mahāmuṇḍika. His son, Nāgadāsa by name, killed Anuruddha. Nāgadāsa, however, was killed by the people of the kingdom, who were angry, saying, "These kings are destroyers of the lineage; what is the use of them?".

Agamā kho tvanti, why did he say this? It seems that even before the king spoke, the Blessed One thought, "This king has come and stands silently without speaking; what could he be thinking?". Then, knowing his thought, [He thought] "Unable to converse with me, he is looking at the Saṅgha of bhikkhus and remembering his son; he will not be able to say anything unless I address him; I will initiate a conversation with him." Therefore, after the king's words, [the Blessed One] said "agamā kho tvaṃ, mahārāja, yathāpema". The meaning of that is, "Great King, just as water that has fallen from the sky flows towards the lower ground, so you, looking at the Saṅgha of bhikkhus, have gone to where your affection lies."

Then this occurred to the king: "Oh, wonderful are the virtues of the Buddha! There is no one as much an offender against the Blessed One as I am, for I had his chief attendant killed, and taking Devadatta's side, sent Abhaya, released Nāḷāgiri, and a rock was thrown by Devadatta because of me; the mouth of the Ten-Powered One is not able to speak to one who is such a great offender. Oh, the Blessed One is so well-established in the five characteristics of suchness. I will not seek another teacher outside, having abandoned such a teacher." So, filled with joy, addressing the Blessed One, he said, "Piyo me, bhante," etc.

162.Bhikkhusaṅghassaañjaliṃ paṇāmetvāti, it occurred to him "If I pay homage to the Blessed One and then go here and there and pay homage to the Saṅgha of bhikkhus, the Blessed One will have to be behind me, and that would not be respectful. Even when paying homage to the king, if one pays homage to the sub-king, it is considered disrespect to the king." Therefore, having paid homage to the Blessed One, he stood in the same place and extended his joined palms to the Saṅgha of bhikkhus and sat down to one side. Kañcideva desa means some space.

‘‘puccha, mahārāja, yadākaṅkhasī’’ti. The meaning of that is, "Ask if you wish; I have no difficulty in answering questions." Or, "Ask whatever you wish; I will answer everything for you," he extended the invitation of omniscience, which is not shared by Paccekabuddhas, chief disciples, or great disciples. For they do not say "yadākaṅkhasīti", but say "we will know after hearing". But Buddhas say, "Puccha, āvuso, yadākaṅkhasī" (Saṃ. Ni. 1.237), or "Puccha, mahārāja, yadākaṅkhasī", or,

‘‘Puccha, vāsava, maṃ pañhaṃ, yaṃ kiñci manasicchasi;
Tassa tasseva pañhassa, ahaṃ antaṃ karomi te’’ti. (dī. ni. 2.356) vā;

Tena hi tvaṃ, bhikkhu, sake āsane nisīditvā puccha, yadākaṅkhasīti vā,

‘‘Bāvarissa ca tuyhaṃ vā, sabbesaṃ sabbasaṃsayaṃ;
Katāvakāsā pucchavho, yaṃ kiñci manasicchathā’’ti. (su. ni. 1036) vā;

‘‘Puccha maṃ, sabhiya, pañhaṃ, yaṃ kiñci manasicchasi;
Tassa tasseva pañhassa, ahaṃ antaṃ karomi te’’ti. (su. ni. 517) vā;

They extend the invitation of omniscience to those various yakkhas, kings, devas, samaṇas, brāhmaṇas, and wanderers. It is not surprising that the Blessed One, having attained the Buddha-ground, extends this invitation. He who, standing in the Bodhisatta-ground in partial knowledge –

‘‘Koṇḍañña, pañhāni viyākarohi;
Yācanti taṃ isayo sādhurūpā.
Koṇḍañña, eso manujesu dhammo;
Yaṃ vuddhamāgacchati esa bhāro’’ti. (jā. 2.17.60);

Thus, requested by the seers for the sake of Sakkā and others –

‘‘Katāvakāsā pucchantu bhonto,
Yaṃ kiñci pañhaṃ manasābhipatthitaṃ;
Ahañhi taṃ taṃ vo viyākarissaṃ,
Ñatvā sayaṃ lokamimaṃ parañcā’’ti. (jā. 2.17.61);

Thus, at the time of Sarabhaṅga. And in the Sambhava Jātaka, after wandering three times throughout all of Jambudīpa, not seeing the end of questions, when a brahmin after a long time was given an opportunity to ask a question, a seven-year-old boy by birth, playing in the dust on the road, sat cross-legged in the space between the houses and –

‘‘Taggha te ahamakkhissaṃ, yathāpi kusalo tathā;
Rājā ca kho taṃ jānāti, yadi kāhati vā na vā’’ti. (jā. 1.16.172);

Extended the invitation of omniscience.

163.Thus, invited by the Blessed One with the invitation of omniscience, the king, pleased in mind, asking a question, said, "yathā nu kho imāni, bhante," etc. There, skill itself is the place of skill (sippāyatana). Puthusippāyatanānī means many skills. Seyyathidanti, which are those? He shows those who live relying on that particular skill, beginning with Hatthārohā. For this is his intention – "Just as for these who live by skills, the visible fruit of the skill is evident relying on that particular skill, is it possible to demonstrate a visible fruit of sāmañña in this way?". Therefore, he brings up the places of skills and shows those who live by skills.

Hatthārohā (elephant riders) means all those skilled in elephant training, elephant doctors, elephant tamers, etc. Assārohā (horse riders) means all those skilled in horse training, horse doctors, horse tamers, etc. Rathikā (charioteers) means all those skilled in chariot training, chariot warriors, chariot protectors, etc. Dhanuggahā (archers) are archery teachers and archers. Celakā are those who, in battle, carry the victory flag in front. Calakā here are those who arrange the army formation, saying, "Let the king's position be here, let so-and-so high official's be here." Piṇḍadāyakā (lump-givers) are extremely courageous warriors. It seems they enter the enemy's army, and like lumps, they cut off the enemy's heads and give them, meaning they jump in and out. Or, this name also applies to those who, in the midst of battle, take the rice bowl and serve the warriors. Uggā-rājaputtā (fierce princes) are princes who are accustomed to fierce battles. Pakkhandino (leapers) are those who, when told "Bring the head or weapon of so-and-so," leap into battle, saying, "Whose head or weapon shall we bring?" These are called leapers because they leap. Mahānāgā (great nāgas) are like great nāgas, this is a designation for warriors who do not retreat even when elephants and others come directly towards them. Sūrā (heroes) are absolute heroes, who can cross the ocean even with their armor and skin intact. Cammayodhino (leather warriors) are those who fight wearing leather armor or holding a shield to protect against arrows. Dāsikaputtā (slave-born) are household slaves who are strong and affectionate warriors. Āḷārikā (cooks) are those who make pūva cakes. Kappakā (barbers) are those who shave hair. Nhāpakā (bath attendants) are those who give baths. Sūdā (cooks) are food preparers. Mālākārā (flower garland makers) and others are well-known. Gaṇakā (accountants) are those who are flawless readers (memorizers). Muddikā (seal bearers) are those who earn a living relying on calculations with signet rings. Yāni vā panaññānipi (or whatever other) means potters, ivory workers, painters, etc. Evaṃgatānī (thus gone) means thus practiced. Te diṭṭheva dhamme (they in the visible here and now) means those elephant riders and others, having shown those various crafts, receiving great wealth from the royal family, live on the visible fruits of their crafts in this very life. Sukhentī (they gladden) means they make happy. Pīṇentī (they gratify) means they make pleased, endowed with strength and power. Among Uddhaggikā (going upwards) etc., because the fruit is produced above, it has an uddhaṃ aggaṃ (an upper-most) that's why uddhaggikā. Sovaggikā (leading to heaven) means worthy of heaven. Sukho vipāko assā (whose result is happiness) means sukhavipākā (of happy result). Suṭṭhu agge rūpasaddagandharasaphoṭṭhabbaāyuvaṇṇasukhayasaādhipateyyasaṅkhāte dasa dhamme saṃvatteti nibbattetīti saggasaṃvattanikā (thoroughly promotes and produces the ten things called foremost: form, sound, smell, taste, tactile objects, life, beauty, happiness, fame, and sovereignty; therefore, leading to heaven) means that such kind of alms they establish. Sāmaññaphala (the fruit of recluseship) here, in the ultimate sense, the path is sāmañña (recluseship), the fruit of the path is sāmaññaphala (the fruit of recluseship). As it was said - "And what, monks, is sāmañña (recluseship)? It is this Noble Eightfold Path. That is, right view...right concentration. This, monks, is called sāmañña (recluseship). And what, monks, are the fruits of sāmañña (recluseship)? The fruit of stream-entry...the fruit of arahantship" (saṃ. ni. 5.35). This the king does not know. However, referring to the simile of the slave and the farmer which came up earlier, he asks,

"abhijānāsi no tva" (do you understand or not?) etc.

164.There, abhijānāsi no tva (do you understand or not?) means, do you understand? And this "no" particle should be connected with the word "pucchitā (asked)" later on. For this is what is said: "Great king, have you asked this question to other ascetics and brahmins, and do you remember being asked, or has it not escaped your memory?" Sace te agarū (if it is not burdensome for you) means, if it is not burdensome for you to speak here as they explained, if there is no discomfort, then speak. Na kho me bhante (it is not burdensome for me, venerable sir) What is he referring to? For it is difficult to speak in the presence of those who only appear to be wise, they find fault at every step, in every letter. But the truly wise, having heard, praise what is well-spoken, and in what is poorly spoken, they correct whatever contradicts the Pali text, meaning, and expression, and give it straight. And there is no one like the Blessed One who is perfectly wise. Therefore, he says, "It is not burdensome for me, venerable sir, where the Blessed One is sitting, or one like the Blessed One."

Description of Pūraṇa Kassapa's Doctrine

165.Ekamidāhaṃ (once I) means, once I here. Sammodanīyaṃ kathaṃ sāraṇīyaṃ vītisāretvā (having spent and passed the talk of friendliness and memory) means, having finished the talk that causes delight and is worth remembering.

166.In "Karoto kho, mahārāja, kārayato (When one acts, great king, when one causes to act)" etc., karoto (acting) means one who does it with one's own hands. Kārayato (causing to act) means one who causes to do by command. Chindato (cutting) means one who cuts off the hands etc. of others. Pacato (tormenting) means one who torments others with a stick. Socayato (causing to grieve) means one who causes others to grieve by taking away their goods etc. Socāpayato (causing to be grieved) means even one who grieves oneself or causes others to be grieved. Kilamato (fatiguing) means even one who tires oneself or causes others to be tired by cutting off food, imprisonment, etc. Phandato phandāpayato (trembling, causing to tremble) means even one who trembles oneself at the time of trembling or causes others to tremble. Pāṇamatipātāpayato (destroying life) means even one who kills or causes to kill. Thus, in all cases, the meaning should be understood only in terms of the action and the cause.

Sandhi (burglary) means house burglary. Nillopa (plundering) means great plundering. Ekāgārika (single-house) means plundering surrounding just one house. Paripanthe (highway robbery) means standing on the road to rob those who come and go. Karoto na karīyati pāpaṃ (doing, no evil is done) means even if one does any evil with the intention of doing it, no evil is done, there is no evil. He indicates that beings only have the notion that they are doing evil. Khurapariyantena (with a razor's edge) means with the edge of a razor, or with an edge like the sharp edge of a razor. Ekaṃ maṃsakhalaṃ (a heap of flesh) means a mass of flesh. Puñjaṃ (heap) is a synonym for that. Tatonidānaṃ (because of that cause) means because of making a heap of flesh.

Dakkhiṇaṃ (south) means the people on the southern bank are harsh and cruel, referring to them he says "killing" etc. On the northern bank, beings are faithful, pleased, regarding the Buddha, Dhamma and Sangha as their own, referring to them he says "giving" etc. There, yajanto (sacrificing) means one who performs a great sacrifice. Damena (by taming) means by taming the senses or by the observance of the Uposatha. Saṃyamena (by restraint) means by the restraint of morality. Saccavajjenā (by speaking the truth) means by speaking the truth. Āgamo (coming) means arrival, it means occurrence. In all cases, he rejects only the action of demerit and merit.

Vijite (in the conquered land) means in the territory where his command prevails. Apasādetabbaṃ (to be displeased) means to be harassed. Anabhinanditvā (without welcoming) means without praising, saying "good, good." Appaṭikkositvā (without rejecting) means without refuting, saying "you have spoken foolishly." Anuggaṇhanto (without grasping) means without grasping the essence. Anikkujjanto (without overturning) means establishing in the heart that this is the essence, this is the ultimate reality. However, the expression was both grasped and overturned by him.

Description of Makkhali Gosāla's Doctrine

167-169.In Makkhali's doctrine, paccaya (cause) is just a synonym for hetu (reason), by both he rejects the cause of defilement, which is the existing bodily misconduct etc., and the cause of purification, which is the existing bodily good conduct etc. Attakāre (by self-doing) means self-doing. By which self-done actions these beings attain godhood, Mārahood, Brahmāhood, disciple enlightenment, Pacceka Buddha enlightenment, and omniscient Buddhahood, that too he rejects. With the second phrase, he rejects that by relying on another's doing, another's advice and instruction, a great being establishes the remaining people, starting with the good fortune of human beings, up to arahantship, that other's doing. Thus, this fool is said to be striking a blow against the wheel of the Conqueror. Natthi purisakāre (there is no human action) means by which human action beings attain the aforementioned achievements, that too he rejects. Natthi balaṃ (there is no strength) means relying on which's own strength beings make effort and attain those achievements, that strength he rejects. Natthi vīriyaṃ (there is no effort) etc., all are just synonyms for human action. He takes these separately only in terms of rejecting statements such as "This happened by our effort, this by human strength, this by human endeavor."

Sabbe sattā (all beings) means he includes all without exception, such as camels, cows, donkeys, etc. Sabbe pāṇā (all living things) means he speaks in terms of one-sense-faculty living things, two-sense-faculty living things, etc. Sabbe bhūtā (all creatures) means he speaks referring to creatures in eggs, wombs, and moisture. Sabbe jīvā (all souls) means he speaks referring to rice, barley, wheat, etc. For in them, he considers the state of growing as having life. Avasā abalā avīriyā (without power, strength, or effort) means they have no power, strength, or effort of their own. Niyatisaṅgatibhāvapariṇatā (transformed by destiny, association, and nature) here, niyatī (destiny) means fixed. Saṅgatī (association) means going to various destinations of the six classes. Bhāvo (nature) means just inherent nature. Thus, transformed by destiny, association, and nature, they have attained various states. He shows that whatever is to happen, that happens; whatever is not to happen, that does not happen. Chasvevābhijātīsū (in just six classes) means, having remained in just six classes, they experience happiness and suffering. He shows that there is no other realm of happiness and suffering.

Yonipamukhasatasahassānī (hundreds of thousands of principal wombs) means fourteen hundred thousand principal wombs, and another sixty hundred, and another six hundred. Pañca ca kammuno satānī (and five hundreds of deeds) means and five hundreds of deeds. He reveals a pointless view based solely on speculation. The same method applies in "five deeds and three deeds" etc. But some say, "Five deeds means he speaks in terms of the five sense faculties. Three means in terms of bodily action etc." Kamme ca upaḍḍhakamme cā (in deed and half-deed) here, action to him means bodily action and verbal action, half-deed means mental action. Dvaṭṭhipaṭipadā (sixty-two paths) means he speaks of sixty-two paths. Dvaṭṭhantarakappā (sixty-two intermediate aeons) means in one aeon there are sixty-four intermediate aeons. But this one says this not knowing the other two.

Chaḷābhijātiyo (six classes) means the black class, the blue class, the red class, the yellow class, the white class, the purest white class, these six classes he speaks of. There, he says, butchers, fowlers, hunters, pig-slaughterers, hunters, fishermen, thieves, executioners, prison guards, or whatever other cruel occupations there are, this is the black class (a. ni. 6.57). He says that monks are the blue class, it seems they eat putting thorns in the four requisites. "Monks are thorn-eaters" (a. ni. 6.57) this is his Pali text itself. Or, he says, thorn-eaters are indeed one kind of renunciates. The red class, he says, is the Nigaṇṭhas, the single-clothed ones. It seems these are paler than the former two. Householders in white clothes, Acelaka disciples, he says, are the yellow class. Thus, he makes the Nigaṇṭhas who give the requisites greater than himself. Ājīvakas and Ājīvikinīs, he says, are the white class. It seems these are paler than the former four. Nanda, Vaccha, Kisa, Saṅkiccha, Makkhali Gosāla, he says, are the purest white class (a. ni. 6.57). It seems these are the palest of all.

Aṭṭha purisabhūmiyo (eight human stages) means the dull stage, the playful stage, the limb-investigating stage, the upright stage, the learner's stage, the ascetic's stage, the conqueror's stage, the wise stage, these are the eight human stages, he says. There, from the day of birth for seven days, beings are dull and deluded because they have emerged from a crowded place, he says, this is the dull stage. But those who have come from a bad state often cry and wail, those who have come from a good state remember it and laugh, this is called the playful stage. Taking hold of the hands or feet of parents, or a bed, or a seat, and placing the feet on the ground is called the limb-investigating stage. When able to walk with feet, it is called the upright stage. When learning skills, it is called the learner's stage. When going forth from home and becoming a renunciate, it is called the ascetic's stage. When knowing after serving the teacher, it is called the conqueror's stage. And the monk who is wise does not say anything, thus, he calls an unbenefited ascetic the wise stage.

Ekūnapaññāsa ājīvakasateti: "Forty-nine hundreds of Ājīvakas" means forty-nine hundreds of Ājīvaka livelihoods. Paribbājakasateti: "Hundreds of wanderers" means hundreds of wanderer ordinations. Nāgāvāsasateti: "Hundreds of Nāga dwellings" means hundreds of Nāga mandala-s. Vīse indriyasateti: "Twenty hundreds of indriya-s" means twenty hundreds of indriya-s. Tiṃse nirayasateti: "Thirty hundreds of hells" means thirty hundreds of hells. Rajodhātuyoti: "Dust elements" refers to places where dust is scattered, referring to places like the backs of hands, feet, etc. Satta saññīgabbhāti: "Seven conscious wombs" refers to goats, cows, donkeys, sheep, deer, buffalo, and horses. Satta asaññīgabbhāti: "Seven unconscious wombs" refers to rice, paddy, barley, wheat, kaṅgu, varaka, and kudrūsaka. Nigaṇṭhigabbhāti: "Nigaṇṭhi wombs" means wombs born in knots, referring to sugarcane, bamboo, reeds, etc. Satta devāti: "Seven gods" means many gods. But he says "seven." Humans are also countless, but he says "seven." Satta pisācāti: "Seven goblins" means the goblins are very large, but he says "seven." Sarāti: "Lakes" means great lakes, taking examples such as Kaṇṇamuṇḍa, Rathakāra, Anotatta, Sīhappapāta, Chaddanta, Mandākinī, and Kuṇālada.

Pavuṭāti: "Knots" means nodules. Papātāti: "Cliffs" means great cliffs. Papātasatānīti: "Hundreds of cliffs" means hundreds of small cliffs. Supināti: "Dreams" means great dreams. Supinasatānīti: "Hundreds of dreams" means hundreds of small dreams. Mahākappinoti: "Great aeons" means great aeons. There, he says, "One great aeon is when one takes a single drop of water from a great lake with the tip of a kusa grass every hundred years, and after making that lake waterless seven times." Such great aeons, after spending eighty-four hundred thousand, both fools and wise men will make an end to suffering. This is his doctrine. It seems that even the wise cannot purify themselves in between. Even the fools do not go beyond that.

Sīlenāti: "By morality" means by the morality of a naked ascetic or by any other means. Vatenāti: "By vows" means by such vows. Tapenāti: "By austerity" means by practices of austerity. He makes the unripe ripe, meaning one who purifies himself in between, saying "I am wise." He exhausts the ripe by touching and touching, meaning one who, saying "I am foolish," passes the time that has been stated. Hevaṃ natthīti: "It is not thus" means it is not so. Indeed, it shows that both of these cannot be done. Doṇamiteti: "Measured by a doṇa" as if measured by a doṇa. Sukhadukkheti: "Pleasure and pain." Pariyantakateti: "Having an end made" means having an end made by the stated period. Natthi hāyanavaḍḍhaneti: "There is no decrease or increase" means there are no decrease or increase. Saṃsāra does not decrease for the wise, nor does it increase for the foolish, this is the meaning. Ukkaṃsāvakaṃseti: "Superiority and inferiority" means superiority and inferiority. This is a term for decrease and increase.

suttaguḷeti: "In a ball of thread" means in a ball of thread made by wrapping it. Nibbeṭhiyamānameva paletīti: "It flees only as it unwinds" means standing on a mountain or the top of a tree and thrown, it goes only as it unwinds according to the length of the thread; when the thread is exhausted, it stands there and does not go. In the same way, he shows that one does not go beyond the stated time.

Description of Ajita Kesakambala's Doctrine

170-172. In Ajita's doctrine, natthi dinnanti: "There is no giving" he speaks referring to the absence of fruit of giving. Yiṭṭhaṃ is called a great sacrifice. Hutanti: "Offering" refers to an honorific gift. He rejects both of these, referring to the absence of fruit. Sukatadukkaṭānanti: "Of good and bad deeds" means of wholesome and unwholesome deeds. Phalaṃ vipākoti: "Fruit, result" means what is called fruit or result, he says that it does not exist. Natthi ayaṃ lokoti: "There is no this world" means for one standing in the next world, there is no this world. Natthi paro lokoti: "There is no other world" means even for one standing in this world, there is no other world; he shows that all are cut off right there. Natthi mātā natthi pitāti: "There is no mother, there is no father" he speaks in terms of the absence of fruit of right and wrong conduct towards them. Natthi sattā opapātikāti: "There are no beings who are spontaneously born" means there are no beings called those who are reborn after passing away.

Cātumahābhūtikoti: "Made of the four great elements" means made of the four great elements. Pathavī pathavikāyanti: "Earth to earth" means the internal earth element goes to the external earth element. Anupetīti: "It goes to" means it follows. Anupagacchatīti: "It approaches" is a synonym for that. The meaning is it goes along. By both, he shows that it goes to and approaches. The same method applies to the water element, etc. Indriyānīti: "The senses" means the senses with mind as the sixth, scatter into space. Āsandipañcamāti: "Fifth with the couch" means fifth with the lying couch, meaning the couch and the four men standing holding the four legs of the couch. Yāvāḷāhanāti: "As far as the cremation ground" means as far as the cemetery. Padānīti: "Footprints" means footprints of qualities and faults that have occurred in the manner of 'he was thus virtuous, thus immoral', or here, footprints themselves are intended to mean the body. Kāpotakānīti: "Pigeon-colored" means pigeon-colored, the color of pigeon wings. Bhassantāti: "Ending in ashes" means ending in ashes, or this itself is the reading. Āhutiyoti: "Offerings" means whatever giving that is of the nature of honorific gifts, etc., all of that has ashes as its end; it does not go beyond that to become fruit-bearing, this is the meaning. Dattupaññattanti: "Established by givers" means established by foolish men. This is what is said: "This giving is established by the foolish, the unintelligent, not by the wise. Fools give, the wise receive," he shows.

There, Pūraṇa, saying "While doing, one does not do evil," rejects kamma. Ajita, saying "With the break-up of the body, one is annihilated," rejects the result. Makkhali, saying "There is no cause," rejects both. There, by rejecting kamma, the result is also rejected; by rejecting the result, kamma is also rejected. Thus, all these are in meaning rejecters of both, and are doctrines of causelessness, doctrines of non-action, and doctrines of nihilism.

Moreover, those who, having taken their doctrine, sit in a night dwelling or a day dwelling and recite and investigate, to them, in that object, "While doing, one does not do evil, there is no cause, there is no condition, having died, one is annihilated," wrong mindfulness stands firm, the mind becomes one-pointed, apperceptions occur, in the first apperception there is deliberation, so also in the second, etc.; in the seventh, even for the Buddhas, there is no remedy, they are irreversible, like Ariṭṭhakaṇṭaka thorns. There, someone enters one view, someone two, someone three, even in one entry, in two or three entries, he is certainly one of wrong view; he has attained the obstruction to the path to heaven and the obstruction to the path to liberation, he is incapable of going to heaven immediately after that existence, how much more so liberation. The round stake is the name of that being who hides the path, and usually there is no rising up from such an existence.

"Therefore, a wise person, desiring prosperity,
Should avoid the unwholesome person from afar,
Like a venomous snake."

Description of Pakudha Kaccāyana's Doctrine

173-175. In Pakudha's doctrine, akaṭāti: "Unmade" means unmade. Akaṭavidhāti: "Of unmade kind" means of unmade nature. Evaṃ karohīti: "Do thus" means they are not even caused to be done by anyone. Animmitāti: "Uncreated" means not created even by psychic power. Animmātāti: "Uncaused to be created" means not caused to be created. Some say the word is animmāpetabbā, but that is not seen in the Pali or in the commentary. The three words beginning with "barren" have the meaning that has been stated. Na iñjantīti: "They do not stir" means they do not move because they stand like a boundary pillar. Na vipariṇamantīti: "They do not change" means they do not abandon their nature. Na aññamaññaṃ byābādhentīti: "They do not harm one another" means they do not injure one another. Nālanti: "Not able" means not capable. In Pathavikāyotiādīsu: "The earth-body, etc.," earth itself is the earth-body, or a collection of earth. Tatthāti: "There" means in those seven life-bodies. Sattannaṃ tveva kāyānanti: "Indeed, between the seven bodies" means just as a weapon struck into a pile of split peas enters through the space between the peas, so the weapon enters through the gap, the opening, between the seven bodies. There, he shows that it is only a mere perception that "I will deprive this one of life."

Description of Nigaṇṭha Nāṭaputta's Doctrine

176-178. In Nāṭaputta's doctrine, cātuyāmasaṃvarasaṃvutoti: "Restrained with fourfold restraint" means restrained with restraint by four parts. Sabbavārivārito cati: "And warded off from all water" means one who has warded off all water, who has rejected all cold water. It seems that he is conscious in cold water, therefore he does not agitate it. Sabbavāriyuttoti: "Endowed with all restraint." Sabbavāridhutoti: "Shaken off evil with all restraint." Sabbavāriphuṭoti: "Touched by all restraint." Gatattoti: "Gone in mind" means one whose mind has reached the limit. Yatattoti: "Restrained in mind" means one whose mind is restrained. Ṭhitattoti: "Established in mind" means one whose mind is well-established. In his doctrine, there is something in accordance with the Teaching, but because of the impurity of his doctrine, all of it is only view.

Description of Sañcaya Belaṭṭhaputta's Doctrine

179-181. Sañcaya's doctrine is just as described in the amarāvikkhepa.

Description of the First Immediately Visible Fruit of Asceticism

182. Sohaṃ, bhanteti: "So I, venerable sir" means so I, venerable sir, ask the Blessed One, not finding the essence in the doctrines of the Tirthikas, like not obtaining oil by squeezing sand.

183. Yathā te khameyyāti: "As it is pleasing to you" means as it is agreeable to you. Dāsoti: "Slave" means one of the slaves born in the house, bought with wealth, made by kamma, given as an inheritance, one who comes of his own accord, or one who comes through fear. Kammakāroti: "Worker" means just one who is not lazy and is of a working nature. Pubbuṭṭhāyī means one who, seeing from afar, gets up first. Thus, having gotten up, he prepares the master's seat, performs the duties to be done such as washing the feet, and afterwards lies down and sits, therefore pacchānipātī. Pubbuṭṭhāyī means one who gets up even before the master gets up from his bed. Pacchānipātī means one who, starting from dawn until the master's nighttime departure, does all the duties and afterwards lies down and prepares his own bed. Kiṃ kārapaṭissāvī means one who moves about only answering, "What shall I do? What shall I do?" Manāpacārī means one who only does what is pleasing. Piyavādī means one who only speaks pleasantly. Mukhullokako means one who moves about only looking up at the master's delighted and pleased face.

Devo maññeti: "I would think him a god" means like a god. So vatassāhaṃ puññāni kareyyanti: "Oh, that I might be such, if I were to do meritorious deeds" this is the meaning. "So vatassa'ssa" is also a reading, this is the same meaning. Yaṃnūnāhanti: "If only I" means if I were to give a gift, I would not be able to give even a hundredth part of what the king gives in one day for as long as I live; he shows the state of mind of being zealous for ordination, having made an effort in this way.

Kāyena saṃvutoti: "Restrained in body" means having covered the body, having blocked the entrance door of the unwholesome. The same method applies to the other two terms. Ghāsacchādanaparamatāyāti: "With food and clothing as utmost" means with food and clothing as the ultimate, the highest; even for this purpose, having abandoned wrong livelihood, he is content with the foremost purification, this is the meaning. Abhirato paviveketi: "Delighting in seclusion" means delighting in all three kinds of seclusion that are spoken of thus: "Bodily seclusion is for those who seek seclusion, mental seclusion is for those who delight in renunciation, and seclusion from defilements is for those unconditioned individuals who have attained the cessation of ideation"; having abandoned association with the crowd, he dwells alone in body, having abandoned association with mental defilements, he dwells alone in the way of the eight attainments, or having entered the fruition attainment or the cessation attainment, he dwells having attained Nibbāna, this is the meaning. Yaggheti: "Indeed" is a particle in the sense of urging.

184. Āsanenapi nimanteyyāmāti: "We might invite him even with a seat" means having clapped the seat, we might say, "Sit here." Abhinimanteyyāmapi nanti: "We might not even specially invite him" means we might not invite him even by offering. There are two kinds of offering: by speech and by body. Indeed, one invites by offering by speech by saying, "At whatever moment you desire, you should say with our robes, etc., that there is need." But one invites by offering by body by considering that there is a lack of robes, etc., and giving them, hence he said, Abhinimanteyyāmapi nanti: "We might not even specially invite him" referring to both. And here, gilānapaccayabhesajjaparikkhāroti: "Requisites of medicine as a support for the sick" means whatever medicine is suitable for the sick. But the meaning of the word is stated in the Visuddhimagga. Rakkhāvaraṇaguttinti: "Protection, guard, and defence" means what is called protection, and what is called a guard. But this is not an agreement called lawful that is made by stationing men with weapons in their hands. However, the protection that is called lawful is made by agreement when, for example, those who fetch wood and leaves do not enter the monastery at the wrong time, and hunters do not catch deer or fish within the boundary of the monastery; having made such an agreement, he says, dhammikānti: "Lawful."

185. Yadi evaṃ santeti: "If this were to be so" means if your slave were to receive greetings, etc., from you. If this were to be so. Addhāti: "Surely" this is a word of certainty. Paṭhamanti: "The first" while saying, he shows the existence of another. And by that the king said, sakkā pana, bhante, aññampītiādimāha: "But is it possible, venerable sir, for another?"

Description of the Second Immediately Visible Fruit of Asceticism

186-188. Kassako: One who cultivates is a farmer. Gahapatiko: One who is the master of a house, pre-eminent in a single household. Karakārako: One who pays taxes, known as kara. Rāsivaḍḍhako: One who increases a heap of grain and a heap of wealth.

Appaṃ vā: Whether it be a little, even as little as a nāḷi measure of rice. Bhogakkhandhaṃ: A heap of wealth. Mahantaṃ vā: Whether it be abundant. He mentions both, to show that just as it is difficult to renounce a great amount, so it is with a small amount. In the case of a slave, however, since a slave is not master even of himself, how much less of his possessions? For whatever wealth he has belongs to his masters, therefore, wealth is not mentioned. Ñātiyeva: relatives, a circle of relatives.

Description of the More Excellent Fruits of Recluseship

189. Sakkā pana, bhante, aññampi diṭṭheva dhamme: "But, venerable sir, is it possible [to show another fruit of recluseship] in this very life?" Here, it is not said, "in just this way." Why is that? Because if it were said "in just this way," the Blessed One would be able to explain the fruits of recluseship with similes of this kind for the whole night and day, or even longer. Although there is no end to the hearing of the words of this Blessed One, thinking that the meaning will be just the same, asking for something more special, he did not say "in just this way," but said, "more surpassing and more excellent." There, abhikkantataraṃ means more pleasing to the mind, more superior. Paṇītataraṃ means more excellent. Tena hi: The particle "then" is in the sense of requesting attention. Indeed, he says this to him when requesting him to pay attention. Suṇohi: Listen to a more surpassing and more excellent fruit of recluseship.

Sādhukaṃ manasikarohi: Here, sādhukaṃ and sādhu have the same meaning. Indeed, this word "sādhu" is seen in requesting, accepting, delighting, beautiful, strengthening, and so on. In "Sādhu me, bhante, bhagavā saṅkhittena dhammaṃ desetu" (SN 4.95) etc., it is seen in requesting. In "Sādhu, bhante'ti kho so bhikkhu bhagavato bhāsitaṃ abhinanditvā anumoditvā" (MN 3.86) etc., in acceptance. In "Sādhu sādhu, sāriputtā" (DN 3.349) etc., in delight.

"Sādhu dhammaruci rājā, sādhu paññāṇavā naro;
Sādhu mittānamaddubbho, pāpassākaraṇaṃ sukhaṃ" (Ja. 2.17.101);

Etc., in beautiful. In "Tena hi, brāhmaṇa, suṇohi sādhukaṃ manasi karohi" (AN 5.192) etc., the word sādhuka is used in the sense of strengthening and also as a command. Here also, it should be understood in the sense of strengthening and as a command. It also applies to beautiful. In the sense of strengthening, listen to this Dhamma firmly, taking it with good grasp. In the sense of a command, listen according to my command; in the sense of beautiful, listen to this beautiful and auspicious Dhamma. Thus, it is shown.

Manasi karohi: Attend, bring to mind, meaning, listen without a distracted mind, fix it in your mind, is the intention. Moreover, here, "suṇohi" is a warding off of distraction of the ear sense. "Sādhukaṃ manasi karohi" is a warding off of distraction of the mind sense by enjoining firm attention. The former is a warding off of taking hold of perversions of the letter, the latter is a warding off of taking hold of perversions of the meaning. And by the former, he enjoins listening to the Dhamma; by the latter, to the retention, examination, etc., of the Dhammas heard. By the former, he shows that "this Dhamma has correct wording, therefore it should be listened to." By the latter, "it is meaningful, therefore it should be carefully attended to." Or, connecting the word sādhukaṃ with both phrases, "because this Dhamma is profound in Dhamma and profound in teaching, therefore listen carefully; because it is profound in meaning and profound in realization, therefore attend carefully," thus the connection should be understood. Bhāsissāmi: I will speak in detail about the fruits of recluseship that were promised, "it is possible, great king," in this way. "Desessāmi" implies a brief explanation. "Bhāsissāmi" implies a detailed explanation. Therefore, Vaṅgīsa Thera said:

"He teaches in brief, and speaks in detail;
Like a myna bird's clear call, he utters eloquence." (SN 1.214);

‘‘evaṃ, bhante’’ti kho rājā māgadho ajātasattu vedehiputto bhagavato paccassosi: "Even so, venerable sir," King Ajātasattu, son of the Videhi princess, answered the Blessed One, accepted the Blessed One's words, it is said that he took them up.

190. Then the Blessed One said this to him, he spoke this, now the entire sutta beginning with "idha mahārāja" should be spoken, is the meaning. There, idha is a particle indicating location; it is used sometimes in reference to the world. As he said, "idha tathāgato loke uppajjati" - "here, the Tathāgata arises in the world." Sometimes in reference to the dispensation, as he said, "idheva, bhikkhave, paṭhamo samaṇo, idha dutiyo samaṇo" (AN 4.241) - "here, bhikkhus, is the first recluse, here is the second recluse." Sometimes in reference to opportunity. As he said -

‘‘Idheva tiṭṭhamānassa, devabhūtassa me sato;
Punarāyu ca me laddho, evaṃ jānāhi mārisā’’ti. (DN 2.369);

Mahārāja: Addressing him again as "great king" in order to teach the Dhamma as promised. This is what is said: "mahārāja, in this world, the Tathāgata arises, an Arahant...pe...a Buddha, a Blessed One." There, the term Tathāgata has been explained in the Brahmajāla Sutta. Arahant etc. have been explained in detail in the Visuddhimagga. Loke uppajjati: Here, loko (world) is of three kinds: okāsaloko (the world of space), sattaloko (the world of beings), and saṅkhāraloko (the world of formations). Here, the world of beings is intended. And even when arising in the world of beings, the Tathāgata does not arise in the world of devas, nor in the world of Brahmās, but only in the human world. Even in the human world, not in another world-system, but only in this world-system. Even there, not in all places, but "to the east, there is a town called Gajaṅgala, beyond that is Mahāsāla, beyond that are the border regions, and within are the central regions; to the southeast is the river Salaḷavatī. Beyond that are the border regions, and within are the central regions; to the south is a town called Setakaṇṇika, beyond that are the border regions, and within are the central regions; to the west is a brahmin village called Thūṇa, beyond that are the border regions, and within are the central regions; to the north is a mountain called Usiraddhaja, beyond that are the border regions, and within are the central regions." Thus, he arises in the middle country, which is defined as being 300 yojanas in length, 250 yojanas in width, and 900 yojanas in circumference. Not only the Tathāgata, but also the Paccekabuddhas, the chief disciples, the eighty great Theras, the mother of the Buddha, the father of the Buddha, the universal monarch, and other eminent brahmins and householders arise there.

There, from the eating of the milk-rice given by Sujātā until the path of Arahantship, the Tathāgata is said to arise; he is said to arise in the fruit of Arahantship. Or from the Great Renunciation until the path of Arahantship. Or from the Tusita heaven until the path of Arahantship. Or from the foot of Dīpaṅkara Buddha until the path of Arahantship, he is said to arise; he is said to arise in the fruit of Arahantship. Here, uppajjati (arises) is said in reference to the arising for the very first time. The meaning here is: The Tathāgata arises in the world.

So imaṃ lokaṃ: That Blessed One, this world. Now he shows what should be said. Sadevakaṃ: Together with the devas, sadevakaṃ. Similarly, together with Māra, samārakaṃ; together with Brahmā, sabrahmakaṃ; together with recluses and brahmins, sassamaṇabrāhmaṇiṃ. Because of being born (pajātattā), they are pajā (beings), that pajaṃ. Together with devas and humans, sadevamanussaṃ. There, by the term sadevaka, the five sensual deva-groups should be understood. By the term samāraka, the sixth sensual deva-group. By the term sabrahmaka, the Brahmā groups beginning with the Brahmakāyika devas. By the term sassamaṇabrāhmaṇi, the recluses and brahmins who are enemies and adversaries of the dispensation, and the recluses and brahmins who have stilled evil and banished evil. By the term pajā, the world of beings is included. By the term sadevamanussa, the conventional devas and the remaining humans. Thus, here, with these three terms, the world of beings together with the world of space is included. It should be understood that by the two, pajā etc., only the world of beings is included.

Another way: by the term sadevaka, the formless deva world is included. By the term samāraka, the six sensual deva worlds. By the term sabrahmaka, the formed Brahmā world. By the term sassamaṇabrāhmaṇādiggahaṇena, the human world together with the conventional devas in terms of the four assemblies, or the remaining entire world of beings.

‘‘samārakaṃ’’nti he said. But to those who thought, "Brahmā is of great power, he spreads light in one thousand world-systems with one finger, with two...pe...ten fingers he spreads light in ten thousand world-systems. And he experiences unsurpassed happiness of jhāna attainment, has he also been realized?" dispelling their doubt, he said sabrahmakaṃ. Then those who thought, "There are many recluses and brahmins who are adversaries of the dispensation, have they also been realized?" dispelling their doubt, he said sassamaṇabrāhmaṇiṃ pajaṃ. Thus, revealing the state of realization of the most eminent, then including the conventional devas and the remaining humans, revealing the state of realization of the remaining world of beings in terms of the limitation of the most eminent, he said sadevamanussaṃ. This is the sequence of ideas here.

sadevakaṃ: The rest of the world along with the devas. Samārakaṃ: The rest of the world along with Māra. Sabrahmakaṃ: The rest of the world along with the Brahmās. Thus, having placed all beings included in the three existences into the three realms in three ways, again including them in two terms, he said sassamaṇabrāhmaṇiṃ pajaṃ sadevamanussaṃ. Thus, by all five terms, only the triple world is included in that particular way.

Sayaṃ abhiññā sacchikatvā pavedeti: Here, sayaṃ means by himself, without another's guidance. Abhiññā means by higher knowledge, having known by superior knowledge. Sacchikatvā means having directly experienced, by this, refutation of inference etc. is done. Pavedeti means teaches, informs, reveals.

So dhammaṃ deseti ādikalyāṇaṃ…pe… pariyosānakalyāṇaṃ: That Blessed One, out of compassion for beings, even abandoning the unsurpassed happiness of solitude, teaches the Dhamma. And in teaching it, whether teaching little or much, he teaches only in the manner of being good in the beginning, etc. In the beginning, too, he teaches after making it good, auspicious, and blameless; in the middle, too; in the end, too, he teaches after making it good, auspicious, and blameless. There is a beginning, middle, and end to the teaching, there is one for the dispensation. For the teaching, even in a four-line verse, the first line is called the beginning, then two are called the middle, the last one is called the end. For a sutta with one connection, the introduction is the beginning, "idamavoca" is the end, and what is in between the two is the middle. For a sutta with many connections, the first connection is the beginning, the last connection is the end, and one, two, or many in the middle are the middle.

For the dispensation, sīla (virtue), samādhi (concentration), and vipassanā (insight) are called the beginning. And this has been said, "ko cādi kusalānaṃ dhammānaṃ? Sīlañca suvisuddhaṃ diṭṭhi ca ujukā" (SN 5.369) - "what is the beginning of wholesome qualities? Well-purified virtue and upright view." But the Noble Path which was said, "Atthi, bhikkhave, majjhimā paṭipadā tathāgatena abhisambuddhā" - "There is, bhikkhus, a middle way discovered by the Tathāgata," is called the middle. The fruit and Nibbāna are called the end. "Etadatthamidaṃ, brāhmaṇa, brahmacariyaṃ, etaṃ sāraṃ, etaṃ pariyosānaṃ" (MN 1.324) - "This is the purpose of the holy life, brahmin, this is the essence, this is the end," here, the fruit is said to be the end. "Nibbānogadhaṃ hi, āvuso visākha, brahmacariyaṃ vussati, nibbānaparāyanaṃ nibbānapariyosānaṃ" (MN 1.466) - "For the holy life, friend Visākha, has Nibbāna as its depth, Nibbāna as its goal, Nibbāna as its end," here, Nibbāna is said to be the end. Here, the beginning, middle, and end of the teaching are intended. For the Blessed One, in teaching the Dhamma, shows sīla in the beginning, the Path in the middle, and Nibbāna in the end. Therefore, it was said, "so dhammaṃ deseti ādikalyāṇaṃ majjhekalyāṇaṃ pariyosānakalyāṇaṃ" - "he teaches the Dhamma, good in the beginning, good in the middle, good in the end." Therefore, another Dhamma speaker, in speaking the Dhamma -

"In the beginning, he should show virtue, in the middle he should explain the Path;
In the end, Nibbāna; this is the arrangement of a speaker."

Sātthaṃ sabyañjanaṃ: Indeed, a teaching that is not based on descriptions of rice-gruel, meals, women, men, etc., is not sātthaṃ (meaningful). But the Blessed One, abandoning such a teaching, teaches a teaching based on the four foundations of mindfulness, etc. Therefore, he is said to teach sātthaṃ. But a teaching that is connected with one letter, etc., or all labial letters, or all aspirated and all nasal letters, that teaching is called abyañjanā (lacking in expression) because of the absence of perfection of expression, like the languages of the Damelas, Kirātas, Savaras, etc., and Mlecchas. But the Blessed One -

‘‘Sithilaṃ dhanitañca dīgharassaṃ, garukaṃ lahukañca niggahītaṃ;
Sambandhavavatthitaṃ vimuttaṃ, dasadhā byañjanabuddhiyā pabhedo’’ti.

Kevalaparipuṇṇaṃ: Here, kevalaṃ means all-inclusive. Paripuṇṇaṃ means neither deficient nor excessive. This means he teaches what is entirely complete, and there is no incomplete teaching. Because there is nothing to add or subtract, it should be understood as kevalaparipuṇṇaṃ. Parisuddhaṃ: means without defilements. For if someone teaches this Dhamma desiring to gain profit or honor, their teaching is impure. But the Blessed One, independent of worldly gain, teaches with a mind softened by loving-kindness, intending benefit for others, and firmly established in the nature of detachment. Therefore, it is said that he teaches the Dhamma in a pure way.

Brahmacariyaṃ pakāseti: Here, the word brahmacariya is seen in these meanings: giving, rendering service (veyyāvacca), the five precepts of morality, the illimitables (appamaññā), abstinence from sexual intercourse, contentment with one's own spouse (sadārasantosa), effort (viriya), the Uposatha observances, the Noble Path, and the Dispensation (sāsana).

‘‘What is your practice, what is your brahmacariya?
What is the result of your good conduct?
Such power, splendor, strength, and energy,
And this great mansion, O Nāga, that is yours."

"My wife and I, in the world of humans,
Were both faithful, generous patrons;
My house was a drinking-place,
And ascetics and brahmins were satisfied.

That is my practice, that is my brahmacariya.
This is the result of that good conduct.
Such power, splendor, strength, and energy,
And this great mansion, O wise one, that is mine." (jā. 2.17.1595);

In this Puṇṇaka Jātaka, giving is said to be brahmacariya.

"By what hand do you give desires, by what hand do you give honey?
By what brahmacariya is merit accomplished in your hand?

By this hand, I give desires, by this hand, I give honey;
By this brahmacariya, merit is accomplished in my hand." (pe. va. 275,277);

In this Aṅkurapetavatthu, service (veyyāvacca) is said to be brahmacariya. "Thus, monks, that was called the Tittiriya brahmacariya" (cūḷava. 311). In this Tittirīya Jātaka, the five precepts are said to be brahmacariya. "But, Pañcasikha, that brahmacariya of mine leads neither to disenchantment, nor to dispassion, nor to cessation… but only to rebirth in the Brahma world" (dī. ni. 2.329). In this Mahāgovinda Sutta, the four illimitables (appamaññā) are said to be brahmacariya. "Others will be non-celibate, but we will be celibate in this matter" (ma. ni. 1.83). In this Sallekha Sutta, abstinence from sexual intercourse is said to be brahmacariya.

"We do not transgress against our wives,
Nor do our wives transgress against us;
Except for them, we practice the brahmacariya.
Therefore, our young ones do not die." (jā. 1.4.97);

In the Mahādhammapāla Jātaka, contentment with one's own spouse (sadārasantosa) is said to be brahmacariya. "I recall, Sāriputta, having practiced the brahmacariya endowed with four qualities, and I was indeed an ascetic" (ma. ni. 1.155). In the Lomahaṃsana Sutta, effort (viriya) is said to be brahmacariya.

"By inferior brahmacariya, one is reborn among khattiyas;
By middling, one is reborn among the devas;
By superior, one is purified." (jā. 1.8.75);

Brahmacariyaṃ: Brahmacariyaṃ is the practice (cariya) that is excellent (brahma in the sense of seṭṭha) or has become brahma. Or it means the practice of the Buddhas and others who have become brahma.

191.Taṃ dhammaṃ: That Dhamma with the aforementioned qualities. Suṇāti gahapati vā: Why does he mention the householder (gahapati) first? Because of their humility and diligence. For usually, those who ordain from a khattiya family become conceited based on their birth. Those who ordain from a brahmin family become conceited based on their mantras. Those who ordain from low-caste families are unable to establish themselves due to their inferior status. But householders, wiping sweat from their armpits and with salt blooming on their backs, plow the field and, lacking such conceit, are humble and unpresumptuous. Having ordained, without conceit or arrogance, they are able to memorize the entire Buddha's word according to their ability and, engaging in insight (vipassanā), are able to establish themselves in Arahantship. And those who ordain after leaving other families are not many; householders are the majority. Thus, because of their humility and diligence, he mentions the householder first.

Aññatarasmiṃ vā: Or in any of the other families. Paccājāto: Born. Tathāgate saddhaṃ paṭilabhati: Having heard the pure Dhamma, he gains faith in the Tathāgata, the owner of the Dhamma, thinking, "That Blessed One is truly a Fully Enlightened One." Iti paṭisañcikkhati: Thus, he reflects. Sambādho gharāvāso: Even if a couple lives in a sixty-cubit house or a hundred-yojana palace, still their household life is cramped because of its encumbrances and attachments. Rajopatho: The uṭṭhānaṭṭhāna (place of origin) of passions and defilements, according to the Great Commentary (mahāaṭṭhakathā). Others say it is the path of coming and going. Abbhokāso: Like an open space because of non-attachment. For even living in mansions, jeweled palaces, or divine abodes with closed doors and windows and covered places, the renunciate is neither attached, nor clings, nor is bound. Therefore, it is said, "Renunciation is an open space." Moreover, household life is cramped because there is no opportunity for wholesome activities. It is a rajopatho (dusty path) because it is a meeting place for the dust of defilements, like a place for unbridled activities. Renunciation is an open space because there is an easy opportunity for wholesome activities.

Nayidaṃ sukaraṃ…pe… pabbajeyya: Here, this is the condensed account: this threefold training (sikkhattaya) of the brahmacariya, even for a single day, must be kept unbroken and entirely complete in order to reach the final thought-moment (carimakacitta); and it must be practiced entirely purely, unblemished by the impurities of defilements, in order to reach the final thought-moment, like a polished conch (saṅkhalikhita), resembling a washed conch. This is not easy for one living in a house, dwelling amidst household life, to practice entirely completely…to practice purely. What if I were to shave off my hair and beard, put on reddish-brown robes unsuitable for those living the brahmacariya, and go forth from the household life into homelessness? Here, since activities beneficial to household life, such as agriculture and trade, are called agāriya, and these are absent in renunciation, therefore renunciation should be understood as anagāriya, that anagāriya. Pabbajeyyaṃ: I would undertake.

192-193.Appaṃ vā: A wealth of less than a thousand is called little, from a thousand onwards it is great. Relatives are indeed a circle of relatives due to their binding nature. Even that, less than twenty is called little, from twenty onwards it is great. Pātimokkhasaṃvarasaṃvuto: Endowed with the restraint of the Pātimokkha. Ācāragocarasampanno: Endowed with conduct (ācāra) and range (of movement, gocara). Aṇumattesu: In insignificant. Vajjesu: In unwholesome things. Bhayadassāvī: Seeing danger. Samādāya: Having rightly undertaken. Sikkhati sikkhāpadesu: He trains himself in the training rules (sikkhāpadas), undertaking each training rule. This is the summary here, but the detailed explanation is given in the Visuddhimagga.

Kāyakammavacīkammena samannāgato kusalena parisuddhājīvo: Here, even though wholesome bodily and verbal actions are included by the mention of conduct (ācāra) and range (gocara), since this purification of livelihood (ājīvapārisuddhi) does not arise in the sky or on treetops, but arises only through the doors of body and speech, therefore it is said, "Endowed with wholesome bodily and verbal action," to show the place of its origin. Since he is endowed with that, therefore his livelihood is pure. Or it is said thus in accordance with the Samaṇamuṇḍikaputta Sutta (ma. ni. 2.260). There it is said, "And what, Thapati, are wholesome moralities? Wholesome bodily action, wholesome verbal action, and I say, Thapati, that pure livelihood is also included in morality." Since he is endowed with that, therefore his livelihood should be understood as pure.

Sīlasampanno: Endowed with the threefold morality described in the Brahmajāla Sutta. Indriyesu guttadvāro: With guarded doors in the six senses, including the mind. Satisampajaññena samannāgato: Endowed with mindfulness and clear comprehension in the seven instances beginning with "in going forward and returning." Santuṭṭho: Contented with the four requisites, with the threefold contentment.

Explanation of Minor Morality

194-211.Having thus laid down the matrix (mātika), proceeding sequentially, he says, "Kathañca, mahārāja, bhikkhu sīlasampanno hotī" (And how, great king, is a bhikkhu accomplished in morality?), etc. There, idampissa hoti sīlasmiṃ: This, too, that is, the abstaining from killing living beings, is one morality among his moralities. Or this is an instance of the bhummaṃ suffix, in the sense of the individual. For in the Great Commentary, the meaning is given simply as, "This is the morality of that Samaṇa." The rest should be understood in the same way as described in the Brahmajāla Sutta. Idamassa hoti sīlasmiṃ: This is his morality, this is the meaning.

212.Na kutoci bhayaṃ samanupassati, yadidaṃ sīlasaṃvarato: Of those fears that arise from non-restraint, he does not foresee any fear arising from moral restraint in any way from any restraint. Why? Because there is no fear arising from non-restraint from restraint. Muddhābhisitto: Anointed on the head with the anointing of a Khattiya performed according to the prescribed procedure. Yadidaṃ paccatthikato: He does not foresee any fear arising from any adversary in any way. Why? Because his enemies are defeated. Ajjhattaṃ: Specifically within, meaning in his own mind-stream. Anavajjasukhaṃ: He experiences blameless, un-reproachable, wholesome, physical and mental happiness accompanied by non-remorse, joy, rapture, tranquility—qualities that stand in the place of morality. Evaṃ kho, mahārāja, bhikkhu sīlasampanno hotī: Thus, great king, a bhikkhu is accomplished in morality when endowed with the threefold morality shown by continuous exposition, thus he concluded the discourse on morality.

Discourse on Sense Restraint

213.In the section on guarding the sense doors, cakkhunā rūpaṃ: Here, the word cakkhu (eye) sometimes refers to the Buddha-eye, as in, "He surveyed the world with the Buddha-eye" (mahāva. 9). Sometimes it refers to the all-knowing wisdom (sabbaññutaññāṇa) known as the samantacakkhu (all-around eye), as in, "Like that, Sumedha, climbing the Dhamma-made palace, the all-around eye" (mahāva. 8). Sometimes to the Dhamma-eye: "The stainless, immaculate Dhamma-eye arose" (mahāva. 16), here referring to the wisdom of the three Noble Paths. "The eye arose, knowledge arose" (mahāva. 15), here referring to knowledge of past lives, etc., the eye of wisdom. In places where it occurs, such as "with the divine eye" (ma. ni. 1.284), it refers to the divine eye. "Conditioned by the eye and forms," here it refers to the physical eye. But here, it refers to eye-consciousness by way of the term for the physical eye, therefore the meaning here is, "having seen a form with eye-consciousness." Whatever should be said in the remaining passages is all stated in the Visuddhimagga. Abyāsekasukhaṃ: Because it is free from entanglement with defilements, he experiences pure, unmixed, excellent happiness of mind (adhicittasukha).

Discourse on Mindfulness and Clear Comprehension

214.In the section on mindfulness and clear comprehension, abhikkante paṭikkante: Here, abhikkantaṃ means going forward, and paṭikkantaṃ means returning; both can be found in the four postures. In going, moving the body forward is called going forward. Turning back is called returning. Even in standing, remaining standing, bending the body forward is called going forward, and moving it backward is called returning. In sitting, remaining sitting, moving towards the front part of the seat is called going forward, and moving back towards the rear part is called returning. The same method applies in lying down.

"Sampajānakārī hoti" means one who acts with full awareness in all activities; or, awareness itself is the action. For he is indeed applying awareness in going forward and so on. He is never without awareness in any situation. Herein, awareness is of four kinds: that which is purposeful (sātthaka), suitable (sappāya), related to the proper sphere (gocara), and non-deluded (asammoha). Of these, when the thought of going forward arises, instead of going simply because of the thought, one assesses, "Is there a purpose for me in going here, or not?" This ascertainment of purpose is purposeful awareness. And herein, purpose means growth in the Dhamma by way of seeing a shrine (cetiya), a Bodhi tree, the Sangha, or perceiving the unattractive (asubha). For even having seen a cetiya or a Bodhi tree, by generating joy with the Buddha as the object of focus, and contemplating that very thing in terms of arising and passing away, one attains arahantship. Having seen an Elder (Thera), by taking one’s stand in their advice; having seen the unattractive, by generating the first jhāna there and contemplating that very thing in terms of arising and passing away, one attains arahantship. Therefore, the seeing of these is said to be purposeful. Some, however, say that there is indeed a purpose that is growth even from material things (āmisa), because it is the condition for undertaking the support of the holy life (brahmacariya).

But in that going, having assessed what is suitable and unsuitable, the ascertainment of what is suitable is suitable awareness. That is to say: even the seeing of a cetiya is purposeful, but if a large gathering assembles for a great offering at the cetiya within ten or twelve yojanas, and both women and men, adorned and dressed up according to their means, wander about like painted dolls, then lust arises in him towards a pleasing object, aversion towards an unpleasing object, and delusion arises in the absence of equanimity; or he commits an offense involving bodily contact. Or there is danger to his life or the holy life; thus, that place is unsuitable. In the absence of danger of the kind mentioned, it is suitable. The same method applies to seeing a Bodhi tree. Seeing the Sangha is also purposeful. But if, in a village, after having a large pavilion built, there is a gathering of people just as described above, engaged in listening to the Dhamma all night, there is both a gathering of people and danger; thus, that place is unsuitable. In the absence of danger, it is suitable. The same method applies to seeing Elders surrounded by a large retinue.

Seeing the unattractive is also purposeful, and this story is for the purpose of illuminating that meaning: it seems that a young bhikkhu, having taken a novice (sāmaṇera), went for a toothpick. The novice, deviating from the path and going ahead, having seen the unattractive, generated the first jhāna and, having made that very thing the basis, contemplating conditioned things, realized three fruits and stood still, taking up a meditation subject for the higher path. The young bhikkhu, not seeing him, called out, "Sāmaṇera!" He thought, "From the day I ordained, I have never spoken two words to a bhikkhu. Even on another day, I will generate a special quality above," and replied, "What is it, Bhante?" When he was told, "Come here," he came with just that one word and said, "Bhante, first go along this path and, having stood facing east for a moment in the place where I stood, look." Having done so, he attained the very same special attainment. Thus, one unattractive sight was born for the benefit of two people. Thus, even though this is purposeful, the unattractive aspect of a mother towards a man is unsuitable, and the unattractive aspect of a man towards a mother is unsuitable; only what is compatible is suitable. Thus, the ascertainment of what is suitable is called suitable awareness.

However, having thus ascertained what is purposeful and suitable, having grasped an object of meditation (kammaṭṭhāna) consisting of a meditation subject that suits his disposition from among the thirty-eight meditation subjects, going on the alms-round with that in mind is called awareness related to the proper sphere. To clarify that, this tetrad should be understood:

Here, one bhikkhu takes, but does not bring back; one brings back, but does not take; one neither takes nor brings back; one both takes and brings back. Of these, the bhikkhu who, during the day, purifies his mind of obstructive mental states through walking meditation and sitting, and likewise, having spent the first watch of the night, and the middle watch, lying down, also spends the last watch through sitting and walking meditation; early in the morning, having performed the duties at the cetiya compound and the Bodhi tree compound, having poured water on the Bodhi tree, having provided drinking water and water for washing, and having undertaken all the rules of conduct in the section on conduct, beginning with the duties towards his teacher and preceptor, and conducts himself accordingly. Having performed the bodily preparations, having entered the dwelling place, after he has warmed two or three couches, applying himself to the meditation subject, having gotten up at the time for the alms-round, taking his bowl and robe with the meditation subject foremost in his mind, having left the dwelling place, going to the cetiya compound while attending to the meditation subject, if it is the meditation subject of mindfulness of the Buddha, he enters the cetiya compound without abandoning that. If it is another meditation subject, having stopped at the foot of the stairs, putting it aside as if it were an item taken in the hand, having taken up the joy that has the Buddha as its object, he ascends the cetiya compound. If it is a large cetiya, he should circumambulate it three times and pay homage at four places. If it is a small cetiya, having circumambulated it in the same way, he should pay homage at eight places. Having paid homage to the cetiya, he should pay homage to the Bodhi tree, showing a prostrate gesture as if in the presence of the Blessed Buddha. Having thus paid homage to the cetiya and the Bodhi tree, having gone to the place where it was put away, taking up the meditation subject that was put down, as if grasping an item in his hand, with the meditation subject foremost in his mind, he enters the village for alms, having put on his robe near the village. Then, having seen him, the people, thinking, "Our venerable one has come," go out to meet him, take his bowl, seat him in the alms hall or in a house, give him rice-gruel, and, until the meal is finished, wash his feet, anoint them with oil, sit before him, and ask a question or desire to hear the Dhamma. Even if they do not speak, the teachers of the commentary say that a Dhamma talk should be given for the sake of gathering people. For there is no Dhamma talk that is free from the meditation subject; therefore, having given a Dhamma talk with the meditation subject foremost in his mind, having partaken of the food with the meditation subject foremost in his mind, having given thanks, even when dismissed by the people, having gone out of the village followed by them, after having dismissed them there, he proceeds on his way.

"Takes, but does not bring back" means.

"Brings back, but does not take" means. And bhikkhus of this kind, having drunk rice-gruel and having begun insight, have surpassed enumeration in the dispensation of the Buddha. In Sri Lanka alone, in those villages, there is no alms hall where there are no bhikkhus who, having drunk rice-gruel, have attained arahantship.

"Neither takes nor brings back" means.

But this one who is said to "both takes and brings back" should be understood as being simply one whose practice is going and returning. For sons of good families, desiring their own welfare, having gone forth in the dispensation and living together in one place, ten, twenty, thirty, forty, fifty, or a hundred of them, make an agreement and live, "Friends, you have not gone forth because you are in debt, or because you are afraid, or because you have a livelihood problem, but because you wish to be freed from suffering; therefore, suppress the defilement that arises in going while you are going; likewise, suppress the defilement that arises in standing, sitting, or lying down while you are standing, sitting, or lying down."

Like Mahāphussadeva Thera.

And like Mahānāga Thera.

It seems that he, while fulfilling the practice of going and returning, first resolved, "I will honor the Great Struggle (mahāpadhāna) of the Blessed One," and for seven years dedicated himself only to standing and walking meditation. Then, having fulfilled the practice of going and returning for sixteen years, he attained arahantship. While lifting his foot with a mind conjoined with the meditation subject, and turning it back when it was lifted with a mind disjoined from it, having gone near the village, he would wash the bowl from the inside with water and make a mouthful of water, standing in a place where it could be suspected, "Is it a cow or a monk?". What is the reason? Lest there be a distraction to the meditation subject even by the mere utterance of the words, "May you live long!" to people who have come to give alms or to pay homage. But if he is asked, "Bhante, what day is it today?" or about the count of bhikkhus, or a question, then, having swallowed the water, he would announce it. If those who ask about the day and so on are not there at the time of departure, he would spit it out at the village gate and then leave.

And like fifty bhikkhus. It seems that on the Āsāḷha full moon they made an agreement, "We will not speak to each other until we attain arahantship," and when entering the village for alms, they would make a mouthful of water and enter. When asked about the day and so on, they would act in the manner described. There, having seen the spitting, the people knew, "Today one has come, today two." And they thought, "Why do these not converse even with us, or even with each other? If they do not converse even with each other, surely a dispute has arisen. Come, let us reconcile them to each other," and all went to the monastery, but they did not see even two bhikkhus in one place among the fifty bhikkhus. Then, the man among them who had sight said, "The dwelling place of quarrelers is not like this; the cetiya compound and the Bodhi tree compound are well-swept, the brooms are well-placed, the drinking water and water for washing are well-provided," and they turned back from there. Those bhikkhus, within three months, attained arahantship and celebrated the purification ceremony (visuddhipavāraṇa) at the great invitation (mahāpavāraṇa).

"Both takes and brings back" means.

However, while fulfilling this practice of going and returning consisting of taking and bringing back, if he is endowed with supporting conditions, he attains arahantship in his early years. If he does not attain arahantship in his early years, then in his middle years; if he does not attain arahantship in his middle years, then at the time of death; if he does not attain arahantship at the time of death, then having become a deva; if he does not attain arahantship having become a deva, then in a time when Buddhas have not arisen, he realizes individual enlightenment (paccekabodhi). If he does not realize individual enlightenment, then in the presence of Buddhas, he is of quick insight; just as the Elder Bāhiya Dārucīriya, or the Elder Sāriputta of great wisdom, or the Elder Mahāmoggallāna of great psychic power, or the Elder Mahākassapa, an exponent of ascetic practices, or the Elder Anuruddha with the divine eye, or the Elder Upāli, a master of the Vinaya, or the Elder Puṇṇa Mantāṇiputta, a forest-dweller, or the Elder Revata, very learned, or the Elder Ānanda, a lover of alms-giving, or the Elder Rāhula, the son of the Buddha. Thus, in this tetrad, the one who both takes and brings back, for him, awareness related to the proper sphere is at its peak.

Non-deluded awareness: that should be understood thus: here, when a bhikkhu goes forward or backward, just as ignorant, childish worldlings are deluded in going forward and so on, thinking, "The self goes forward; the going forward is created by the self," or "I go forward; the going forward is created by me," not being deluded in that way, when the thought "I will go forward" arises, along with that thought, the wind element produced by the mind arises, generating intimation. Thus, due to the force of the mind-activity and the wind element, this collection of bones regarded as a body goes forward. As he goes forward thus, in each lifting of the foot, two elements, the earth element and the water element, are weak and feeble; the other two are excessive and strong; likewise, in over-stretching and contracting. In releasing, two elements, the fire element and the wind element, are weak and feeble; the other two are excessive and strong; likewise, in placing and stopping. There, the material and immaterial phenomena occurring in the lifting do not reach the over-stretching; likewise, the phenomena occurring in the over-stretching do not reach the contracting, the phenomena occurring in the contracting do not reach the releasing, the phenomena occurring in the releasing do not reach the placing, the phenomena occurring in the placing do not reach the stopping. There, in that very place, becoming joint by joint, junction by junction, limit by limit, they break with a cracking sound like sesame seeds thrown on a hot pot. There, who is the one that goes forward, or to whom does the going forward belong? In the ultimate sense, it is simply the elements that go, the elements that stand, the elements that sit, the elements that lie down. In that particular location, along with form:

"One mind arises, another mind ceases;
The unbroken connection flows on like a river stream."

Thus, not being deluded in going forward and so on is called non-deluded awareness.

The meaning of the phrase "in going forward and backward, he is one who acts with full awareness" is finished.

Ālokite vilokite: Here, ālokitaṃ means looking forward. Vilokitaṃ means looking around in different directions. Other kinds of looking, such as looking down, up, or behind (olokita, ullokita, apalokita), are not included here. However, considering their similarity, only these two are included, or by this expression, all of them are included.

In that case, when the thought arises, "I will look," if one grasps the meaning of the object without looking merely due to the thought, that is purposeful sampajañña, which should be understood by taking the venerable Nanda, who is a kāyasakkhi, as an example. This was said by the Blessed One: "If, monks, Nanda needs to look at the eastern direction, having completely applied his mind, Nanda looks at the eastern direction, thinking, 'While I am looking at the eastern direction in this way, evil, unskillful qualities of covetousness and displeasure will not flow in.' Thus, he is mindful there. (A.N. 8.9) If, monks, Nanda needs to look at the western direction…pe…northern direction…pe…southern direction…pe…upwards…pe…downwards…pe…to look around in different directions, having completely applied his mind, Nanda looks around in different directions, thinking, 'While I am looking around in different directions in this way, evil, unskillful qualities of covetousness and displeasure will not flow in.' Thus, he is mindful there."

Moreover, here too, purposefulness and suitability should be understood in the same way as on the occasion of seeing a shrine, etc., mentioned earlier, and gocarasampajañña is simply the non-abandonment of the meditation subject. Therefore, here, those who have a meditation subject based on the khandhas, dhātus, or āyatanas should perform looking and glancing according to their own meditation subject, or those who have a kasiṇa etc., as a meditation subject should do so with the kasiṇa in mind. Internally, there is no self who looks or glances; however, when the thought 'I will look' arises, with that thought, the vāyodhātu born of that thought arises, generating the intimation (viññatti). Thus, due to the activity of the mind and the expansion of the vāyodhātu, the lower eyelid sinks down, and the upper one lifts up. There is no one opening it with a lever. Then, eye-consciousness arises, accomplishing the function of seeing, and knowing in this way is called asammohasampajañña here. Furthermore, in terms of fundamental knowledge (mūlapariññā), asammohasampajañña should be understood here as an adventitious, temporary state. First, regarding fundamental knowledge:

Bhavaṅga-avajjana, and seeing, receiving;
Investigating, determining, javana is the seventh.

There, bhavaṅga flows on, accomplishing the function of being a condition for rebirth. Having turned away from that, the kiriyamanodhātu, accomplishing the function of adverting, then with its cessation, eye-consciousness accomplishing the function of seeing, then with its cessation, the vipākamanodhātu accomplishing the function of receiving, then with its cessation, the vipākamanoviññāṇadhātu accomplishing the function of investigating, then with its cessation, the kiriyamanoviññāṇadhātu accomplishing the function of determining, then with its cessation, javana flashes seven times. There, even in the first javana, there is no looking and glancing in terms of lusting, disliking, or delusion, thinking, "This is a woman, this is a man." Likewise in the second javana…pe…seventh javana. However, in these, when they have broken apart and fallen like soldiers in a battlefield, looking and glancing occurs in terms of lusting, etc., thinking, "This is a woman, this is a man." Thus, here, asammohasampajañña should be understood in terms of fundamental knowledge.

However, when a form comes into the range of the eye-door, after the bhavaṅga trembles, when the adverting, etc., have arisen and ceased in terms of accomplishing their respective functions, at the end, javana arises. That, in the eye-door which is the house of the previously arisen adverting etc., is like a visitor. Just as when a visitor has entered another's house to ask for something, it is not proper to give orders if the householders are sitting silently, so too, in the eye-door, which is the house of adverting, etc., it is improper to lust, dislike, or be deluded when the adverting, etc., are not lusting, disliking, or being deluded. Thus, asammohasampajañña should be understood in terms of its adventitious nature.

However, these cittas that arise at the eye-door, ending with determining, break apart right there together with their associated phenomena, and do not see each other, they are trivial, momentary. There, just as in a house where all the humans have died, it is not proper for the remaining one, who is subject to death in that very moment, to delight in dancing, singing, etc. In the same way, when the adverting, etc., with their associated factors, have died right there in one doorway, it is also not proper for the remaining javana, which is subject to death in that very moment, to delight in terms of lusting, disliking, or delusion. Thus, asammohasampajañña should be understood in terms of its temporary nature.

Moreover, this should be understood in terms of contemplating the khandhas, āyatanas, dhātus, and conditions. Here, the eye and forms are the rūpakkhandha, seeing is the viññāṇakkhandha, feeling associated with that is the vedanākkhandha, perception is the saññākkhandha, and contact etc., are the saṅkhārakkhandha. Thus, in the combination of these five khandhas, looking and glancing are discerned. There, who is the one who looks, who is the one who glances?

Similarly, the eye is the cakkhāyatana, forms are the rūpāyatana, seeing is the manāyatana, feeling and other associated phenomena are the dhammāyatana. Thus, in the combination of these four āyatanas, looking and glancing are discerned. There, who is the one who looks, who is the one who glances?

Similarly, the eye is the cakkhudhātu, forms are the rūpadhātu, seeing is the cakkhuviññāṇadhātu, feeling and other associated phenomena are the dhammadhātu. Thus, in the combination of these four dhātus, looking and glancing are discerned. There, who is the one who looks, who is the one who glances?

Similarly, the eye is the condition of dependence (nissayapaccayo), forms are the condition of object (ārammaṇapaccayo), adverting is the condition of contiguity and absence (anantarasamanantarūpanissayanatthivigatapaccayo), light is the condition of support (upanissayapaccayo), feeling and other associated phenomena are the condition of co-nascence (sahajātapaccayo). Thus, in the combination of these conditions, looking and glancing are discerned. There, who is the one who looks, who is the one who glances? Thus, here, asammohasampajañña should be understood even in terms of contemplating the khandhas, āyatanas, dhātus, and conditions.

Samiñjite pasārite: In contraction and extension of the limbs. There, if one grasps the meaning of what is beneficial and not beneficial due to the contraction and extension of the hands and feet, without doing the contraction and extension merely due to thought, that is purposeful sampajañña. There, if one stands contracting or extending the hands and feet for too long, feeling arises moment by moment, the mind does not attain concentration, the meditation subject is ruined, one does not attain distinction. However, if one contracts and extends them at the right time, those feelings do not arise, the mind becomes concentrated, the meditation subject prospers, one attains distinction; thus, the grasping of what is beneficial and not beneficial should be understood.

Even when there is benefit, having grasped what is suitable and unsuitable, grasping what is suitable is suitable sampajañña. Here is the method:

It seems that in the courtyard of the Great Shrine (mahācetiya), young monks were reciting the teachings, and young nuns were listening to the Dhamma behind them. There, one young monk, while extending his hand, made bodily contact and became a layman for that very reason. Another monk extended his foot into the fire, and his foot was burnt after striking a bone. Another extended his foot into an anthill, and he was bitten by a venomous snake. Another extended it towards the support beam of the robe-hut, and a jewel snake bit him. Therefore, in such an unsuitable situation, one should not extend, but extend in a suitable situation. This is suitable sampajañña here.

It seems a mahāthera was sitting in the day quarters, conversing with his pupils, and suddenly contracted his hand, then placed it back in its original position, and slowly contracted it again. His pupils asked him, "Why, venerable sir, did you suddenly contract your hand, then place it back in its original position, and slowly contract it again?" "From the time I started paying attention to the meditation subject, my hand has never contracted without abandoning the meditation subject, but now, while talking with you, it contracted abandoning the meditation subject. Therefore, I placed it back in its original position and contracted it." "Good, venerable sir, a monk should be like this." Thus, here too, gocarasampajañña should be understood as simply not abandoning the meditation subject.

Internally, there is no self who contracts or extends; however, contraction and extension occur due to the expansion of the previously described activity of the mind and the vāyodhātu, like the movement of the arms and legs of a wooden puppet due to the pulling of strings. Thus, knowing in this way is called asammohasampajañña here.

Saṅghāṭipattacīvaradhāraṇe: Here, the use of the saṅghāṭi and robe in terms of wearing them, and the bowl in terms of receiving alms, etc., is called wearing. There, regarding the wearing of the saṅghāṭi and robe, the benefit is just as the Blessed One said when one goes for alms wearing or covering oneself, "for the gain of material requisites, for protection from the cold," etc.; purposeful sampajañña should be understood in terms of that benefit.

For someone of a hot constitution and who is weak, a fine, suitable robe is suitable, and for someone who feels cold, a thick, double-layered robe is suitable. The opposite is unsuitable. For anyone, an old robe is unsuitable, because if he obtains it by begging, etc., it causes attachment. Similarly, a desirable robe such as one made of silk or fine cloth. Such a robe in the wilderness is an obstacle to dwelling alone and even an obstacle to life. Without qualification, whatever has arisen due to wrong livelihood such as hinting, trade, etc., and if unskillful qualities increase and skillful qualities decline when one uses it, that is unsuitable. The opposite is suitable. Suitable sampajañña here is in terms of that. Gocarasampajañña should be understood as simply the non-abandonment of the meditation subject.

Internally, there is no self who covers himself with a robe; however, the covering of the robe occurs simply due to the expansion of the previously described activity of the mind and the vāyodhātu. There, the robe is also non-conscious, and the body is also non-conscious. The robe does not know, "I have been covered by the body." The body also does not know, "I have been covered by the robe." Dhātus merely cover a group of dhātus, like covering a book of palm leaves with a wrapping of cloth. Therefore, one should not be glad upon obtaining a beautiful robe, nor displeased upon obtaining an unattractive one.

For snakes, anthills, shrines, and trees, some offer respect with garlands, perfumes, incense, cloths, etc., and others offer disrespect with excrement, urine, mud, beatings with sticks and weapons, etc. The snakes, anthills, and trees do not feel gladness or displeasure because of that. Just so, one should not be glad upon obtaining a beautiful robe, nor displeased upon obtaining an unattractive one. Thus, asammohasampajañña here should be understood in terms of the ongoing reflection.

Regarding the carrying of the bowl, one should not suddenly take the bowl, but, "Having taken this, I will obtain alms while wandering for alms," thus, purposeful sampajañña should be understood in terms of the benefit to be obtained due to taking the bowl.

For someone with a thin, weak body, a heavy bowl is unsuitable; for anyone, a bowl that is broken in four or five places is difficult to clean and unsuitable. A bowl that is difficult to wash is also not appropriate, as it causes attachment even while one is washing it. However, a bowl of jewel-like color is desirable and unsuitable in the same way as described for robes. Moreover, whatever is obtained by hinting, etc., and if unskillful qualities increase and skillful qualities decline when one uses it, this is entirely unsuitable. The opposite is suitable. Suitable sampajañña here is in terms of that. And gocarasampajañña should be understood as simply the non-abandonment of the meditation subject.

Internally, there is no self who takes the bowl; however, the taking of the bowl occurs simply due to the expansion of the previously described activity of the mind and the vāyodhātu. There, the bowl is also non-conscious, and the hands are also non-conscious. The bowl does not know, "I have been taken by the hands." The hands also do not know, "We have taken the bowl." Dhātus merely take a group of dhātus, like taking a red-hot bowl with tongs. Thus, asammohasampajañña here should be understood in terms of the ongoing reflection.