Namo tassa bhagavato arahato sammāsambuddhassa

Saṃyutta Nikāya

Sagāthā Vagga Aṭṭhakathā

Introduction to the Text

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

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

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

Thus, with a mind full of faith, the merit of my reverence for the Triple Gem;

May it be without obstacles, by the power of that,

of the Saṃyutta Āgamavara;

Of that which was praised by the Buddha and the enlightened ones, which generates varieties of wisdom;

The Aṭṭhakathā, which was first sung by the wise ones;

Which was sung in five [recensions], and also subsequently re-sung.

But then brought to the island of Sri Lanka, by the wise Mahāmahindā;

Established in the Sinhala language, for the benefit of the island dwellers.

Having removed from that, the Sinhala language, a language pleasing [to the ear];

Adhering to the style of the texts, faultless and beautiful.

Without violating the tradition, of the elders, the luminaries of the Theravāda lineage;

Of those with very precise judgement, dwelling in the Mahāvihāra.

Having omitted meanings that have been repeatedly stated, I will reveal [new] meanings;

For the satisfaction of good people, and for the long-lasting establishment of the Dhamma.

Descriptions of Sāvatthi and other cities have been made below;

Of the two recitations, which I have described in meaning.

Indeed, in terms of expansion, the topics that were mentioned there;

Regarding those, I will not make a lengthy discussion here again.

But the meanings of the suttas, which are not clear without the stories;

For the purpose of clarifying them, I will also show the stories.

The talk on morality, the dhutaguṇa practices, and all the kammaṭṭhānas;

Together with the method of conduct, the expansion of jhāna and samāpatti.

All the abhiññās, and the determination of the classification of wisdom;

The khandhas, dhātus, āyatanas, indriyas, and the four Noble [Truths].

The truths, the teaching of dependent origination, with a very pure and subtle method;

The path of non-deviation, and vipassanābhāvanā.

Have been very well explained by me in the Visuddhimagga;

Therefore, I will not discuss them further here.

The Visuddhimagga, indeed, will stand and explain,

The meaning spoken there, for all four āgamas.

Therefore, having made it thus, taking that also with faith;

Understand from this Aṭṭhakathā, the meaning determined by the Saṃyutta.

1. Devatā Saṃyutta

1. Naḷa Vagga

1. Oghataraṇa Sutta Commentary

The Saṃyutta Āgama is named as Sagāthā Vagga, Nidāna Vagga, Khandhaka Vagga, Saḷāyatana Vagga, Mahā Vagga, thus it is in five sections.

"Thus" (evaṃ): it was said that "for one whose stream of consciousness has various modes of occurring, there is grasping of various meanings and expressions," to him the various modes are indicated. And this "thus," this auspicious mode, does not occur rightly for one whose self is not rightly established or who has not previously done merit; therefore, with this "thus," with this auspicious mode, he indicates his attainment of the later pair of wheels. "Heard" (sutaṃ): by way of hearing, (he indicates) the attainment of the earlier pair of wheels. For one not living in a suitable region or lacking the support of good people, there is no hearing. Thus, with the accomplishment of the later pair of wheels, purity of intention is accomplished; with the accomplishment of the earlier pair of wheels, purity of effort is accomplished; and by that purity of intention, accomplishment of understanding expression is accomplished; by purity of effort, accomplishment of scriptural expression is accomplished. Thus, the word of one with pure effort and intention, accomplished in scripture and understanding, like the dawn rising of the sun, and like appropriate attention for wholesome action, is worthy to be the forerunner of the Blessed One's word, and so, establishing the basis in its proper place, he said "Thus I have heard" (evaṃ me sutaṃ) and so on.

"Thus": with this word, which illuminates various kinds of penetration, he indicates the entire existence of his accomplishment in meaning-intuition-discrimination. "Heard": with this word, which illuminates the divisions of what should be heard, he indicates the entire existence of his accomplishment in Dhamma-expression-discrimination. And uttering this word "Thus," which illuminates appropriate attention, he indicates: "These things (dhammā) have been examined by me with the mind, well-penetrated by insight." Uttering this word "Heard," which illuminates connection with hearing, he indicates: "Many things (dhammā) have been heard by me, retained, recited in words." By both of these, indicating the completeness of meaning and expression, he generates respect for hearing. For one who does not attentively listen to the Dhamma complete in meaning and expression is far removed from great benefit, thus generating respect, the Dhamma should be heard respectfully.

But with this entire utterance, "Thus I have heard", Venerable Ānanda, not attributing the Dhamma proclaimed by the Tathāgata to himself, transcends the ground of an unrighteous person, and affirming his discipleship, enters the ground of a righteous person. Thus, he removes his mind from unrighteous things, and establishes his mind in righteous things. Indicating, "This is only heard by me, but it is the word of that Blessed One himself," he frees himself, indicates the Teacher, applies the word of the Conqueror (Jina), and establishes the Dhamma-eye.

Moreover, not affirming that it was produced by himself, declaring the former statement, "Thus I have heard" — "This was received by me face to face from that Blessed One, skilled in the four grounds of self-confidence, possessor of the ten powers, standing in the place of a bull, roaring the lion's roar, the highest of all beings, lord of the Dhamma, king of the Dhamma, master of the Dhamma, island of the Dhamma, refuge of the Dhamma, turner of the excellent wheel of the Dhamma, the rightly self-awakened one, there should be no doubt or uncertainty here in meaning or in Dhamma or in word or in expression" — thus, for all gods and humans, he destroys disbelief in this Dhamma and generates the accomplishment of faith. Therefore, this is said:

"He destroys disbelief, increases faith in the Dispensation;
'Thus I have heard, thus indeed,' says the disciple of Gotama."

"One" (ekaṃ): is an indication of numerical restriction. "Time" (samayaṃ): is an indication of delimitation. "One time" (ekaṃ samayaṃ): is a declaration of unspecified limit. There, the word "samaya" (time) —

"Is seen in coming together, moment, period,
collection, cause, views;
in attainment, abandonment, and penetration."

Thus, for example, in such passages as, "Perhaps we may approach tomorrow, taking into account the time and the occasion" (dī. ni. 1.447), the meaning is coming together. In such passages as, "Monks, a single moment and occasion are for dwelling in the holy life" (a. ni. 8.29), it is a moment. In such passages as, "Hot season, burning season" (pāci. 358), it is a period. In such passages as, "The Great Assembly in the Pavana Forest" (dī. ni. 2.332), it is a collection. In such passages as, "Bhaddāli, even the time was not penetrated by you, the Blessed One dwells in Sāvatthi, the Blessed One will know me: 'A monk named Bhaddāli is not a fulfiller of the training in the Teacher's dispensation.' Even this time was not penetrated by you, Bhaddāli" (ma. ni. 2.135), it is a cause. In such passages as, "At that time, Uggāhamāna the wanderer, son of Samaṇamuṇḍikā, was dwelling in the Tindukācīra, the single-sāla grove of Mallikā, a proponent of doctrines of time" (ma. ni. 2.260), it is a view.

"He who is wise through understanding the meaning
in the seen Dhamma, and the meaning in the future life,
is called 'wise.'"

In such passages as (saṃ. ni. 1.129), it is attainment. In such passages as, "By the right overcoming of conceit, he made an end to suffering" (ma. ni. 1.28), it is abandonment. In such passages as, "Suffering has the characteristic of oppression, the characteristic of being conditioned, the characteristic of agitation, the characteristic of change, the characteristic of penetration" (paṭi. ma. 2.8), it is penetration. But here, its meaning is a period. Therefore, "one time" indicates one among the periods that are divisions of time, such as year, season, month, half-month, night, day, forenoon, midday, afternoon, first, middle, and last watch, and moment.

Therein, although whatever sutta was spoken in whatever year, season, month, fortnight, part of the night, or part of the day among these periods such as years, all that was well known and well established in the Elder's wisdom. But because if it were said, "Thus I heard in such and such a year, in such and such a season, in such and such a month, in such and such a fortnight, in such and such a part of the night, or in such and such a part of the day," it would not be possible to easily remember, recite, or have recited, and much would have to be said, therefore, summarizing that meaning with a single word, he said "one time."

Or those times such as the time of conception, the time of birth, the time of awakening, the time of going forth, the time of ascetic practice, the time of the victory over Māra, the time of complete Awakening, the time of dwelling in the bliss of the Dhamma here and now, the time of teaching, the time of final Nibbāna, and so on, are various divisions of time that are exceedingly well-known among gods and humans for the Blessed One. Among those times, he indicates one time, reckoned as the time of teaching. And this time of compassionate activity among times of knowledge and compassionate activity, the time of benefiting others among times of benefiting oneself and benefiting others, the time of Dhamma talk among times of twofold action for those assembled, the time of teaching among times of teaching and practice, in those times too, referring to one or another, he said, "one time."

But why here, as in the Abhidhamma, "at the time when the sense sphere," and in other sutta passages, "at the time when, monks, a bhikkhu quite secluded from sense pleasures," the indication is made with the locative case, and in the Vinaya, "at that time the Buddha, the Blessed One," with the instrumental case, why was it not done so, but the indication was made with the accusative case as "one time"? There, it is so, and here it is otherwise, because of the possibility of a difference in meaning. There, in the Abhidhamma and in other sutta passages, the meaning of location and the meaning of the relation of conditionality are possible. For time is a locative, and time is a collective meaning, and the presence of those phenomena such as contact that were mentioned is defined by the presence of time, reckoned as moment and concurrence and cause. Therefore, to reveal that meaning, the indication was made there with the locative case.

And in the Vinaya, the meaning of cause and the meaning of instrument are possible. For that time of the laying down of the training rule, which was difficult to know even for Sāriputta and others, at that time, as the cause and as the instrument, laying down the training rules and expecting the cause for the laying down of the training rule, the Blessed One dwelt in such and such a place. Therefore, to reveal that meaning, the indication was made there with the instrumental case.

But here, in this and other similar cases, the meaning of uninterrupted connection is possible. For at whatever time the Blessed One taught this or another sutta, at that very time, he dwelt in compassionate abiding. Therefore, to reveal that meaning, the indication was made here with the accusative case.

Therefore, this is said:

"Taking into account that and that meaning,
with the locative and with the instrumental;
elsewhere time is spoken of, but here with the accusative."

But the ancients describe: "Whether it is 'at that time' or 'by that time' or 'one time,' this is merely a difference in expression; in all cases, the meaning is the locative." Therefore, even when "one time" is said, the meaning "at one time" should be understood.

"Blessed One" (bhagavā): is a term of respect. For in the world, they call a respected person "bhagavā." And this one is respected by all beings because of his distinction in all qualities; therefore, he should be understood as "bhagavā." It was also said by the ancients:

"The word 'bhagavā' is the best, the word 'bhagavā' is the highest;
He is venerable and endowed with respect, therefore he is called 'bhagavā'" (visuddhi. 1.142);

Moreover —

"Fortunate, a breaker (of defilements), endowed,
and distinguished by virtues;
a nourisher, one who has gone beyond existence,
therefore, in existences, he is 'bhagavā.'"

It is described in the Visuddhimagga (visuddhi. 1.144) in the section on recollection of the Buddha.

By the statement "Thus I have heard" (evaṃ me sutaṃ), showing the Dhamma as it was heard, he makes the Dhamma-body of the Blessed One apparent. Thus, reassuring the people who were longing for the Teacher due to not seeing him, "This teaching does not lack a Teacher, this is your Teacher." By the statement "One time the Blessed One" (ekaṃ samayaṃ bhagavā), showing the non-existence of the Blessed One at that time, he establishes the final Nibbāna of the form-body. Thus, arousing the sense of urgency in people who were conceited with the intoxication of life, "Even the Blessed One, the ten-powered one, the teacher of such a noble Dhamma, whose body was like a thunderbolt-formation, has passed away, in what other life should hope be generated?" and generating enthusiasm for the good Dhamma in them. And saying "Thus," he indicates the accomplishment of teaching. "I heard," the accomplishment of disciples. "One time," the accomplishment of time. "Blessed One," the accomplishment of the teacher.

"In Sāvatthi" (sāvatthiyaṃ): in a city of that name. This locative case is in the sense of proximity. "Was dwelling" (viharati): this is a declaration that is not specific, (but indicates) being associated with one or another dwelling among the modes of deportment, divine, Brahma, and noble abodes. But here, it is a declaration of association with one or another mode of deportment among standing, walking, sitting, and lying down; therefore, the Blessed One should be understood as dwelling whether standing, walking, sitting, or lying down. For he carries on and maintains the continuity of the existence that does not fall away by interrupting one mode of deportment with another mode of deportment; therefore, he is said to be "dwelling."

"In Jeta's Grove" (jetavane): in the grove of Prince Jeta. For it was planted, grown, and maintained by him; therefore, it went by the name "Jeta's Grove." In that Jeta's Grove, "In Anāthapiṇḍika's monastery" (anāthapiṇḍikassa ārāme): in the monastery that went by the name "Anāthapiṇḍika's monastery" because it was given to the Saṅgha of monks with the Buddha at its head by the householder Anāthapiṇḍika at the cost of fifty-four million gold coins. This is the summary here; the detail, however, is described in the commentary to the Middle Length Discourses, Papañcasūdanī, in the commentary to the Discourse on All the Taints (ma. ni. aṭṭha. 1.14).

Here there may be (this question): if indeed the Blessed One was dwelling in Sāvatthi, it should not be said "in Jeta's Grove." But if he was dwelling there, it should not be said "in Sāvatthi." For it is not possible to dwell in both places at one time. But this should not be seen in this way.

Have we not said, "The locative case is in the sense of proximity"? Therefore, just as herds of cattle grazing near the Ganges, Yamunā, and other rivers are said to be "grazing in the Ganges, grazing in the Yamunā," so too here, since Jeta's Grove is near Sāvatthi, one dwelling there is said to be "dwelling in Sāvatthi, in Jeta's Grove." For the word "Sāvatthi" is for the purpose of indicating the village for alms-seeking, and the remaining words are for the purpose of indicating a dwelling place suitable for renunciates.

"A certain deity" (aññatarā devatā): the meaning is, a single deity, not known by name or clan. But here, in "Bhante, does the Blessed One remember the succinct explanation of the cessation of craving spoken to a known yakkha of great power?" even the deva-king Sakka, who was known, was called "a certain one." And this word "devatā" (deity) is a general term common to both devas and deva-maidens. But in this context, a deva is intended, and he was one of the devas of the form realm.

"When the night was far advanced" (abhikkantāya rattiyā): here, the word abhikkanta is seen in the meanings of decline, beautiful, pleasing, praise, etc. There, in such passages as, "Bhante, the night is far advanced, the first watch has passed, the Saṅgha of monks has been sitting for a long time, may the Blessed One recite the Pātimokkha to the monks" (a. ni. 8.20; cūḷava. 383), it is seen in the sense of decline. In such passages as, "This one is more beautiful and excellent than these four persons" (a. ni. 4.100), in the sense of beautiful.

"Who bows at my feet, blazing with power and glory;
with surpassing radiance, illuminating all directions?"

In instances such as "Evamādīsu" (Vi.va. 857), it refers to beauty. In instances such as "Abhikkantaṃ bho Gotama, abhikkantaṃ bho Gotamā'ti evamādīsu" (Pārā. 15), it implies approval. But here, it signifies "end." Therefore, "abhikkantāya rattiyā, parikkhīṇāya rattiyā" means the night is far spent. Here, the devaputta should be understood as having arrived close to the middle watch of the night. It is said that it is the rule for the devas to arrive near the middle watch when coming to attend upon Buddhas or disciples of Buddhas.

Abhikkantavaṇṇā: Here, the word abhikkanta means beautiful, while the word vaṇṇa appears in contexts of complexion, praise, lineage, cause, shape, measurement, visible object, etc. For example, in "Suvaṇṇavaṇṇosi Bhagavā" (Su. Ni. 553), it refers to complexion. In "Kadā saññūḷhā pana te, gahapati, ime samaṇassa vaṇṇā" (Ma. Ni. 2.77), it refers to praise. In "Cattārome, bho Gotama, vaṇṇā" (Dī. Ni. 3.115), it refers to lineage. In "Atha kena nu vaṇṇena, gandhathenoti vuccatī" (Saṃ. Ni. 1.234), it refers to cause. In "Mahantaṃ hatthirājavaṇṇaṃ abhinimminitvā" (Saṃ. Ni. 1.138), it refers to shape. In "Tayo pattassa vaṇṇā" (Pārā. 602), it refers to measurement. In "Vaṇṇo gandho raso ojā" and so on, it refers to the visible object. Here, it should be understood as complexion. Therefore, abhikkantavaṇṇā means having a beautiful complexion, iṭṭhavaṇṇā means having a pleasing complexion. When devas come to the human world, they abandon their natural complexion and natural psychic power, create a grosser form, conjure up an extraordinary complexion and extraordinary psychic power, and come with a body created by contrivance, like humans going to a festival or a show. Among them, devas of the Sensuous Sphere (kāmāvacara) can come without contrivance, but devas of the Form Sphere (rūpāvacara) cannot. For them, their form is very subtle; with that, the assumption of postures is not possible. Therefore, this devaputta came by contrivance. Therefore, it is said, "abhikkantavaṇṇā."

Kevalakappaṃ: Here, the word kevala has various meanings such as without remainder, majority, unmixed, not exceeding, firm, disconnected, etc. For example, in "kevalaparipuṇṇaṃ parisuddhaṃ brahmacariya" (Pārā. 1), the meaning is without remainder. In "Kevalakappā ca aṅgamagadhā pahūtaṃ khādanīyabhojanīyaṃ ādāya upasaṅkamissantī" (Mahāva. 43), it means majority. In "Kevalassa dukkhakkhandhassa samudayo hotī" (Vibha. 225), it means unmixed. In "Kevalaṃ saddhāmattakaṃ nūna ayamāyasmā" (Mahāva. 244), it means not exceeding. In "Āyasmato, bhante, Anuruddhassa bāhiyo nāma saddhivihāriko kevalakappaṃ saṅghabhedāya ṭhito" (A. Ni. 4.243), it means firmness. In "Kevalī vusitavā uttamapurisoti vuccatī" (Saṃ. Ni. 3.57), it means disconnection. Here, however, the meaning "without remainder" is intended.

The word kappa, however, has various meanings such as conviction, expression, time, designation, cutting, alternative, trace, complete state, etc. For example, in "Okappaniyametaṃ bhoto Gotamassa, yathā taṃ arahato sammāsambuddhassā" (Ma. Ni. 1.387), the meaning is conviction. In "Anujānāmi, bhikkhave, pañcahi samaṇakappehi phalaṃ paribhuñjituṃ" (Cūḷava. 250), it refers to expression. In "Yena sudaṃ niccakappaṃ viharāmī" (Ma. Ni. 1.387), it refers to time. In "Iccāyasmā kappo," and so on, it refers to designation. In "Alaṅkato kappitakesamassū" (Vi. Va. 1094, 1101), it refers to cutting. In "Kappati dvaṅgulakappo" (Cūḷava. 446), it refers to alternative. In "Ātthi kappo nipajjituṃ" (A. Ni. 8.80), it refers to trace. In "Kevalakappaṃ veḷuvanaṃ obhāsetvā" (Saṃ. Ni. 1.94), it refers to a complete state. Here, however, the meaning of complete state is intended. Therefore, in kevalakappaṃ jetavanaṃ, the meaning "completely, on all sides, Jetavana" should be seen.

Obhāsetvā: Having pervaded it with light arising from clothing, ornaments, and body, having made it a single radiance and a single illumination like the moon or the sun, is the meaning.

Yenā: The instrumental case in the sense of location. Yena Bhagavā tenupasaṅkamī: Therefore, the meaning here should be understood as "where the Blessed One was, there he approached." Or, the meaning here should be understood as, "for whatever reason the Blessed One should be approached by devas and humans, for that reason he approached." And for what reason should the Blessed One be approached? With the intention of attaining various special qualities, like a great tree constantly laden with fruit to be enjoyed by flocks of birds. Upasaṅkamī means went. Upasaṅkamitvā indicates the conclusion of approaching. Or, having gone thus, having gone to a place closer to him, which is called the vicinity of the Blessed One, is also the meaning.

Ekamantaṃ: The neuter gender designation (bhāvanapuṃsakaniddeso), like in "visamaṃ candimasūriyā parivattantī" (A. Ni. 4.70). Therefore, the meaning here should be understood as, "just as those standing, stand to one side, so he stood." Or, this is the locative case, the accusative of use. Aṭṭhāsī: He made a standing place. Wise devas and humans, having approached one worthy of respect, stand to one side due to skill in seating arrangements, and this deva is one of them; therefore, he stood to one side.

But how does one who stands, stand to one side? By avoiding six faults in standing. Namely: too far, too close, upwind, on elevated ground, too directly in front, and too far behind. For one standing too far, if he wishes to speak, he must speak in a loud voice. One standing too close causes crowding. One standing upwind is offensive with body odor. One standing on elevated ground shows disrespect. One standing too directly in front, if he wishes to see, must strike eye with eye in order to see. One standing too far behind, if he wishes to see, must stretch his neck in order to see. Therefore, he also avoided these six faults in standing. Therefore, it is said, "ekamantaṃ aṭṭhāsi."

Etadavocā: He said this. Kathaṃ nū: A question of cause. For the Blessed One's state of having crossed the flood is evident in the ten-thousand world-system, and the deity has no doubt about that. However, he does not know that he has crossed due to this reason. Therefore, asking about that reason, he said this.

Mārisa: This is a term of affectionate address for devas. It means without suffering. If so, then "Yadā kho te, mārisa, saṅkunā saṅku hadaye samāgaccheyya, atha naṃ tvaṃ jāneyyāsi ‘vassasahassaṃ me niraye paccamānassā'" (Ma. Ni. 1.512) is contradicted. For a being in hell is not without suffering. Although not without suffering, it is thus called by convention. It is said that formerly, this was the expression of those in the first age, who were without suffering and endowed with happiness. In later times, whether there is suffering or not, this expression is used by convention, just as a lotus pond is called a lotus pond, even without lotuses or water.

Oghamatarī: Here, there are four floods: the flood of sensuality (kāmogha), the flood of becoming (bhavogha), the flood of views (diṭṭhogha), and the flood of ignorance (avijjogha). Therein, lust and desire for the five sense pleasures is called the flood of sensuality. Lust and desire for existence in the realms of form and formlessness, as well as attachment to jhāna, is called the flood of becoming. The sixty-two views are called the flood of views. Ignorance of the four noble truths is called the flood of ignorance. Therein, the flood of sensuality arises in the eight types of consciousness accompanied by greed. The flood of becoming arises in the four types of consciousness accompanied by greed that are dissociated from views. The flood of views arises in the four types of consciousness associated with views. The flood of ignorance arises in all unwholesome states.

Avahananaṭṭhenā: In the sense of going downwards. For this makes beings who are under its control go downwards, causing them to be reborn in only the unfortunate states, such as hell. Or, not allowing them to go to the higher state, Nibbāna, it makes them go downwards in the three realms of existence, in the four modes of generation, in the five destinies, in the seven abodes of consciousness, and in the nine abodes of beings. Rāsaṭṭhenā: In the sense of a great heap. For this mass of defilements (kilesarāsi) is great, extending from Avīci hell up to the peak of existence (bhavagga), namely, the lust and desire for the five sense pleasures. The same method applies to the remaining ones. Thus, this should be understood as a flood (ogha) also in the sense of a great heap. Atarī: By what reason did you, sir, cross this fourfold flood, he asks.

He said beginning with appatiṭṭhaṃ khvāhaṃ. Therein, appatiṭṭhaṃ means not standing firm. Anāyūhaṃ means not striving, not making effort. Thus, the Blessed One spoke the question having made it concealed and covered. The deity, hearing it, thinking, "Those who cross an external flood stand in a place where one must stand and cross by striving where one must strive. But this one says that he crossed the flood of defilements, the mass of defilements extending from Avīci up to the peak of existence, by not standing firm and not striving. What is this? How is this?" did not understand the meaning of the question, being overwhelmed by doubt.

But did the Blessed One fulfill the perfections (pāramiyo) and realize omniscience for the sake of speaking in such a way that beings do not understand? It was not realized for that purpose. However, the Blessed One has two modes of teaching: by way of rebuke and by way of encouragement. Therein, to those who are conceited, thinking they know even what is unknown, like the five hundred brahmin ascetics, he teaches the Dhamma similar to the Mūlapariyāya Sutta in such a way that they do not know, for the purpose of rebuking their conceit. This is teaching by way of rebuke. And it was said, "Niggayha niggayhāhaṃ, Ānanda, vakkhāmi, pavayha pavayha, Ānanda, vakkhāmi, yo sāro, so ṭhassatī" (Ma. Ni. 3.196). But to those who are upright and desirous of training, he teaches the Dhamma similar to the Ākaṅkheyya Sutta, making it easily understood, and he encourages them, "Abhirama, Tissa, abhirama, Tissa, ahamovādena ahamanuggahena ahamanusāsaniyā" (Saṃ. Ni. 3.84). This is teaching by way of encouragement.

This devaputta, however, was conceited and arrogant, and it occurred to him thus: I know the flood, and I know the Tathāgata's state of having crossed the flood; however, I do not know to what extent he has crossed by this reason. Thus, what I know is much, and what is unknown is little; I will know it merely by it being spoken. For what would the Blessed One say, the meaning of which I would not know? Then the Teacher, thinking, "Like a stained cloth, this one, with his nature for stain, is incapable of receiving the teaching without abandoning this conceit; having first rebuked his conceit, I will reveal it to him when he asks again with a humble mind," spoke the question having made it concealed. And he became one whose pride was destroyed, and his destroyed pride should be known only by his asking a further question. However, this is the meaning of his asking the question: How did you, sir, cross the flood by not standing firm and not striving? Tell me as I know.

yadāsvāhanti etc. is said first. Therein, yadā svāhanti means at which time I. Su is merely a particle. Just as here, so in all instances. Saṃsīdāmīti concealing and not crossing over, I sink right there. Nibbuyhāmīti being unable to stand, I go beyond. Thus, having seen the fault in both standing and striving, not standing, not striving, one crosses the flood—in this way, the question was spoken by the Blessed One. It was also understood by the deity, but not made clear; for the purpose of making that clear, seven pairs were shown. For, clinging due to defilements, one is said to sink; by intending, due to volitional activity (abhisaṅkhāra), one is said to go beyond (nibbuyhati). Or, clinging due to craving and views, one is said to sink; by intending due to the remaining defilements and volitional activities, one is said to go beyond. Or, clinging due to craving, one is said to sink; by intending due to views, one is said to go beyond. Or, clinging to the eternalist view, one is said to sink; by intending with the annihilationist view, one is said to go beyond. For clinging to leaning is the view of existence (bhava-diṭṭhi), clinging to rushing is the view of non-existence (vibhava-diṭṭhi). Or, clinging to being lax, one is said to sink; by intending due to restlessness, one is said to go beyond. Similarly, clinging to indulgence in sensual pleasures, one is said to sink; by intending due to self-mortification, one is said to go beyond. Clinging to all unwholesome volitional activities, one is said to sink; by intending due to all mundane wholesome volitional activities, one is said to go beyond. This was also said: "Just as, Cunda, whatever unwholesome things there are, all of them lead downwards; whatever wholesome things there are, all of them lead upwards" (ma. ni. 1.86).

cirassaṃ vatāti says the verse. Therein, cirassanti means after a long time has passed. It seems that this deity, having seen Kassapa Sammāsambuddha, had not seen another Buddha in the interval from his Parinibbāna onwards; therefore, having seen the Blessed One today, he speaks thus. But had this deity not seen the Teacher before this? Whether he had seen him before or not, it is fitting to speak thus based on the seeing. Brāhmaṇanti a Brāhmaṇa who has banished evil, a Brāhmaṇa whose āsavas are destroyed. Parinibbutanti extinguished with the extinction of defilements. Loketi in the world of beings. Visattikanti Visattikā, which is called craving due to the causes of clinging and non-clinging in objects such as form, etc., not standing firm in that Visattikā, not intending, having crossed, well-crossed, crossed over, indeed after a long time I see a Brāhmaṇa whose āsavas are destroyed, is the meaning.

Samanuñño satthā ahosīti the Teacher approved of the words of that deity with his mind, he was of one mind. Antaradhāyīti having abandoned the materialized body, standing in his own natural, acquired body, having obtained hope, having obtained a foundation, having honored the Ten-Powered One with perfumes and garlands, he went to his own abode.

Oghataraṇasuttavaṇṇanā is finished.

2. Nimokkhasuttavaṇṇanā

2.Now, beginning from the second sutta, having omitted that which came first and is of obvious meaning, whatever is not obvious, that itself we will describe. Jānāsi noti Do you know? Nimokkhanti etc. are names for the path, etc. For beings are freed from the bonds of defilements by the path, therefore the path is said to be the nimokkha of beings. But at the moment of fruition (phala), they are released from the bonds of defilements, therefore fruition (phala) is said to be the pamokkha of beings. Having attained Nibbāna, all suffering is separated for beings, therefore Nibbāna is said to be viveko. Or, all of these are names for Nibbāna itself. For having attained Nibbāna, beings are freed, released, and separated from all suffering, therefore that itself is said to be "nimokkho pamokkho viveko". Jānāmi khvāhanti Indeed, I know. The kho-sound is for emphasis. I certainly know. Indeed, for the purpose of knowing the nimokkha, etc., of beings, having fulfilled thirty perfections (pāramī) and realized the knowledge of omniscience, he roars a lion's roar. It is said that this sutta is a Buddha's lion's roar.

Nandībhavaparikkhayāti by the destruction of the becoming rooted in delight (nandī). Or, of delight and becoming is also fitting. There, in the former method, by delight-becoming, by way of the three kinds of karma-volitional activities, the aggregate of volitional activities is taken, and two aggregates connected with it, namely perception and consciousness. However, feeling connected with those three aggregates is taken by the taking of them, thus, with the non-occurrence of the four immaterial aggregates that are not clung to, Nibbāna with residue (saupādisesaṃ nibbānaṃ) is spoken of. Vedanānaṃ nirodhā upasamāti by the cessation and stilling of feelings that are clung to. There, by taking feeling, the three aggregates connected with it are indeed taken, and also the aggregate of form by way of their base and object. Thus, with the non-occurrence of these five aggregates that are clung to, Nibbāna without residue (anupādisesaṃ nibbānaṃ) is spoken of. However, in the second method, by taking delight, the aggregate of volitional activities is taken; by taking becoming, the aggregate of form known as rebirth-becoming; and by taking perception, etc., the three aggregates are taken with their own form. Thus, with the non-occurrence of these five aggregates, Nibbāna is said to be, it should be understood. And the Elder of the Four Nikāya Reciters approves of this very method. Thus, the Blessed One concludes the teaching with only Nibbāna.

Nimokkhasuttavaṇṇanā is finished.

3. Upanīyasuttavaṇṇanā

3.In the third, upanīyatīti is exhausted, ceases, or approaches, or gradually approaches death, is the meaning. Or, just as a herd of cows is led by a cowherd, so it is led to the presence of old age and death, is the meaning. Jīvitanti the life faculty. Appanti little, scant. Its scantiness should be understood in two ways: scantiness of essence and scantiness of duration. For even in scantiness of essence, it is scant because of the saying, "He who lives long, monks, lives a hundred years or a little more" (dī. ni. 2.7; saṃ. ni. 2.143). Also in scantiness of duration. For in the ultimate sense, the moment of life for beings is extremely scant, being only the duration of one thought-moment. Just as a chariot wheel, even when moving, moves with only one part of the rim, and even when standing, stands with only one part, even so, the life of beings is one thought-moment, and as soon as that thought ceases, a being is said to have ceased. As it was said—in a past thought-moment, he lived, he does not live, he will not live; in a future thought-moment, he will live, he does not live, he did not live; in a present thought-moment, he lives, he did not live, he will not live.

"Life and individuality,
Pleasure and pain entirely;
United with a single thought,
Fleetingly the moment passes.

"Those who have ceased at death,
Or those who stand here;
All aggregates are similar,
Gone, without rebirth.

"Not yet arisen, not born,
He lives in the present;
The world dies with the breaking of thought,
A concept in the ultimate sense" (mahāni. 10);

Jarūpanītassāti to one who has approached old age, or who has been led by old age to the presence of death. Na santi tāṇāti there are no protectors able to be a refuge, shelter, or sanctuary. Etaṃ bhayanti this fear—the approach of the life faculty to death, the scantiness of life, the absence of protection for one led to old age—means threefold fear, a cause for fear, a reason for fear. Puññāni kayirātha sukhāvahānīti a wise person should do meritorious deeds that bring happiness, that give happiness. Thus, the deity, referring to rūpāvacara jhāna, having taken prior intention, subsequent intention, and freeing intention, and in the sense of plural, said "puññānī". Taking the taste of jhāna, delight in jhāna, and happiness of jhāna, he said "sukhāvahānī". It seems that the deity himself, having been reborn in the long-lived state of the Brahma world, saw beings in the lower sensuous realms who were falling and arising in the place of little life, like a thick, soft rain, and this occurred to him: "Oh, these beings, having cultivated jhāna, not having declined from jhāna, having made an end of their life, would remain in the Brahma world for a period of one aeon, two aeons, four aeons, eight aeons, sixteen aeons, thirty-two aeons, sixty-four aeons." Therefore he speaks thus.

lokāmisanti two worldly baits (lokāmisa)—by way of expression and without expression. By way of expression, the three-planed cycle (vaṭṭa) is the worldly bait; without expression, the four requisites. Here, the worldly bait by way of expression is intended. The worldly bait without expression is also fitting. Santipekkhoti looking to, desiring, longing for the ultimate peace known as Nibbāna.

Upanīyasuttavaṇṇanā is finished.

4. Accentisuttavaṇṇanā

4.In the fourth, accentīti pass by. Kālāti times such as before meal, etc. Tarayanti rattiyoti the nights, passing by, hasten a person to approaching death, they go quickly, quickly. Vayoguṇāti the qualities of the first, middle, and last ages, the masses, is the meaning. For here, in "I allow, monks, a double-layered robe of unsewn cloths" (mahāva. 348), guṇa means a fold. In "A donation of a hundredfold should be expected" (ma. ni. 3.379), it means benefit. In "End to end-section," it means a portion. In "He should make many garlands" (dha. pa. 53), it means a heap. In "The five strands of sense-pleasure," it means a bond. Here, however, guṇa means a heap. Therefore, vayoguṇāti should be understood as heaps of age. Anupubbaṃjahantīti gradually abandon the person. For the first age abandons one standing in the middle age, the first two, the first and middle ages, abandon one standing in the last age, however at the moment of death, all three ages abandon one. Etaṃ bhayanti this fear—the passing by of times, the hastening nature of nights and days, the abandoning nature of heaps of age—means threefold fear. The rest is just like the previous.

Accentisuttavaṇṇanā is finished.

5. Katichindasuttavaṇṇanā

5.In the fifth, kati chindeti how many should one cut when cutting. This same method applies to the remaining words. And here, "chinde jahe" (should cut, should abandon) are the same in meaning. However, for the sake of the smooth flow of the verse, this deity, avoiding repetition of words, speaks thus. Kati saṅgātigoti how many attachments has he overcome, transgressed, is the meaning. Saṅgātikopi is also a reading, this is the meaning. Pañca chindeti when cutting, he should cut the five lower fetters. Pañca jaheti when abandoning, he should abandon the five higher fetters. Here too, cutting and abandoning are the same in meaning, however the Blessed One speaks thus only in accordance with the speech attributed to the deity. Or, like a bird tied with a noose on its feet, the five lower fetters have a way of pulling down, he says that they should be cut with the path of non-returning. Like a tree branch held by the hands, the five higher fetters have a way of pulling upwards, he says that they should be abandoned with the path of arahantship. Pañca cuttari bhāvayeti cultivating further, in addition, especially, for the sake of cutting and abandoning these fetters, he should cultivate the faculties, with faith as the fifth, is the meaning. Pañca saṅgātigoti he has overcome the five attachments—attachment to lust, attachment to hatred, attachment to delusion, attachment to conceit, and attachment to views. Oghatiṇṇoti vuccatīti he is called one who has crossed the four floods. However, in this verse, the five faculties, mundane and supramundane, are spoken of.

Katichindasuttavaṇṇanā is finished.

6. Jāgarasuttavaṇṇanā

6. In the sixth, jāgarata means those who are awake. Pañca jāgarata in the distribution verse, when the five faculties such as faith are awake, the five hindrances are said to be asleep. Why? Because a person endowed with that, whether sitting or standing anywhere, even awakening at dawn, is called asleep due to negligence and being associated with unwholesomeness. Thus, when the five hindrances are asleep, the five faculties are said to be awake. Why? Because a person endowed with that, even lying down and sleeping anywhere, is called awake due to diligence and being associated with wholesomeness. Furthermore, one accumulates, grasps, and clings to the dust of defilements with just the five hindrances. Indeed, the former, such as sensual desire, are conditions for the latter, so it should be understood that one is purified by the five faculties. Here also, only the mundane and supramundane five faculties are discussed.

Explanation of the Jāgara Sutta is finished.

7. Explanation of the Appaṭividita Sutta

7. In the seventh, dhammā means the Four Noble Truths. Appaṭividitā means not penetrated by knowledge. Paravādesū means in the arguments of the sixty-two kinds of views. Indeed, because they are the arguments of others, of the non-Buddhists, they are called paravādā. Nīyare means they go according to their own nature, and they are led by others. There, going means taking up eternalism and so on by themselves; being led means taking them up by the word of another. Kālo tesaṃ pabujjhituṃ means this is the time for those individuals to awaken. Indeed, in the world, a Buddha has arisen, the Dhamma is taught, the Saṅgha is practicing well, the practice is excellent, but these great masses, asleep in the cycle [of rebirth], do not awaken, so says the deity. Sambuddhā means rightly awakened due to a reason or cause. Indeed, there are four Buddhas: the All-Enlightened Buddha (sabbaññubuddho), the Private Buddha (paccekabuddho), the Truth-Enlightened Buddha (catusaccabuddho), and the Learned Buddha (sutabuddho). There, the All-Enlightened Buddha is the one who attained complete self-awakening (sammāsambodhi) after fulfilling the thirty perfections. The Private Buddha is the one who attained self-existence (sayambhuta) after fulfilling the perfections for more than two incalculable periods and one hundred thousand eons. The remaining arahants are called Truth-Enlightened Buddhas. The very learned one is called the Learned Buddha. In this context, the former three are applicable. Sammadaññā means having rightly known due to a reason or cause. Caranti visame samaṃ means they conduct themselves evenly in an uneven world, in an uneven collection of beings, or in an uneven mass of defilements.

Explanation of the Appaṭividita Sutta is finished.

8. Explanation of the Susammuṭṭha Sutta

8. In the eighth, susammuṭṭhā means well-destroyed, precisely because of being unpenetrated by wisdom. Just as, having cultivated two fields, and having sown in one, a person who has obtained much grain, referring to what was not obtained from the unsown field, says, "Much of my grain is lost," thus he says "lost" only of what was not obtained. So here too, only what is unpenetrated is called well-destroyed. Asammuṭṭhā means not destroyed precisely because of being penetrated by wisdom. The rest is just like the previous.

Explanation of the Susammuṭṭha Sutta is finished.

9. Explanation of the Mānakāma Sutta

9. In the ninth, mānakāmassāti means to one who desires and craves conceit. Damo means for such a person, there is no discipline pertaining to concentration. For here, "controlled by truth, endowed with discipline, one who has reached the end of the Vedas, one who has lived the holy life" (SN 1.195), sense restraint is said to be discipline. "If there is more truthfulness, discipline, generosity, and patience" (SN 1.246; Sn 191), here it is wisdom. "By giving, discipline, restraint, and speaking the truth, there is merit, there is an increase of merit" (SN 4.365), here it is the observance of the uposatha. "Surely, Puṇṇa, you will be able, endowed with this taming and calming, to live in the Sunāparanta region" (SN 4.88; MN 3.396), here it is patience in enduring. But in this sutta, damo is a name for the qualities pertaining to concentration. Therefore he said, "There is no silence for one who is not concentrated." There, mona means the knowledge of the four paths; indeed, because it knows (munāti), it is mona, meaning it knows the Four Noble Truths. Maccudheyyassā means to the threefold cycle of existence, for indeed, because it is the support (patiṭṭhāna) of death, it is called maccudheyya. Pāraṃ means the further shore of that, which is Nibbāna. Tareyyā means one should cross over, attain, or reach. This is what is said: a negligent person living in the forest would not cross over, would not penetrate, would not reach the further shore of the realm of death.

Mānaṃ pahāyā means having abandoned the nine kinds of conceit with the path of arahantship. Susamāhitatto means one whose mind is well-concentrated with access and absorption concentration. Sucetaso means one with a beautiful mind because it is associated with knowledge. Indeed, one is not called sucetaso with a mind disassociated with knowledge; therefore, it means having become sucetaso associated with knowledge. Sabbadhi vippamutto means having become freed in all aggregates, sense bases, and so on. Tareyyā Here, crossing over the threefold cycle of existence and penetrating Nibbāna, he crosses over, so it is called crossing over through penetration. Thus, in this verse, the three trainings are spoken of. How? This conceit is a destroyer of virtue, therefore, with "having abandoned conceit," the higher training in virtue is spoken of. With "well-concentrated in mind," the higher training in mind. With "beautiful-minded," knowledge is shown by the mind, therefore, with this the higher training in wisdom is spoken of. And the higher virtue exists when there is virtue, the higher mind when there is mind, the higher wisdom when there is wisdom. Therefore, virtue is called both the five and ten precepts, restraint in accordance with the pātimokkha is called higher virtue. The eight attainments are the mind, the jhāna that is the basis for insight is the higher mind. Knowledge of owning one's actions is wisdom, insight is higher wisdom. Indeed, even when a Buddha has not arisen, the five precepts and ten precepts exist as virtue itself, the virtue of pātimokkha restraint exists only when a Buddha has arisen, so it is higher virtue. The same method applies to mind and wisdom. Furthermore, the five precepts and the ten precepts undertaken by one desiring Nibbāna are higher virtue. The eight attainments attained are also higher mind. Or all mundane virtue is virtue, supramundane is higher virtue. The same method applies to mind and wisdom. Thus, by combining in this verse, the three trainings, the entire teaching, is spoken of.

Explanation of the Mānakāma Sutta is finished.

10. Explanation of the Arañña Sutta

10. In the tenth, santānaṃ means those whose defilements are stilled, or the wise. For in "The peaceful ones are known by all, the peaceful shine from afar," and so on (Ja. 2.21.413; Dhp. 304), the wise are also said to be peaceful. Brahmacārinaṃ means those living the excellent life, living the holy life of the path. Kena vaṇṇo pasīdatīti means by what cause does the complexion become clear? Why does she ask this? It seems that this earth deity dwelling in the forest grove sees monks living in the forest, after the meal, after returning from alms, entering the forest, taking up a root meditation subject in their daytime and nighttime dwellings and sitting down. And for those sitting thus, a strong one-pointedness of mind arises. Then dissimilar continuities subside, similar continuities take hold, and the mind becomes clear. When the mind is clear, the blood becomes clear, and the dependent matter produced by the mind becomes purified, and the complexion of the face is like that of a mango fallen from its stalk. Seeing that, the deity thought, "Indeed, bodily complexion becomes clear for those who obtain fine, delicious foods, pleasant tactile sensations, dwellings, coverings, beds, pleasant seasons, and palaces of the threefold sphere, and garlands, perfumes, ointments, and so on. But these monks, having gone for alms, eat mixed food, arrange their beds on a sparse cot or a plank or a stone, or live at the foot of a tree or in the open air. By what cause does their complexion become clear?" Therefore she asked.

Atītaṃ means in the past, such and such a righteous king existed, he gave us fine requisites. The teachers and preceptors were gainful. Then we ate such foods, wore such robes, thus these monks do not grieve over the past like some who are abundant in requisites. Nappajappanti nāgataṃ means they do not long for the future, thinking, "In the future, there will be a righteous king, the countrysides will be prosperous, many delicacies like ghee and butter will arise, and there will be those saying 'eat and enjoy' everywhere, then we will eat such foods, we will wear such robes." Paccuppannenā means they maintain themselves with whatever they have obtained at that moment. Tenā means by that threefold reason.

Anāgatappajappāya means longing for the future. Etenā means by these two reasons. Naḷova harito luto means just as a green reed, cut and thrown on a hot rock, withers, so they wither.

Explanation of the Arañña Sutta is finished. The Naḷa Vagga is the first.

2. The Nandana Vagga

1. Explanation of the Nandana Sutta

11. In the first of the Nandana Vagga, tatrā means in that grove. Kho is merely a particle in the sense of emphasizing the phrase. Bhikkhū āmantesī means he informed the senior monks in the assembly. Bhikkhavo shows the manner of addressing them. Bhadante means giving a reply. Te bhikkhū means those monks who were present and receptive to the Dhamma. Bhagavato paccassosuṃ means they listened to the Buddha's word, they listened attentively and accepted it, this is the meaning. Etadavocā means he spoke this statement beginning with "bhūtapubba". There, tāvatiṃsakāyikā means born in the Tāvatiṃsa heaven. The Tāvatiṃsa heaven is called the second heaven of sensual desire. It is said that this designation of that heaven arose with the thirty-three divine sons who, having died in Macala village with Magha the man, were born there. However, since there are six heavens of sensual desire in other world-systems as well, and it was also said that "a thousand of the Cātumahārājika heaven, a thousand of the Tāvatiṃsa heaven" (AN 10.29), therefore it should be understood that this is merely a designation for that heaven. Indeed, thus the phrase is faultless.

Nandane vane here, that forest delights and pleases as one enters it, thus it is Nandana. Indeed, when the five signs of death arise, deities lamenting "we will pass away leaving our prosperity," Sakka, the king of the gods, admonishes them saying "do not lament, conditioned things are subject to decay," and leads them into it. Even for those led in by other deities holding their arms, their sorrow of death subsides upon seeing its prosperity, and only joy and delight arise. Then, sporting there, they melt away like a lump of ice heated by the sun, they vanish like a flame struck by the wind, thus whatever enters delights and pleases, thus it is Nandana, in that Nandana. Accharāsaṅghaparivutā here, accharā is a name for divine daughters, surrounded by a group of them.

Dibbehī means with those born in the divine realm. Pañcahi kāmaguṇehī means with the five strands of sensual pleasure, known as the desirable forms, sounds, smells, tastes, and tactile objects, the bonds of sensual desire or the storehouse of sensual desire. Samappitā means endowed. The other is a synonym for that. Paricārayamānā means enjoying themselves, moving the senses in those various forms and so on. Tāyaṃ velāyaṃ means at that time of enjoyment. Indeed, that time should be understood as the time when that divine son had newly arisen. Indeed, at the moment of his rebirth, an existence measuring three gāvutas arose, shining like a mass of red gold. He, clothed in divine garments, adorned with divine ornaments, wearing divine garlands and ointments, being sprinkled with divine sandalwood powder, surrounded, covered, and enveloped by the five divine strands of sensual pleasure, overcome by greed, not seeing Nibbāna which is the escape from greed, as if speaking an insolent word with a great sound, wandered about in the Nandana Grove singing this verse, "They do not know happiness." Therefore it was said, "At that time he spoke this verse."

Ye na passanti nandana means those who do not see the Nandana Grove due to experiencing the five strands of sensual pleasure there. Naradevānaṃ means of divine men and of human deities. Tidasānaṃ means of the thirty-three. Yasassinaṃ means those who are endowed with glory consisting of retinue.

Aññatarā devatā means one female deity who is an ariyasāvikā (noble female disciple). Paccabhāsī means, revealing the intention, "This foolish deity considers this attainment to be permanent and unchanging, and does not know its nature of being cut, broken, destroyed, and ruined," she replied with the verse "Na tvaṃ bāle (You fool)." Yathā arahataṃ vaco means, "You do not know as the words of the arahants are." Thus, rejecting her intention, now showing the words of the arahants, she said beginning with aniccā. There, aniccā vata saṅkhārā means all conditioned things of the three realms are impermanent because of their nature of becoming and disappearing. Uppādavayadhammino means having the nature of arising and passing away. Uppajjitvā nirujjhantī this is a synonym of the previous one. Or because they arise and cease, therefore, they are of the nature of arising and passing away. By the mentioning of arising and passing away, the intermediate state between them is also included here. Tesaṃ vūpasamo sukho means the stilling of those conditioned things, which is called Nibbāna, is happiness. This is the word of the arahants.

Nandanasuttavaṇṇanā is finished.

2. Nandatisuttavaṇṇanā

12. In the second, nandati means rejoices, is delighted. Puttimā means having many sons. For some of his sons, after doing farming, fill the granaries with grain; some, after doing trade, bring gold and silver; some, after attending to the king, obtain vehicles, conveyances, villages, towns, etc. Then, the mother or father, experiencing the glory consisting of their influence, rejoices. Or, on festival days, seeing the sons adorned and embellished enjoying prosperity, rejoices, thus he said, "nandati puttehi puttimā (the one with sons rejoices with sons)." Gohi tathevā means just as the one with sons rejoices with sons, so too the owner of cattle, seeing a prosperous herd of cows, enjoying the prosperity of milk products relying on the cows, rejoices with cows. Upadhī hi narassa nandanā here upadhī means the four upadhis: the upadhi of sensual desire (kāmūpadhi), the upadhi of aggregates (khandhūpadhi), the upadhi of defilements (kilesūpadhi), and the upadhi of volitional formations (abhisaṅkhārūpadhī). For even sensual desires, because of being the basis of happiness said thus, "whatever happiness and joy arise dependent on the five strands of sense pleasure, this is the allure of sensual pleasures" (ma. ni. 1.166), are called upadhi by the meaning of the word "happiness adheres here." The aggregates, too, because of being the basis of suffering rooted in the aggregates; the defilements, too, because of being the basis of suffering in the lower realms; the volitional formations, too, because of being the basis of suffering in existence. Here, however, the upadhi of sensual desire is intended. For the five strands of sense pleasure, being present in the form of palatial buildings of the three realms, luxurious beds, clothes, ornaments, drama, retinue, etc., bringing about joy and gladness, delight a person. Therefore, just as sons and cows, so too, these upadhis are known to be a source of delight for a person. Na hi so nandati yo nirūpadhī means the one who is without the wealth of sensual pleasures, poor, and with scarce food and clothing, does not rejoice. What will such a human ghost and human hell-being rejoice in, said the Blessed One.

socatī means grieves. There, socati puttehī means he grieves even when sons are lost or are perishing due to going abroad, etc., and anticipating their perishing in the future; similarly, he grieves when they are dead or dying, or when they are seized by thieves or royal officials, or when they have fallen into the hands of adversaries, fearing death. He grieves even when arms and legs, etc., are broken due to falling from trees or mountains, anticipating breakage while they are being broken. And just as the one with sons grieves for sons, so too the owner of cattle grieves for cows in nine ways. Upadhī hi narassa socanā means just as sons and cows, so too the five upadhis of sensual pleasure—

"When those sensual pleasures of a being who desires, who is born with craving,
decline, he is pierced by a dart, and he suffers." (su. ni. 773) –

Na hi so socati, yo nirūpadhī means but the one who has none of these four kinds of upadhis, that great arahant whose taints are destroyed, what will he grieve about? He does not grieve, O deity.

Nandatisuttavaṇṇanā is finished.

3. Natthiputtasamasuttavaṇṇanā

13. In the third, natthi puttasamaṃ pema means even an ugly child of their own they regard like a golden statue; adorning them on their heads, etc., like a garland, they experience joy even when they are soiled by them, as if sprinkled with fragrant ointment. Therefore, he said, "natthi puttasamaṃ pema (there is no affection equal to that for a son)." It is said that there is no affection equal to the affection for a son. Gosamitaṃ dhana means there is no other wealth equal to cows, similar to the wealth of cows, said the Blessed One. Sūriyasamā ābhā shows that there is no other radiance equal to the radiance of the sun. Samuddaparamā means whatever other lakes there are, all of them are surpassed by the ocean; the ocean is supreme to them; there is no other water reservoir similar to the ocean, O Blessed One.

natthi attasamaṃ pema and so on, he said.

Natthiputtasamasuttavaṇṇanā is finished.

4. Khattiyasuttavaṇṇanā

14. In the fourth, khattiyo dvipada means the khattiya (warrior) is the best of bipeds. Komārī means taken in her maidenhood. This one says is the best of the remaining wives. Pubbajo means the first-born, even if he is blind or one of the hunchbacked, etc., the one who is born first, this very son is the best in this deity's view. However, because the Buddhas, etc., are the best of bipeds, etc., therefore, the Blessed One spoke the counter-verse. There, although the Blessed One is the best of all beings with different characteristics such as footless, etc., when arising, he arises as the best of all beings only among bipeds, therefore, he said, sambuddho dvipadaṃ seṭṭho (the Fully Enlightened One is the best of bipeds). And his being the best of all beings, having arisen among bipeds, is unimpeded. Ājānīyo means either an elephant or another among horses, etc., who knows the reason, this very ājānīya (thoroughbred) is the best of quadrupeds, is the meaning. Like the Guḷavaṇṇa horse of King Kūṭakaṇṇa. It seems the king, after going out through the eastern gate, was going to Cetiyapabbata. Reaching the bank of the Kalamba river, the horse, standing on the bank, did not want to go down into the water. The king, addressing the horse trainer, said, "Alas, the horse trained by you does not want to go down into the water." The trainer said, "The horse is well-trained, O King, for its thought is: ‘If I go down into the water, it will wet the tail, and with the tail wet, water may drip on the king's body.’ Thus, fearing to drip water on your body, it does not go down; let it grasp the tail." The king had it done so. The horse quickly went down and crossed over. Sussūsā means obedient. Whether taken in her maidenhood or later, whether beautiful or ugly, the one who is obedient to her husband, attends to him, and pleases him, is the best of wives. Assavo means obedient. Whether the eldest or the youngest, the one who listens to the words of his parents, accepts them, and acts according to their advice, this son is the best; what is the use of other sons who are breakers of alliances and thieves, O deity?

Khattiyasuttavaṇṇanā is finished.

5. Saṇamānasuttavaṇṇanā

15. In the fifth, ṭhite majjhanhike means at the time of the standing midday. Sannisīvesū means as if sitting together, resting, having approached a comfortable place. This time of standing midday is the time of weakness of posture for all beings. Here, however, it is shown only in terms of birds. Saṇatevā means as if sounding, as if uttering a great roar. Here, "saṇatevā" is said for the very saṇamāna (roaring). This is a replica of that. For in the hot season, at the time of standing midday, among the herds of quadrupeds and flocks of birds, and in the middle of the forest, a great sound arises from the hollow trees filled with wind and the bamboo joints with holes, striking branch against branch and trunk against trunk. Referring to that, this was said. Taṃ bhayaṃ paṭibhāti ma means at such a time, the roaring of the great forest appears to me as fear. It seems that deity, being of slow wisdom, not obtaining a comfortable seat or a suitable topic of conversation at that moment, said this. However, because at such a time, a bhikkhu who has returned from his alms round and is sitting in a secluded forest dwelling, taking up a meditation subject, experiences no small amount of happiness, referring to which it was said –

"For a bhikkhu who has entered an empty dwelling,
whose mind is peaceful,
there is superhuman delight,
rightly contemplating the Dhamma," (dha. pa. 373) and,

"Whether in front or behind,
if no one else is found,
it is exceedingly comfortable,
living alone in the forest." (theragā. 537) and;

sā rati paṭibhāti ma means whatever is the sitting alone at such a time, that delight appears to me, is the meaning. The rest is just the same.

Saṇamānasuttavaṇṇanā is finished.

6. Niddātandīsuttavaṇṇanā

16. In the sixth, niddā means the drowsiness and dullness (thīnamiddha) that arises in the unwholesome mind with prompting (sasaṅkhārika) of the trainees (sekha) and ordinary people (puthujjana) in the earlier and later parts of the indeterminate (abyākata) sleep of such a kind as, "I recall, Aggivessana, falling asleep in the last month of summer" (ma. ni. 1.387). Tandī means the adventitious laziness that arises in times of excessive hunger, excessive cold, etc. And this was said, "there, what is tandī? What is tandī, the state of being lazy, laziness, the state of being inclined to laziness, the condition of being lazy, this is called tandī" (vibha. 857). Vijambhitā means bodily yawning. Aratī means discontentedness on the side of unwholesome qualities. Bhattasammado means food coma, food weariness. But their detailed explanation, beginning with, "there, what is vijambhitā? What is the yawning, the stretching of the body," has already come in the Abhidhamma in the manner. Etenā means by this defilement of drowsiness, etc., its manifestation is hindered. Nappakāsatī means does not shine, does not appear. Ariyamaggo means the supramundane path. Idhā means in this world. Pāṇina means of beings. Vīriyenā means by the energy (viriya) associated with the path. Naṃ paṇāmetvā means after removing that collection of defilements. Ariyamaggo means the mundane and supramundane path. Thus, it is said that the purification of the path is through the removal of defilements by the path itself.

Niddātandīsuttavaṇṇanā is finished.

7. Dukkarasuttavaṇṇanā

17. In the seventh, duttitikkha means difficult to endure, difficult to bear. Abyattenā means by a fool. Sāmañña means the life of a recluse (samaṇadhamma). By this, the deity shows this: The samañña (life of a recluse) that wise sons of good families practice for ten years, or twenty years, or sixty years, enduring the pain of grinding their teeth, pressing their tongue against the palate, and restraining their minds with their minds, and undertaking the practice of living on one seat and eating one meal, living the holy life until the end of their lives. The Blessed One, being foolish and unwise, cannot do that. Bahū hi tattha sambādhā means in that ariy ম্যাগga called sāmañña (life of a recluse), there are many hindrances, many difficulties in the preliminary part for one who has set out to attain the path.

Cittañce na nivāraye means if one does not restrain the mind that has arisen unwisely, how many days could he practice the samañña (life of a recluse)? He could not practice even for one day. For one who is controlled by his mind is unable to practice the life of a recluse. Pade pade means in each object, in each object. For here, object (ārammaṇa) is intended as pada (step). For in whatever object defilement arises, in that very place the fool is said to perish. Iriyāpatha (posture) pada (step) also applies. For in walking, etc., wherever defilement arises, in that very place he is said to perish. Saṅkappāna means of thoughts of sensual desire, etc.

Kummo vā means like a tortoise. Aṅgānī means the limbs, with the neck as the fifth. Samodahanti means gathering together, or having gathered together. Manovitakke means thoughts arisen in the mind. This much shows this: just as a tortoise, gathering its limbs, with the neck as the fifth, into its own shell, does not give an opportunity to Siṅgāla, and having gathered them, becomes unassailable to him, even so, a bhikkhu, gathering thoughts arisen in the mind into his own object-shell, does not give an opportunity to Māra, and having gathered them, becomes unassailable to him. Anissito means being independent of the supports of craving and wrong view, etc. Aheṭhayāno means not harming. Parinibbuto means completely extinguished by the extinction of defilements. Nūpavadeyya kañcī means he should not speak ill of any person whatsoever, desiring to find fault with them in matters of misconduct, etc., but having established internally the five things beginning with "I will speak at the right time, not at the wrong time," with a mind established in the nature of uprooting, he should speak with compassion.

Dukkarasutta Commentary is finished.

8. Hirīsutta Commentary

18. In the eighth, hirīnisedho means the restraint of conscience from unwholesome things. Koci lokasmiṃ vijjatīti asks, "Does anyone like this exist in the world?" Yo nindaṃ apabodhatīti means, "Who understands, warding off blame." Asso bhadro kasāmivāti means, "Like a noble thoroughbred horse with a whip," just as a noble, thoroughbred horse understands, warding off the whip, not allowing the falling of the whip on itself, as if being pierced seeing the shadow of the goad, even so, who, not giving the falling of true accusations on himself, understands, warding off blame, does such a khīṇāsava exist? But there is no one who is free from untrue accusations. Tanuyāti means few; khīṇāsavas, acting by restraining conscience from unwholesome things, are few, is the meaning. Sadā satāti means those constantly endowed with fullness of mindfulness. Antaṃ dukkhassa pappuyyāti means having attained Nibbāna, the end, the limit of round of suffering. The rest is as previously stated.

Hirīsutta Commentary is finished.

9. Kuṭikāsutta Commentary

19. In the ninth, kacci te kuṭikāti, this deva, having made his mother a kuṭikā in the sense of a place of dwelling inside for ten months, just as birds, devoted to foraging during the day, cling to their nests at night, even so, beings, having gone here and there, come to the presence of the mother, having made the wife a nest by way of attachment. Having made sons offspring by way of perpetuating the family lineage, having made craving a bond, having composed these questions with a binding of verses, he asked the Blessed One, and the Blessed One, answering him, said tagghāti, etc. There, tagghāti is a particle in the sense of agreement. Natthīti, because of having gone forth abandoning, or because of the absence of dwelling again in the mother's womb in the round, or of maintaining a wife, or of producing sons, there is not.

kintāhanti etc. He said. There, kintāhanti means what am I to you? Then the Blessed One, explaining to him, said mātaranti etc. Sāhu teti, having approved of the verse, having rejoiced, having paid homage to the Blessed One, having honored him with perfumes and garlands, etc., he went to his own deva-abode.

Kuṭikāsutta Commentary is finished.

10. Samiddhisutta Commentary

20. In the tenth, tapodārāmeti, in the monastery named thus because of the hot water lake of Tapoda. It seems that beneath Mount Vebhāra, there is a Nāga-abode of five hundred yojanas belonging to the earth-dwelling Nāgas, endowed with a floor of jewels like the deva-world and with parks and gardens. There, in the Nāgas' place of play, is a great water-lake, from which flows a river named Tapodā, boiling with hot water. Why is it like this? It seems that a great petaloka stands surrounding Rājagaha, and the Tapodā comes between two great iron-cauldron hells, therefore it flows boiling. This was said:

"Bhikkhus, where this Tapodā flows, that lake is clear-watered, cool-watered, pleasant-watered, soothing-watered, with good landing places, delightful, full of fish and turtles, and lotuses the size of wheels bloom. Moreover, bhikkhus, this Tapodā comes between two great hells, therefore this Tapodā flows boiling" (pārā. 231).

In front of this monastery, a great water-lake arose from it, because of that this monastery is called "Tapodārāma."

Samiddhīti, it seems that the body of that Thera was successful, beautiful, and pleasing, therefore he went to reckoning as "Samiddhi." Gattāni parisiñcitunti, this was a diligent Thera, having risen from his seat very early in the morning and having heated his body, and having walked back and forth again and again in the great cloister sixty cubits away, thinking, "The dwelling I use becomes soiled with sweat-drenched limbs," he approached for the purpose of sprinkling his limbs, for the purpose of washing his body. Ekacīvaro aṭṭhāsīti, having put on his lower robe, having tied his waistband, having taken his robe in his hand, he stood.

Gattāni pubbāpayamānoti, making his limbs like pubba-flowers, watery. Indeed, a robe wrapped around a wet body becomes soiled and smells bad, and this is not proper conduct. But the Thera was endowed with proper conduct, therefore, standing in proper conduct, he bathed and came back and stood. Here is the bathing-proper conduct: having gone to a water-place, having put the robes down anywhere, one should not go down quickly just as one is standing, but having looked in all directions, having known the state of being secluded, having pushed away stumps, bushes, and vines, etc., having cleared one's throat three times, the upper robe should be removed and spread out standing upside down, the waistband should be loosened and placed on the back of the robe. If there is no bathing cloth, sitting on one's heels at the water's edge, the lower robe should be loosened, and if there is a wet spot, it should be spread out. If there is not, it should be folded and placed down. One going down into the water should go down slowly only navel-high, not raising waves, not making a sound, having turned around, one should dive facing the direction from which one came, thus the robe is protected. One coming up should also come up slowly without making a sound, and at the end of the bath, sitting on one's heels at the water's edge, having wrapped the lower robe around oneself, having risen, having put it on very roundly, having tied the waistband, having draped the robe over oneself, one should stand.

The Thera also, having bathed like that, having come back, looking at his body from which the water was dripping, stood. His complexion, naturally pleasing, at dawn, having digested the food well, having bathed in hot water, shone exceedingly; his face, with its radiance, was like a palmyra fruit released from its stalk, like the full moon, like a lotus that had just blossomed, and his bodily complexion became clear. At that time, a earth-deva dwelling in the woodland, looking at the pleasing bhikkhu, being unable to rebuke the ascetic, being overcome by the heat of desire, thinking, "I will entice the Thera," having adorned her body with great adornment, as if lighting a thousand-wick lamp, as if raising the moon, having made the entire monastery one mass of light, having approached the Thera, without paying homage, standing in the sky, spoke a verse. Therefore it was said, "Then a certain deva… spoke to him…"

Abhutvāti, without enjoying the five strands of sensual pleasure. Bhikkhasīti, you go for alms. Mā taṃ kālo upaccagāti, here, kāla means the time of youthful age, fit for enjoying the five strands of sensual pleasure. Indeed, one who is old, broken down, dependent on a staff, trembling, overcome by coughing and asthma, is not able to enjoy sensual pleasures. Thus, with reference to this time, the deva said, "May time not pass you by." There, mā upaccagāti means may it not pass.

Kālaṃ vohaṃ na jānāmīti, here, voti is merely a particle. Kālaṃ na jānāmīti speaks with reference to the time of death. Indeed, for beings:

"Life, sickness, time, the laying down of the body, and destination;
These five are unheralded, not known in the world of the living."

Jīvitaṃ (life) is unheralded because of the absence of certainty that "it is only this much, not more than this." Indeed, beings die even in the kalala stage, even in the abbuda, pesi, ghana, aḍḍhamāsa, ekamāsa, dvemāsa, temāsa, catumāsa, pañcamāsa…pe… tenth month stage, even at the time of coming out of the womb, and after that, even at the end of a hundred years or more, they die. Byādhi (sickness) is also unheralded because of the absence of certainty that "beings die only from this sickness, not from another." Indeed, beings die even from eye disease, or from any one of ear disease, etc. Kālo (time) is also unheralded because of the absence of certainty that "one must die only at this time, not at another." Indeed, beings die even in the morning, or at any one of midday, etc. Dehanikkhepanaṃ (the laying down of the body) is also unheralded because of the absence of certainty that "the body of those dying must fall here, not elsewhere." Indeed, the body of those born inside a village falls even outside the village, and of those born outside a village, even inside the village. Thus, for those of the land in the water, for those of the water on the land, it should be expanded in many ways. Gati (destination) is also unheralded because of the absence of certainty that "having passed away from here, one must be reborn here." Indeed, those who pass away from the deva-world are reborn even among humans, those who pass away from the human world are reborn in the deva-world, etc., thus the world revolves in the five destinations like a yoked ox on a wheel. Since it revolves thus, "I do not know the time of death, that death will be at this time."

Channo kālo na dissatīti, this time is hidden, unmanifested, and not perceived by me. Tasmāti, since this time is hidden and not perceived, therefore I go for alms without enjoying the five strands of sensual pleasure. Mā maṃ kālo upaccagāti, here, with reference to the time of doing the ascetic life, he said "time." Indeed, this ascetic life is not able to be done in old age by one who has passed the three age limits, who is broken down, dependent on a staff, trembling, overcome by coughing and asthma. Then, one is not able to grasp the Buddha's word as one wishes, or to practice dhutaṅgas, or to live in the forest, or to attain meditative absorption at the moment one wishes, or to do recitation of texts, chanting, teaching of the Dhamma, approval, etc., but all of this is able to be done in youthful age, therefore may this time for doing the ascetic life not pass me by, as long as it does not pass me by, I will do the ascetic life without enjoying sensual pleasures, he said.

Pathaviyaṃ patiṭṭhahitvāti, it seems that the deva, thinking, "This bhikkhu speaks of the time for doing the ascetic life, speaks of the improper time, speaks with a cause, with a benefit," just by this much, having established shame in the Thera, considering him like Mahābrahmā, like a mass of fire, because of respect, having descended from the sky, she stood on the earth, with reference to that this was said. Although she stood on the earth, by whatever condition she came, again taking that same condition, she said daharo tvanti etc. There, susūti means young. Kāḷakesoti means with very black hair. Bhadrenāti means with good. Indeed, even though one is young, one is blind or one of the crippled, etc., he is not reckoned as endowed with good youth. But one who is beautiful, pleasing, and agreeable, endowed with all good fortune, adorned with whatever adornment he wishes, walks like a deva-son, he is reckoned as endowed with good youth. And the Thera was endowed with excellent form, therefore she said this to him.

Anikkīḷitāvī kāmesūti, not having played in sensual pleasures, not having enjoyed, not having done sensual play is the meaning. Mā sandiṭṭhikaṃ hitvāti, for the most part, those devas who have not seen the truth, who are without lust, not knowing the minds of others, seeing bhikkhus living the pure, unbroken Brahmacariya for ten years, twenty years…pe… sixty years, create the perception that "these bhikkhus, having abandoned the human five strands of sensual pleasure, desiring the divine sensual pleasures, do the ascetic life," this one also created it there. Therefore, having made the human sensual pleasures visible and the divine ones temporal, she said this.

"Indeed, friend," meaning, friend, I, having abandoned immediate pleasures, do not pursue, desire, or crave for future pleasures. "But indeed, friend," meaning, friend, I, having abandoned future pleasures, pursue the immediate supramundane Dhamma. Thus, immediately after the thought, the elder, not having attained [arahantship], regarded even divine and human five strands of sense pleasures as "future"; immediately after the thought, having attained [arahantship], [he regarded] the supramundane Dhamma as "immediate." Even when one is infatuated with the five strands of sense pleasures, the enjoyment of desired objects does not occur immediately for one who possesses sense pleasures. For one who wishes to experience a desirable object through the eye-door, it is necessary to summon painters, sculptors, and artisans, saying, "Prepare this particular thing." In the meantime, hundreds of thousands of millions of thoughts arise and cease. Then afterwards, that object is obtained. The same method applies to the remaining sense-doors. However, immediately after the path of Stream-entry, only the fruit of Stream-entry arises; there is no opportunity for another thought in between. The same method applies to the remaining fruits.

He spoke beginning with, "Future, indeed, friend." There, "future" [means] obtainable at a later time, even with assembled resources, in the manner stated. "Full of suffering" [means] full of suffering, due to the abundance of suffering to be experienced relying on the five strands of sense pleasures. "Full of tribulation" [means] full of tribulation, due to the abundance of effort for that same basis. "More danger is here" [means] the danger is greater than the pleasure to be gained relying on the five strands of sense pleasures; suffering is indeed far greater, is the meaning. "This Dhamma is immediate" [means] this supramundane Dhamma is "immediate" because, by whomever it is attained, it is to be seen by oneself with the knowledge of reflection, abandoning the need to go on the faith of another. Not having a time in reference to its fruit-giving, it is timeless, indeed "timeless." That Ariya path-Dhamma here gives its fruit immediately after its arising, is the meaning. "Come, see this Dhamma" [means] being worthy of the invitation, "Come, see," which is thus initiated, it is "inviting one to come and see." Being worthy of being brought into one's own mind through cultivation, even while disregarding burning clothes or one's head, it is "leading onwards." It is to be known by each and every wise person—those who understand quickly and so on—in oneself, [saying,] "The path is cultivated by me, the fruit is attained, cessation is realized," thus it is "to be personally experienced by the wise." This is the summary here, but the detailed explanation is stated in the section on recollection of the Dhamma in the Visuddhimagga (Visuddhi. 1.146 ff.).

He spoke beginning with, "And how, bhikkhus?" There, the word "and how?" should be understood in connection with all the words: "And how are future pleasures said by the Blessed One? How are they full of suffering? How are they full of tribulation?"

"New" [means] a bhikkhu who is not yet fully five years [ordained] is called new; from five years onwards, [he is] intermediate; from ten years onwards, [he is] an elder. Another method: one not yet fully ten years [ordained] is new; from ten years onwards, [he is] intermediate; from twenty years onwards, [he is] an elder. "I am new among them," he says.

"This Dhamma-Vinaya" [means] this Dhamma and Vinaya. Both of these are names for the dispensation itself. By "Dhamma" here, the two Piṭakas are stated; by "Vinaya," the Vinaya Piṭaka. "I have now come to the practice proclaimed by these three Piṭakas," he says.

"Of great power" [means] with a large retinue. For each deva-king has a retinue of hundreds of millions or thousands of millions; they, placing themselves in a great position, see the Tathāgata. "Where is there opportunity for those like us, of little power, born as women?" he shows.

"May we also come" [means] that devatā spoke, knowing that "even if the assembly were seated filling a world-system, one can go to the Teacher by a great Buddha-street." "Ask, bhikkhu, ask, bhikkhus" [means] it was done as a repetition for the sake of firm confirmation.

"Regarding as nameable" There, the five khandhas are called "nameable" because they are the basis for all designations and all discussions in the way of "deva, human, householder, renunciate, being, person, Tissa, Phussa," etc. They have the designation of "being, man, person, individual, woman, man," etc.; thus they are designated, [they are] "regarding as nameable," meaning, regarding beings, persons, etc., in the five khandhas. "Established in the nameable" [means] established in the five khandhas in eight ways. For the passionate one is established by way of passion, the hateful one by way of hatred, the deluded one by way of delusion, the attached one by way of views, the conceited one by way of latent tendencies, the bound one by way of conceit, the uncertain one by way of doubt, the distracted one by way of restlessness. "Not understanding the nameable" [means] not understanding the five khandhas with the three kinds of understanding. "Go to the realm of Death" [means] they go to the realm, the application, the placement, the close placement, the approach, the interior, of Death; they go to the control of death, is the meaning. Thus, in this verse, future pleasures are described.

"By understanding" [means] by the understanding of knowing, the understanding of scrutinizing, the understanding of abandoning—by these three kinds of understanding. There, what is the understanding of knowing? One understands the five khandhas: "This is the rūpa-khandha, this is the vedanā-khandha, this is the saññā-khandha, this is the saṅkhāra-khandha, this is the viññāṇa-khandha; these are their characteristics, function, manifestation, and proximate cause"—this is the understanding of knowing. What is the understanding of scrutinizing? Having thus known, one scrutinizes the five khandhas as impermanent, as suffering, as a disease, in forty-two ways. This is the understanding of scrutinizing. What is the understanding of abandoning? Having thus scrutinized, one abandons passion and lust in the five khandhas with the supreme path. This is the understanding of abandoning.

"Does not consider the designator" [means] having thus understood the five khandhas with the three kinds of understanding, a khīṇāsava bhikkhu does not consider the designator, the person. "Designator" [means] the cause should be understood by way of action; he does not consider, does not see the person to be designated and spoken of. What is to be designated? What is to be expressed by any name or clan whatsoever, such as "Tissa" or "Phussa." "For that does not exist for him" [means] that does not exist for that khīṇāsava. "By which one might speak of him" [means] whatever anyone might say of him, such as "passionate due to passion," "hateful due to hatred," or "deluded due to delusion"—that cause does not exist for that khīṇāsava.

"If you know, speak" [means] if you know a khīṇāsava of such a kind, speak, "I know." But if you do not know, then speak, "I do not know." "Yakkha" [means] addressing the devatā, he spoke. Thus, in this verse, the immediate ninefold supramundane Dhamma is described. "Sādhu" [means] a particle in the sense of entreaty.

"Who considers" [means] whoever considers himself "I am equal," "I am superior," or "I am inferior." By this, the three conceits beginning with "I am better" are taken. When those are taken, the nine conceits are taken. "He argues thereby" [means] that person might argue with anyone by that very conceit—"By what do you attain me? Do you attain me by birth? Or by clan, family descent, excellence of complexion, great learning, or ascetic qualities?" Thus, he might argue. Thus, in this half-verse also, future pleasures are described.

"In the three aspects" [means] in the three conceits. For in the section beginning with "One aspect is the aggregation of rūpa," the division is called "aspect." In sections beginning with "How do they describe a virtuous one, how do they describe a wise one?", the condition is [called aspect]. In sections beginning with "There are these three aspects, bhikkhus. Which three? The aspect 'I am better,' the aspect 'I am equal,' the aspect 'I am inferior,'" the conceit is called "aspect." Here also, it is conceit. Therefore, it was said, "In the three aspects means in the three conceits." "Not wavering" [means] that person does not waver, does not move in these three conceits in brief, or nine conceits in detail. "Equal or superior, that does not exist for him" [means] he shows that "I am equal," "I am superior," or "I am inferior" does not exist for that khīṇāsava who has abandoned conceit. The last phrase is in the manner already stated. Thus, in this half-verse also, the ninefold immediate supramundane Dhamma is described.

"He abandoned reckoning" [means] in sections beginning with "He partakes of nutriment with wise reflection," wisdom has come as "reckoning." Here, the calculation [is meant when it says], "Is there any calculator, accountant, or reckoner who is capable of counting the grains of sand in the Ganges?" In sections beginning with "Proliferation-reckonings are caused by perception," the division is. In sections beginning with "That which is the reckoning, the designation of those various phenomena," here the concept has come as "reckoning." Here also, this same is intended. The meaning of the phrase "He abandoned reckoning" is just this: the khīṇāsava abandoned, relinquished, discarded this concept that "he is passionate, hateful, deluded."

"Did not go to a state of loss" [means] he did not approach the threefold conceit with its nine distinctions. Or, the mother's womb is called "state of loss" in the sense of dwelling; he did not approach that again by way of rebirth, is also the meaning. The past tense is used in the sense of the future. "Cut off" [means] he severed. "With bonds severed" [means] one who stands having severed the four bonds. "Without anguish" [means] without suffering. "Without longing" [means] without craving. "Seeking" [means] looking around. "Did not find" [means] they do not attain, do not find, do not see. The past tense is used in the sense of the present. "Here or hereafter" [means] in this world or in the next world. "In all dwelling places" [means] in these all abodes of beings, such a khīṇāsava is not seen arising or having arisen at the breaking up of the body in the three existences, the four wombs, the five destinations, the seven stations of consciousness, and the nine abodes of beings, is the meaning. In this verse, he described only the immediate supramundane Dhamma.

He spoke beginning with "Indeed, venerable sir, of this." There, in the verse "He would not do evil," it is fitting to speak in terms of the ten wholesome courses of action, or in terms of the Noble Eightfold Path. First, in terms of the ten wholesome courses of action, "by speech" [means] the fourfold verbal good conduct is taken. "By mind" [means] the threefold mental good conduct is taken. "Or by body, anything in all the world" [means] the threefold bodily good conduct is taken. These, then, are the ten wholesome courses of action. But by "having abandoned sensual pleasures," indulgence in sensual pleasure is rejected. "Mindful, fully aware" [means] by this, mindfulness and full awareness, the cause of the ten wholesome courses of action, is taken. "He would not pursue suffering, connected with non-benefit" [means] by this, indulgence in self-mortification is rejected. Thus, the devatā speaks, "Having avoided both extremes, I understand, Blessed One, the ten wholesome courses of action described by you together with the causes, mindfulness and full awareness."

"By speech" [means] right speech is taken; "by mind" [means] the mind associated with the path is taken, since the mind is not a limb. "Or by body, anything in all the world" [means] right action is taken; but livelihood is already taken, being on the side of speech and action. "Mindful" [means] by this, effort, mindfulness, and concentration are taken. By the word "fully aware," right view and right thought [are taken]. By the two phrases "having abandoned sensual pleasures, he would not pursue suffering," the avoidance of the two extremes [is taken]. Thus, having said, "I understand that the Middle Way has been described by you, not approaching these two extremes," the devatā, having honored the Tathāgata with garlands of flowers and so on, departed, keeping him on the right side.

The Samiddhi Sutta Commentary is finished.

The Second Chapter, Nandana, is finished.

3. Satti Chapter

1. Satti Sutta Commentary

21. In the first of the Sattivagga, sattiyā means with a desanā (teaching) headed by satti. It means with a dart or weapon beginning with ekatokhārā. Omaṭṭho means struck. For there are four kinds of striking: omaṭṭho, ummaṭṭho, maṭṭho, and vimaṭṭho. Among these, a strike given from above, face down, is called omaṭṭho; one given from below, face up, is called ummaṭṭho; one that pierces through like the pin of a door bolt is called maṭṭho; and all the rest are called vimaṭṭho. But in this context, omaṭṭho is taken. For that is always a cruel, difficult-to-extract dart, difficult to treat, with internal corruption, like pus and blood inside; the pus and blood, without coming out, close over the mouth of the wound and remain. Those who wish to extract the pus and blood must bind it together with a bed and make the head hang down, or they will attain death or suffering equal to death. Paribbaje means should live.

What does he say with this verse? Just as a man struck by a dart exerts effort, makes an attempt, and strives for the sake of extracting the dart and treating the wound, and just as one whose head is burning, whose head is ablaze, exerts effort, makes an attempt, and strives for the sake of extinguishing it, even so should a bhikkhu, mindful and diligent, live for the sake of abandoning sensual lust, so the Blessed One said.

Then the Blessed One thought: "Indeed, this deity has brought the simile forth strongly, but has grasped only a little of the meaning, and even if she were to speak again and again, she would speak only of the suppression and abandonment of sensual lust. And as long as sensual lust is not uprooted by the Path, it remains attached." Thus, taking that same simile, turning the teaching towards the way of the Path, while teaching, he spoke the second verse. Its meaning should be understood in accordance with the previous one. The first.

2. Phusatisuttavaṇṇanā

22. In the second, nāphusantaṃ phusatīti the result does not touch the action that does not touch; or the action itself does not touch the action that does not touch. For action is not done by one who does not do it. Phusantañca tato phuse means the result touches the action that touches; or the action itself touches. For action is done by one who does it. Tasmā phusantaṃ phusati, appaduṭṭhapadosinanti since what does not touch does not touch, and what touches does touch, this is the nature of the results of actions, therefore, that person who is said to be "appaduṭṭhapadosī," one who harms the innocent, who wrongs the pure and blameless, that action touches that person, or the result touches. For he may or may not be able to harm another, but by this he is considered to have placed himself in the four woeful states. Therefore, the Blessed One said, "Evil recoils upon that fool, like fine dust thrown against the wind." The second.

3. Jaṭāsuttavaṇṇanā

23. In the third, in the verse antojaṭā, jaṭā is a designation for craving's net. For it is a jaṭā (tangle), like a network of branches of bamboo clumps, etc., due to arising again and again in sense objects such as forms, in a downward and upward manner, in the sense of intertwining. That, arising in connection with one's requisites and belongings, in connection with one's own existence and the existence of others, and in connection with internal and external sense bases, is called antojaṭā bahijaṭā. As that arises thus, jaṭāya jaṭitā pajā: just as bamboo, etc., are tangled by bamboo tangles, etc., so all this populace, reckoned as groups of beings, is tangled, bound, intertwined by that craving tangle, is the meaning. And since they are thus tangled, taṃ taṃ gotama pucchāmīti therefore, I ask that. Gotamā is addressing the Blessed One by his clan name. Ko imaṃ vijaṭaye jaṭanti who would disentangle, who is able to disentangle this tangle that has thus tangled and stands tangled in the triple world?

He said, beginning with sīle patiṭṭhāyā. Therein, sīle patiṭṭhāyāti means standing in the fourfold purified morality. Here, when the Blessed One, being asked about disentangling the tangle, begins with morality, it should not be understood that he "answers something else when asked something else." For morality is spoken of here to show the foundation for one who disentangles the tangle.

Naro means a being. Sapañño means wise with the wisdom of rebirth due to action. Cittaṃ paññañca bhāvayanti cultivating both concentration and insight. Here, with concentration as the heading, the eight attainments are spoken of, and by the name of wisdom, insight. Ātāpī means energetic. For energy, in the sense of heating and tormenting the defilements, is called "ātāpo," one who has that is ātāpī. Nipako means wisdom is called nepakkaṃ, one endowed with that is the meaning. By this word, he shows the wisdom of resourcefulness. Pārihāriyapaññā means the wisdom that is to be exercised, arranged everywhere in the manner of "this is the time for recitation, this is the time for questioning," and so on. For in this question and answer, wisdom has come three times. Therein, the first is the wisdom of birth, the second is the wisdom of insight, and the third is the wisdom of resourcefulness that encompasses all tasks.

So imaṃ vijaṭaye jaṭanti that bhikkhu endowed with these qualities beginning with morality. Just as a man, standing on the ground, lifting up a well-sharpened knife, would disentangle a large bamboo clump, even so, standing on morality, lifting up the well-sharpened knife of insight wisdom with the strength of concentration, with the hand of resourceful wisdom propelled by the power of energy, he would disentangle, cut through, completely destroy all that craving tangle that has fallen into his own being.

He said, beginning with yesaṃ. Having shown the khīṇāsava who stands disentangled from the tangle in this way, again showing the opportunity for disentangling the tangle, he said, beginning with yattha nāmañcā. Therein, nāmanti means the four immaterial aggregates. Paṭighaṃ rūpasaññā cāti here, by way of the perception of aversion, the sensual existence is taken, and by way of the perception of form, the form existence. With these two taken, the formless existence is also taken, for existence is condensed. Etthesā chijjate jaṭāti here, at the place where the round of three realms comes to an end, this tangle is cut off; coming to nibbāna, it is cut off, it ceases, this meaning is shown. The third.

4. Manonivāraṇasuttavaṇṇanā

24. In the fourth, yato yatoti from what is bad or from what is good. It seems that this deity is of the view that "whatever mind, of any kind, whether mundane or supramundane, should be restrained, not produced." Sa sabbatoti he from everything. Then the Blessed One, thinking, "This deity is speaking a non-emancipating talk; there is a mind that should be restrained and also one that should be cultivated; I will explain it by dividing it," spoke the second verse. Therein, na mano saṃyatattamāgatanti, if it is said, "one should not restrain the mind from everything," which mind is that which should not be restrained from everything? The mind has come to restraint, the mind that has come to a state of restraint, that has arisen in the manner of "I will give alms, I will keep the precepts," etc., that mind should not be restrained, rather, it should be developed, increased. Yato yato ca pāpakanti from whatever unwholesome arises, from that it should be restrained. The fourth.

5. Arahantasuttavaṇṇanā

25. In the fifth, katāvīti one who has done his duty by the four paths. Ahaṃ vadāmīti this deity dwells in a forest grove. She, hearing the talk of the forest-dwelling bhikkhus, such as "I eat, I sit, this is my bowl, this is my robe," thought, "I consider these bhikkhus to be khīṇāsavas, but do khīṇāsavas have such talk based on self-regard, or do they not?" To know this, she asks thus.

Sāmaññanti worldly expression, worldly usage. Kusaloti skilled in the aggregates, etc. Vohāramattenāti without abandoning the talk based on self-regard, without making a distinction in usage, he would say "I, mine." For if it were said, "The aggregates eat, the aggregates sit, the bowl is for the aggregates, the robe is for the aggregates," there would be a distinction in usage, no one would understand. Therefore, without saying thus, he uses worldly usage.

yo hotīti he asked. Therein, mānaṃ nu khoti would that bhikkhu, approaching conceit, speak on the basis of conceit? Then the Blessed One, thinking, "This deity is making the khīṇāsava similar to an ordinary person," showing that "the khīṇāsava has abandoned even the nine kinds of conceit," spoke the counter-verse. Therein, vidhūpitāti scattered. Mānaganthassāti conceit and fetters are his. Maññatanti conceiving. He has gone beyond, surpassed the threefold craving, views, conceit, and conceiving. The rest is easy to understand. The fifth.

6. Pajjotasuttavaṇṇanā

26. In the sixth, puṭṭhunti to ask. Kathaṃ jānemūti how would we know. Divārattinti day and night. Tattha tatthāti wherever it is blazing, there. Esā ābhāti this is the Buddha's radiance. But what is that? Whether it is the light of knowledge, or the light of joy, or the light of faith, or the light of the dhamma talk, all the light that has arisen from the manifestation of the Buddhas is called buddhābhā. This is unsurpassed, the best of all, incomparable. The sixth.

7. Sarasuttavaṇṇanā

27. In the seventh, kuto sarā nivattantīti from where do these streams of saṃsāra turn back, what do they come to, not continuing, is the meaning. Na gādhatīti does not establish. Atoti from that nibbāna. The rest is easy to understand. The seventh.

8. Mahaddhanasuttavaṇṇanā

28. In the eighth, mahaddhanā means they have great wealth, such as pearls and gems, hidden away. Mahābhogā means they have great possessions, such as vessels of gold and silver. Aññamaññābhigijjhantīti they crave, desire, long for each other. Analaṅkatāti not satisfied, not having attained sufficiency. Ussukkajātesūti in eagerness in various kinds of activities, for the sake of producing forms and so on that have not arisen, for the sake of experiencing those that have arisen. Bhavasotānusārīsūti following the stream of the round. Anussukāti not agitated. Agāranti a house with a woman. Virājiyāti having renounced. The rest is easy to understand. The eighth.

9. Catucakkasuttavaṇṇanā

29. In the ninth, catucakkanti the four postures. For posture is intended here as a wheel. Navadvāranti the nine-gated, with nine wound-openings. Puṇṇanti full of impurity. Lobhena saṃyutanti bound by craving. Kathaṃ yātrā bhavissatīti how will there be an escape from this kind of body, how will there be release, complete release, overcoming? he asks. Naddhinti animosity, anger in the past, animosity in the future, thus the meaning is strong anger that arises. Varattanti in the verse "cutting off the naddhi and varattañca, the sandānaṃ together with what follows" (dha. pa. 398; su. ni. 627), craving is varattā, views are called sandānaṃ. Here, however, setting aside the defilements specified in the Pāḷi, the remaining ones should be understood as "varattā," thus it means cutting off the defilement varattañca. Icchā lobhanti the same thing is called desire in the sense of desiring, and craving in the sense of coveting. Or, the initial weak arising is desire, and the later strong arising is craving. Or, desire is longing for what has not been obtained, and craving is longing for an object that has been obtained. Samūlaṃ taṇhanti craving together with its root, with ignorance as its root. Abbuyhāti having uprooted with the highest path. The rest is easy to understand. The ninth.

10. Eṇijaṅghasuttavaṇṇanā

30. In the tenth, eṇijaṅgha means having calves as shapely as those of a blackbuck. Kisa means not stout, having a balanced body. Or alternatively, it means having a body withered by the sun, unreplenished by garlands, perfumes, and unguents. Vīra means energetic. Appāhāra means eating moderately due to knowing the right amount in food, or eating sparingly by abstaining from untimely meals. Alolupa means being without greed for the four requisites. Or this is the rejection of craving for taste. Sīhaṃvekacaraṃ nāga means wandering alone like a lion, wandering alone like an elephant. Those who live in groups are negligent, those who wander alone are diligent; therefore, only those who wander alone are taken here. Paveditā means declared, spoken. Etthā means in this name and form. Here, form is taken in terms of the five strands of sense pleasure, and name by mind; but having taken the inseparable states in both, one should connect the aggregate with the five aggregates, etc. Tenth.

The Chapter on Steadfastness, the Third.

4. The Chapter on Those Whose Bodies are Full of Steadfastness

1. The Discourse on the Good

31. In the first of the chapter on those whose bodies are full of steadfastness, satullapakāyikā means those who, by taking up the Dhamma of the good, are reborn in heaven, hence they are full of steadfastness. Here is the story: A large number of sea traders set sail on a ship. On the seventh day, as the ship was traveling at the speed of an arrow, a great calamity arose in the middle of the ocean: huge waves arose, filling the ship with water. As the ship was sinking, the people lamented, calling out the names of their respective deities and making supplications. Among them, one man, reflecting, "Is there any refuge for me in such a danger?" saw his own pure refuges and precepts, and sat down cross-legged like a yogi. The others asked him the reason for his fearlessness. He told them, "Friends, on the day I boarded the ship, I gave alms to the Sangha of monks and took the refuges and precepts; therefore, I have no fear." "Sir, are these effective for others as well?" "Yes, they are." "Then give them to us as well." So he divided those people into seven groups of one hundred each, and then gave them the five precepts. The first group of one hundred, standing in water up to their ankles, took them; the second, up to their knees; the third, up to their hips; the fourth, up to their navels; the fifth, up to their chests; the sixth, up to their necks; the seventh, while ingesting salt water with their mouths. After giving them the precepts, he proclaimed, "There is no other refuge for you; reflect on the precepts themselves!" All seven groups, having died there, were reborn in the Tāvatiṃsa heaven due to the precepts taken near the time of death; mansions arose for them like pots. Among them all, a golden mansion one hundred yojanas in extent arose for the teacher; the remaining ones became his retinue, the lowest of them being twelve yojanas in extent. At the moment of their rebirth, reflecting on their deeds and knowing that they had attained this fortune because of their teacher, they approached the Blessed One in the middle watch of the night, thinking, "Let us go and speak of the virtues of our teacher in the presence of the Ten-Powered One." These deities each recited a verse for the purpose of praising their teacher.

sabbhirevā means with the wise, with good persons. The letter "ra" joins the words. Samāsethā means should associate. This refers to the seat of teaching; it means one should do everything in every posture with the good. Kubbethā means should do. Santhava means friendly association. But association based on craving should not be made with anyone; friendly association should be made with Buddhas, Paccekabuddhas, and disciples of the Buddha. This is said with that in mind. Sata means of the good persons, such as Buddhas. Saddhamma means the true Dhamma, which is divided into the five precepts, the ten precepts, the four foundations of mindfulness, etc.; here, however, the five precepts are intended. Seyyo hotī means there is increase. Na pāpiyo means nothing inferior occurs. Nāññato means from another, like oil from sand, wisdom is not obtained from a blind fool; but like oil from sesame seeds, one obtains it by knowing the Dhamma of the good, attending on and serving the wise. Sokamajjhe means being in the midst of objects of sorrow or beings subject to sorrow, one does not grieve, like the female lay disciple of Bandhula Mallān সেনাপতি, or like the novice Saṃkicca, a co-resident of the Dhamma সেনাপতি in the midst of five hundred thieves.

Ñātimajjhe virocatī means shines among a group of relatives, like the novice Adhimutta, a co-resident of Saṃkicca Thera. It seems he was the nephew of the Thera, who said to him, "Novice, you have become old, go, ask about your years and come back, I will ordain you." He said, "Good," and, paying homage to the Thera, taking his bowl and robes, he went to his sister's village in the outskirts of a robber forest for alms. His sister, seeing him, paid homage, seated him in her house, and fed him. After he had finished his meal, he asked about his years. She said, "I do not know, my mother knows." Then he thought, "Wait here, I will go to my mother," and he entered the forest. A robber saw him from afar and announced it to the robbers. The robbers ordered, "A novice has entered the forest, go and bring him here." Some said, "Let us kill him," others, "Let us release him." The novice thought, "I am a learner, I have duties to perform; having consulted with these, I will secure my safety," and addressing the chief robber, he spoke these verses, "I will give you a simile, friend"—

"There was in the past, in a desolate forest,
Ceto felled the stakes, and then killed a hare.

"Seeing the hare dead, the birds and beasts were terrified;
For one night they fled, 'Improper conduct prevails here.'

"Likewise, having killed the ascetic Adhimutta, who owns nothing,
Travelers will not come, wealth will be lost."

"The ascetic speaks the truth, Adhimutta owns nothing;
Travelers will not come, wealth will be lost.

"If, having seen him on the road, you do not inform anyone,
Protecting your truthfulness, go, venerable sir, as you please."

Being released by those robbers, as he was going, even relatives who saw him did not inform them. Then the robbers, arriving, seized and harassed them, and the robbers said this to his mother, who was beating her chest and lamenting—

"What is Adhimutta to you, a resident of your womb?
Asked by me, mother, tell us, how shall we know him?"

"I am Adhimutta's mother, and this is his father;
Sister and brothers too, all here are relatives.

"Adhimutta does what is improper, seeing whom he does not prevent;
This, indeed, is the practice of ascetics, of noble ones who live by the Dhamma.

"Adhimutta is truthful, seeing whom he does not prevent;
By the good conduct of Adhimutta, the truthful monk,
May all relatives attain safety, may they go in peace."

Thus, being released by those robbers, they went and said to Adhimutta—

"By your good conduct, father, the truthful monk,
All have attained safety, we have returned in peace."

Those five hundred robbers, having gained faith, went forth in the presence of the novice Adhimutta. Taking them to his preceptor, he first became fully ordained himself, then he made those five hundred his pupils and had them fully ordained. Established in the advice of Adhimutta Thera, all attained the highest fruit of arahantship. Taking this meaning, the deity said, "Knowing the good Dhamma, he shines among his relatives."

Sātata means constantly, it says that happiness endures for a long time. Sabbāsaṃ vo means of all of you. Pariyāyenā means by reason. Sabbadukkhā pamuccatī means, not only does he increase, and not only does he gain wisdom, he does not grieve in the midst of sorrow, he shines among his relatives, he is reborn in a happy destination, happiness endures for a long time, but he is also freed from all the suffering of the round. First.

2. The Discourse on Stinginess

32. In the second, maccherā ca pamādā cā means by stinginess, which has the characteristic of concealing one's own attainments, and by negligence, which has the characteristic of loss of mindfulness. For one, out of stinginess, does not give alms, thinking, "If I give this, it will be exhausted; it will not be for me or for the people in my house." Another, being devoted to play, etc., does not even generate the thought, "Alms should be given." Evaṃ dānaṃ na dīyatī means thus this alms-giving, which gives fame, gives prosperity, gives success, gives happiness, is not given; thus he told the reason. Puññaṃ ākaṅkhamānenā means by one desiring merit, which is divided into prior intention, etc. Deyyaṃ hoti vijānatā means knowing that there is a result of giving, one should certainly give.

Tameva bālaṃ phusatī means hunger and thirst touch, follow, and do not leave that fool in this world and the next. Tasmā means because it touches that same one, therefore. Vineyya macchera means having removed the stain of stinginess. Dajjā dānaṃ malābhibhū means having overcome the stain, having overcome that stain of stinginess, one should give alms.

Te matesu na mīyantī means they do not diminish among the dead due to non-giving. Just as a dead person, even with much food and drink arranged around him, does not get up and share it, saying, "Let this be for him, let this be for her," so too is the non-giver; the wealth of the dead person and the non-giver are equal. Therefore, those who are generous do not diminish in such deaths. Panthānaṃva saha vajaṃ, appasmiṃ ye pavecchantī means just as travelers going together on a long, arduous road share and give from their meager provisions to the travelers going with them, so too, those who, while traveling together through the beginningless Saṃsāra, share and give even from meager things that should be given to those traveling with them, do not diminish among the dead.

Esa dhammo sanantano means this is an ancient Dhamma, or this is the Dhamma of the eternal wise ones. Appasmeke means some give from meager things to be given. Pavecchantī means they give. Bahuneke na dicchare means some, even though endowed with much wealth, do not give. Sahassena samaṃ mitā means measured with a thousand, it is equal to a thousand gifts.

Duranvayo means difficult to follow, difficult to fulfill. Dhammaṃ care means he lives the Dhamma of the ten wholesome courses of action. Yopi samuñjakañcare means even one who sweeps, sweeping in terms of sweeping the threshing floor, etc., scattering the chaff. Dārañca posa means and supports a wife. Dadaṃ appakasmi means even in a very small amount, dividing even a handful of greens, he lives the Dhamma. Sataṃ sahassāna means a hundred of thousands, having counted a thousand a thousand times, a hundred, a hundred thousand is the meaning. Sahassayāgina means a sacrifice for a thousand monks, or a sacrifice made with a thousand coins is also a thousand sacrifices. Those who have that are sahassayāgino, of those who are sahassayāgino. By this, the offering of alms to ten koṭis of monks or to the value of ten koṭis of coins is shown. Those who give so much, they are not worth a fraction of such a one, he says. Even this one who sweeps lives the Dhamma, and supporting a wife, even giving from a small amount, these sahassayāgino are not worth a fraction of such a one. The alms given by that poor man, even just a plateful or a ticket meal, all their giving is not worth a fraction of that gift. Kalaṃ means a sixteenth part, a hundredth part, or a thousandth part. Here, a hundredth part is taken. The gift given by him, dividing it into a hundred parts, the ten koṭis of thousands of gifts of the others are not worth even one part of that, he says.

kenāti: By what reason? Mahaggatoti: Gone to greatness; this is a synonym for vastness. Samena dinnassāti: Of a gift given evenly. Then, the Blessed One, showing how he distributes the gift, said beginning with "dadanti heke." There, visame niviṭṭhāti: Having become established in uneven bodily, verbal, and mental action. Chetvāti: Having struck. Vadhitvāti: Having killed. Socayitvāti: Having made another endowed with sorrow. Assumukhāti: Mixed with tears. Indeed, a gift given after making another weep is called a tearful gift. Sadaṇḍāti: A donation given after threatening and striking with a stick is called sadaṇḍā. Evanti: Indeed, I am not able to take a great gift and make it of little fruit, in accordance with perfect enlightenment, nor a small gift of great fruit. But showing that this great gift becomes of little fruit because of the impurity of its origin, and that the other small gift becomes of great fruit because of the purity of its origin, he said beginning with "evanti." The second.

3. Sādhusuttavaṇṇanā

33.In the third, udānaṃ udānesīti: He uttered an exclamation. Just as oil that cannot be contained in a measure flows away, that is called avasesa; and just as water that cannot be contained in a lake overflows, that is called ogha; in the same way, speech of joy that the heart cannot contain, becoming excessive and not staying inside, comes out, that is called udāna. The meaning is that he uttered such joyous words. Saddhāyapi sāhu dānanti: Giving a gift after having faith in both action and the fruit of action, that gift is indeed well-obtained, auspicious. Āhūti: They say. But how can these two be equal? One who fears for his life cannot fight; one who fears loss cannot give. For one who says, "I will protect my life and I will fight," does not fight. But having abandoned attachment to life, one who strives, saying, "Let it be cut off or let it be death, I will seize this sovereignty," fights. One who says, "I will protect my wealth and I will give a gift," does not give. But having abandoned attachment to wealth, one who strives, saying, "I will give a great gift," gives. Thus, giving and fighting are equal. Moreover, what else? Appāpi santā bahuke jinantīti: Just as in battle, even a few brave men conquer many cowardly men, so too, one who gives even a small gift endowed with faith etc., crushes much stinginess and obtains much fruit of giving. Thus also, giving and fighting are equal. Therefore, he said:

‘‘Appampi ce saddahāno dadāti,
Teneva so hoti sukhī paratthā’’ti.

And to reveal the meaning of this, the story of the brahmin with one cloak and the story of Aṅkura should be elaborated.

Dhammaladdhassāti: Of wealth rightly obtained by Dhamma, and of a person rightly obtained by Dhamma. Here, a person called laddhadhammo (obtained by Dhamma) is an ariyapuggala (noble person) who has attained the Dhamma. Thus, the meaning is that a gift given from wealth rightly obtained to a noble person rightly obtained is also good. Yo dhammaladdhassāti: In this verse-foot as well, this is the meaning. Uṭṭhānavīriyādhigatassāti: Of wealth obtained by effort and energy. Vetaraṇinti: This is merely the pinnacle of the teaching. But it means having transgressed even Vetaraṇi of Yama, Sañjīva, Kāḷasutta, and all the thirty-one great hells.

Viceyya dānanti: A gift given after examining. There are two kinds of examination: examination of the offering and examination of those worthy of offerings. Among these, after removing inferior items and examining choice items, giving them as a gift is called examination of the offering. Rejecting those of ruined virtue or the ninety-five sects outside of this, giving to those who have gone forth into the Dispensation, endowed with qualities of virtue etc., is called examination of those worthy of offerings. Thus, a gift given after examining in these two ways is Sugatappasatthanti: Praised by the Sugata. There, showing the examination of those worthy of offerings, he said beginning with ye dakkhiṇeyyāti. With bījāni vuttāni yathāti, he spoke of the examination of the offering. For the choice items of offerings, having been examined and taken, are like seeds that are not spoiled.

Pāṇesupi sādhu saṃyamoti: Restraint towards living beings is also auspicious. This deity, having surpassed the benefits of giving spoken by the others, began to speak of the benefits of virtue. Aheṭhayaṃ caranti: One who goes about without harming. Parūpavādāti: For fear of others' reproach. Bhayāti: Because of fear of reproach. Dānā ca kho dhammapadaṃva seyyoti: But indeed, the state of Dhamma, which is Nibbāna, is better than giving. Pubbe ca hi pubbatare ca santoti: Those who were at the time of the former Kassapa Buddha and at the time of the more former Koṇāgamana Buddha, or all of these are called those who were at the former and more former times. The third.

4. Nasantisuttavaṇṇanā

34.In the fourth, kamanīyānīti: Forms etc., desirable objects. Apunāgamanaṃ anāgantā puriso maccudheyyāti: One who does not go to Nibbāna, which is called apunāgamana (non-return), from maccudheyyā (death's domain), which is the triple world. For beings do not return to Nibbāna; therefore, it is called apunāgamana. One who is attached to sensual pleasures and is heedless does not go to that; he is not able to attain that; therefore, he said thus. Chandajanti: Born of the desire of craving. Aghanti: The suffering of the five aggregates. The second word is a synonym of that same. Chandavinayā aghavinayoti: By the subduing of craving, the subduing of the five aggregates. Aghavinayā dukkhavinayoti: By the subduing of the five aggregates, suffering of the round is indeed subdued. Citrānīti: Mind-objects. Saṅkapparāgoti: Imagined lust. Thus, here, having rejected material desire, defilement-desire is called desire. This meaning should be elucidated by the Pasūrasutta(su. ni. 830 ff). For when the wanderer Pasūra was told by the Elder, "Imagined lust is a person's desire" –

‘‘Na te kāmā yāni citrāni loke,
Saṅkapparāgañca vadesi kāmaṃ;
Saṅkappayaṃ akusale vitakke,
Bhikkhūpi te hehinti kāmabhogī’’ti. –

He said. Then the Elder said to him –

‘‘Te ce kāmā yāni citrāni loke,
Saṅkapparāgaṃ na vadesi kāmaṃ;
Passanto rūpāni manoramāni,
Satthāpi te hehiti kāmabhogī.

Suṇanto saddāni, ghāyanto gandhāni;
Sāyanto rasāni, phusanto phassāni manoramāni;
Satthāpi te hehiti kāmabhogī’’ti.

Athettha dhīrāti: Then, in these objects, the wise subdue lust and passion. Saṃyojanaṃ sabbanti: All ten kinds of fetters. Akiñcananti: Without any possessions of lust etc. Nānupatanti dukkhāti: But suffering of the round does not befall him. Iccāyasmāmogharājāti: "Having abandoned reckoning," after hearing this verse, Moggharājā by name, a Thera skilled in connecting, in that assembly, thinking "the meaning of this verse has not gone in accordance with connection," combining it in accordance with connection, said thus. There, idha vā huraṃ vāti: In this world or in the next world. Naruttamaṃ atthacaraṃ narānanti: Although all the arahants are the best of men and those who fare for the benefit of men, the Elder spoke thus having in mind the one with the ten powers. Ye taṃ namassanti pasaṃsiyā teti: If gods and humans worship one thus liberated, then are those who worship that Blessed One with body or speech or by improper practice praiseworthy or blameworthy? Bhikkhūti: He addresses the Thera Moggharājā. Aññāya dhammanti: Having known the Dhamma of the Four Noble Truths. Saṅgātigā tepi bhavantīti: Those who worship him with body or speech or by improper practice, having known the Dhamma of the Four Noble Truths, having abandoned doubt, they too become those who have transcended attachment and are praiseworthy. The fourth.

5. Ujjhānasaññisuttavaṇṇanā

35.In the fifth, ujjhānasaññikāti: There is no particular deva-world named Ujjhānasaññī (those having the perception of murmuring); but these deities, relying on the Tathāgata's use of the four requisites, came murmuring. It seems they thought thus: "The ascetic Gotama praises limitation only to those monks content with rag-robes, morsel-food, dwelling at the foot of a tree, and medicine of stale urine; but he himself wears fine robes of silk and linen etc., eats the best food fit for a king, lies on an excellent couch in a perfumed chamber like a deva-mansion, partakes of medicines of ghee and butter etc., teaches Dhamma to a great crowd by day; his word goes one way, his action another," murmuring thus, they came. Therefore, by the Elders who compiled the Dhamma, the name "Ujjhānasaññikā" was taken.

Aññathā santanti: Being in another manner. Nikaccāti: By deception, fraud; the meaning is having deceived. Kitavassevāti: Kitava (deceiver) is said of a fowler. For just as he, being as if without a thicket, shows the appearance of a thicket by covering with branches and leaves, killing birds such as peacocks and partridges that have approached, and makes a living, so too, like the eating of bird meat by that deceiver with this deception, of one concealing himself with rag-robes and cheating the great crowd by cleverness of speech and wandering about eating. Bhuttaṃ theyyena tassa tanti: All of his use of the four requisites is indeed used by theft, so the deities speak regarding the Blessed One. Parijānanti paṇḍitāti: The wise know whether this one is a doer or a non-doer. So these deities, thinking "Tathāgatas are also wise like ourselves," spoke thus.

nayidanti etc. There, yāyaṃ paṭipadā daḷhāti: This practice in accordance with the Dhamma is firm, steadfast. The meaning is that the path by which the wise, meditators meditating with two meditations, meditation on objects and meditation on characteristics, are released from Māra's bondage, that path cannot be entered and practiced merely by speaking or merely by hearing. Na ve dhīrā pakubbantīti: The wise, having known the cycle of the world, having known the rise and fall of the world of formations, and having known the Dhamma of the Four Noble Truths, having extinguished themselves with defilement-Nibbāna, having crossed over attachment in the world, indeed do not do thus; the meaning is that we do not speak of such things.

Pathaviyaṃ patiṭṭhahitvāti: "We have done wrongly; indeed, we have conducted ourselves with non-doing as if it were doing," being ashamed, having established respect towards the Blessed One like Mahābrahmā, seeing the Blessed One as difficult to approach, like a mass of fire, having descended from the sky, standing on the earth, is the meaning. Accayoti: Offense. No, bhante, accāgamāti: It has proceeded having transgressed and overwhelmed us. Āsādetabbanti: To be touched. It seems those deities touched the Blessed One in two ways, with body and with speech. Without venerating the Tathāgata, standing in the sky, they touched with their bodies; bringing the simile of the deceiver, speaking various kinds of unrighteous speech, they touched with their speech. Therefore, they said, "We considered it to be touched." Paṭiggaṇhātūti: May he forgive. Āyatiṃ saṃvarāyāti: For restraint in the future, for the non-doing of such an offense and fault again.

Sitaṃpātvākāsīti: Showing his front teeth, he showed a joyful appearance. Why? It seems those deities do not ask for forgiveness out of their own nature, and they make the foremost person in the world with its devas, the Tathāgata, like one and the same with ordinary people. Then the Blessed One, thinking, "After revealing the Buddha-power when a talk arises from another, then I will forgive," showed a smile. Bhiyyoso mattāyāti: With an excessive measure. Imaṃ gāthaṃ abhāsīti: Thinking "This one is angry with us," he spoke.

Na paṭigaṇhatīti: Does not accept, does not consent. Kopantaroti: Anger arisen within. Dosagarūti: Living taking anger seriously. Sa veraṃ paṭimuñcatīti: Such a one, like one untying a knot, fastens and establishes that enmity in himself; he does not relinquish it, is the meaning. Accayo ce na vijjethāti: If there were no transgression. No cidhāpagataṃ siyāti: If an offense were not to be cultivated. Kenīdha kusalo siyāti: If enmities were not calmed, by what reason would one be skillful?

Kassaccayāti In the verse "kassa accayā," whose transgression is absent? Whose offense is absent? Who does not fall into delusion? Who is always truly wise? This verse, it seems, caused the Blessed One to smile. Therefore, now revealing the Buddha's power to the deities, and seeking forgiveness, he spoke the verse beginning with tathāgatassa buddhassā. Herein, tathāgatassā refers to the Tathāgata due to reasons such as "tathā āgato" (thus come). Buddhassā refers to the one who has attained enlightenment of the four noble truths, thus having attained the name, in the manner of the exposition ending in liberation. Accayaṃ desayantīnanti As for what you said, "accayaṃ desayantīnaṃ…pe… sa veraṃ paṭimuñcatī" (those who reveal transgressions…release hatred), that is well said, but I do not rejoice in nor desire that hatred.Paṭiggaṇhāmi voccayanti I forgive your offense. Fifth.

6. Saddhāsuttavaṇṇanā

36. In the sixth, saddhā dutiyā purisassa hotīti faith is a person's second (companion), for a person going to the heavens, the human world, and also to Nibbāna; faith accomplishes the function of a companion. No ce assaddhiyaṃ avatiṭṭhatīti if he does not stand in faithlessness. Yasoti retinue. Kittīti fame, the recounting of virtues. Tatvassa hotīti from that, it belongs to him. Nānupatanti saṅgāti the five fetters, such as the fetter of lust, do not follow after him. Pamādamanuyuñjantīti those who practice and cultivate negligence, they are following that. Dhanaṃ seṭṭhaṃva rakkhatīti he protects it like the finest wealth, such as pearls, gems, or essence. Jhāyantoti meditating with both lakkhaṇūpanijjhāna and ārammaṇūpanijjhāna. Here, lakkhaṇūpanijjhānaṃ means the insight path and its fruits. For insight contemplates the three characteristics, thus it is lakkhaṇūpanijjhāna. The path accomplishes the function that has come with insight, thus it is lakkhaṇūpanijjhāna. The fruit contemplates the characteristic of the cessation of suffering, thus it is lakkhaṇūpanijjhāna. However, the eight attainments are known as ārammaṇūpanijjhāna because of contemplating the kasiṇa object. Paramaṃnāma means he intends the supreme bliss of Arahantship. Sixth.

7. Samayasuttavaṇṇanā

37. In the seventh, sakkesūti Upon the utterance, "Sakyā vata, bho kumārā" (Indeed, Sakyan princes!), the abode of the princes who obtained the name Sakya is known as Sakka through established usage, even though it is one district. In that Sakyan district. Mahāvaneti in the great forest, self-grown, unplanted, connected with the Himalayas. Sabbeheva arahantehīti with all the arahants who attained arahantship on the very day this sutta was spoken.

Herein is the preliminary story: It is said that the Sakyas and Koliyas, having dammed the Rohiṇī River between Kapilavatthu and Koliyanagara with a single dam, were cultivating crops. Then, in the month of Jeṭṭhamūla, when the crops were withering, laborers from both cities gathered. There, the residents of Koliyanagara said, "This water, if drawn by both, will not suffice for either you or us. But our crop will be produced with this one watering; give this water to us." The residents of Kapilavatthu said, "When your storehouses are filled, we, taking red gold, sapphires, and black kahāpaṇas, with baskets and sacks in hand, will not be able to walk through your doorways. Our crop, too, will be produced with one watering; give this water to us." "We will not give it," they said. "Neither will we," they said. Thus, increasing the talk, one rose up and struck another; he, too, struck another, and so on, striking one another, they touched upon the lineages of the royal families and escalated the quarrel.

The Koliya laborers said, "You, taking the residents of Kapilavatthu, roar, those who live together with their own sisters like jackals. What will their elephants, horses, shields, and weapons do to us?" The Sakyan laborers said, "You now, taking the lepers, roar, those who are without protection, without refuge, who live in koli trees like animals. What will their elephants, horses, shields, and weapons do to us?" They went and told the ministers appointed to that task, and the ministers told the royal families. Then, the Sakyas, thinking "We will show the strength and power of those who live with their sisters," went out arrayed for battle. The Koliyas, too, thinking "We will show the strength and power of those who live in koli trees," went out arrayed for battle.

attadaṇḍasuttaṃdesessāmi. "I will teach the Attadaṇḍa Sutta." Hearing the teaching, the residents of both cities will give half and half hundreds of princes, and I will ordain them; then, there will be a great assembly," he made a resolution. Therefore, as these were going out arrayed for battle, without announcing it to anyone, he himself, taking his robe and bowl, went and sat in the sky between the two armies, folding his legs in the lotus position, emitting six-colored rays.

The residents of Kapilavatthu, seeing the Blessed One, thought, "Our kinsman, the best of teachers, has come. Has he seen our quarreling?" and, "It is not possible for us to strike the body of another with a weapon in the presence of the Blessed One. Let the residents of Koliyanagara kill or imprison us." Throwing away their weapons, they venerated the Blessed One and sat down. The residents of Koliyanagara, too, thinking likewise, threw away their weapons, venerated the Blessed One, and sat down.

phandanajātakaṃ(jā. 1.13.14 ādayo) kathesi’’. Then he said, "One should not be influenced by the words of others, O Great King. By being influenced by the words of others, the four-footed creatures in the three-thousand-league-wide Himalayas fled to the great ocean because of the words of a single hare. Therefore, one should not be influenced by the words of others," and told the pathavīundriyajātakaṃ. Then he said, "Sometimes, O Great King, even the weak see an opening in the strong; sometimes, the strong see an opening in the weak. Even a quail killed an elephant," and told the laṭukikajātakaṃ(jā. 1.5.39 ādayo). Thus, having told three Jātakas to pacify the quarrel, he told two Jātakas to illuminate concord. How? "Indeed, O Great King, no one is able to find an opportunity among those who are in concord," saying this, he told the rukkhadhammajātakaṃ(jā. 1.1.74). Then he said, "O Great King, no one was able to show a split among those who were in concord. But when they disputed with one another, then the hunter's son killed them and took them away. Thus, there is no pleasure in discord," saying this, he told the vaṭṭakajātakaṃ(jā. 1.1.118). Thus, having told these five Jātakas, at the end, he told the attadaṇḍasuttaṃ(su. ni. 941 ādayo).

The kings, being pleased, thought, "If the Teacher had not come, we would have killed one another with our own hands, causing a river of blood to flow. Our sons and brothers would not see the doors of our homes, and there would be no one to bring us advice or instruction. It is by relying on the Teacher that we have gained life. If the Teacher were to remain in the household life, the sovereignty of the four great continents, surrounded by two thousand islands, would be in his hand; moreover, he would have more than a thousand sons, and then a retinue of warriors would wander about. But he, having abandoned that prosperity, attained enlightenment. Even now, let a retinue of warriors wander about," and the residents of both cities gave half and half hundreds of princes. The Blessed One, having ordained them, went to the great forest. Due to their great respect, no dissatisfaction arose in those who were ordained not by their own inclination. Their former wives sent messages saying, "May the sons of noble families long for home; household life is not stable," and so on. And they longed for home even more.

The Blessed One, reflecting, knew their state of dissatisfaction and thought, "These monks, living together with a Buddha like me, are longing for home. Now, having described the beauty of Kuṇālada Lake, having led them there, I will dispel their dissatisfaction," and he described the beauty of Kuṇālada Lake. They desired to see it. "Do you desire to see Kuṇālada Lake, monks?" "Yes, Blessed One." "If so, let us go." "For those with psychic powers, Blessed One, the place of going is easy, how shall we go?" "If you are willing to go, I will take you by my power." "Good, Venerable One." The Blessed One, taking five hundred monks, rose into the sky and, landing at Kuṇālada Lake, said to the monks, "Monks, ask me the names of the fish in this Kuṇālada Lake whose names you do not know."

kuṇālajātakaṃ(jā. 2.21.kuṇālajātaka) kathento anabhiratiṃ vinodesi. Telling the Kuṇāla Jātaka, he dispelled their dissatisfaction. At the end of the discourse, all were established in the fruit of stream-entry, and with the path, psychic power came to them. The Blessed One, thinking, "Let this much be enough for those monks," rose into the sky and went to the great forest. Those monks, too, going by the power of the Ten-Powered One on the way, and coming by their own power on the return, surrounded the Blessed One and descended into the great forest.

The Blessed One, sitting on the prepared seat, addressed the monks and said, "Come, monks, sit down. I will tell you the meditation subject for the defilements that are to be abandoned by the three higher paths," and he told the meditation subject. The monks thought, "The Blessed One, knowing our state of dissatisfaction, having taken us to Kuṇālada Lake, dispelled our dissatisfaction. There, for us who have attained the fruit of stream-entry, he has now given the meditation subject for the three paths. It is not fitting for us to pass the time thinking, 'We are stream-enterers.' It is fitting for us to become the best of men." They venerated the feet of the Ten-Powered One, rose, shook out their robes, and sat down separately at the foot of various rock-crevices.

The Blessed One thought, "These monks are by nature not lacking in meditation subjects, and for a monk who has obtained the means, there is no cause for weariness. While going, they will increase insight and, having attained Arahantship, will come to me to announce the qualities realized by themselves. When these come, deities from ten thousand world-systems will gather in one world-system; there will be a great assembly. It is fitting for me to sit in a secluded place," and then, in a secluded place, he prepared the Buddha's seat and sat down.

Tato aparo tato aparoti Five hundred monks blossomed like lotuses in a lotus pond. The monk who first attained Arahantship, thinking, "I will announce it to the Blessed One," stretched out his legs, shook out his robe, rose, and turned towards the Ten-Powered One. Evaṃ aparopi aparopīti In this way, another and another, five hundred came in order, just as they would enter a refectory. The first to come, having venerated, prepared a seat, sat down to one side, and, wanting to announce the qualities realized, looked back along the way he had come, thinking, "Is there anyone else? No?" and saw another and another. All those who came sat down to one side, and this one did not speak out of respect for that one, and that one did not speak out of respect for this one. It seems that there are two ways for those with extinguished defilements: "Oh, may the world with its deities quickly realize the qualities realized by me!" arises in the mind. But they do not want to announce the fact of realization to another, like a man who has found a treasure.

However, at the moment it was removed, in that assembly of noble ones, from the surrounding area of the eastern Yugandhara, clouds, mist, smoke, dust, and Rāhu arose. For the sake of showing the beauty of the world adorned with the arising of a Buddha, freed from these defilements, it was like a great mirror of worked silver raised from the eastern direction, like a full moon rotated on the rim of a wheel, passing through the path of the wind. Thus, at such a moment, in a trice, the Blessed One was dwelling among the Sakyans in Kapilavatthu, in the great forest, with a great community of monks, with five hundred monks, all of whom were Arahants.

There, the Blessed One was also born in the lineage of Mahā Sammata, and those five hundred monks were also born in the family of Mahā Sammata. The Blessed One was born in a royal womb, and they too were born in royal wombs. The Blessed One also renounced as a king, and they too renounced as kings. The Blessed One, having abandoned the white umbrella and relinquished the sovereignty of a wheel-turning king that had come into his hand, went forth; they too, having abandoned the white umbrella and relinquished sovereignties that had come into their hands, went forth. Thus, the Blessed One, in a pure space, in a pure part of the night, himself pure, with a pure retinue, without attachment, with a retinue without attachment, without aversion, with a retinue without aversion, without delusion, with a retinue without delusion, without craving, with a retinue without craving, without defilement, with a retinue without defilement, peaceful, with a peaceful retinue, tamed, with a tamed retinue, liberated, with a liberated retinue, shone exceedingly. This is called the ground for praise; as much as one can, so much should be said. Thus, referring to these monks, it was said, "with a company of five hundred monks, all of them Arahants."

Yebhuyyena: for the most part, the majority assembled; the dull did not assemble, nor did the non-percipient and the deities of the Formless Realm, nor the deities absorbed in attainment. Here is the order of assembly: It is said that the deities around the Great Wood stirred, saying, "Come, friends! Seeing the Buddha is very beneficial, hearing the Dhamma is very beneficial, seeing the Sangha of monks is very beneficial. Come, come!" Making a great sound, they came and, having paid homage to the Blessed One and to the Khīṇāsavas who had attained Arahantship at that moment, stood to one side. In this same way, hearing that sound, in stages of half a gāvuta, a gāvuta, one and a half yojanas, a yojana, in the three-thousand-yojana-wide Himalayas, three times in sixty-three thousand cities, in ninety-nine hundred-thousand doṇamukhas, in ninety-six hundred-thousand paṭṭana-koṭis, in fifty-six jewel mines, in all Jambudīpa, in Pubbavideha, Aparagoyāna, Uttarakuru, in two thousand small islands, in the entire world-system, and then in the second and third world-systems, thus deities assembled in ten-thousand world-systems, it should be understood. For here, "ten-thousand world-systems" is intended to mean the ten world-elements. Therefore, it was said, "and deities from ten world-elements assembled for the most part."

With the deities thus assembled, the interior of the entire world-system, up to the Brahma realm, was full as if packed continuously with needles thrown into a needle case. Here, the elevation of the Brahma realm should be understood thus: It is said that a stone equal to a seven-storied peak in a palace, placed in the Brahma realm and thrown downwards, reaches the earth in four months. In such a large space, just as flowers or smoke thrown from below cannot go upwards, or mustard seeds thrown from above cannot descend downwards, they do not find space; similarly, the deities were continuous. However, just as the place where a wheel-turning king sits is not crowded, and the great and powerful Khattiyas who come always find space, but beyond that, it is very crowded. Just so, the place where the Blessed One sat was not crowded, and the great and powerful devas and Brahmas who came always found space. Indeed, in a space as small as the point of a hair near the Blessed One, ten or twenty devas, having manifested subtle bodies, stood. Beyond all, sixty or sixty deities stood.

Suddhāvāsakāyikānaṃ: of those residing in the Suddhāvāsa. Suddhāvāsa means the five Brahma realms that are the dwellings of the pure, the Anāgāmins and the Khīṇāsavas. Etadahosi: Why did this occur? It is said that those Brahmas, having attained to a samāpatti, looking at their Brahma-abode after arising from it in stages, saw it as empty, like a dining hall after the meal. Then, wondering, "Where have the Brahmas gone?" and reflecting, they knew of the great assembly and thought, "This assembly is great, and we are left out; but it is difficult for those left out to find space. Therefore, as we go, let us not go empty-handed, but compose a single verse each. By that, we will make known our coming to that great assembly, and we will speak in praise of the Ten-Powered One." Thus, because they reflected after arising from their samāpatti, this occurred.

Bhagavato purato pāturahesuṃ: in the Pali, it is said as if they descended into the presence of the Blessed One, into a place facing him, but here, the meaning should not be understood in that way. But those Brahmas, remaining in the Brahma realm itself, having composed verses, one descended at the eastern world-system's entrance, one at the southern world-system's entrance, one at the western world-system's entrance, one at the northern world-system's entrance. Then, the Brahma who descended at the eastern world-system's entrance, having attained to the blue kasiṇa, emitting blue rays, as if fastening a jeweled armor onto the deities of the ten-thousand world-systems, making known his coming, came by the Buddha-path—for no one can ascend by it—by the great Buddha-path, greeted the Blessed One, and stood to one side. Standing to one side, he spoke the verse that he had composed.

The Brahma who descended at the southern world-system's entrance, having attained to the yellow kasiṇa, emitting a golden light, as if draping a golden cloth onto the deities of the ten-thousand world-systems, making known his coming, did likewise. The Brahma who descended at the western world-system's entrance, having attained to the red kasiṇa, emitting red rays, as if surrounding the deities of the ten-thousand world-systems with a red woolen blanket, making known his coming, did likewise. The Brahma who descended at the northern world-system's entrance, having attained to the white kasiṇa, emitting white rays, as if draping a sumana-flower cloth onto the deities of the ten-thousand world-systems, making known his coming, did likewise.

bhagavato purato pāturahesuṃ. Atha kho tā devatā bhagavantaṃ abhivādetvā ekamantaṃ aṭṭhaṃsū: Thus, the appearance in front and the standing to one side after greeting, which are stated as if in a single moment, occurred in this sequence, but are shown having been combined. However, the speaking of the verses is stated separately, distinctly, even in the Pali.

Mahāsamayo: a great gathering. Pavanaṃ is said to be a grove of trees. By both, the Blessed One said, "In this grove of trees today, there is a great gathering, an assembly." Then, to show those for whom that assembly was, he said, devakāyā samāgatā. There, devakāyā means groups of devas. Āgatamha imaṃ dhammasamayaṃ: Having seen the groups of devas thus assembled, we too have come to this Dhamma-assembly. For what reason? Dakkhitāye aparājitasaṅghaṃ: We have come to see this unconquered Sangha, unconquered by anyone, having crushed the three Māras today, a Sangha victorious in battle. That Brahma, having spoken this verse, greeted the Blessed One, and stood at the eastern world-system's entrance itself.

Tatra bhikkhavo: There, in that place of assembly, the monks. Samādahaṃsū: Joined with samādhi. Cittamattano ujukaṃ akaṃsū: Having removed all crookedness, dishonesty, and deceit from their minds, they made their minds upright. Sārathīva nettāni gahetvā: Just as a charioteer, with an excellent goad, stands holding all the reins of well-trained Sindh horses, neither urging them on nor restraining them, so these five hundred monks, endowed with six-factored equanimity, with guarded doors, protect their senses; we have come here to see these wise ones, O Blessed One. He too went and stood in his respective place.

Chetvā khīlaṃ: Having cut off the stake of attachment, aversion, and delusion. Palighaṃ: The very bar of attachment, aversion, and delusion. Indakhīlaṃ: The very Inda-stake of attachment, aversion, and delusion. Ūhacca manejā: These monks, without craving, without agitation, without craving for existence, having uprooted the Inda-stake, having removed it entirely, wander with unobstructed movement in the four directions. Suddhā: Without defilements. Vimalā: Immaculate. This is a synonym of that. Cakkhumatā: By the one endowed with vision, with the five kinds of vision. Sudantā: Well-tamed even in regard to the eye, and also to the ear, nose, tongue, body, and mind. Susunāgā: Young nāgas. Here, this is the meaning of the word: Because they do not go by way of desire and so on, they are nāgas; because they do not come to defilements abandoned by that path, they are nāgas; because they do not do various kinds of evil, they are nāgas. This is the summary here, but the detailed explanation should be understood in the manner stated in the Great Niddesa (mahāni. 80).

Moreover—

"He does no evil whatever in the world,
Having abandoned all connections and bonds;
He is not attached anywhere, he is liberated,
Such a one is called a Nāga, because of his truthfulness."

Susunāgā: Very young nāgas, having attained the accomplishment of being very young nāgas, is the meaning. We have come, O Blessed One, to see such young nāgas tamed by an unsurpassed trainer.

Gatāse: Having gone with dispelled-doubt refuge-going. He too went and stood in his respective place. Seventh.

8. Commentary on the Sakalika Sutta

38.In the eighth, maddakucchismiṃ: in a park named thus. For when Ajātasattu was in the womb, his mother thought, "This embryo in my womb will be an enemy to the king. What is the use of me with this?" and had her womb massaged to cause an abortion. Therefore, it went by the name "Maddakucchi." However, because it was given for the safe dwelling of deer, it is called Migadāya.

Tena kho pana samayena: Here is the connected story: Devadatta, relying on Ajātasattu, even employing archers and Dhanapālaka, unable to cause an interruption to the life of the Tathāgata, thinking, "I will kill him with my own hand," climbed the Gijjhakūṭa mountain, lifted up a large rock the size of a storied dwelling, and hurled it, thinking, "May the ascetic Gotama be crushed to powder." It is said that he was very strong, possessing the strength of five elephants. However, it is impossible that an interruption to the life of Buddhas could occur through the actions of another. As that was coming towards the body of the Tathāgata, another rock rose up in the sky and intercepted it. By the impact of the two rocks, a large splinter of stone arose and struck the Blessed One's back near his foot; the foot was like being struck by a great axe, like being smeared with red lac due to the blood that had welled up. The Blessed One, looking upwards, said this to Devadatta: "Much unmerit has been produced by you, foolish man, because, with a corrupted mind, with a murderous mind, you caused the blood of a Tathāgata to flow." From then on, discomfort arose in the Blessed One. The monks thought, "This monastery is isolated, uneven, and not suitable for many Khattiyas and those gone forth." They took the Tathāgata on a palanquin and brought him to Maddakucchi. Therefore, it was said, "At that time, the Blessed One's foot was injured by a splinter."

Bhusā: Strong. Suda: A mere particle. Dukkha: The opposite of happiness. Tibbā: Intense. Kharā: Harsh. Kaṭukā: Sharp. Asātā: Unpleasant. He does not apply his mind to them, nor do they apply his mind or increase it; therefore, amanāpā: disagreeable. Sato sampajāno: Being endowed with mindfulness and full awareness, through the mindfulness and full awareness of enduring feelings. Avihaññamāno: Not being afflicted, not going under the power of feelings because of lying down turning from side to side.

Sīhaseyyanti: Here, there are four types of lying down: lying down indulging in sensual pleasures, lying down as a ghost, lying down like a lion, and lying down like the Tathāgata. Among these, "Generally, monks, beings who indulge in sensual pleasures lie down on their left side"—this is lying down indulging in sensual pleasures. For among them, there is practically no one who lies down on their right side. "Generally, monks, ghosts lie flat on their backs"—this is lying down as a ghost. Because of having little flesh and blood, being emaciated with only bones, they cannot lie on one side, but only flat on their backs. "Generally, monks, the lion, the king of beasts, lies down on its right side without placing its tail between its thighs"—this is lying down like a lion. Because of the abundance of energy, the lion, the king of beasts, places its two front paws in one place, the hind paws in another, puts its tail between its thighs, considers the space where the front paws, hind paws, and tail are situated, places its head on top of the two front paws, and lies down. Even when it awakens after lying down for the whole day, it does not awaken startled. Instead, it lifts its head and considers the space where the front paws, etc., are situated. If it has moved from its place, it becomes displeased, thinking, "This is not befitting of your birth, nor of your bravery," and lies down there again, not going out for food. But if it has not moved from its place, it becomes delighted and joyful, thinking, "This is befitting of your birth and of your bravery," rises, stretches in a lion-like stretch, shakes its mane, roars the lion's roar three times, and then goes out for food. However, lying down in the fourth jhāna is called "lying down like the Tathāgata." Among these, here, lying down like a lion is mentioned. This is considered the best way of lying down because of the energetic posture.

Pāde pādanti: Foot on foot means placing the left foot on the right foot.Accādhāyāti: Placing one over the other, placing it slightly overlapping. For if ankle rubs against ankle, or knee against knee, pain frequently arises, the mind is not concentrated, and lying down is uncomfortable. When it is placed overlapping in such a way that they do not rub, pain does not arise, the mind is concentrated, and lying down is comfortable. Therefore, he lay down in this way.Sato sampajānoti: Endowed with mindfulness and clear comprehension regarding the posture of lying down. "Mindful of rising" is not mentioned here, because this is the Tathāgata's sickbed posture.

Sattasatāti: In this sutta, all those deities came to the sickbed.Udānaṃ udānesīti: It would be expected that those who came to the sickbed would be saddened. But upon seeing the Tathāgata's endurance of pain, an exclamation arose in them: "How great is the power of the Buddhas! Even while experiencing such pains, there is not even a slight change in him. He lies down with his body motionless, like a golden statue placed in a decorated bed. Now his complexion shines even more, his face is as radiant as the full moon, and his face is as beautiful as a fully blossomed lotus. Now even the color of his body is as clear as well-polished gold."

Nāgovata bhoti: Here, bho is an exclamation of dhamma. Nāgo: A nāga because of his strength. Nāgavatāti: By nāga-nature.Sīho vatāti: A sīho because of being fearless. Ājānīyo: Because of being skilled, or knowing causes and non-causes. Nisabho: Because of being without equal. For an usabha is chief of one hundred cows, a vasabha is chief of one thousand cows, and a nisabha is chief of one hundred thousand cows. But the Blessed One claims the place of āsabha by being without equal. Therefore, he is called "nisabha" here in that sense. Dhorayho: Because of bearing the burden. Danto: Because of being tamed.

Passāti: Without fixed measure or decree.Samādhinti: The samādhi of arahatship.Suvimuttanti: Well-liberated by the liberation of fruition. However, a mind influenced by desire is called inclined; a mind influenced by aversion is called disinclined. Rejecting both of these, he says, na cābhinataṃ na cāpanatanti: "Neither inclined nor disinclined."Na ca sasaṅkhāraniggayhavāritagatanti: Not one who has restrained or warded off defilements with effort and exertion, but because the defilements are cut off, his mind is concentrated by the samādhi of fruition.Atikkamitabbanti: Should be offended, should be harassed.Adassanāti: Through ignorance. For an ignorant person, like a blind fool, might offend such a teacher, so they say, harassing Devadatta.

Pañcavedāti: Holders of the five Vedas, with history as the fifth.Sataṃ samanti: For a hundred years.Tapassīti: Being those who rely on austerity.Caranti: Practicing.Na sammāvimuttanti: Even if such brahmins practice for a hundred years, their minds are not rightly liberated.Hīnattarūpā na pāraṃ gamā teti: Those of inferior nature do not go to the beyond. "Hīnattharūpā" is also a reading, meaning those of inferior birth, having inferior aims.Taṇhādhipannāti: Overcome by craving.Vatasīlabaddhāti: Bound by observances such as the goat observance and the dog observance, and by similar rules of conduct.Lūkhaṃ tapanti: Harsh asceticism, such as scorching in the five-fold heat and lying on thorns. Now, that deity, speaking of the liberating nature of the Teaching, says na mānakāmassāti, etc. The meaning of that has already been stated. The eighth.

9. Paṭhamapajjunnadhītusuttavaṇṇanā

39.In the ninth, pajjunnassa dhītāti: The daughter of Pajjunna, the rain-cloud deva-king of the realm of the Four Great Kings.Abhivandeti: I bow to the feet of the Blessed One.Cakkhumatāti: By the Tathāgata, the one with vision, endowed with the five eyes.Dhammo anubuddhoti: "This was previously only heard by me from the presence of others," she says.Sāhaṃ dānīti: I now.Sakkhi jānāmīti: I know directly, by way of penetration.Vigarahantāti: Those who criticize, saying "the letters, words, and phrases are inferior," or "it is not liberating."Roruvanti: There are two roruva hells—Dhūmaroruva and Jālaroruva. Among these, Dhūmaroruva is distinct, but Jālaroruva is another name for Avīci Great Hell. For there, beings cry out again and again while burning in the fire, therefore it is called "Roruva."Ghoranti: Terrible.Khantiyā upasamena upetāti: Endowed with patience born of pleasing acceptance and with the calming of passion, etc. The ninth.

10. Dutiyapajjunnadhītusuttavaṇṇanā

40.In the tenth, dhammañcāti: And the Sangha by the word "ca;" thus, she says, "having come here venerating the Triple Gem."Atthavatīti: Meaningful.Bahunāpi kho tanti: That dhamma which she spoke, that dhamma I could analyze in many ways.Tādiso dhammoti: Such indeed is this Dhamma of the Blessed One, showing that it is befitting and proper to analyze it in many ways.Lapayissāmīti: I will speak.Yāvatā me manasā pariyattanti: As much as is grasped by my mind; without speaking of the meaning for a day, I will speak briefly in a moment, as if squeezing honey from a honeycomb. The rest is self-explanatory. The tenth.

The Satullapakāyika Vagga, the fourth.

5. Āditta Vagga

1. Ādittasuttavaṇṇanā

41.In the first sutta of the Āditta Vagga, jarāya maraṇena cāti: This is the heading of the discourse, but the world is ablaze with the eleven fires beginning with passion.Dānenāti: By the intention of giving.Dinnaṃ hoti sunīhatanti: The meritorious intention of giving belongs to the giver alone, like goods taken out by the householder; therefore, this was said.Corā harantīti: Thieves steal wealth not given, and kings also, fire burns it, and it is destroyed even in the place where it is kept.Antenāti: By death.Sarīraṃ sapariggahanti: Both the body and the wealth not destroyed by thieves, etc.Saggamupetīti: He is reborn in heaven, like King Vessantara and others. The first.

2. Kiṃdadasuttavaṇṇanā

42.In the second, annadoti: Because even the very strong cannot rise without eating two or three meals, but having eaten, even the weak become strong, therefore he said, "The giver of food is the giver of strength."Vatthadoti: Because even the handsome becomes ugly if he is poorly clothed or unclothed, despised and unpleasant to see, but clothed, he shines like a deva's son, therefore he said, "The giver of cloth is the giver of beauty."Yānadoti: The giver of elephant-vehicles, etc. Concerning these:

‘‘An elephant vehicle is not suitable for a renunciate,
Nor a horse vehicle, nor traveling by chariot;
This vehicle is suitable for a renunciate,
Sandals protecting the aggregate of virtue.’’

Sukhado hotīti: He is called the giver of happiness because a vehicle brings happiness.Cakkhudoti: He is called the giver of sight because in the darkness there is no seeing of forms even for those with eyes; the giver of lamps obtains the accomplishment of the divine eye, like the Elder Anuruddha.

Sabbadado hotīti: He is the giver of all things, such as strength, etc. For even if one has gone for alms in two or three villages and returned without getting anything, having bathed in a cool pond, entered his lodging, lain down on the bed for a moment, and then gotten up and sat down, it is as if strength has been brought into his body and put there. And the complexion of one wandering outside is scorched by the wind and sun, but having entered his lodging, closed the door, and lain down for a moment, the unfavorable sequence ceases, and the favorable sequence arises; it is as if his complexion has been brought back and put there. For one wandering outside, a thorn pierces his foot, a stump strikes him, there is danger from snakes and other creatures, and fear of thieves; but having entered his lodging, closed the door, and lain down, all these dangers are not present. While reciting the Dhamma, the joy and happiness of the Dhamma arise; while attending to a meditation subject, the happiness of serenity arises. Also, for one wandering outside, sweat breaks out, his eyes twitch, but when he enters his dwelling, it is as if he has descended into a well, and couches, chairs, etc., are not apparent. But for one who has sat down for a moment, it is as if the clarity of his eyes has been brought back and put there, and doors, windows, couches, chairs, etc., are apparent. Therefore, it was said, "He is the giver of all things who gives a dwelling."

Amataṃdado ca so hotīti: He gives the gift of non-death, as if filling a bowl with fine food.Yo dhammamanusāsatīti: He who instructs in the Dhamma, speaks the commentary, recites the Pāḷi, answers questions that are asked, explains the meditation subject, or arranges for the hearing of the Dhamma—all of these instruct in the Dhamma. And it should be known that this gift of the Dhamma is the chief of all gifts. For it was said:

‘‘The gift of Dhamma conquers all gifts,
The taste of Dhamma conquers all tastes;
The delight in Dhamma conquers all delights,
The destruction of craving conquers all suffering.’’ (dha. pa. 354); The second;

3. Annasuttavaṇṇanā

43.In the third, abhinandantīti: They desire.Bhajatīti: He approaches, he follows behind, like Cittagahapati, Sīvali Thera, and others.Tasmāti: Because the giver of food alone follows him in this world and the next, therefore. The rest is self-explanatory. The third.

4. Ekamūlasuttavaṇṇanā

44.In the fourth, ekamūlanti: Ignorance is the root of craving, and craving is the root of ignorance. Here, however, craving is intended. Dvirāvaṭṭā: Because it revolves with the two views of eternalism and annihilationism. And it is timalā: Defiled by the three defilements of passion, etc. Among these, its defilement is delusion, in the sense of a co-nascent condition; passion and aversion, in the sense of a support condition. However, the five sense pleasures are its spreading places; it spreads among them, therefore it is pañcapattharā. And it is samuddo: The ocean, in the sense of being unfillable. And it revolves and turns in the twelve internal and external sense bases, therefore it is dvādasāvaṭṭā. However, it is called pātālo: The nether world, in the sense of having no support. Ekamūlaṃ…pe… pātālaṃ, atari isi: He crossed, he overcame. The fourth.

5. Anomasuttavaṇṇanā

45. In the fifth, anomanāma means having an immaculate name because of being endowed with all virtues, meaning a perfect name. Nipuṇatthadassi means the Blessed One sees subtle and delicate things, such as the aggregates and elements; therefore, he is one who sees subtle meanings. Paññādada means giving wisdom by way of explaining the practice for the attainment of discernment-wisdom. Kāmālaye asatta means not attached to the dwelling place of the five strands of sense pleasure. Kamamāna means the Blessed One went by the Noble Path right at the Great Bodhi-mandala; he does not go now, but this is said in reference to the past. Mahesi means a seeker and searcher of great qualities such as the aggregates of virtue. The fifth is concluded.

6. Accharāsutta Commentary

46. In the sixth, accharāgaṇasaṅghuṭṭha means: it seems that this young deva, having gone forth in the Dispensation of the Teacher, fulfilling the practices, after five years, having concluded the Pavāraṇā ceremony, making the two mātikās proficient, learning what is allowable and unallowable, learning a meditation subject according to his liking, leading a simple life, entered the forest. The part of the night that the Blessed One allowed was the middle watch as a part of his sleeping arrangement. Even then, thinking, "I am afraid of negligence," he lifted up the cot, and both day and night, without food, he only focused on the meditation subject.

Then, internal wind disorders arose in him, consuming his life. He passed away right on the task. Indeed, any bhikkhu who, while walking meditation, or standing leaning against a support pillar, or sitting with the robe on his head at the edge of the walking meditation path, or lying down, or teaching the Dhamma on a decorated Dhamma seat amidst the assembly, passes away, all of them pass away on the task. Thus, having passed away during walking meditation, not attaining the destruction of the āsavas due to the weakness of the supporting conditions, he took rebirth in the Tāvatiṃsa heaven as if awakening from sleep at the great mansion's gate. Immediately, his form, spanning three leagues, arose like a golden archway.

Inside the mansion, about a thousand celestial nymphs, seeing him, thinking, "The young deva, the owner of the mansion, has arrived; we shall delight him," took up musical instruments and surrounded him. The young deva did not yet know of his passing away, and still with the perception of one gone forth, looking at the celestial nymphs, he felt ashamed as if seeing a woman who had come to the monastery. Like a rag-robe wearer, covering the shoulder joint, making the fine cloth on top one-sided, restraining his senses, he stood with his face down. Just by the change in his demeanor, those devatās, knowing, "This is a samaṇa-deva-son," said this to him: "Venerable deva-son, this is the deva-world, not a place for practicing the samaṇa-Dhamma, it is a place for experiencing prosperity." He stood just like that. The devatās, thinking, "He does not yet consider it," picked up the musical instruments. Still, he stood without looking.

Then they placed a full-body mirror in front of him. Seeing the reflection, realizing his passing away, he felt remorseful for the prosperity, thinking, "I did not practice the samaṇa-Dhamma desiring this place, I practiced it desiring the supreme goal of Arahatship," like a wrestler descending into the wrestling arena thinking, "I shall obtain a golden plate," and obtaining the root grip. He, thinking, "This heavenly prosperity is easily obtained, the arising of Buddhas is difficult to obtain," having entered the mansion, surrounded by the group of nymphs with undefiled virtue, having come to the presence of the Ten-Powered One, having paid homage, standing to one side, spoke this verse.

accharāgaṇasaṅghuṭṭha means resounded with the sound of singing and musical instruments by a group of nymphs. Pisācagaṇasevita means he speaks of that same group of nymphs, considering them a group of goblins. Vana means he speaks referring to the Nandana Grove. Indeed, due to his disciplined mind, he does not like to call the group of devas a "deva-group" because of his respect. He calls them a "goblin-group." And he does not say "Nandana" for Nandana Grove, but says "Mohana." Kathaṃ yātrā bhavissatī means how will there be an exit, how will there be an overcoming? Show me the Vipassanā, the foundation for my Arahatship, Blessed One, is what he says.

He spoke beginning with ujuko nāmā.

ujuko means the eightfold path is straight because of the absence of bodily crookedness, etc. Abhayā nāma sā disā means he speaks referring to Nibbāna. Indeed, there is no fear in that, or there is no fear for one who has attained it, therefore it is said, "Abhayā nāma sā disā." Ratho akūjano means the eightfold path is intended. Just as an ordinary chariot creaks and makes noise when the axle is not well-fitted or when too many people have climbed on, so the Noble Path does not. Indeed, it does not creak or make noise even when eighty-four thousand beings climb on it with one blow. Therefore, it is called "akūjano." Dhammacakkehi saṃyuto means connected with the Dhamma wheels consisting of bodily and mental effort.

Hirī: here, by the inclusion of moral shame (hirī), moral dread (ottappa) is also included. Tassa apālambo means just as there is a wooden support for the warriors standing in an external chariot to prevent them from falling, so for this path-chariot, moral shame and moral dread, arising internally and externally, are the support. Satyassa parivāraṇa means mindfulness associated with this path-chariot is a surrounding like the lion skin or other coverings of a chariot. Dhamma means the supramundane path. Sammādiṭṭhipurejava means for him, the right view of insight (vipassanā-sammādiṭṭhi) is foremost, it goes before; therefore, it is sammādiṭṭhipurejava, that sammādiṭṭhipurejava. Just as a king comes out later after the road has been cleared by royal officials removing the blind and hunchbacks first, so too, after the aggregates and elements have been cleared by insight right view (vipassanā-sammādiṭṭhi) in terms of impermanence, etc., the path right view (magga-sammādiṭṭhi) arises, fully understanding the round once the ground has been obtained. Therefore, it was said, "Dhamma ahaṃ sārathiṃ brūmi, sammādiṭṭhipurejava."

Thus, the Blessed One, having completed the teaching, at the end revealed the Four Noble Truths. At the end of the teaching, the young deva was established in the fruit of stream-entry. Just as when the king is eating, when a morsel of the size of his mouth is raised, the son sitting on his lap makes a morsel of the same size from that, so too, even when the Blessed One teaches with the peak of Arahatship, beings attain the fruits of stream-entry, etc., according to their supporting conditions. This young deva too, having attained the fruit of stream-entry, having honored the Blessed One with scents, etc., departed. The sixth is concluded.

7. Vanaropasutta Commentary

47. In the seventh, dhammaṭṭhā sīlasampannā means: who are established in the Dhamma, who are endowed with virtue? The Blessed One, clarifying this question with a permanent object, spoke beginning with ārāmaropā. There, ārāmaropā means planters of flower gardens and fruit gardens. Vanaropā means those who plant and give shady trees, surrounding the naturally grown forest with a boundary, constructing shrines, Bodhi trees, walking meditation paths, pavilions, huts, lodgings for the night and day; they too are called vanaropā. Setukārakā means those who build bridges in uneven places, prepare boats in the water. Papa means a water-giving hall. Udapāna means any pond, lake, etc. Upassaya means a dwelling place. There is also a reading "upāsaya."

Sadā puññaṃ pavaḍḍhatī means it does not increase for one who is thinking unwholesome thoughts or for one who is sleeping. But whenever he recollects it, then and then it increases for him. Referring to this meaning, it is said, "Sadā puññaṃ pavaḍḍhatī." Dhammaṭṭhā sīlasampannā means they are established in the Dhamma and endowed with virtue because of being established in that Dhamma and endowed with that virtue. Or, when such meritorious deeds are done, the ten wholesome Dhammas are fulfilled for those who do them; they are dhammaṭṭhā because of being established in them. And they are sīlasampannā because of being endowed with that virtue. The seventh is concluded.

8. Jetavanasutta Commentary

48. In the eighth, idaṃ hi taṃ jetavana means Anāthapiṇḍika deva-son, having come for the purpose of praising the Jetavana and the Buddha, etc., spoke thus. Isisaṅghanisevita means frequented by the community of bhikkhus.

He spoke beginning with kammaṃ vijjā. There, kamma means path-intention. Vijjā means path-wisdom. Dhammo means Dhammas belonging to the side of concentration. Sīlaṃ jīvitamuttama means he shows that life is supreme for one established in virtue. Or, vijjā means views and thoughts. Dhammo means effort, mindfulness, and concentration. Sīla means speech, action, and livelihood. Jīvitamuttama means life is supreme for one established in this virtue. Etena maccā sujjhantī means beings are purified by this eightfold path.

Tasmā means because they are purified by the path, not by lineage and wealth, therefore. Yoniso vicine dhamma means one should investigate the Dhammas belonging to the side of concentration by way of skillful means. Evaṃ tattha visujjhatī means thus one is purified in that Noble Path. Or, yoniso vicine dhamma means one should investigate the five aggregates Dhamma by way of skillful means. Evaṃ tattha visujjhatī means thus one is purified in those four truths.

sāriputtovā means it is a term of determination; he says that Sāriputta is superior with these wisdoms, etc. Upasamenā means by the calming of defilements. Pāraṃ gato means gone to Nibbāna. Whatever bhikkhu has attained Nibbāna, etāvaparamo siyā, he says that there is no one superior to that Thera. The rest is clear in meaning. The eighth is concluded.

9. Maccharisutta Commentary

49. In the ninth, maccharino means those endowed with stinginess. Indeed, some, even extending their hand, do not pay homage to a bhikkhu in their dwelling place, but having gone elsewhere, having entered a monastery, respectfully pay homage and make sweet conversation: "Venerable Sir, you do not come to our dwelling place; it is a prosperous area, we are capable of attending to the venerable ones with rice-gruel, etc." The bhikkhus accept them with rice-gruel, etc., thinking, "This upāsaka is faithful." Then a certain Thera goes to his village for alms. Seeing him, he goes another way or enters the house. Even if he comes face to face, having paid homage with his hand, he departs, saying, "Give alms to the venerable one; I am going on some business." The Thera, having walked through the entire village, comes out with an empty bowl. This is called mild stinginess, by which one endowed appears to be a giver even though he is not a giver. But here, rigid stinginess is intended, by which, when bhikkhus have entered for alms, when it is said, "The Theras are standing," he stands rigidly like a stone pillar or a post, saying things like, "Are my feet hurting?" He does not even do what is proper. Kadariyā is another word for maccharino. Even mild stinginess is called "macchariya," but rigid stinginess is called kadariya. Paribhāsakā means those who scold, seeing bhikkhus standing at the doorway, saying things like, "Did you come after plowing, sowing, planting? We ourselves do not get enough, where will you get it from? Get out quickly." Antarāyakarā means they are the cause of obstacles, obstacles to heaven for the giver, obstacles to gain for the recipients, and harm to oneself.

Samparāyo means the next world. Ratī means sensual pleasure in the five strands of sense pleasure. Khiḍḍā means the three kinds of play, bodily play, etc. Diṭṭhe dhammesa vipāko means this is the result in this very life in that reborn existence. Samparāye ca duggatī means in the next life, there is a bad destination, as stated, "they go to the realm of Yama."

Vadaññū means even though bhikkhus are silent when standing at the doorway, in meaning, they are saying, "Give alms." Among them, those who share the alms-food, thinking, "We cook, but these ones do not cook; where will they get it if they do not get it when we are cooking?", they are called vadaññū. Pakāsantī means they shine with the light of the mansion. Parasambhatesū means among those collected by others. Samparāye ca suggatī means in the next life, there is a good destination, in the next life that was spoken of as "these heavens." Or, for both of these, having passed away from there, there is indeed a bad or good destination again in the next life. The ninth is concluded.

10. Ghaṭīkārasutta Commentary

50.In the tenth, upapannāse means those who have approached in the manner of rebirth. Vimuttā means liberated with the liberation of the fruit of arahantship immediately upon arising in the Avihā Brahma world. Mānusaṃ dehaṃ here refers to the five lower fetters (orambhāgiya-saṃyojana). Dibbayogaṃ means the five higher fetters (uddhambhāgiya-saṃyojana). Upaccagū means they have transcended. Upako etc. are the names of those elders (theras). Kusalī bhāsasī tesaṃ means, kusalī here implies, one who possesses this quality, therefore kusalī; you speak well, without fault, of those elders, you praise and commend them, you are wise, O son of the gods. Taṃ te dhammaṃ idhaññāya means those elders, having known that Dhamma here in your Dispensation. Gambhīraṃ means profound in meaning. Brahmacārī nirāmiso means a Brahmacārī without sensual pleasures, namely, a Non-Returner (anāgāmī); the meaning is that he became a Non-Returner. Ahuvā means he became. Sagāmeyyo means one who lives in the same village. The concluding verse was placed there by those who compiled the teachings (saṅgītikāras). The tenth.

The Āditta Chapter, the fifth.

6. The Jarā Chapter

1. Jarā Sutta Commentary

51.In the first of the Jarā Chapter, sādhu means what is obtained is auspicious. Sīlaṃ yāva jarā by this, it shows this: just as ornaments such as pearls, gems, and red clothes are beautiful only in youth, but if one wears them when old and decrepit, one becomes liable to be said, "This one still desires youth, I think he is crazy," but it is not so with sīla. For sīla is always beautiful. For even if one protects sīla in childhood, there are none who say, "What is the use of sīla to him?" [It is beautiful] in middle age and old age as well.

Saddhā sādhu patiṭṭhitā means, like Hatthāḷavaka and Cittagahapati and others, established saddhā that has come by the path is truly good. Paññā narānaṃ ratanaṃ here, ratanaṃ should be understood as something that is esteemed. This was said:

"If what is esteemed is a jewel, surely the Blessed One is esteemed, the lion of men; and of those esteemed in the world, the Blessed One is the one who is esteemed. If what gives delight is a jewel, surely the Blessed One is the giver of delight, the lion of men; those who live according to his word delight in the pleasure of jhāna. If what is incomparable is a jewel, surely the Blessed One is incomparable, the lion of men. Indeed, it is not possible to compare him, who has gone to the perfection of qualities, with qualities. If what is rare is a jewel, surely the Blessed One is rare, the lion of men. If what is enjoyed by a non-inferior being is a jewel, surely the Blessed One is non-inferior in sīla, samādhi, paññā, vimutti, and the knowledge and vision of vimutti."

Puññaṃ means the volition of merit (puññacetanā), for indeed, being formless, it is not possible to remove. The first.

2. Ajarasā Sutta Commentary

52.In the second, ajarasā means without decay, without failure. For sīla is truly good only when it does not fail; even teachers and preceptors do not accept sīla that has failed; one should be expelled from every place one goes. The second.

3. Mitta Sutta Commentary

53.In the third, sattha means a fellow traveler, whether a caravan on foot or a caravan of carts. Mittaṃ means, when disease has arisen, conveying [one] to a place of safety by means of a palanquin or other vehicle. Sake ghare means in one's own home. When such a disease arises, children and wives despise [one], but a mother considers even the impurity as sandalwood. Therefore, she is a friend in one's own home. Sahāyo atthajātassa means, one who carries out and completes that task that has arisen, that one is a friend in tasks due to being of mutual benefit; companions in drinking alcohol and so on are not friends. Samparāyikaṃ means beneficial for the future life. The third.

4. Vatthu Sutta Commentary

54.In the fourth, puttā vatthū means sons are a support in old age in the sense of taking care of one. Paramo means the wife is the best friend, since it is appropriate to tell her even secrets that should not be told to others. The fourth.

5-7. First Janā Sutta, etc., Commentary

55.In the fifth, vidhāvatī means it runs here and there, going to the ocean and so on. The fifth.

56.In the sixth, dukkhā means from the round of suffering (vaṭṭadukkha). The sixth.

57.In the seventh, parāyaṇaṃ means final destination, refuge. The seventh.

8. Uppatha Sutta Commentary

58.In the eighth, rāgo uppatho means an incorrect path for one going to a good destination (sugati) and Nibbāna. Rattindivakkhayo means it wastes away by nights and days, or in nights and days. Itthī malaṃ means the remaining external impurities can be cleansed by washing with ashes, lye, and so on, but one who is corrupted by the impurity of womankind cannot be made pure, therefore woman is called "impurity." Ettha means in this woman, the populace is attached. Tapo means the name of the qualities of sense restraint, the dhutaṅgas, energy, and difficult practices; but here, setting aside the difficult practices, all practices that torment the defilements are suitable. Brahmacariyaṃ means abstinence from sexual intercourse. The eighth.

9. Second Sutta Commentary

59.In the ninth, kissa cābhirato means in what is he delighted? Dutiyā means a second [path] for one going to a good destination and Nibbāna. Paññā cenaṃ pasāsatī means wisdom instructs this person, "Do this, do not do that." The ninth.

10. Kavi Sutta Commentary

60.In the tenth, chando nidānaṃ means the meter, such as the gāyattrī, is the basis of the verses. For when beginning to compose a preliminary verse, one begins, "In which meter should it be?" Viyañjanaṃ means generation. For a letter generates a word, a word generates a verse, and a verse reveals the meaning. Nāmasannissitā means based on designation, such as ocean, etc. For when beginning a verse, one begins relying on some name, whether it be the ocean or the earth. Āsayo means foundation. For verses proceed from the poet. He is their foundation. The tenth.

The Jarā Chapter, the sixth.

7. The Addhā Chapter

1. Nāma Sutta Commentary

61.In the first of the Addhā Chapter, nāmaṃ sabbaṃ addhabhavī means name overcomes all, pervades all. For there is no being or person or formation that is free from a name, whether it is spontaneously born or conventionally named. For even if they do not know "this is the name" of a tree or a stone, it has the name "unnamed." The first.

2-3. Citta Sutta, etc., Commentary

62.In the second, sabbeva vasamanvagū means this is the complete totality only of those who go under the control of the mind. The second.

63.In the third, the method is the same. The third.

4-5. Saṃyojana Sutta, etc., Commentary

64.In the fourth, kiṃ su saṃyojano means what is the fetter, what is the bond? Vicāraṇaṃ means the bases for examination. The singular is made into the plural. Vitakkassa vicāraṇaṃ means thought is the basis for it. The fourth.

65.In the fifth, the method is the same. The fifth.

6. Attahata Sutta Commentary

66.In the sixth, kenassubbhāhato means by what is he struck down? Su- is merely an expletive. Icchādhūpāyito means inflamed by desire. The sixth.

7-9. Uḍḍita Sutta, etc., Commentary

67.In the seventh, taṇhāya uḍḍito means raised up by craving. For having wrapped the eye with the rope of craving, [the world] is raised up in the teeth of the form-serpent; the ear and so on [are raised up] in sounds and so on; [therefore] the world is raised up by craving. Maccunā pihito means the karma done in the immediately preceding existence is not far, [only] one mind-moment away, but because beings are covered over, as if by a mountain, by the powerful death-producing pain, they do not realize it; therefore, it is said, "The world is covered by death." The seventh.

68.In the eighth, the same question was asked by the deity in an inverted manner. The eighth.

69.In the ninth, everything is clear in meaning. The ninth.

10. Loka Sutta Commentary

70.In the tenth, kismiṃ loko samuppanno means, in what arising does the world arise? Chasu means when the six internal sense bases have arisen, it is said to have arisen. Chasu kubbatī means he makes intimacy with those same six. Upādāyā means relying on and depending on those very [bases], it proceeds. Vihaññatī means in those same six, it is afflicted and harmed. Thus, this question has come in terms of the internal sense bases, but it is appropriate to bring it in terms of the internal and external [bases]. For when the six internal sense bases have arisen, this one is said to have arisen; he makes intimacy with the six external ones; relying on the six internal ones, he is afflicted in the six external ones. The tenth.

The Addhā Chapter, the seventh.

8. The Chetvā Chapter

1. Chetvā Sutta Commentary

71.In the first of the Chetvā Chapter, chetvā means having killed. Sukhaṃ setī means he sleeps happily because he is not burned by the heat of anger. Na socatī means he does not grieve because the mental pain has vanished with the destruction of anger. Visamūlassā means of painful result. Madhuraggassā means to one who is angry, pleasure arises from retaliating, from answering back to one who scolds, and from striking back at one who strikes; referring to that, it is said "sweet at the tip." In this place, the end is called the tip. Ariyā means the Buddhas, etc. The first.

2. Ratha Sutta Commentary

72.In the second, paññāṇaṃ means that by which something is known. Dhajo rathassa means in a great battlefield, the chariot becomes known from afar by seeing the flag, [and knowing] "this is the chariot of such-and-such a king." Therefore, it was said, "The flag is the mark of the chariot." Aggi is also known from afar by the smoke. Even the country is known by the king, such as the Coḷa country and the Paṇḍu country. But even a daughter, the woman, of a wheel-turning monarch (cakkavattirāja) becomes known only after attaining a husband, [and known as] "the wife of so-and-so." Therefore, it was said, "dhūmo paññāṇamaggino," etc. The second.

3. Vitta Sutta Commentary

73.In the third, saddhīdha vittaṃ means since one who has saddhā obtains wealth, such as excellent jewels, by saddhā; even the wealth of a good family, the six sensual heavens, the nine Brahma worlds, and in the end, the sight of deathless great Nibbāna, therefore, of all wealth, such as jewels and pearls, the wealth of saddhā is the best. Dhammo means the ten paths of wholesome action. Sukhamāvahatī means it brings all happiness, both with and without āsavas, both defiled and undefiled. Sādutaraṃ means in the world, of all tastes such as salt and vinegar, truth is the sweetest. For those who stand in truth can even turn back a swift river, neutralize poison, repel fire, and cause the gods to rain; therefore, it is said that it is the sweetest of all tastes. Paññājīviṃ jīvitamāhu seṭṭhaṃ means those who live by wisdom, if they are householders, they establish themselves in the five precepts and live by wisdom by setting up offerings of food distributed by ticket (salākabhatta) and so on; or if they are monks, they reflect before using the requisites that have arisen through Dhamma, thinking "this is for such and such a purpose," take up a meditation subject, establish insight (vipassanā), and live by wisdom through the attainment of the noble fruits; they say that person who lives by wisdom lives the best life. The third.

4. Vuṭṭhi Sutta Commentary

74.In the fourth, bījaṃ means the seven kinds of grain seed are the best of what sprouts. For when that sprouts, the country is secure and prosperous. Nipatataṃ means the rain cloud is the best of what falls. For when there is rain, various crops arise, and the countries are thriving, secure, and prosperous. Pavajamānānaṃ means cows are the best of those who wander on foot. For relying on them, beings live happily enjoying the five products of the cow. Pavadataṃ means a son is the best of those who speak in the royal court and so on. For he does not speak what is harmful to his parents.

Vijjā uppatataṃ seṭṭhā—it is said that upon hearing the initial question, a deity standing nearby thought, "Why do you ask the Ten-Powered One this question? I will tell you," and explained the question according to their own understanding. Then the other deity said to them, "As long as you speak destructively, deity, as long as you are bold and talkative, I will ask the Buddha, the Blessed One. Why are you telling me?" Having dismissed them, they asked the Ten-Powered One the same question. Then, the Teacher, answering them, said, starting with vijjā uppatataṃ. There, vijjā means the knowledge of the four paths. For as it arises, it eradicates all unwholesome states. Therefore, it is said to be "the best of what arises." Avijjā means the great ignorance that is the root of the cycle of existence. For it is best for those who are falling and sinking. Pavajamānāna means for the Sangha, who are walking and moving from place to place, a field of incomparable merit, is the best. For seeing them in various places, beings with serene minds attain well-being. Buddho means for anyone who speaks of them, whether they are a son or someone else, the Buddha is the best. For coming to hear his teaching, the bondage of hundreds of thousands of beings is released. The fourth.

5. Bhītāsutta Commentary

75.In the fifth, kiṃ sūdha bhītā—what are they afraid of? Maggo ca nekāyatanappavutto—the path is taught with various causes, in terms of the thirty-eight objects. Since this is so, why, being afraid of what, did these people embrace the sixty-two views? Bhūripaññā—abundant in wisdom, excelling in wisdom. Paralokaṃ na bhāye—one should not fear going to the next world from this world. Paṇidhāya—having established. Bahvannapānaṃ gharamāvasanto—living at home with plenty of food and drink, like Anāthapiṇḍika and others. Saṃvibhāgī—accustomed to eating only after breaking off even what is held in the fingernail and giving it to others. Vadaññū—the meaning already stated.

Bahvannapānaṃ gharamāvasanto—with this, the requisites for sacrifice are included. Saddho—one factor, mudū—one, saṃvibhāgī—one, vadaññū—one. Thus, referring to these four factors, he said, "Standing in these four qualities."

Another way: vācaṃ and the following three are factors; with bahvannapānaṃ, just the requisites for sacrifice are included; saddho mudū saṃvibhāgī vadaññū—one factor. Another is called the dyad. "Vācaṃ manañca"—this is one factor; "kāyena pāpāni akubbamāno, bahvannapānaṃ gharamāvasanto"—one; "saddho mudū"—one; "saṃvibhāgī vadaññū"—one. Standing in these four qualities, he is said to stand in the Dhamma. He does not fear going from here to the next world. The fifth.

6. Najīratisutta Commentary

76.In the sixth, nāmagottaṃ na jīratī—the name and clan of past Buddhas are spoken of until this very day; therefore, it is said not to decay. However, the ancients say, "It will not appear when going on the road; indeed, there is no nature of decay." Ālasya—laziness, by which one stays in the place where one is standing, stays in the place where one is sitting; one does not even make an effort to cross over the Teliya River. Pamādo—negligence due to sleep or defilements. Anuṭṭhāna—lack of energy to do work at the time of work. Asaṃyamo—lack of restraint in morality, unrestrained conduct. Niddā—excessive sleepiness. Due to that, one sleeps while walking, standing, or sitting, let alone lying down. Tandī—imported laziness due to overeating, etc. Te chidde—those six holes, openings. Sabbaso—in every way. Ta—just an expletive. Vivajjaye—should avoid, should abandon. The sixth.

7. Issariyasutta Commentary

77.In the seventh, satthamala—wealth accompanied by stinginess. Kiṃ su harantaṃ vārentī—what do they prevent from being taken away? Vaso—the exercise of authority. Itthī—because it is property that should not be given away, he said, "Woman is the best of possessions, a choice possession." Or, since all Bodhisattas and Wheel-Turning Kings are born in the mother's womb, he said, "Woman is the best of possessions." Kodho satthamala—anger is like wealth accompanied by stinginess, or it is said that anger is a poison, a bane to wisdom. Abbuda—a cause of destruction; thieves are destructive in the world, this is the meaning. Haranto—going taking alms-food etc. For alms-food, etc., are abandoned by people at the very time they are offered. A monk who takes these is dear; those who do not offer them are remorseful due to the loss of merit. The seventh.

8. Kāmasutta Commentary

78.In the eighth, attānaṃ na dade—one should not give oneself by making oneself a slave to another, except for all Bodhisattas, it is said. Na pariccaje—one should not abandon oneself to lions, tigers, etc., except for all Bodhisattas, it is said. Kalyāṇa—gentle, soft. Pāpika—harsh speech. The eighth.

9. Pātheyyasutta Commentary

79.In the ninth, saddhā bandhati pātheyya—having generated faith, one gives alms, observes morality, performs the Uposatha observance; therefore, this is said. Sirī—glory, majesty. Āsayo—dwelling place. For when glory is present, wealth comes both from land and water. Therefore, this is said. Parikassatī—draws around. The ninth.

10. Pajjotasutta Commentary

80.In the tenth, pajjoto—is like a lamp. Jāgaro—is like a watchful Brahmin. Gāvo kamme sajīvāna—cows are companions in work, secondary to work, for those who live together with work. Agricultural work, etc., are accomplished together with herds of cattle. Sītassa iriyāpatho—the livelihood of one who has little. Sīta—plow. For he says, how will one live if one does not have even a small amount of wood to make a plow?

11. Araṇasutta Commentary

81.In the eleventh, araṇā—without defilements. Vusita—lived the monastic life. Bhojissiya—not being a slave. Samaṇā—monks who are arahants. For they are entirely without defilements. Vusitaṃ na nassatī—their monastic life of the Noble Path does not perish. Parijānantī—from the time of a virtuous ordinary person, the trainees understand with mundane and supramundane knowledge. Bhojissiya—for monks who are arahants, there is always freedom from slavery. Vandantī—they venerate from the day of ordination onwards. Patiṭṭhita—established in morality. Samaṇīdhā—a monk here. Jātihīna—even one ordained from a Candala family. Khattiyā—not only nobles, but even gods venerate a monk who is accomplished in morality. The eleventh.

The Eighth Chapter, "Cutting Off," is completed.

Thus in the Sāratthappakāsinī,

Commentary to the Saṃyutta Nikāya,

2. Devaputtasaṃyutta

1. First Chapter

1. Paṭhamakassapasutta Commentary

82.In the first of the Devaputtasaṃyutta, devaputto—men born in the laps of gods are called devaputtas, and women are called devadhītaras. Because they are not well-known by name, they are called "a certain deity," but when they are well-known, they are called "a devaputta named so-and-so." Therefore, having said "a certain deity" below, here it says "devaputta." Anusāsa—instruction. It is said that this devaputta, having been awakened by the Blessed One in the seventh year, after performing the Twin Miracle and spending the rainy season in the Tāvatiṃsa heaven, heard the Abhidhamma being taught, in the Analysis of Jhāna—"A bhikkhu is a bhikkhu by designation, a bhikkhu by profession" (Vibha. 510). Thus, he heard the exposition of bhikkhu being spoken. "Think like this, do not think like this, pay attention like this, do not pay attention like this. Abandon this, attain this and abide" (Pārā. 19). But he did not hear such instruction to bhikkhus, instruction for bhikkhus. Referring to that, he said, "The Blessed One reveals the bhikkhu, but does not instruct the bhikkhu."

Tena hī—since you say that instruction to the bhikkhu was not revealed by me, therefore. Taññevettha paṭibhātū—may the revealing of that very instruction occur to you. For one who wants to speak a question, but is not able, is able to speak after consulting with the knowledge of the All-Knowing One. Or one who does not want to speak, but is able to speak. Or one who neither wants to speak nor is able to speak. The Blessed One does not burden any of them with a question. But this devaputta both wants to speak and is able to speak. Therefore, the Blessed One, placing the burden on him, said this. That one also spoke the question.

Subhāsitassa sikkhethā—one should train in good speech; one should train in the four kinds of verbal good conduct that are based on the Four Noble Truths, based on the ten bases of discussion, based on the thirty-seven factors of enlightenment. Samaṇūpāsanassa cā—samaṇūpāsana is the cultivation that should be cultivated by Samaṇas; one should train in that too, develop it, this is the meaning. Or, attending upon bhikkhus who are learned is also samaṇūpāsana. One should train in that too, for the increase of wisdom, by asking questions such as, "What, venerable sir, is skillful?" Cittavūpasamassa cā—one should train in the calming of the mind in terms of the eight attainments. Thus, the devaputta spoke of three trainings. By the first word, the training in higher morality is spoken of; by the second word, the training in higher wisdom; by the calming of the mind, the training in higher mind. Thus, by this verse, the entire Dispensation is revealed. The first.

2. Dutiyakassapasutta Commentary

83.In the second, jhāyī—one who meditates with two jhānas. Vimuttacitto—one whose mind is liberated by the liberation of the meditation subject. Hadayassānupatti—arahantship. Lokassā—of the world of conditioned phenomena. Anissito—not dependent on craving and views, or free from craving and views. Tadānisaṃso—the benefit of arahatship. This is what is said—a bhikkhu who desires the benefit of arahatship should be meditative, have a well-liberated mind, know the arising and passing away of the world, and be independent. But this Dhamma is a preliminary part in this Dispensation. The second.

3-4. Māghasutta Commentary

84.In the third, māgho—this is Sakka's name. He attained the lordship of the gods by overcoming others with his vow; therefore, he is vatrabhū, or he overcomes an asura named Vatra. The third.

85.The fourth is the same as stated above. The fourth.

5. Dāmalisutta Commentary

86.In the fifth, na tenāsīsate bhava—for that reason, he does not desire any existence whatsoever. Āyatapaggaha is the name of that devaputta; there is no completion of duty for an arahant. For the arahant made effort from the beginning for the attainment of arahatship; in the later part, thinking "Let him not be silent, thinking that I have attained arahatship; let him strengthen his effort and strive further in the same way," he said this:

natthi kicca—and so on. It is said that in the three baskets, this verse is unmixed. For the Blessed One has shown no fault of effort elsewhere. But here, having refuted this devaputta, he said this to show the completion of duty for an arahant: "In the earlier part, the arahant, dwelling in the forest for the sake of the destruction of the āsavas, made effort by undertaking a meditation subject; in the later part, if he wishes, let him do so; if he does not wish, let him live at ease." There, gādha—foothold. The fifth.

6. Kāmadasutta Commentary

87. In the sixth, dukkara means: it seems that this deva-son, who had formerly practiced yoga, suppressed his defilements through persistent effort due to the abundance of his defilements, performed the ascetic life, and having died without attaining the noble state due to the weakness of his former support, was reborn in the deva-world. He came, thinking, "I will announce the difficulty to the Tathāgata," and said this. Here, dukkara means even ten years...pe... even sixty years, that which is called the performance of the ascetic life that is utterly pure, that is difficult. Sekhā means the seven sekhas. Sīlasamāhitā means endowed with sīla and samādhi. Ṭhitattā means having a stable nature. Having answered the question asked in this way, now, to raise a further question, he said beginning with anagāriyupetassā. There, anagāriyupetassā means one who has undertaken homelessness, the state of being without a household. For even a bhikkhu living in a seven-storied palace, if an elder comes and says, "This belongs to me," he leaves, taking only his bowl and robe. Therefore, he is called "one who has undertaken homelessness." Tuṭṭhī means contentment with the four requisites. Bhāvanāya means by the cultivation of the appeasement of the mind.

Te chetvā maccuno jāla means: those who are devoted to the calming of the senses day and night, they concentrate the mind that is difficult to concentrate. And those whose minds are concentrated, they are not weary as they fulfill contentment with the four requisites. Those who are content, they are not weary as they fulfill sīla. Those seven sekhas who are established in sīla, those noble ones, having cut the net of defilements that is called the net of death, go forth. Duggamo means, "Indeed, venerable sir, those who are devoted to the calming of the senses, they concentrate the mind that is difficult to concentrate...pe... those who are established in sīla, they, having cut the net of death, go forth." Will they not go? This, however, is the difficult, the uneven path, said the Blessed One. There, although the noble path is neither difficult nor uneven, there are many difficulties in the preliminary practice. Therefore, it is said in this way. Avaṃsirā means falling headlong with the head of wisdom downward. And because of their inability to ascend the noble path, they are said to fall into the ignoble path. Ariyānaṃ samo maggo means that very path is even for the noble ones. Visame samā means even among the uneven beings, it is even. The sixth.

7. Pañcālacaṇḍasuttavaṇṇanā

88. In the seventh, sambādhe means two kinds of crowding: the crowding of the hindrances and the crowding of the sense pleasures. Of these, here, the crowding of the hindrances is intended. Okāsa is a name for jhāna. Paṭilīnanisabho means the best in seclusion. Paṭilīna means abandoned pride. As it was said, "And how, bhikkhus, is a bhikkhu secluded? Here, bhikkhus, a bhikkhu's conceit is abandoned, cut off at the root, made like a palm stump, made non-existent, not liable to arise in the future" (A. Ni. 4.38; Mahāni. 87). Paccalatthaṃsū means they regained. Sammā te means those who regained mindfulness for the attainment of Nibbāna, they are also well-concentrated by supramundane samādhi; mixed jhāna is spoken of. The seventh.

8. Tāyanasuttavaṇṇanā

89. In the eighth, purāṇatitthakaro means a former founder of a doctrine. Here, tittha means the sixty-two views, titthakaro means the teacher who originates them. Such as Nanda, Vaccha, Kisa, Saṃkicca. Purāṇa, etc., however, are called heretics. But how was he, having originated a view, reborn in heaven? Because of his belief in action. It seems he gave uposatha meals, etc., established services for the helpless, built rest houses, dug ponds, and did many other good deeds. He was reborn in heaven as a result of that, but he knows the nature of the Teaching that leads to liberation. Having gone to the presence of the Tathāgata, thinking, "I will speak verses that are in accordance with the Teaching and connected with effort," he came and said beginning with chinda sota.

chindā is an unrestricted command. Sota means the stream of craving. Parakkammā means having exerted effort, having made energy. Kāme means both defilement-desires and object-desires. Panudā means remove. Ekatta means jhāna. This is what is said: without abandoning desires, a muni does not attain jhāna, does not gain it, is the meaning. Kayirā ce kayirāthena means if one should do effort, let one do it, one should not slacken that effort. Daḷhamenaṃ parakkame means one should make it firm. Sithilo hi paribbājo means an ascetic life that is loosely taken up. Bhiyyo ākirate raja means one scatters even more defilement-dust upon oneself. Akataṃ dukkaṭaṃ seyyo means it is better not to do a wrong deed. Yaṃ kiñcī means not only having done a wrong deed that has the appearance of good, but anything else that is done loosely is just like that. Saṃkiliṭṭha means a vow of difficult practices. For in this Teaching, vows of dhutaṅga undertaken for the sake of requisites are indeed defiled. Saṅkassara means flowing with doubt, "This also will be done by him, this also by him," thus suspected and feared. Ādibrahmacariyikā means the foremost, the preliminary to the path of the holy life. The eighth.

9. Candimasuttavaṇṇanā

90. In the ninth, candimā means the deva-son dwelling in the moon-mansion. Sabbadhī means in all the aggregates, sense-bases, etc. Lokānukampakā means you too are just like that. Santaramānovā means as if hurrying. Pamuñcasī is a present-tense word used in the past sense. The ninth.

10. Sūriyasuttavaṇṇanā

91. In the tenth, sūriyo means the deva-son dwelling in the sun-mansion. Andhakāre means causing darkness by preventing the arising of eye-consciousness. Verocano means shining. Maṇḍalī means having a circular shape. Mā, rāhu, gilī caramantalikkhe means, "Rāhu, do not swallow the sun that moves in the sky." But does he swallow it? Yes, he swallows it. For Rāhu's body is large, in height four thousand and eight hundred yojanas, the extent of his arms is twelve hundred yojanas, in thickness six hundred yojanas, his head is nine hundred yojanas, his forehead is three hundred yojanas, the space between his eyebrows is fifty yojanas, his mouth is two hundred yojanas, his nose is three hundred yojanas, the depth of his mouth is three hundred yojanas, the palms of his hands and soles of his feet are two hundred yojanas wide. The segments of his fingers are fifty yojanas. Seeing the moon and sun shining, overcome with envy, he descends into their path, opens his mouth, and stands. The moon-mansion or sun-mansion is like being thrown into a great hell three hundred yojanas deep. The deities dwelling in the mansions, terrified by the fear of death, cry out with a single cry. Sometimes he covers the mansion with his hand, sometimes he puts it under his jaw, sometimes he rubs it with his tongue, sometimes he keeps it in his cheek as if eating avagaṇḍaka. But he cannot stop the force. If he were to stop it and remain making a lump, it would break his head and come out, or he would pull it down. Therefore, he goes along with the mansion. Pajaṃ mama means both the moon and sun deva-sons attained the fruit of stream-entry on the day of the Mahāsamaya Sutta discourse. Therefore, the Blessed One said "my offspring," meaning he is my son. The tenth.

The first chapter.

2. Anāthapiṇḍikavaggo

1. Candimasasuttavaṇṇanā

92. In the first of the second chapter, kacchevā means like a thicket. Kacche means both a mountain thicket and a river thicket. Ekodi nipakā means endowed with both one-pointedness of mind and wisdom. Satā means mindful. This is what is said: those who, having attained jhānas, dwell with one-pointedness, wisdom, and mindfulness, they will go safely like deer in a mountain thicket or a river thicket. Pāra means Nibbāna. Ambujo means a fish. Raṇañjahā means abandoning defilements. It is said that those who, having attained jhānas, diligently abandon defilements, they will go to Nibbāna like fish breaking through a net. The first.

2. Veṇḍusuttavaṇṇanā

93. In the second, veṇḍū is the name of that deva-son. Payirupāsiyā means having attended upon. Anusikkhare means they train. Siṭṭhipade means in the teaching, in the word of instruction. Kāle te appamajjantā means at the right time, they do not neglect. The second.

3. Dīghalaṭṭhisuttavaṇṇanā

94. In the third, dīghalaṭṭhī means in the deva-world, all are of equal measure, three gāvutas in height, but in the human world, because of his tall stature, he had such a name. Having done meritorious deeds, he was reborn in the deva-world and was still known as such. The third.

4. Nandanasuttavaṇṇanā

95. In the fourth, gotamā means he addresses the Blessed One by his clan name. Anāvaṭa means for the Tathāgata, there is nothing that is able to obstruct his all-knowing wisdom as it proceeds, neither a tree nor a mountain. Therefore, he says "unobstructed." Thus, having praised the Tathāgata, asking a question concerning the deva-world, he said beginning with kathaṃvidha. There, dukkhamaticca iriyatī means he dwells having overcome suffering. Sīlavā means a khīṇāsava endowed with mundane and supramundane sīla. Paññā and the others should also be understood as mixed. Pūjayantī means they honor with incense, flowers, etc. The fourth.

5-6. Candanasuttādivaṇṇanā

96. In the fifth, appatiṭṭhe anālambe means without support below, without clinging above. Susamāhito means well-concentrated in both attainment and access. Pahitatto means one who has sent forth his self. Nandīrāgaparikkhīṇo means one whose delight and lust are destroyed. Nandīrāga means the three karma-formations. Thus, in this verse, by the taking up of sense-desire, the five lower fetters, by the taking up of the form-fetters, the five higher fetters, and by nandīrāga, the three karma-formations are taken up. Thus, he whose ten fetters and three karma-formations are abandoned, he does not sink in the deep flood. Or, by sense-desire, the sense-existence is taken up, by the form-fetters, the form-existence is taken up; by their being taken up, the formless-existence is also taken up, by nandīrāga the three karma-formations are taken up; thus it shows that he in whom there are no three formations in the three existences, he does not sink in the deep flood. The fifth.

97. The sixth has the meaning already stated. The sixth.

7. Subrahmasuttavaṇṇanā

98. In the seventh, subrahmā means that deva-son, surrounded by a company of celestial nymphs, went to the Nandana grove and sat on a seat prepared at the foot of the coral tree. Five hundred deva-daughters sat surrounding him, five hundred climbed the tree. But since the deities can make a tree even a hundred yojanas tall bend down and come to their hand according to their mind, why did they climb? Because they were intent on playing. Having climbed, they sang in sweet voices and showered flowers, which the others gathered and strung together into garlands. Then, those who had climbed the tree, because of their cutting-off karma, died suddenly and were reborn in Avīci, experiencing great suffering.

niccaṃ utrastanti gāthamāha.

ida means he shows his own mind. The second line is a synonym of the first. The meaning of the word nicca should not be taken as from the time of rebirth in the deva-world, but it should be understood as nicca from the time of the arising of sorrow. Anuppannesu kicchesū means in those sufferings that will arise after seven days. Atho uppatitesu cā means and in those that were seen by the five hundred nymphs who were reborn in hell; thus he shows, "In these arisen and unarisen sufferings, my mind is constantly trembling, I am burning inside, venerable sir."

Nāññatrabojjhā tapasā means apart from the cultivation of the bojjhaṅgas and the quality of asceticism, I do not see safety. Sabbanissaggā means from Nibbāna. Here, although the cultivation of the bojjhaṅgas is taken up first, sense restraint should be understood as first in meaning. For when sense restraint is taken up, the fourfold purity of sīla is taken up. A bhikkhu established in that, free from dependence, taking up the ascetic quality that is called the dhutaṅgas, enters the forest and, developing the meditation subject, cultivates the bojjhaṅgas together with insight. The noble path arises for him, taking Nibbāna as its object; the Blessed One turned back the discourse as the four truths, which is "the complete letting go". The deva-son was established in the fruit of stream-entry at the end of the discourse. The seventh.

8-10. Kakudhasuttādivaṇṇanā

99. In the eighth, Kakudha the devaputta; it seems that this one, in Kolanagara, was the attendant's son of Mahāmoggallānatthera. Even as a young boy, living near the Thera, he developed jhāna and died, being reborn in the Brahma world. There, they recognized him as Kakudha Brahma. Nandasī means you delight. Kiṃ laddhā; delight comes from obtaining something pleasing, therefore he said this. Kiṃ jīyitthā; indeed, someone whose pleasing thing, such as a robe, wears out, that one sorrows, therefore he said this. Aratī nābhikīratī; discontent does not overwhelm. Aghajātassā; to one born of suffering, meaning one situated in the round of suffering. Nandījātassā; to one born of craving. Agha; indeed, for such a one, the round of suffering is sure to come. It is said, "The suffering one desires happiness." Thus, for one born of suffering, there is delight; through the change of happiness, suffering is sure to come; for one born of delight, there is suffering. The eighth.

100.The ninth is the same as what was said. The ninth.

101.In the tenth, to reveal the power of Ānandatthera's inferential wisdom, he said aññataro (another). The tenth.

The second chapter.

3. Nānātitthiyavaggo (Chapter on Various Sectarians)

1-2. Sivasuttādi-vaṇṇanā (Description of the Sivasutta, etc.)

102.The first of the third chapter is the same as what was said. The first.

103.In the second, paṭikaccevā means right from the start. Akkhacchinnovajhāyatī; one whose axle is broken contemplates, thinks with intense thought. In the second verse, akkhacchinnovā means as if one whose axle is broken. The second.

3-4. Serīsuttādi-vaṇṇanā (Description of the Serīsutta, etc.)

104.In the third, dāyako means one who is generous by nature. Dānapatī; I give as the master of the gift, not as a slave, not as a friend. Indeed, one who eats sweet things himself but gives unsavory things to others, that one gives as a slave of the gift, which is called the thing to be given. One who eats what he himself eats and gives the same, that one gives as a friend. But one who sustains himself with whatever, but gives sweet things to others, that one gives as a master, a superior, a lord. He says, "I was such."

Catūsu dvāresu (at the four gates); it seems that king had two kingdoms, Sindhuraṭṭha and Sodhivākaraṭṭha, and the city was named Roruva. At each of its gates, a hundred thousand (coins) arose daily, and a hundred thousand at the judgment place inside the city. Seeing a great heap of gold and silver, he generated the knowledge of the result of actions and, having built donation halls at the four gates, he appointed ministers, saying, "Give donations with the income arising at each gate." Therefore, he said, "catūsu dvāresu dānaṃ dīyitthā" (donations were given at the four gates).

Samaṇabrāhmaṇakapaṇaddhikavanibbakayācakānaṃ (to ascetics, brahmins, the poor, travelers, mendicants, and beggars); here, samaṇā means those who have gone forth into homelessness. Brāhmaṇā means those who use the term "bho." But these do not refer to Samaṇa-Brāhmaṇas who have stilled evil and banished evil. Kapaṇā means the wretched, poor people, the blind, the crippled, and so on. Addhikā means travelers. Vanibbakā means those who wander around praising the virtues of giving, saying, "It is given, it is offered, it is pleasing, it is delightful, it is given in time, it is given blamelessly; giving, one should gladden the mind; may the venerable one go to the Brahma world," and so on. Yācakā means those who wander around begging, saying, "Give a handful, give a potsherd," and so on. Itthāgārassa dānaṃ dīyitthā (donations were given to the women's quarters); having obtained (the income) from the first gate, they added more wealth to the hundred thousand that arose there, defeated the king's ministers, and appointed their own ministers. The royal women gave a donation that was greater than the donation given by the king. Referring to that, he said, "Mama dānaṃ paṭikkamī" (my donation was surpassed); the donation that was given by me there was turned back. The same method applies to the remaining gates. Kocī means anywhere. Dīgharattaṃ (for a long time) means eighty thousand years. It seems that the king's donation was given for such a long time. The third.

105.The fourth is the same as what was said. The fourth.

5. Jantusuttavaṇṇanā (Description of the Jantusutta)

106.In the fifth, kosalesu viharantī (dwelling in Kosala) means taking a meditation subject from the Blessed One and going there to dwell. Uddhatā (arrogant) means being of an arrogant nature, perceiving what is not allowable as allowable and what is allowable as not allowable, perceiving what is blameless as blameworthy and what is blameworthy as blameless. Unnaḷā means with raised eyebrows, it is said to mean with uplifted empty conceit. Capalā (fickle) means endowed with fickleness through adorning robes and bowls, etc. Mukharā (garrulous) means harsh-mouthed, it is said to mean harsh-spoken. Vikiṇṇavācā (scattered in speech) means unrestrained in speech, chattering meaninglessly even during the day. Muṭṭhassatino (of confused mindfulness) means with lost mindfulness, devoid of mindfulness, forgetting what was done here. Asampajānā (without clear comprehension) means without wisdom. Asamāhitā (unconcentrated) means without appanā and upacāra samādhi, like a boat tied in a swift current. Vibbhantacittā (with bewildered minds) means with unsteady minds, like a young deer on a path. Pākatindriyā (with undisciplined senses) means with senses wide open, as in the lay life, due to the absence of restraint.

Jantū is the name of a devaputta. Tadahuposathe means on that uposatha, meaning on the uposatha day. Pannarase (on the fifteenth) is a rejection of the fourteenth, etc. Upasaṅkamī means approached for the purpose of urging. It seems that he thought, "These monks, having gone forth taking a meditation subject from the Teacher, now dwell heedlessly. How will they take it if I urge them individually in their sitting places? I will urge them at the time of assembly," knowing that they had gathered on the uposatha day, he approached. Gāthāhi ajjhabhāsī (addressed in verses) means standing in the midst of all, he spoke verses.

He said, beginning with sukhajīvino pure āsuṃ (formerly they lived happily). Here, sukhajīvino pure āsuṃ means formerly the monks were well-nourished, well-fed; he said this with the intention that they lived by means of mixed alms obtained by wandering for alms in high and low families. Anicchā means being without craving.

He said, beginning with dupposā (difficult to support). Here, gāme gāmaṇikā viyā (like village headmen in a village) means just as village headmen in a village oppress people in various ways, forcing them to bring milk, curds, rice, etc., and eat it, so you, standing on wrong livelihood, maintain your lives. He speaks with this intention. Nipajjantī (they lie down) means they lie down, releasing their arms and legs on the bed, without interest in learning, questioning, and reflection. Parāgāresū (in others' houses) means in others' houses, in kula-suṇhādisu (in-laws etc.) is the meaning. Mucchitā (infatuated) means infatuated with the infatuation of defilements.

Ekacce (some) means only those who are fit to be spoken to. Apaviddhā (rejected) means abandoned. Anāthā (helpless) means without support. Petā (ghosts) means dead people thrown in the charnel ground. Just as those thrown in the charnel ground are eaten by various birds, etc., and relatives do not do their duties of protection for them, do not guard them, do not protect them; in the same way, these do not receive instruction and guidance from teachers and preceptors, therefore they are rejected, helpless, like ghosts, they are just like that. The fifth.

6. Rohitassasuttavaṇṇanā (Description of the Rohitassasutta)

107.In the sixth, yattha (where) means the ground in one place of the universe. Na cavati na upapajjatī (neither passes away nor is reborn) means this is taken in the sense of successive death and rebirth. Gamanena (by going) means by foot travel. Nāhaṃ taṃ lokassa antaṃ (I do not say that the end of the world) means the Teacher speaks referring to the end of the world of formations. In ñāteyyaṃ, etc., it means it should be known, it should be seen, it should be attained.

He said, beginning with acchariyaṃ (wonderful).

Daḷhadhammo (Daḷhadhamma) means Daḷhadhanu (Firm Bow), endowed with an excellent, standard bow. Dhanuggaho (archer) means an archery teacher. Susikkhito (well-trained) means trained in the art of archery for ten or twelve years. Katahattho (skilled) means with skilled hands, capable of piercing even a hair's breadth with the standard of an ox. Katūpāsano (having practiced) means having practiced shooting arrows, having demonstrated skill. Asanenā (with an arrow) means with an arrow. Atipāteyyā (would surpass) means would exceed. He demonstrates his swiftness, saying that he can cross one universe in the time it takes to surpass the shadow of a palm tree.

Puratthimā samuddā pacchimo (the eastern sea, the western sea) means just as the eastern sea is far from the western sea, so my foot journey was far. It seems that he stands at the mouth circle of the eastern universe, stretches out his foot, and steps on the mouth circle of the western universe; then he stretches out his second foot and steps on the mouth circle of another universe. Icchāgataṃ (by wish) means merely by wish. Aññatrevā (elsewhere) shows the state of being without proliferation. It seems that during the alms-round, he chews a nāgalatā tooth stick, washes his mouth in Anotatta, and when the time comes, he goes for alms in Uttarakuru and, sitting at the mouth circle of the universe, performs the meal duty; resting there for a moment, he speeds off again. Vassasatāyuko (one who lives for a hundred years) means at that time the lifespan was long; but this one began the journey with a lifespan of a hundred years remaining. Vassasatajīvī (living for a hundred years) means living that hundred years without interruption. Antarāva kālaṅkato (died in between) means he died in between, without reaching the end of the universe. But having died there, he was reborn in this universe itself. Appatvā (without reaching) means without reaching the end of the world of formations. Dukkhassā (of suffering) means of the round of suffering. Antakiriyaṃ (the making of an end) means the making of an end. Kaḷevare (in this body) means in this existence. Sasaññimhi samanake (in this conscious, animate) means in this conscious, animate (body). Lokaṃ (the world) means the truth of suffering. Lokasamudayaṃ (the origin of the world) means the truth of origin. Lokanirodhaṃ (the cessation of the world) means the truth of cessation. Paṭipadaṃ (the path) means the truth of the path. Thus, he shows, "I do not declare these four truths in grass, sticks, etc., but in this body consisting of the four great elements." Samitāvī (one who has stilled) means one who has stilled evil. Nāsīsatī (does not hope) means does not desire. The sixth.

108-109.The seventh and eighth are the same as what was said. The seventh, the eighth.

9. Susimasuttavaṇṇanā (Description of the Susimasutta)

110.In the ninth, tuyhampi no, ānanda, sāriputto ruccatī (does Sāriputta please you, Ānanda?) The Teacher, wishing to speak in praise of the Thera, and praise is not fitting to speak in the presence of a person of opposite disposition. Indeed, praise spoken in his presence does not reach its peak. If it is said, "So-and-so monk is virtuous," he would say, "What is his virtue? He is virtuous like a cow. Have you never seen another virtuous one before?" Or if it is said, "He is wise," he would say, "What is his wisdom? Have you never seen another wise one before?" and so on, creating an obstacle to the talk of praise. But Ānandatthera is of the same disposition as Sāriputtatthera; having obtained excellent things, he gives them to the Thera, and having ordained his own attendant boys, he has them take ordination and higher ordination with the Thera. Sāriputtatthera also does the same for Ānandatthera. What is the reason? Being pleased with each other's qualities. Indeed, Ānandatthera cherishes the Thera, being pleased with the Thera's qualities, thinking, "Our elder brother, having fulfilled the perfections for one incalculable and a hundred thousand aeons, having penetrated the sixteen kinds of wisdom, stands in the position of commander of the Dhamma." Sāriputtatthera also cherishes Ānandatthera, being pleased with the qualities of venerable Ānanda, thinking, "Ānanda does all the duties that I should do for the perfectly enlightened Buddha, such as offering face-washing water. Relying on Ānanda, I am able to attain any attainment I wish." Therefore, the Blessed One, wishing to speak in praise of Sāriputtatthera, began to speak in the presence of Ānandatthera.

Tuyhampī (to you too); the pi-particle has the meaning of inclusion. This is what is said: "Ānanda, Sāriputta's conduct, range, dwelling, going forward, going back, looking, glancing, contracting, and stretching please me, please the eighty great Theras, please the world with its devas. Does it please you too?"

He said, beginning with kassa hi nāma, bhante, abālassā (venerable sir, to whom would it not please, if not to a fool?). Indeed, a fool, due to foolishness; a wicked person, due to wickedness; a deluded person, due to delusion; an insane person, with a deranged mind, does not know praise as "praise" or blame as "blame," or "this is a Buddha, this is a disciple." But those who are not foolish know, therefore he said, abālassā (if not to a fool). Na rucceyyā (would not please) means indeed, it would not please only a fool, not anyone else.

He said, "Venerable sir, [he is] wise" and so on. Therein, wise (paṇḍito) means endowed with wisdom; this is a name for one established in the four kinds of skill (kosalla). It was said: "When, Ānanda, a bhikkhu is skilled in elements (dhātu), skilled in sense bases (āyatana), skilled in dependent origination (paṭiccasamuppāda), and skilled in what is possible and impossible, to that extent, Ānanda, it is fitting to say, 'A bhikkhu is wise'" (Majjhima Nikāya 3.124). In of great wisdom (mahāpañño) and so on, the meaning is endowed with great wisdom, etc. Here, this is the distinction of great wisdom, etc. (Paṭisambhidāmagga 3.4): What is great wisdom (mahāpaññā)? Great wisdom takes up a great aggregate of virtue (sīlakkhandha); great wisdom takes up a great aggregate of concentration (samādhikkhandha), an aggregate of wisdom (paññākkhandha), an aggregate of liberation (vimuttikkhandha), an aggregate of the knowledge and vision of liberation (vimuttiñāṇadassanakkhandha). What is possible and impossible are great; the attainments of great dwelling (mahāvihārasamāpatti) are great; the Noble Truths (ariyasacca) are great; great are the mindfulness practices (satipaṭṭhāna), the right efforts (sammappadhāna), the bases of spiritual power (iddhipāda); great are the faculties (indriya), the powers (bala), the factors of enlightenment (bojjhaṅga); great is the Noble Path (ariyamagga); great are the fruits of recluseship (sāmaññaphala); the great super-knowledges (abhiññā) are great; great is the ultimate meaning, Nibbāna; great wisdom takes up Nibbāna.

But that [wisdom] of the Elder became apparent when the Teacher, after descending from the heavens and standing at the gate of Saṅkassa city, asked questions to the five ordinary individuals, and he answered them.

extensive wisdom (puthupaññā)? Wisdom proceeds diversely (puthu) in various aggregates. (Wisdom proceeds, therefore [it is] extensive wisdom.) Diversely in various elements (dhātu), diversely in various sense bases (āyatana), diversely in various instances of dependent origination (paṭiccasamuppāda), diversely in various unperceived voids, diversely in various meanings, in doctrines (dhamma), in expressions (nirutti), in eloquence (paṭibhāna), diversely in various aggregates of virtue (sīlakkhandha), diversely in various aggregates of concentration (samādhi), wisdom (paññā), liberation (vimutti), knowledge and vision of liberation (vimuttiñāṇadassanakkhandha), diversely in what is possible and impossible, diversely in various attainments of dwelling (vihārasamāpatti), diversely in various Noble Truths (ariyasacca), diversely in various mindfulness practices (satipaṭṭhāna), right efforts (sammappadhāna), bases of spiritual power (iddhipāda), faculties (indriya), powers (bala), factors of enlightenment (bojjhaṅga), diversely in various Noble Paths (ariyamagga), fruits of recluseship (sāmaññaphala), super-knowledges (abhiññā); extensive wisdom proceeds past commonly shared conditions of various people to the ultimate meaning, Nibbāna.

joyful wisdom (hāsapaññā)? Here, someone is abundant in joy (hāsa), abundant in gladness (veda), abundant in satisfaction (tuṭṭhi), abundant in delight (pāmojja), fulfills virtue (sīla), fulfills sense restraint (indriyasaṃvara), moderation in eating (bhojane mattaññuta), devotion to wakefulness (jāgariyānuyoga), fulfills the aggregate of virtue (sīlakkhandha), the aggregate of concentration (samādhikkhandha), the aggregate of wisdom (paññākkhandha), the aggregate of liberation (vimuttikkhandha), the aggregate of the knowledge and vision of liberation (vimuttiñāṇadassanakkhandha); [this is] joyful wisdom. Abundant in joy and delight, he penetrates what is possible and impossible; [this is] joyful wisdom. Abundant in joy, he fulfills the attainments of dwelling (vihārasamāpatti); [this is] joyful wisdom. Abundant in joy, he penetrates the Noble Truths (ariyasacca). He develops the mindfulness practices (satipaṭṭhāna), the right efforts (sammappadhāna), the bases of spiritual power (iddhipāda), the faculties (indriya), the powers (bala), the factors of enlightenment (bojjhaṅga), the Noble Path (ariyamagga); [this is] joyful wisdom. Abundant in joy, he realizes the fruits of recluseship (sāmaññaphala), he penetrates the super-knowledges (abhiññā); [this is] joyful wisdom; abundant in joy, gladness and delight, he realizes the ultimate meaning, Nibbāna; [this is] joyful wisdom.

And the Elder, having been a hermit named Sarada, established the aspiration to be the foremost disciple at the foot of Anomadassi Buddha. From that time onward, he performed the fulfillment of virtue, being abundant in joy, etc.; therefore, he [is] of joyful wisdom.

swift wisdom (javanapaññā)? Whatever form, past, future, or present… all form swiftly passes away as impermanent; [this is] swift wisdom. Swiftly, as suffering; swiftly, as not-self, it passes away; [this is] swift wisdom. Whatever feeling… whatever perception… whatever volitional formations… whatever consciousness, past, future, or present… all consciousness swiftly passes away as impermanent, as suffering, as not-self; [this is] swift wisdom. The eye… old age and death, past, future, or present, swiftly passes away as impermanent, as suffering, as not-self; [this is] swift wisdom. Form, past, future, or present, is impermanent in the sense of destruction (khayaṭṭha), suffering in the sense of fear (bhayaṭṭha), not-self in the sense of insubstantiality (asārakaṭṭhena); having weighed it, having judged it, having clarified it, having made it manifest, in the cessation of form, in Nibbāna, it swiftly passes away; [this is] swift wisdom. Feeling… perception… volitional formations… consciousness… the eye… old age and death, past, future, or present, is impermanent in the sense of destruction… having made it manifest, in the cessation of old age and death, in Nibbāna, it swiftly passes away; [this is] swift wisdom. Form, past, future, or present… consciousness. The eye… old age and death is impermanent, conditioned, dependently originated, subject to decay, subject to passing away, subject to fading away, subject to cessation; having weighed it, having judged it, having clarified it, having made it manifest, in the cessation of old age and death, in Nibbāna, it swiftly passes away; [this is] swift wisdom.

sharp wisdom (tikkhapaññā)? Sharp wisdom swiftly cuts off defilements (kilesa). He does not tolerate an arisen thought of sensual desire, an arisen thought of ill-will… an arisen thought of harmfulness… arisen unwholesome evil states… arisen lust (rāga)… hatred (dosa)… delusion (moha)… anger (kodha)… resentment (upanāha)… contempt (makkha)… insolence (paḷāsa)… envy (issa)… stinginess (macchariya)… deceit (māyā)… fraud (sāṭheyya)… obstinacy (thambha)… presumption (sārambha)… conceit (māna)… arrogance (atimāna)… intoxication (mada)… negligence (pamāda)… all defilements… all misconduct… all karmic formations (abhisaṅkhāra)… all deeds leading to rebirth; he does not tolerate them, he abandons them, he dispels them, he eliminates them, he causes them to not exist; [this is] sharp wisdom. In one seat, the four Noble Paths (ariyamagga) are attained, the four fruits of recluseship (sāmaññaphala), the four analytical knowledges (paṭisambhidā), and the six super-knowledges (abhiññā) are attained, realized, experienced with wisdom; [this is] sharp wisdom.

And the Elder, while the Discourse on the Grasping of Feeling (vedanāpariggahasutta) was being taught to his nephew, the wanderer Dīghanakha, while standing there, cutting off all defilements, from the time he penetrated the knowledge of a disciple of perfected qualities (sāvakapāramiñāṇa), he became known as sharp wisdom. Therefore, he said, "Venerable sir, the venerable Sāriputta [is] of sharp wisdom."

penetrative wisdom (nibbedhikapaññā)? Here, someone is abundant in revulsion towards all conditioned things (saṅkhāra), abundant in dismay, abundant in loathing, abundant in aversion, abundant in non-delight, turned away, does not delight in all conditioned things; he penetrates and breaks apart the aggregate of greed (lobhakkhandha) never before penetrated, never before broken apart; [this is] penetrative wisdom. He penetrates and breaks apart the aggregate of hatred (dosakkhandha)… the aggregate of delusion (mohakkhandha)… anger… resentment… all deeds leading to rebirth never before penetrated, never before broken apart; [this is] penetrative wisdom.

of few desires (appiccho) means not displaying qualities of contentment and knowing moderation in receiving requisites; this is the characteristic of few desires; endowed with this characteristic. content (santuṭṭho) means content with whatever is obtained among the four requisites, content with one's strength, content with what is suitable; endowed with these three kinds of contentment. secluded (pavivitto) means possessing three kinds of seclusion: physical seclusion (kāyaviveka) for those delighting in renunciation (nekkhammābhiratānaṃ) whose bodies are fit for seclusion (vivekaṭṭhakāyānaṃ); mental seclusion (cittaviveka) for those of purified minds (parisuddhacittānaṃ) who have attained supreme purity (paramavodānappattānaṃ); and seclusion from the basis of existence (upadhiviveka) for those individuals without a basis of existence (nirupadhīnaṃ puggalānaṃ) who have attained the unconditioned (visaṅkhāragatānaṃ). unassociated (asaṃsaṭṭho) means without five kinds of association: association by sight (dassanasaṃsaggo), association by hearing (savanasaṃsaggo), association by conversation (samullapanasaṃsaggo), association by use of resources (paribhoggasaṃsaggo), and association by physical contact (kāyasaṃsaggo). And this fivefold association arises with eight kinds of individuals: kings, royal ministers, sectarians, disciples of sectarians, laymen, laywomen, monks, and nuns; all of that is absent in the Elder; therefore, [he is] unassociated.

aroused in energy (āraddhavīriyo) means with energy exerted, with energy fulfilled. Therein, a bhikkhu aroused in energy does not allow arisen defilements during walking to reach the state of standing, nor arisen [defilements] during standing to [reach] sitting, nor arisen [defilements] during sitting to [reach] lying down; he restrains what has arisen in each and every posture right there. But the Elder does not rest his back on a couch for forty-four years. Referring to that, he said, "aroused in energy." a speaker (vattā) means a speaker who exhorts. Seeing misconduct among the bhikkhus, he does not postpone admonishment saying, "Today I will speak, tomorrow I will speak," but he advises and instructs in that very place.

capable of being spoken to (vacanakkhamo) means he tolerates speech. For one gives advice to another, but when he himself is advised by another, he gets angry. But the Elder gives advice to others and when he himself is advised, he accepts it with his head. It is said that one day, a novice of seven years said to the Elder Sāriputta, "Venerable Sāriputta, the hem of your lower robe is hanging down." The Elder, without saying anything, went to one side, neatly arranged his lower robe, and returning, raising his joined hands, stood and said, "This much is appropriate, teacher."

"When I was ordained, I was seven years old by birth;
Even if he should instruct me,
I would accept it on my head." (Majjhima Nikāya 6.4.8) –

He said.

an instigator (codako) means seeing a transgression whether it has occurred regarding a thing or not, he gives instruction according to the Teaching, saying, "Friend, a bhikkhu should wear the lower robe in this way, wear the outer robe in this way, walk in this way, stand in this way, sit in this way, eat in this way, consume in this way."

one who despises evil (pāpagarahī) means he does not see evil individuals, does not listen to their words, he would not live with them even in the same world-system.

"May I never associate anywhere
With one who desires evil, is lazy, of diminished energy,
Unlearned, and disrespectful." –

Thus, he despises even evil individuals; "A monk should not be under the control of lust, under the control of hatred, under the control of delusion; arisen lust, hatred, and delusion should be abandoned." Thus, he despises even evil things; therefore, he says, "Venerable sir, the venerable Sāriputta [is] one who despises evil" for two reasons.

He said, "so it is (evametaṃ)," and so on.

It was said, "Then Susīma (atha kho susīmo)," and so on.

varied (uccāvacā) means in other places, exquisite is called high (ucca), inferior is called low (avaca). But here, varied means various kinds of hues and shades. It seems that in that assembly of gods, the blue area was exceedingly blue, the yellow area exceedingly yellow, the red area exceedingly red, and the white area exceedingly white; four kinds of hues and shades appeared. Therefore, just as (seyyathāpi nāma), four similes have come. Therein, beautiful (subho) means lovely. well-born (jātimā) means of good birth. well-worked (suparikammakato) means well-worked by the process of washing, etc. laid on a woolen blanket (paṇḍukambale nikkhitto) means placed on a red blanket. just so (evameva) means like a jewel placed on a red blanket, they all began to shine with a single burst. Nikkha means an ornament made with more than five [measures of] gold. For that is capable of being rubbed and washed. Jambonada means produced in the river flowing from the great jambu branch, or when the juice of the great jambu fruit enters the earth, shoots of gold arise; therefore, it also means an ornament made of that gold. well-hammered by a skilled goldsmith's son at the mouth of a forge (dakkhakammāraputtaukkāmukhasukusalasampahaṭṭhaṃ) means well-hammered by a skilled goldsmith's son, having heated [it] at the mouth of a forge. In the Analysis of Elements (Dhātuvibhaṅga, Majjhima Nikāya 3.357 ff.), unmade goods are taken; here, however, made goods [are taken].

distant (viddhe) means far away. in the sky (deve) means in the heavens. overcoming the sky (nabhaṃ abbhussakkamāno) means surpassing the sky. By this, the state of the young sun is shown. gentle (sorato) means endowed with gentleness. controlled (danto) means without attachment. praised by the Teacher (satthuvaṇṇābhato) means praised with praise brought by the Teacher. For the Teacher, sitting in the midst of the eight assemblies, praised the Elder by the method beginning with "Cultivate, bhikkhus, Sāriputta and Moggallāna," (Majjhima Nikāya 3.371); therefore, the Elder is said to be praised with praise brought. awaits his time (kālaṃ kaṅkhatī) means he desires the time of final passing away (parinibbāna). For a perfected one with taints destroyed (khīṇāsava) neither rejoices in death nor desires life, but like a man standing having received his wages for the duration of the day, he desires the time and stands watching. Therefore, he said –

"I do not rejoice in death, I do not rejoice in life;
I await my time, like a worker for his wage." (Theragāthā 1001-1002); Ninth.

10. Explanation of the Discourse on the Disciples of Various Sectarians

111. In the tenth, nānātitthiyasāvakā (followers of various sects): They were followers of the doctrine of karma, and having performed meritorious deeds such as giving alms, they were reborn in heaven. Thinking, "We were reborn through faith in our respective teachers," they came, intending to stand before the Ten-Powered One and praise their teachers, and spoke in individual verses. Here, chinditamārite: in cutting and killing. Hatajānīsū: in striking and on the knees. Puññaṃ vā panā: he does not even recognize his own merit, and in short, he says there is no result of merit or demerit. Sa ve vissāsamācikkhī: he, saying "there is no result for those who have done evil deeds or those who have done meritorious deeds," declares confidence, a support, a foundation for beings; therefore, he says he deserves respect, reverence, and veneration.

Tapojigucchāyā: by austerity of bodily mortification and abhorrence of evil. Susaṃvutatto: well-restrained, or guarded. Jegucchī: one who abhors evil through austerity. Nipako: wise. Cātuyāmasusaṃvuto: well-restrained by the four restraints. The four restraints are: being restrained from all water, endowed with all water, cleansed by all water, and purified by all water. Here, sabbavārivārito: restrained from all water, meaning rejecting all cold water. It seems he perceived a being in cold water, therefore he does not use it. Sabbavāriyutto: endowed with all the warding off of evil. Sabbavāridhuto: with evil dispelled by all the warding off of evil. Sabbavāriphuṭo: purified by all the warding off of evil. Diṭṭhaṃ sutañca ācikkha: declaring what is seen as "I have seen," and what is heard as "I have heard," not concealing it. Na hi nūna kibbisī: a teacher of such a kind is surely not a doer of evil.

Nānātitthiye: he is indeed a supporter of various sects; therefore, he speaks regarding them. Pakudhako kātiyāno: Pakudha Kaccāyana. Nigaṇṭho: Nāṭaputta. Makkhalipūraṇāse: Makkhali and Pūraṇa. Sāmaññappattā: having reached the peak in the ascetic life. Na hi nūna te: not far from good people; he says they themselves are the good people in the world. Paccabhāsī: "This Ākoṭaka is standing before the Ten-Powered One and praising these naked ascetics, so I will speak disparagingly of them," he spoke back.

sahācaritenā: merely by associating. Chavo sigālo: a despicable jackal. Kotthuko: a synonym for that. Saṅkassarācāro: one whose conduct is suspect. Na sataṃ sarikkho: he is not similar to wise, good people. Why do you praise the Tirthikas, who are like jackals, as lions?

Anvāvisitvā: thinking, "This one speaks disparagingly of such teachers, so I will make him speak praises with that same mouth," he entered into his body, possessed him; having thus entered. Āyuttā: engaged and dedicated to austerity and abhorrence. Pālayaṃ pavivekiya: maintaining seclusion. They, thinking, "We will maintain bathing seclusion," pluck out their own hair. "We will obtain robe seclusion," they wander naked. "We will maintain alms-food seclusion," they eat on the ground or in their hands like dogs. "We will maintain dwelling seclusion," they prepare thorn beds, etc. Rūpe niviṭṭhā: established in forms by craving and wrong view. Devalokābhinandino: desiring the heavenly realm. Mātiyā: mortals; he says they truly instruct mortals well for the sake of the next world.

Iti viditvā: having known, "This one first spoke disparagingly of these, and now speaks praises; who could this be?" by considering it. Ye cantalikkhasmiṃ pabhāsavaṇṇā: the radiant forms in the sky, such as the light of the moon, the light of the sun, twilight, rainbows, and stars. Sabbeva te te: all those are yours. Namucī: he addresses Māra. Āmisaṃva macchānaṃ vadhāya khittā: just as one throws bait attached to a hook for the killing of fish, so too, by praising, you have thrown these forms for the killing of beings, he says.

Māṇavagāmiyo: This deva's son was an attendant of the Buddha. Rājagahīyāna: of the mountains of Rājagaha. Seto: Kelāsa. Aghagāmina: of those who travel in the sky. Udadhina: of the reservoirs of water. This is what was said: Just as of the mountains of Rājagaha, the great and best is Seto; of the Himavant mountains, Kelāsa; of those who travel in the sky, the sun; of the reservoirs of water, the ocean; of the stars, the moon; so too, the Buddha is the best of the world with its devas. The tenth.

Nānātitthiyavaggo the third.

Thus in the Sāratthappakāsinī,

Commentary to the Saṃyutta Nikāya,

3. Kosala Saṃyutta

1. Paṭhama Vagga

1. Daharasutta-Vaṇṇanā

112. In the first of the Kosala Saṃyutta, bhagavatā saddhiṃ sammodī: just as the Blessed One conversed with him asking about his well-being, etc., so too he had a completely pleasant conversation with the Blessed One. Like cold water mixed with hot water, they became unified. And with whatever talk he conversed, such as, "Is it well with you, Gotama? Are you able to subsist? Are you and the disciples of Gotama free from illness, free from disease, of light শরীর, strong, and living comfortably?"—since it generated delight and joy, it is sammodanīyaṃ, and because it is fitting to converse. And because it is sweet in meaning and expression, and because it is worthy to be remembered as constantly conducive to prolonging it for a long time, it is sāraṇīyaṃ. And because it is pleasant to hear, it is sammodanīyaṃ, and because it is pleasant to recollect, it is sāraṇīyaṃ. Thus, in many ways, because it is pure in expression, it is sammodanīyaṃ, and because it is pure in meaning, it is sāraṇīyaṃ. Having completely finished and concluded such pleasant and memorable talk, since he had not seen the Tathāgata before and did not know his profoundness or shallowness in terms of qualities and faults, he sat down to one side. Having sat down to one side, in order to ask the Teacher about his perfect enlightenment regarding the question of escape from the world and the end of existence, which he had come prepared to ask, he said bhavampi no, etc.

bhavampī: the particle "pi" is a nipāta (particle) in the sense of combination, and by that he combines the six teachers. Just as Pūraṇa and others claim "we are perfectly enlightened," does Bhava also claim that? This, however, the king does not ask according to his own view, but according to the claim taken up by the general public in the world. Then the Blessed One, roaring the lion's roar of a Buddha, said yaṃ hi taṃ mahārājā, etc. Here, ahaṃ hi mahārājā: I have perfectly awakened to the unsurpassed, the best of all, the perfect complete enlightenment known as omniscient knowledge. Samaṇabrāhmaṇā: ascetics by way of going forth, and brahmins by birth. Among saṅghino, etc., those who have a sangha, known as an assembly of renunciants, are saṅghino. Those who have their own group are gaṇino. He is the teacher of that group by way of teaching conduct and training, hence gaṇācariyā. Ñātā: known, famous. Those who have fame arisen in such a way that "they are content with little, satisfied, and do not even wear clothing due to their desire for little" are yasassino. Titthakarā: founders of schools of thought. Sādhusammatā: esteemed as "good and virtuous people." Bahujanassā: of the unlearned, blind, ignorant common people. Pūraṇo, etc., are their names and clans. Pūraṇo is indeed just a name. Likewise, makkhalī. He was called gosālo because he was born in a cowshed. Nāṭaputto: the son of Nāṭa. Belaṭṭhaputto: the son of Belaṭṭha. Kaccāyano: the clan of Pakudha. Because he wore a garment of hair, he was called ajito kesakambalo.

Tepi mayā: there are three disturbances: the disturbance of the aeon, the disturbance of the Buddha, and the disturbance of the wheel-turning monarch. Among these, the disturbance of the aeon occurs when there is talk that "at the end of a hundred thousand years, there will be a destruction of the aeon"—"in a hundred thousand years, the world will be destroyed; develop loving-kindness, compassion, sympathetic joy, and equanimity, good sirs"—deities wander along the paths of humans, announcing this. The disturbance of the Buddha occurs when there is talk that "in a thousand years, a Buddha will arise"—"in a thousand years, a Buddha will arise and wander teaching the Dhamma, surrounded by the Sangha jewel, practicing the Dhamma in accordance with the Dhamma"—deities proclaim this. The disturbance of the wheel-turning monarch occurs when there is talk that "in a hundred years, a wheel-turning monarch will arise"—"in a hundred years, a wheel-turning monarch, endowed with the seven jewels, lord of the four continents, surrounded by a thousand sons, a wheel-turning monarch who travels through the sky, will arise"—deities proclaim this.

Among these three disturbances, having heard the disturbance of the Buddha, these six teachers studied the magic gem and other skills by attending upon their teachers, and having made the claim, "we are Buddhas," and wandering through the country surrounded by a great crowd, they gradually reached Sāvatthi. Their attendants approached the king and announced, "Great King, Pūraṇa Kassapa… Ajita Kesakambala is said to be a Buddha, an all-knowing one." The king said, "Invite them and bring them here yourselves." They went and, being told by them, "The king invites you. Take alms at the king's house," they were not able to go, but being repeatedly told, they consented to go all together in order to protect the minds of their attendants. The king, having prepared seats, said, "Be seated." The king's glory affects those who have no virtues, and since they were unable to sit on the valuable seats, they sat on planks and on the ground.

kiṃ pana bhavaṃ gotamo daharo ceva jātiyā, navo ca pabbajjāyā: He speaks this after taking up his own claim. Here, kiṃ is a word of rejection. These, being old in birth and long-ordained, do not claim "we are Buddhas"; Bhava Gotama, young in birth and new to ordination, what do you claim? Do not claim that, is the meaning.

Na uññātabbā: should not be despised. Na paribhotabbā: should not be disparaged. Katame cattāro: a question expressing a desire to speak. Khattiyo: a prince. Urago: a venomous snake. Aggī: fire itself. Bhikkhū: in this instance, by skill in teaching, he includes himself and shows a virtuous renunciant. Here, seeing a young prince, not giving way by moving aside, not removing his covering, not rising from his seat, not dismounting from the back of an elephant, etc., and looking down on him, one despises a Khattiya. Saying things like, "This prince is indeed well-behaved, with a big neck and a big belly—how will he be able to quell any disturbance of thieves and rule the kingdom in any place?" one disparages him. Even a small snake the size of an eye-ointment stick, wearing it in the ears, etc., and making it bite his finger and tongue, one despises a snake. Saying things like, "This snake is indeed well-behaved, like a water snake—how will it be able to bite anything and spread poison in anyone's body?" one disparages it. Taking even a firefly-sized piece of fire and playing with it in his hand, throwing it into a pot, or placing it in his hair, on his bed, robe, or bag, one despises fire. Saying things like, "This fire is indeed well-behaved—which rice gruel will it cook, which fish and meat, whose cold will it dispel?" one disparages it. Likewise, seeing a young novice, not giving way by moving aside, one despises a bhikkhu by doing the uncivil behavior mentioned regarding the prince. Saying things like, "This novice is indeed well-behaved, with a big neck and a big belly—how will he be able to learn any word of the Buddha, enter any forest and dwell there, and be pleasing in the time of the elder monks?" one disparages him. Showing that all of that should not be done, he said, na uññātabbo na paribhotabbo.

Etadavocāti: he spoke this verse. And verses are for indicating the meaning, and also for indicating a special meaning; in this case, they indicate both the meaning and a special meaning. Therein, khattiya means the lord of the fields. It was said, "Because he is the lord of the fields, Vāseṭṭha, the second syllable ‘khattiyo khattiyo’ originated" (Dī. Ni. 3.131). Jātisampanna means endowed with that same khattiya lineage. Abhijāta means born having transcended three families.

Ṭhānaṃ hīti: there exists a reason. Manujindoti: the foremost of men. Rājadaṇḍenāti: with the king's raised rod; that is not small, it would be about ten or twenty thousand in extent. Tasmiṃ pakkamate bhusanti: against that person, he makes a strong attack. Rakkhaṃ jīvitamattanoti: protecting his own life, he should avoid that khattiya, he should not clash with him.

Uccāvacehīti: by various means. Vaṇṇehīti: by guises. For by whatever guise he goes, he obtains his range, whether by the guise of a snake, or by the guise of a deḍḍubha, or by the guise of a bloodsucker, or even by the guise of a squirrel. Āsajjāti: having approached. Bālanti: whatever fool is clashed with, that fool, whether man or woman, it might bite.

Pahūtabhakkhanti: with much fuel. For there is nothing that is not fuel for fire. Jālinanti: possessing flames. Pāvakanti: fire. Pāvagantipi is also a reading. Kaṇhavattaninti: vattanī means path; the path gone by fire is black, dark; therefore it is called "kaṇhavattanī".

Mahā hutvānāti: having become great. For fire is sometimes even as great as the Brahma world. Jāyanti tattha pārohāti: in that forest burned by fire, shoots arise. Pārohāti: it means grass, trees, and so on. For even if only the root remains in a place burned by fire, they sprout, are born, and grow from the foot; therefore they are called "pārohā". Or, by the meaning of growing again, pārohā. Ahorattānamaccayeti: at the passing of days and nights. Even in the hot season, they arise when the gods have rained.

Bhikkhu ḍahati tejasāti: here, a bhikkhu cannot burn in any way with bhikkhu power one who is scolding, scolding back, arguing, arguing back, striking, or striking back. But one who does not scold back one who is scolding, does not argue back one who is arguing, does not strike back one who is striking, one who is acting contrary to him is burnt by the power of his virtue. Therefore, this was said: Na tassa puttā pasavoti: his sons and daughters, and even offspring such as cows, buffaloes, chickens, and pigs, do not exist; it means they are destroyed. Dāyādā vindare dhananti: even his heirs do not obtain wealth. Tālāvatthū bhavanti teti: those burnt by the bhikkhu's power become like a palm tree with its top cut off, only a stump remaining; they do not grow in the way of sons and daughters, etc.; this is the meaning.

Tasmāti: because those burnt by the power of a samaṇa become like a palm tree with its top cut off, not growing again, therefore, Sammadeva samācareti: he should conduct himself rightly. But what should one who is conducting himself rightly do? One should consider the benefits to be gained from relying on a khattiya, such as villages, towns, conveyances, and vehicles; the benefits to be gained from relying on a snake, such as cloth, silver, gold, etc., to be gained by making it perform; the benefits to be gained from relying on fire, such as the attainment of cooked rice gruel, cooking, and relief from the cold, by its power; the benefits to be gained from relying on a bhikkhu, such as hearing what has not been heard, purifying what has been heard, and attaining the path to heaven, by his influence. Considering, "What is the use of these, since there is a previously stated danger in relying on these?", they should not be completely abandoned. But one who desires power should please the khattiya prince by means such as being the first to rise and the last to retire, without disregarding or despising him in the way described above; in this way, he will attain power from him. The snake charmer, without placing trust in the snake, should recite snake charms, grab it by the neck with a stick in the manner of a goat, wash its fangs with poison-removing herbs, put it in a basket, and wander about making it perform. In this way, he will obtain food and clothing, etc., by relying on it. One who desires to make rice gruel, etc., should confidently put the fire in pots and pans, etc., without touching it with his hands, and kindle it with cow dung powder, etc., and make rice gruel, etc.; in this way, he will obtain benefits by relying on it. One who desires to hear what has not been heard, etc., should not employ the bhikkhu with excessive trust in medical work, construction work, etc., but should respectfully attend to him with the four requisites; in this way, by relying on him, he will hear the Buddha's word which has not been heard before, make decisions about questions which have not been heard before, attain the benefit in this life and the next, the three kinds of family prosperity, the six sensual heavens, and the nine Brahma worlds, and also obtain the sight of the great deathless Nibbāna. With this meaning in mind, he said, sammadeva samācareti.

Etadavocāti: having heard the teaching of the Dhamma, being pleased, expressing his pleasure, he spoke this statement beginning with "abhikkantaṃ". Therein, abhikkantanti: attractive, very pleasing, very delightful, very beautiful; this is the meaning. Here, with one word abhikkantaṃ, he praises the teaching, "Attractive, venerable sir, is this teaching of the Blessed One." With one, his own pleasure, "Attractive, venerable sir, is the pleasure that has arisen in me after coming to this teaching of the Blessed One."

Nikkujjitanti: placed face down, or born with the face down. Ukkujjeyyāti: he would turn it face up. Paṭicchannanti: covered with grass, leaves, etc. Vivareyyāti: he would uncover it. Mūḷhassāti: to one who is lost as to direction. Maggaṃ ācikkheyyāti: taking him by the hand, he would say, "This is the path." Andhakāreti: on the fourteenth night of the dark fortnight, at midnight, in a dense forest grove, in fourfold darkness with clouds. This is what was said: Just as someone might turn face up what is face down, so too, by causing me to rise up from the asaddhamma, who was turned away from the saddhamma and fallen into the asaddhamma; just as someone might uncover what is covered, so too, by uncovering the teaching covered by the thicket of wrong view since the disappearance of the dispensation of the Blessed One Kassapa; just as someone might show the path to one who is lost, so too, by revealing to me, who was practicing the wrong path and the false path, the path to heaven and liberation; just as someone might hold up an oil lamp in the darkness, so too, by holding up the lamp of teaching that dispels the darkness of delusion for me, who was submerged in the darkness of delusion and did not see the forms of the Buddha and other gems, the Blessed One has made it known in these ways, the Dhamma has been made known in many ways.

esāhanti, etc. he said. Therein, esāhanti: this I. Bhagavantaṃ saraṇaṃ gacchāmi dhammañca bhikkhusaṅghañcāti: I go for refuge to the Blessed One, the Dhamma, and the Saṅgha of bhikkhus; I go for refuge to this triple gem. Upāsakaṃ maṃ, bhante, bhagavā dhāretūti: may the Blessed One regard me as ‘this is an upāsaka,’ may he know me, this is the meaning. Ajjataggeti: beginning from today. Ajjadaggeti is also a reading; the da-sound is a euphonic link, it means having made today the beginning. Pāṇupetanti: endowed with life, as long as my life lasts, endowed until then, without another teacher, gone for refuge with the three refuges, may the Blessed One regard me as an upāsaka, a suitable attendant; this is the summary here, but the full explanation has been stated in every way in the Sāmaññaphala Sutta of the Sumaṅgalavilāsinī, the commentary to the Dīgha Nikāya. The first.

2. Purisasutta Vaṇṇanā

113. In the second, abhivādetvāti: because he had gone for refuge in the previous sutta, here he greets him. Ajjhattanti: his own internal state; arising in his own being, this is the meaning. In lobhādi, lobha is characterized by greed, dosa is characterized by aversion, moha is characterized by delusion. Hiṃsantīti: they injure, destroy, ruin. Attasambhūtāti: born of oneself. Tacasāraṃva samphalanti: just as the pith of bamboo or reed injures and destroys its own fruit, so too they injure and destroy. The second.

3. Jarāmaraṇasutta Vaṇṇanā

114. In the third, aññatra jarāmaraṇāti: it is said that there is no one who is free from old age and death. Khattiyamahāsālāti: khattiyamahāsālā means khattiyas who have attained great wealth. For those khattiyas who have a hundred crores of wealth stored beneath, and three pots of kahāpaṇas piled up in the middle of the house for use as currency, are called khattiyamahāsālā. Those Brahmins who have eighty crores of wealth stored up, and one and a half pots of kahāpaṇas piled up in the middle of the house for use as currency, are called brāhmaṇamahāsālā. Those householders who have forty crores of wealth stored up, and a pot of kahāpaṇas piled up in the middle of the house for use as currency, are called gahapatimahāsālā.

Aḍḍhāti: rich. Because of the greatness of their stored wealth, mahaddhanā: very wealthy. Because of the greatness of the goods for consumption, such as gold and silver vessels, mahābhogā: of great possessions. Because of the abundance of gold and silver not stored up, pahūtajātarūparajatā: possessing abundant gold and silver. Because of the abundance of the wherewithal for enjoyment and the means for contentment, pahūtavittūpakaraṇā: possessing abundant wealth and equipment. And because of the abundance of herds of cattle and the seven kinds of grain, pahūtadhanadhaññā: possessing abundant wealth and grain. Tesampi jātānaṃ natthi aññatra jarāmaraṇāti: even for those who are born in this way, for those who have come into being as the rich, there is no escape from old age and death; because of being born, there is no liberation from old age and death, they are only within old age and death.

In Arahantotiādi, arahanto because they are far from defilements. Khīṇāsavā: those whose four āsavas are destroyed. Vusitavanto: those who have lived the holy life, completed the life of purity, katakaraṇīyā: they have done what was to be done by the four paths. Ohitabhārā: the burden of the aggregates, the burden of defilements, the burden of preparations, the burden of sense pleasures, these burdens are laid down by them. Anuppattasadatthā: they have attained their own goal, which is arahatship. Parikkhīṇabhavasaṃyojanā: their bonds of existence are completely destroyed in ten ways. Sammadaññāvimuttā: rightly knowing, they are liberated. Knowing the four noble truths by the path knowledge, they are liberated by the liberation of the fruit; this is the meaning. Bhedanadhammoti: of the nature of breaking up. Nikkhepanadhammoti: of the nature of being laid down. For even the state of not decaying exists for the one whose āsavas are destroyed; Nibbāna is known as an object, and it does not decay. But here, showing its nature of decaying, he said this. It is said that the laying down of the sutta was due to the arising of a matter. They say it was spoken while sitting in the Sivika Hall. There, the Blessed One, having seen various chariots and vehicles, and having made the seen thing the simile, spoke the verse, "Even royal chariots wear out."

jīrantīti: they attain old age. Rājarathāti: chariots for the king to ride. Sucittāti: beautifully decorated with gold, silver, etc. Atho sarīrampi jaraṃ upetīti: when such chariots, made of heartwood, without taking up, wear out, what should be said about this internal body, made of flesh and blood, which takes up? The body also attains old age; this is the meaning. Santo have sabbhi pavedayantīti: the virtuous ones, together with the good, proclaim that the Dhamma of the virtuous does not attain old age. "The Dhamma of the virtuous is Nibbāna, and it does not decay, it is deathless, ageless," this is the meaning of what they say. Or, because defilements, having come to Nibbāna, break down due to their nature of subsiding, therefore it is called virtuous. Thus, showing the reason for the previous word, he said, "Santo have sabbhi pavedayantī." This is what was said: The Dhamma of the virtuous does not attain old age, therefore the virtuous proclaim it with the good. They declare that the deathless Nibbāna is the Dhamma of the virtuous; this is the meaning. Or, sabbhīti is a word for beautiful. The virtuous ones proclaim and speak of that Nibbāna, which is of the nature of the Dhamma of the virtuous; that Dhamma of the virtuous does not attain old age; this is also the meaning. The third.

4. Piyasutta Vaṇṇanā

115. In the fourth, rahogatassāti: of one who has gone into seclusion. Paṭisallīnassāti: of one who is withdrawn, solitary. Evametaṃ, mahārājāti: here, the Blessed One, making this sutta spoken by the All-knowing One, said this. Antakenādhipannassāti: of one who is overcome by death. The fourth.

5. Attarakkhitasutta Vaṇṇanā

116. In the fifth, hatthikāyo means a group of elephants. The same method applies to the rest as well. Saṃvaro means restraint. Sādhu sabbattha saṃvaro indicates the restraint from the divisions of the paths of action (kammapatha) that constitute an offense (āpatti). Lajjī means one who has moral shame (hiri). By including lajjī, moral dread (ottappa) is also included here. Fifth.

6. Appakasuttavaṇṇanā

117. In the sixth, uḷāre uḷāre means both excellent and abundant. Majjantī means they are intoxicated by the intoxication of conceit (māna). Atisāra means transgression. Kūṭa means a trap. Pacchāsa means after them. Sixth.

7. Aḍḍakaraṇasuttavaṇṇanā

118. In the seventh, kāmahetū means rooted in sensual desire. Kāmanidāna means caused by sensual desire. Kāmādhikaraṇa means due to sensual desire. All these reasons are synonymous with each other. Bhadramukho means one with a beautiful face. It seems that one day the king was sitting in judgment (aḍḍakaraṇa). There, ministers who had taken bribes beforehand would declare those without owners as owners. The king, knowing this, thought, "If they do this in front of me, the lord of the earth, what will they not do behind my back? The corrupt Senāpati will now become apparent with his own kingdom. Why should I sit in the same place with these bribe-takers and liars?" Therefore, he said this. Khippaṃva oḍḍita means caught like in a fish trap (kumina). Just as fish entering a baited fish trap do not know, so beings transgressing in sensual desire for the sake of material desire do not know, is the meaning. Seventh.

8. Mallikāsuttavaṇṇanā

119. In the eighth, atthi nu kho te mallike, why does he ask? It seems that this Mallikā was the daughter of a poor gardener. One day, having taken a cake from the market and thinking, "I will eat it only after going to the flower garden," she saw the Blessed One, surrounded by the Saṅgha of monks, entering for alms. With a delighted mind, she gave it to the Blessed One. The Teacher indicated a place to sit. Ānanda Thera spread out his robe and gave it. The Blessed One sat there, ate the cake, rinsed his mouth, and displayed a smile. The Thera asked, "What will be the result of this, Venerable Sir?" Ānanda, today she has given the first meal to the Tathāgata, and today itself she will become the chief queen of King Kosala. On that very day, the king, defeated in battle at Kāsigāma by his nephew, fled and entered the city, entering the flower garden to await the arrival of his army. She served him. Pleased with her service, he took her into the inner palace and placed her in the position of chief queen.

Nevajjhagā means does not attain. Evaṃ piyo puthu attā paresanti means just as one's own self is dear to oneself, so too is the self dear to other separate beings. Eighth.

9. Yaññasuttavaṇṇanā

120. In the ninth, thūṇūpanītānī means brought to the sacrificial post, they are tied to the post. Parikammāni karontīti, with this much, the sacrifice begun by the king was announced to the Tathāgata by those monks. But why was this sacrifice started by the king? To avert an evil dream. It seems that one day the king, adorned with all ornaments, was riding on the excellent neck of an elephant, going around the city, and seeing a woman looking out through an open window, with his mind attached to her, he turned back from there, entered the inner palace, and, announcing the matter to a certain man, sent him, saying, "Go and find out whether she has an owner or not." He went and asked. She showed him, saying, "This is my husband, sitting in the market." The king's man told the king about the matter. The king summoned that man and said, "Attend to me." When he said, "I do not know how to attend to you, Your Majesty," he forced him to take a weapon-shield, saying, "Attendance is not something to be learned at a teacher's side," and made him an attendant. As soon as he had attended and gone home, he summoned him again and said, "An attendant must carry out the king's word. Go, about a league from here, there is our bathing pond for washing the head. From there, take red clay and a red lotus garland and come. If you do not come today itself, I will inflict royal punishment," and sent him away. He, fearing the king, went out and left.

The king also, when he had left, summoned the doorkeeper and said, "Today, as soon as evening falls, close the gate and do not open it even to those who say 'I am the king's messenger' or 'I am the viceroy's messenger.'" That man, having taken the clay and lotuses, came to the gate as soon as it was closed. Unable to obtain the gate despite much pleading, he went to Jetavana due to fear of danger. The king also, overcome by the burning of lust, sometimes sat, sometimes stood, sometimes lay down, and, unable to find a resolution, he slept the sleep of a monkey wherever he sat.

Previously, in that very city, four sons of wealthy men, having committed adultery, were born in a copper pot called Nanda and Upananda. Being cooked in foam, going down to the bottom of the pot for thirty thousand years, and going up to the top for thirty thousand years. On that day, seeing the light, due to fear of their own evil deeds, wanting to speak a verse each, unable to speak, they uttered only a single letter each. One said the letter "sa," one said the letter "so," one said the letter "na," one said the letter "du." From the time of hearing the sound of those hellish beings, the king, not finding happiness, spent the rest of that night.

When dawn arose, the chaplain came and inquired about his comfortable sleep. He said, "Where is happiness for me, teacher?" and, having said this, he reported, "I heard such a sound in a dream." The Brahmin said, "This king has neither growth nor decline from this dream. However, whatever is in this house belongs to the ascetic Gotama, belongs to the disciples of Gotama, the Brahmins gain nothing. I will cause alms to arise for the Brahmins." "This dream is heavy, Your Majesty, one of three things is foreseen: either there will be danger to the kingdom or danger to life, or the deity will not rain." How could there be safety, teacher? "It is possible to know by consulting, Your Majesty. Go, consult with the teachers and make safety for us."

He gathered the Brahmins in the council hall, announced the matter, and made three groups, saying, "Go separately and say this." The Brahmins entered and inquired about the king's comfortable sleep. The king, just as the chaplain had told him, spoke and asked, "How could there be safety?" The great Brahmins said, "By sacrificing a complete five-hundred sacrifice, there could be safety from this action. Thus, Your Majesty, the teachers say." The king, hearing them, neither rejoiced nor rejected them, but remained silent. Then the Brahmins of the second group also came and spoke there. So also the Brahmins of the third group. Then the king ordered, "Let them perform the sacrifice." From then on, the Brahmins had bulls and other living beings brought in. A great sound arose in the city. Knowing that event, Mallikā sent the king to the presence of the Tathāgata. He went, paid homage to the Blessed One, and sat down to one side. Then the Blessed One said to him, "Well then, Your Majesty, where are you coming from at this time of day?" The king said, "Today, Venerable Sir, I heard four sounds in a dream. So I asked the Brahmins. The Brahmins said, 'The dream is heavy, Your Majesty, we have begun to perform a counteraction by sacrificing a complete five-hundred sacrifice.'" What sounds did you hear, Your Majesty? He reported as he had heard. Then the Blessed One said to him, "Previously, Your Majesty, in this very city, four sons of wealthy men, having been adulterers, were born in the copper pot of Nanda and Upananda, and rose to the top after sixty thousand years.

There, one -

‘‘For sixty thousand years,
Completely full in every way;
Of those cooking in hell,
When will there be an end?’’ (pe. va. 802; jā. 1.4.54) –

Wanted to speak this verse. The second -

‘‘Surely, having gone from here,
And having obtained a human birth;
Generous, accomplished in virtue,
I will do much merit.’’ (pe. va. 805; jā. 1.4.56) –

Wanted to speak this verse. The third -

‘‘There is no end, from where an end?
An end is not to be seen;
Then the evil done,
By me and you, O friend!’’ (pe. va. 803; jā. 1.4.55) –

Wanted to speak this verse. The fourth -

‘‘We lived a bad life,
We who did not give to the virtuous;
While possessions were available,
We did not make an island for ourselves.’’ (pe. va. 804; jā. 1.4.53) –

This one. Unable to speak these verses, having spoken a single letter each, they sank there. Thus, Your Majesty, those hellish beings cried out in order. Because of hearing that sound, you have neither loss nor growth. But the act of killing so many animals is heavy," he threatened with the fear of hell and spoke a Dhamma talk. The king, having faith in the Ten-Powered One, said, "I release them, I give them life. Let them eat green grass and drink cool water, and let a cool breeze blow upon them," and, having said this, he ordered men, "Go and bring them." They went, drove away the Brahmins, released that group of living beings from their bonds, and had the drum of Dhamma paraded in the city.

Then the king, sitting near the Ten-Powered One, said, "Venerable Sir, a single night is three watches, but today it seemed to me as if two nights were joined together." That man also, sitting there, said, "Venerable Sir, a league is four gāvutas, but today it seemed to me as if two leagues were made into one." Then the Blessed One, "The length of the night is evident to the one who is awake, the length of the league is evident to the one who is tired, but for the childish ordinary person who has fallen into the round, the round of saṃsāra without a discoverable beginning is exceedingly long," having begun with the king, that man, and the hellish beings, spoke this verse in the Dhammapada:

‘‘Long is the night to one who is awake, long is the league to one who is weary;
Long is saṃsāra to fools who do not know the Good Dhamma.’’ (dha. pa. 60);

Etamatthaṃ viditvā means having known this cause.

In Assamedha etc. - It seems that in ancient times there were four means of beneficence (saṅgahavatthūni): horse sacrifice (assamedha), human sacrifice (purisamedha), proper binding (sammāpāsa), and pleasant speech (vācāpeyya), by which kings would unite the world. There, the taking of a tenth part from the produced grain is called sassamedha, meaning skilled in producing grain. The giving of six-monthly food and wages to great warriors is called purisamedha, meaning skilled in uniting men. Giving money amounting to one or two thousand without interest for three years, having taken a document from the hands of poor people, is called sammāpāsa. For it properly binds people, keeps them as if bound in the heart, therefore it is called sammāpāsa. Speaking gentle words in the manner of "father, uncle" etc. is called vācāpeyya, meaning pleasant speech. A country united by these four means of beneficence is both prosperous and thriving, abundant in food and drink, safe, and without disturbance. People, delighted and rejoicing, dance with their children on their laps, and live with their house doors open. This is called niraggaḷa because of the absence of bolts on the house doors. This is an ancient tradition.

assamedho. This term refers to a sacrifice that requires performance with two boundaries, involves twenty-one sacrificial posts (yūpa), and on a single middle day, the terrifying slaughter of ninety-seven thousand animals, setting aside the land and humans, along with the remaining wealth and gifts.purisamedho signifies that humans are offered in the sacrifice. This term refers to a sacrifice that requires performance with four boundaries, along with the land and the wealth and gifts as described in the assamedha.sammāpāso means that offerings are scattered evenly. This term refers to a satrayāga sacrifice that requires performing a vedi (altar) in the location where the offerings fall, after scattering them evenly each day, and proceeding upstream from the location submerged by the Saraswati River, along with ritual implements like yūpa. vājapeyyo means that vāja is drunk in this sacrifice. This term refers to a sacrifice that requires performance with one boundary, offering seventeen animals and seventeen-fold gifts along with a beluvayūpa (a sacrificial post made of beluva wood). niraggaḷo means that there is no obstruction. This term refers to a variation of the assamedha sacrifice, which requires performance with nine boundaries, along with land and humans and the wealth and gifts as described in the assamedha, and is another name for all medha (sacrifice) procedures. Mahārambhā means those with great tasks and great duties. Sammaggatā means those who have rightly practiced, such as Buddhas. Nirārambhā means those with few endeavors and few duties. Yajanti anukula means they sacrifice in accordance with what is favorable; people give continuously because the regular offering of food etc., established by former generations, is uninterrupted. Ninth.

10. Bandhanasutta Vaṇṇanā

121. In the tenth, "idha, bhante, raññā" means: these monks were relating to the Blessed One, the reason for Ānanda Thera's good deed among those people. It is said that the king had a jewel with eight bends, given by Sakka to King Kusarāja, which had come down through lineage. The king said, "Bring that jewel when decorating." The people reported, "We do not see it in the place where it was kept." The king ordered the palace attendants to be arrested, saying, "Search for the jewel and give it." Seeing them, Ānanda Thera suggested a plan to the jewel searchers. They reported to the king. The king said, "The Thera is wise, do as the Thera says." The searchers placed a water pot in the royal courtyard, covered it with a cloth, and said to the people, "Wearing a robe, go there and put your hand in." The jewel thief thought, "It is not possible to dispose of or consume royal property." So, he went home, placed the jewel in his armpit, put on a robe, came, dropped it into the water pot, and left. When the crowd had dispersed, the king's men put their hands into the pot, saw the jewel, took it, and gave it to the king. The crowd made a commotion, saying, "The jewel was found by the method shown by Ānanda Thera." Those monks, reporting that incident to the Tathāgata, related this event. The Teacher said, "It is not astonishing, monks, that Ānanda could have a jewel brought back from the hands of humans; in the past, wise men, standing in their wisdom, even had goods brought back from the hands of animals born in the realm of non-causal rebirth and gave them to the king," and having said that, he recited the Mahāsārajātaka (Jā. 1.1.92):

"They desire a hero in disputes, one not curious among counselors;
And one who is dear at food and drink, and a wise one when a matter arises."

Then he told the Mahāsārajātaka.

Na taṃ daḷhanti, they do not say that bond is strong. Yadāyasanti, that which is made of iron. Sārattarattānti, very passionately attached; or attached with passion, because of thinking "this is the essence".Apekkhāti, attachment, longing. Āhūti, they say. Ohārinanti, dragging into the four woeful states. Sithilanti, not standing, preventing movement, like bonds of iron etc. Indeed, those bound by that bond still go to other countries. Duppamuñcanti, impossible to be released except by supramundane knowledge. Tenth.

First Vagga.

2. Dutiyavagga

1. Sattajaṭila Sutta Vaṇṇanā

122. In the first of the second vagga, pubbārāme migāramātupāsāde means: in the monastery known as Pubbārāma, in the mansion of Migāramātā. Here is the narrative sequence: in the past, one hundred thousand aeons ago, a female lay disciple invited the Buddha Padumuttara and, having given a great alms-giving to the Saṅgha of monks headed by the Buddha, she lay down at the feet of the Buddha and made a wish: "In the future, may I be the chief attendant of a Buddha like you." Having wandered for one hundred thousand aeons among gods and humans, in the time of our Blessed One, she took rebirth in Bhaddiyanagara in the womb of Sumanadevi, the wife of the wealthy merchant Meṇḍaka. At birth, she was named Visākhā. When the Blessed One went to Bhaddiyanagara, she went to greet the Blessed One along with five hundred girls and became a stream-enterer at the first sight. Later, she went to the house of Puṇṇavaḍḍhana, the son of the wealthy merchant Migāra, in Sāvatthi. There, the wealthy merchant Migāra placed her in the position of mother, therefore she is called Migāramātā. In the mansion built by her.

Bahi dvārakoṭṭhakenti, outside the gateway chamber of the mansion, not the gateway chamber of the monastery. It is said that the mansion was surrounded by a wall with four gateway chambers on all sides, like a Lohapāsāda (brazen palace). There, he was sitting on a fine Buddha seat prepared in the shade of the mansion, outside the eastern gateway chamber, looking towards the eastern world-realm.

Parūḷhakacchanakhalomāti, with overgrown armpit hair, overgrown nails, overgrown body hair; meaning, with long hair and long nails in the armpits etc. Khārivividhanti, a khāri of various kinds, a collection of diverse types of requisites for ascetics. Avidūre atikkamantīti, entering the city by a road not far away. Rājāhaṃ, bhanteti, "I, Venerable Sir, am King Pasenadi Kosala; do you know my name?" But why does the king, sitting in the presence of the foremost person in the world, raise his hands in Añjali to such naked, gluttonous, and wretched people? For the sake of acceptance. For it occurred to him thus: "If I do not do even this much for them, they might conceal what they have seen and heard and not speak, saying, 'We have abandoned wife and children for his sake and endure unpleasant food, painful beds, etc., but he does not even make a gesture of respect to us'; but if this is done, they will speak without concealing anything." Therefore, he did so. Moreover, he did so to ascertain the Teacher's intention.

Kāsikacandananti, fine sandalwood. Mālāgandhavilepananti, wearing garlands for the sake of color, perfume for the sake of fragrance, and ointments for the sake of color and fragrance.

Saṃvāsenāti, by living together. Sīlaṃ veditabbanti, whether this person is virtuous or unvirtuous should be known by living with, by associating with. Tañca kho dīghena addhunā na ittaranti, and that virtue should be known by a long time, not a short time. For the behavior of restraint and the behavior of controlling the senses cannot be shown in two or three days. Manasikarotāti, it can be known only by one who attends, by one who considers, with the intention, "I will ascertain his virtue," not by another. Paññavatāti, and that too, only by a wise person, by an intelligent person. For even one who is attending cannot know if he is foolish.

Saṃvohārenāti, by conversation.

"For whoever among men lives by trading;
Thus, Vāseṭṭha, know that he is a merchant, not a Brahmin." (M. Ni. 2.457)

Here, trading is called vohāra. "Four noble usages (ariyavohārā), four ignoble usages (anariyavohārā)" (Dī. Ni. 3.313), here, it means intention. "Saṅkhā (concept), samaññā (designation), paññatti (term), vohāro (usage)" (Dha. Sa. 1313-1315), here it means designation. "He might use mere terminology (vohāramattena)" (Saṃ. Ni. 1.25), here vohāra means speech. Here too, that is what is intended. For the speech of one person in front does not agree with the speech behind their back, and the speech behind their back does not agree with the speech in front; similarly, earlier speech does not agree with later speech, and later speech does not agree with earlier speech. Therefore, it can be known by his speech, "this person is impure." But for one with pure virtue, the earlier agrees with the later, and the later with the earlier, what is said in front agrees with what is said behind their back, and what is said behind their back agrees with what is said in front; therefore, proclaiming that purity can be known by his speech, he said thus.

Thāmoti, strength of knowledge. For one who does not have strength of knowledge, not seeing what should be taken and what duty should be done when dangers arise, wanders as if having entered a doorless house. Therefore, he said, āpadāsu kho, mahārāja, thāmo veditabboti, strength should be known in times of adversity, O Great King. Sākacchāyāti, by discussion. For the speech of a foolish person floats on water like a ball, the eloquence of an intelligent person is continuous. Indeed, just as a fish, small or large, is known by the splash of water. Ocarakāti, those who go below. Carāhi pabbatamatthakena carantāpi heṭṭhācarākāva honti, even those who walk on the top of a mountain are those who go below. Ocaritvāti, having gone down, having investigated, having known that particular event, is the meaning. Rajojallanti, dust and dirt. Vaṇṇarūpenāti, by appearance and form. Ittaradassanenāti, by a superficial view. Viyañjanenāti, by the requisites. Patirūpako mattikākuṇḍalovāti, like an earthenware earring that is an imitation of a gold earring. Lohaḍḍhamāsoti, a half-māsa coin of metal. First.

2. Pañcarāja Sutta Vaṇṇanā

123. In the second, rūpāti, visual object distinguished by blue, yellow, etc. Kāmānaṃ agganti, this is the best, the finest of sensual pleasures, thus spoke the one who esteemed forms. The same method applies to the rest as well. Yatoti, when. Manāpapariyantanti, with a pleasing culmination, with a delightful limit. There, there are two pleasing things: pleasing to a person, and pleasing by convention. Pleasing to a person is what is liked and loved by one person, but the same thing is disliked and unloved by another. For, to those living in border regions, even earthworms are liked, loved, and pleasing, but to those living in the central region, they are extremely disgusting. And to them, peacock meat etc. is liked, but to others, those are extremely disgusting. This is pleasing to a person. The other is pleasing by convention.

te ca, mahārāja, rūpātiādi, he spoke beginning with "those forms, O Great King".

Candanaṅgalikoti, this was the name of that lay disciple. Paṭibhāti maṃ bhagavāti, the Blessed One occurs to me, appears to me as one reason. Those five kings, with jeweled earrings adorned, even having come with great royal power and supreme sovereignty and splendor, as if sitting in a drinking hall, from the time of standing near the Ten-Powered One, seeing that Tathāgata shining a hundredfold, a thousandfold more brilliantly than them, with their radiance and splendor diminished like a lamp in the daytime, like coals doused with water, like fireflies at sunrise, the thought arose in him, "Indeed, Buddhas are great." Therefore, he spoke thus.

Kokanadanti, this is a synonym for a lotus. Pātoti, early in the morning. Siyāti, might be. Avītagandhanti, with undiminished fragrance. Aṅgīrasanti, the Perfectly Enlightened One. For rays of light emanate from the Blessed One's body (aṅga), therefore he is called Aṅgīrasa. Just as a lotus named Kokanada might be blooming early in the morning and have undiminished fragrance, even so, he sees the Blessed One, Aṅgīrasa, shining like the sun blazing in the sky; this is the meaning in brief here. Bhagavantaṃ acchādesīti, he gave to the Blessed One, is the meaning. In the language of the world, there is such a statement here. It is said that that lay disciple, thinking, "Having been pleased by the qualities of the Tathāgata, these five are giving me upper robes, I too will give them to the Blessed One," gave them. Second.

3. Doṇapāka Sutta Vaṇṇanā

124. Tatiye doṇapākakuran’ti means doṇapākaṃ kuraṃ, one who eats a doṇa-cooked meal of rice and suitable soup and curry. Bhuttāvīti, having previously dispelled the stupor of the meal and rested for a moment, he goes to attend upon the Buddha; on that day, however, while still eating, he remembered the Ten-Powered One, washed his hands, and departed. Mahassāsīti, as he was going, a strong meal-induced distress arose in him, therefore he breathes with great breaths; drops of sweat also fall from his body; they fan him standing on both sides with twin palm-leaf fans, but out of respect for the Buddha, he does not dare to lie down; referring to this, it is said "Mahassāsī". Imaṃ gāthaṃ abhāsīti, the king suffers from not knowing moderation in food; thinking, "I will make the monastery comfortable for him," he spoke. Manujassāti, of a being. Kahāpaṇasatanti, fifty for breakfast, fifty for supper, thus a hundred kahāpaṇas. Pariyāpuṇitvāti, having gone a short distance with the king, he asks, "To whom shall I give this auspicious sword, Your Majesty?" The king says, "Give it to so-and-so." He, having given that sword and come to the presence of the Ten-Powered One, having paid homage and stood there, said, "Recite the verse, Venerable Gotama," meaning that he learned it as spoken by the Blessed One.

Bhattābhihāre sudaṃ bhāsatīti, how does he speak? According to the rule instructed by the Blessed One. For the Blessed One instructed him thus: "Young man, do not utter this verse like an actor in a play, standing in the alms hall of the king; do not utter it even at the first morsels, but utter it when the last morsel is taken; upon hearing it, the king will throw away the morsel of food. Then, when the king's hands are washed, remove the bowl, count the rice grains, and knowing the appropriate curry, reduce the rice by that much the next day; and speak at breakfast, but do not speak at supper." He, agreeing with "Very well," because he had eaten the king's breakfast that day, spoke the verse at supper according to the Blessed One's instruction. Remembering the words of the Ten-Powered One, the king threw the morsel of food into the bowl. When the king's hands were washed, they removed the bowl, counted the rice grains, and, knowing the appropriate curry, reduced the rice by that much the next day.

Nāḷikodanaparamatāya saṇṭhāsīti, it seems that young man went to the Tathāgata every day and became intimate with the Ten-Powered One. Then one day he asked him, "How much does the king eat?" He said, "A nāḷika of rice." "That is enough, that is a man's portion; from now on, do not speak the verse." Thus, the king remained content there. Diṭṭhadhammikena ceva atthena samparāyikena cāti, here, having a lean body is called the immediate benefit, morality is the future benefit. For moderation in food is called a limb of morality. The third.

4. Paṭhamasaṅgāmasuttavaṇṇanā

125. In the fourth, vedehiputtoti, vedehīti is a term for the wise; it means the son of a wise woman. Caturaṅginīti, complete with four parts, reckoned as elephants, horses, chariots, and infantry. Sannayhitvāti, having armed them with leather armor and so on. Saṅgāmesunti, they fought. Why? It seems that when King Mahākosala gave his daughter to Bimbisāra, he gave a Kāsī village worth a hundred thousand, located between the two kingdoms, to his daughter. And when Ajātasattu killed his father, his mother also died not long after due to grief over the king's loss. Then King Pasenadi Kosala said, "Ajātasattu has killed my parents; the village belonged to my father," and he made war for that. Ajātasattu also said, "It belonged to my mother," and the two maternal uncle and nephew fought for that village.

pāpamitto. Teyevassa sahāyāti pāpasahāyo. Tesvevassa cittaṃ ninnaṃ sampavaṅkanti pāpasampavaṅko. In the case of Pasenadi, good friendship etc., should be understood in terms of Sāriputta Thera and others. Dukkhaṃ setīti, lamenting over the elephants and other things that were lost, he will lie down in sorrow. Seeing that he will win again, the Blessed One said this. Jayaṃ veraṃ pasavatīti, one who conquers begets enmity, obtains a hostile person. The fourth.

5. Dutiyasaṅgāmasuttavaṇṇanā

126. In the fifth, abbhuyyāsīti, having been reproached for the defeat, he heard the cause of victory spoken by an elderly renunciate named Buddharakkhita to an elderly renunciate named Dhammarakkhita, "If the king were to make this effort and go, he would conquer again," after going to the monastery, "to listen to the conversation of the monks," in the night.

Yāvassa upakappatīti, as much as is suitable, bearable for him. Yadā caññeti, when others. Vilumpantīti, they plunder the person who is standing, having plundered that. Vilumpatīti, he is plundered. Ṭhānaṃ hi maññatīti, he thinks it is a cause. Yadāti, at which time. Jetāraṃ labhate jayanti, a conquering person later obtains a conqueror. Rosetāranti, one who incites. Rosakoti, an inciter. Kammavivaṭṭenāti, by the result of the action, by the giving of the result of that plundering action. So vilutto viluppatīti, that plunderer is plundered. The fifth.

6. Mallikāsuttavaṇṇanā

127. In the sixth, upasaṅkamīti, during the time of Mallikā Devi's confinement, having made arrangements for the lying-in room and provided protection, he approached. Anattamano ahosīti, he was unhappy, thinking, "A great lordship was given to my daughter from a poor family; if she had obtained a son, she would have gained great honor; now she is diminished." Seyyāti, a certain woman is better than a slow-witted, speechless son. Posāti, nourish. Janādhipāti, he addresses the lord of people, the king. Sassudevāti, mother-in-law and father-in-law deities. Disampatīti, lords of the directions. Tādisā subhagiyāti, to such a fortunate one. The sixth.

7. Appamādasuttavaṇṇanā

128. In the seventh, samadhiggayhāti, having fully grasped, meaning having taken up. Appamādoti, diligence in doing good. Samodhānanti, convergence, approach. Evameva khoti, just as the footprint of an elephant, so is diligence in doing good, just as the other footprints, so are the remaining wholesome qualities of the four planes. These, like other footprints in the elephant's footprint, go to convergence, revolve within diligence. And just as the elephant's footprint is the chief and best of the other footprints, so diligence is the chief of the remaining qualities, he shows. And even among the great and supramundane qualities, being mundane in the sense of obtaining them, it is indeed the chief.

Appamādaṃ pasaṃsantīti, "Wishing for these things, such as long life, diligence should be done," thus they praise diligence itself. Or, because the wise praise diligence in meritorious actions, therefore, wishing for long life and so on, diligence itself should be done, is the meaning. Atthābhisamayāti, from the attainment of benefits. The seventh.

8. Kalyāṇamittasuttavaṇṇanā

129. In the eighth, so ca kho kalyāṇamittassāti, and this Dhamma is well-proclaimed only for a good friend, not for a bad friend. Although the Dhamma is well-proclaimed for all, it fulfills the purpose for a good friend who is willing to listen and believe, like a medicine for one who is afflicted, but not for the other. Therefore this was said. Dhammoti here, the Dhamma of teaching should be understood.

Upaḍḍhamidanti, it seems the Elder, being alone, thought, "This monastic life is accomplished for one who stands on his own effort when there is an advisor, an instructor, a good friend; half is from the good friend, half is from one's own effort." Then it occurred to him, "Standing on limited knowledge, I am not able to think of the unlimited; having asked the Teacher, I will become free from doubt." Therefore, having approached the Teacher, he said this. Brahmacariyassāti, of the Noble Path. Yadidaṃ kalyāṇamittatāti, that which is this good friendship, half of it, half comes from that, is the meaning. Thus, the Elder said, "Half and half, right view and so on, come from a good friend, half and half from one's own effort." Although this was the Elder's intention, just as when many stone pillars have been raised, there is no distinction, "So much of this place was raised by so-and-so, so much by so-and-so," and just as in the sons born relying on their mother and father, there is no distinction, "So much was produced from the mother, so much from the father," so here also, this is an indistinguishable phenomenon, "So much of right view and so on was produced from a good friend, so much from one's own effort," it is not possible to obtain, but because of good friendship, half the quality is obtained, thus half arose from the Elder's intention, the whole quality is obtained, thus whole arose from the Blessed One's intention. Kalyāṇamittatāti, this is taken as the antecedent part of gaining. In meaning, relying on a good friend, the four khandha are obtained in terms of morality, concentration, and insight. They even say it is the saṅkhārakkhandha.

Mā hevaṃ, ānandāti, Ānanda, do not speak thus, you are very learned, attained to the path of a learner, having taken eight boons, you attend upon me, complete with four wonderful and amazing qualities, it is not fitting for such as you to speak thus. Sakalameva hidaṃ, ānanda, brahmacariyaṃ, yadidaṃ kalyāṇamittatāti, here, the Blessed One said, intending, "The four paths, the four fruits, the three knowledges, the six superknowledges, all are rooted in good friendship." Now, showing the reason by a distinction in speech, he said, kalyāṇamittassetanti and so on. There, pāṭikaṅkhāti, should be expected, should be desired, it means certainly occurring.

Idhāti, in this Dispensation. In sammādiṭṭhiṃ bhāvetīti and so on, this is a summary explanation of just the first words of the eight: right view is characterized by right seeing. Right thought is characterized by right directing. Right speech is characterized by right grasping. Right action is characterized by right establishing. Right livelihood is characterized by right purifying. Right effort is characterized by right exertion. Right mindfulness is characterized by right establishing. Right concentration is characterized by right composing.

Among these, each has three functions. That is to say, right view, together with the other defilements that are opposed to it, abandons wrong view, makes cessation its object, and sees the associated qualities, being without delusion by means of destroying the delusion that obscures them. Right thought and so on also abandon wrong thought and so on, and make cessation their object. Here, especially, right view rightly sees the co-arisen qualities. Right thought directs the co-arisen qualities, right speech rightly grasps, right action rightly establishes, right livelihood rightly purifies, right effort rightly exerts, right mindfulness rightly establishes, right concentration rightly composes.

Moreover, this right view is of various moments and various objects in the preliminary stage, but of one moment and one object at the time of the path. But in terms of function, right view obtains four names: knowledge of suffering and so on. Right thought and so on are also of various moments and various objects in the preliminary stage, but of one moment and one object at the time of the path. Among these, right thought obtains three names in terms of function: thought of renunciation and so on. Right speech and the other two are abstinences and also intentions, but at the moment of the path, they are only abstinences. This pair, right effort and right mindfulness, also obtain four names in terms of function: right efforts and satipaṭṭhāna. Right concentration, however, is right concentration both in the preliminary stage and at the moment of the path.

bhāveti vivekanissitanti, etc., should be understood as follows: Bhāveti means develops, repeatedly generates in one's own mind-stream, brings into existence; this is the meaning. Vivekanissitanti means dependent on viveka, or based on viveka; thus, vivekanissitaṃ. Viveka means seclusion. And this seclusion is fivefold: tadaṅga-viveka, vikkhambhana-viveka, samuccheda-viveka, paṭippassaddhi-viveka, and nissaraṇa-viveka. Thus, in this fivefold viveka, vivekanissitanti should be understood as developing right view dependent on tadaṅga-viveka, dependent on samuccheda-viveka, and dependent on nissaraṇa-viveka. For indeed, this yogi, engaged in the cultivation of the Noble Path, develops right view which, in the moment of insight (vipassanā), is dependent on tadaṅga-viveka in terms of function, and dependent on nissaraṇa-viveka in terms of disposition; but during the path moment, it is dependent on samuccheda-viveka in terms of function, and dependent on nissaraṇa-viveka in terms of object. The same method applies to virāganissitā, etc. For virāga and the others are indeed meanings of viveka.

pariccāgavossaggo means, in the moment of insight (vipassanā), the abandoning of defilements in terms of temporary suppression (tadaṅga), and in the path moment, the abandoning in terms of eradication (samuccheda). Pakkhandanavossaggo means, in the moment of insight (vipassanā), inclining towards that, and in the path moment, inclining towards Nibbāna by making it the object. Both of these apply in this method of explaining the meaning, which mixes the mundane and supramundane. Thus, this right view, in the manner stated, both abandons defilements and inclines towards Nibbāna.

Vossaggapariṇāminti, by this entire statement, it is said that it transforms into the meaning of relinquishment, having been transformed, maturing, and having matured. For indeed, this bhikkhu, engaged in the cultivation of the Noble Path, develops right view in such a way that it matures into the relinquishment of defilements and matures into inclining towards Nibbāna, and in such a way that it is matured. The same method applies to the remaining path factors.

Āgammāti means having approached, referring to, depending on. Jātidhammāti means having the nature of birth, having the characteristic of birth. Tasmāti, because the entire Noble Path is attained by relying on a kalyāṇamitta, therefore. Handāti is a particle in the sense of emphasis. Appamādaṃ pasaṃsantīti means they praise diligence; therefore, diligence should be done. Atthābhisamayāti means the attainment of the meaning. The eighth.

9. Paṭhamaaputtakasuttavaṇṇanā

130. In the ninth, divā divassāti means during the day of the day, at noon time. Sāpateyyanti means wealth. Ko pana vādo rūpiyassāti, but what to say of silver goods, which are of various kinds, such as gold, silver, copper, iron, black iron, and phālakacchapaka, and which are solid or of the nature of containers for use, etc.? What is the need to say, "It is so much"? This is the meaning. Kaṇājakanti means rice gruel. Bilaṅgadutiyanti means with kañjika as the second. Sāṇanti means made of hemp. Tipakkhavasananti means a garment made by sewing three pieces together in two places.

Asappurisoti means a base person. In uddhaggikanti etc., uddhaggikā means that which is high because it gives fruits in the higher and higher realms. Sovaggikā means conducive to heaven because it generates rebirth there. Sukhavipākā means that which has a pleasant result in the places of rebirth. Saggasaṃvattanikā means that which thoroughly brings about excellent distinctions such as divine beauty, etc. He does not establish such a giving of offerings.

Sātodakāti means having sweet water. Settodakāti means having white water because the water is white in the different places of the waves. Supatitthāti means having beautiful bathing places. Taṃ janoti, the water by which it is sweet, people would not fill vessels and carry that water away. Na yathāpaccayaṃ vā kareyyāti, whatever water task should be done with the water, they would not do that. Tadapeyyamānanti means that which is undrinkable. Kiccakaro ca hotīti means he is both a doer of tasks that should be done by himself and a doer of skillful tasks, and he enjoys, and he employs in work, and he gives gifts; this is the meaning. The ninth.

10. Dutiyaaputtakasuttavaṇṇanā

131. In the tenth, piṇḍapātena paṭipādesīti means he connected with almsfood, he gave almsfood; this is the meaning. Pakkāmīti means he went away due to some business such as royal service. Pacchā vippaṭisārī ahosīti, it seems that on other days as well he sees that paccekabuddha, but the thought of giving does not arise for him. On that day, however, the paccekabuddha named Taggara-sikhī, the third son of Padumavatī-devī, having spent the day on Gandhamādana Mountain in the bliss of fruition attainment (phalasamāpatti), arose in the early morning, washed his face in Anotatta Lake, arranged his robes on the manosilā stone, tied his girdle, took his bowl and robes, attained the fourth jhāna, which is the basis for supernormal power, rose into the sky by means of psychic power, descended at the city gate, put on his robe, took his bowl, and, like placing a thousand-piece ornament at the door of the houses of the city dwellers, gradually arrived at the door of the wealthy man with pleasing deportment, etc. And on that day, the wealthy man, having risen early in the morning, eaten fine food, sat having a seat prepared in the doorway booth, cleaning his teeth. Seeing that paccekabuddha, because he was sitting having eaten in the morning on that day, he generated the thought of giving, and having summoned his wife, he said, "Give almsfood to this ascetic," and departed.

The wealthy man's wife thought, "I have never heard him say 'give' in such a long time. And today, when he has something given, he does not have it given to just anyone, but to a paccekabuddha who is free from lust, hatred, and delusion, who has cast off defilements, who has laid down the burden. Without giving just anything, I will give fine almsfood." Coming out of the house, she paid homage to the paccekabuddha with the fivefold prostration, took the bowl, had him sit on the prepared seat inside the inner chambers, prepared rice with thoroughly purified rice grains, considered suitable edibles and curries and soups, filled the bowl, decorated it outside with perfumes, placed it in the hands of the paccekabuddha, and paid homage. The paccekabuddha, thinking, "I will do a favor to other paccekabuddhas as well," gave thanks without even consuming it, and departed. And that wealthy man, coming from outside, saw the paccekabuddha and asked, "Did you receive the almsfood that we told you to give?" "Yes, wealthy man, I received it." "May I see it?" He stretched his neck and looked. Then the smell of the almsfood arose and struck his nostrils. Unable to restrain his mind, he later regretted it.

Varametantiādi is showing the manner of the arising of regret. Bhātu ca pana ekaputtakaṃ sāpateyyassa kāraṇā jīvitā voropesīti, it seems that at that time, while the family was still undivided, his parents and elder brother died. He lived in cohabitation with his brother's wife. But his brother had one son, whom people, playing in the street, would say, "This slave, this female slave, this vehicle, this wealth is yours." He, taking their words, would say, "This slave is mine," etc.

Sattakkhattunti means seven times. The meaning here should be understood in terms of the prior and subsequent intention. For in the giving of one almsfood, a single intention does not give two rebirths; but by the prior and subsequent intentions, he was reborn in heaven seven times, and in a wealthy family seven times. Purāṇanti means the karma of the intention of the almsfood given to the paccekabuddha.

Pariggahanti means the object that has been taken hold of. Anujīvinoti, relying on one great family, even fifty or sixty families live; this is said referring to those people. Sabbaṃ nādāya gantabbanti means all of this should not be taken and gone. Sabbaṃ nikkhippagāminanti means all of this has the nature of being discarded, it has the very nature of being relinquished; this is the meaning. The tenth.

Dutiyo vaggo.

3. Tatiyavaggo

1. Puggalasuttavaṇṇanā

132. In the first of the third section, tamo means endowed with darkness, etc., such as "born in a low family." Tamaparāyaṇo means again, because of going to the darkness of hell by way of bodily misconduct, etc. Thus, by both, only the darkness of the aggregates (khandha) has been spoken of. Joti means endowed with light, etc., such as "born in a high family," it is said to be luminous. Jotiparāyaṇo means again, because of going to the state of being light in the heavens by way of bodily good conduct, etc. The other two should be understood in this way.

Venakuleti means in a basket-weaver family. Nesādakuleti means in a family of hunters of wild animals, etc. Rathakārakuleti means in a leatherworker family. Pukkusakuleti means in a flower-sweeper family. Kasiravuttiketi means having a miserable livelihood. Dubbaṇṇoti means having the color of a withered stump, like a dust demon. Duddasikoti means unpleasant to see even by his mother who knows him. Okoṭimakoti means hunchbacked. Kāṇoti means blind in one eye or blind in both eyes. Kuṇīti means crippled in one hand or crippled in both hands. Khañjoti means lame in one foot or lame in both feet. Pakkhahatoti means having a broken wing, like a table pestle. Padīpeyyassāti means of the lamp equipment, such as an oil saucer, etc. Evaṃ kho, mahārājāti, here, one person, not seeing the light outside, perishes in the womb itself, wandering the entire kappa being reborn in the lower realms; that one is indeed devoted to darkness and darkness. That person might be a hypocritical person. For such a birth occurs for a hypocritical person; this is what is said.

Daliddetiādīhi means the adversity of the resources for sustenance. Kasiravuttiketiādīhi means the adversity of the means of livelihood. Dubbaṇṇotiādīhi means the adversity of the individual existence. Bavhābādhotiādīhi means association with the causes of suffering. Na lābhītiādīhi means both the adversity of the causes of happiness and the adversity of enjoyment. Kāyena duccaritantiādīhi means association with the causes of being devoted to darkness. Kāyassa bhedātiādīhi means going to darkness in the next world. The bright side should be understood by the method opposite to what was said.

Akkosatīti means he insults with the ten grounds for insult. Paribhāsatīti, does he reproach with words of contempt, saying, "Why are you standing? Have you done our farming, etc.?" Rosakoti means an irritant. Abyaggamanasoti means having a concentrated mind. The first.

2. Ayyikāsuttavaṇṇanā

133. In the second, jiṇṇāti means old due to age. Vuḍḍhāti means old in years. Mahallikāti means old by birth. Addhagatāti means having passed half a long time. Vayoanuppattāti means having reached the last stage of life. Piyā manāpāti, it seems that when the king's mother died, the grandmother took her place and cared for him, so strong affection arose for him for his grandmother. Therefore, he says this. Hatthiratanenāti means an elephant jewel decorated with a hundred-thousand-worth ornament, the elephant is called elephant jewel. Assaratanepi the same method applies to the horse jewel as well. Gāmavaropi is a superior village worth a hundred thousand. Sabbāni tāni bhedanadhammānīti, for in those, something breaks even while being done, something breaks when it is finished but not yet removed from the wheel, something breaks when it is merely removed and placed on the ground, something breaks after that; in the same way, even among beings, someone dies having taken rebirth, someone dies as a premature baby not coming out of the womb of the mother, someone dies as soon as they come out, someone dies after that. Therefore, he says this. The second.

134. In the third, everything is clear as it is. The third.

4. Issattasuttavaṇṇanā

135. Explanation of the fourth, concerning eight occurrences. It is said that after the enlightenment of the Buddha, great gain and honor arose for him and the community of monks. The sectarians, deprived of gain and honor, went about among the families, lamenting thus: "The ascetic Gotama says this: ‘Only to me should gifts be given; gifts should not be given to others. Only to my disciples should gifts be given; gifts should not be given to other's disciples. Only what is given to me is of great fruit; what is given to others is not of great fruit. Only what is given to my disciples is of great fruit; what is given to other's disciples is not of great fruit.’ Is it fitting that he himself, relying on begging, should obstruct the four requisites of others who also rely on begging? It is unfitting; he does what is inappropriate." As this talk spread, it reached the royal family. The king, having heard it, thought: "This is untenable, that the Tathāgata would obstruct the gains of others. These people are striving for the Tathāgata's disadvantage and dishonor. If I were to stay here and say, ‘Do not say such things; the Teacher does not speak like that,’ the matter would not come to a conclusion. I will bring it to a conclusion at the very time when this great crowd has gathered," and awaiting a festive day, he remained silent.

He said, "Where, venerable sir, should a gift be given?" Where means: in whichever person the mind is pleased, to that person it should be given, or it should be given for that person.

This is something else: "Great king, what you asked first is something else, and what you asked later is something else; understand this. However, explaining the question is my responsibility," he said, and began with to one who is virtuous. There, idha tyassa means idha te assa (here they are). Samupabyūḷho means heaped up. Asikkhito means untrained in the craft of archery. Akatahattho means one whose hand is not prepared by means of fist-clenching, etc. Akatayoggo means one who is not accustomed to heaps of grass, heaps of clay, etc. Akatūpāsano means one who has not shown his own protection to kings, great kings, and high ministers. Chambhī means one whose body trembles.

In kāmacchando pahīno etc., sensual desire is abandoned by the path of arahantship, ill-will by the path of anāgāmi, sloth and torpor by the path of arahantship itself, likewise restlessness, regret by the third path, and doubt is abandoned by the first path. Asekkhena sīlakkhandhena means the unexcelled aggregate of virtue is called the unexcelled aggregate of virtue. This method applies everywhere. And here, by the first four terms, mundane and supramundane virtue, concentration, wisdom, and liberation are spoken of. Knowledge and vision of liberation is reviewing knowledge, and that is only mundane.

Issatta means archery. Balavīriya—here, bala means the element of wind, and vīriya is physical and mental effort itself. Bhare means should support. Nāsūraṃ jātipaccayā means he should not support him out of regard for his birth, thinking, "He is endowed with such and such a birth."

Khantisoracca—here, khantī means forbearance of acceptance, and soracca means arahantship. Dhammā means these two qualities. Assame means in a dwelling. Vivane means in a forest place; he should have square ponds and so on constructed in a waterless forest.

He said, beginning with food and drink. There, senāsanāni means couches, chairs, etc. Vippasannenā means even when giving to one whose defilements are exhausted, he should give with a very clear mind, not giving with a doubtful, defiled mind. Thanaya means thundering. Satakkakū means having a hundred peaks, meaning many peaks. Abhisaṅkhaccā means having intentionally collected and piled it up.

Āmodamāno means being delighted in mind. Pakiretī means he roams about in the place of giving, or he gives a gift as if scattering. Puññadhārā means a stream of merit consisting of many intentions of giving. Dātāraṃ abhivassatī means just as a stream of water that has issued from a cloud arisen in the sky drenches, wets, and moistens the earth, so too, this stream of merit that has arisen within the giver moistens, fills, and saturates that very giver. Therefore it was said, "It drenches the giver." The fourth.

5. Commentary on the Pabbatūpama Sutta

136. In the fifth, muddhāvasittāna means those whose heads have been sprinkled in the ceremony of royal consecration, those who have been consecrated. Kāmagedhapariyuṭṭhitāna means those who are overwhelmed and overcome by greed for sensual pleasures. Janapadatthāvariyappattāna means those who have attained stability in the country. Rājakaraṇīyānī means royal duties, tasks to be done by kings. Tesu khvāha means among those, I. Usukkamāpanno means engaged in business. It is said that this king went to attend upon the Blessed One three times a day, and there were many intermediate visits as well. As he went constantly, his army was sometimes large and sometimes small. Then one day, five hundred thieves thought: "This king goes to attend on the ascetic Gotama at the wrong time with a small army; we will seize him on the way and take the kingdom." They hid in the dark forest. But kings are of great merit. Then a man from within their own ranks came out and informed the king. The king, taking a large army, surrounded the dark forest and, having seized them all, impaled them on stakes that had been planted close together on both sides of the road from the dark forest to the city gate, so that they looked at each other eye to eye. With this in mind, he said this.

He said, beginning with what do you think. There, saddhāyiko means worthy of faith, meaning whose word you believe. Paccayiko is a synonym for that, meaning whose word you trust. Abbhasama means like a cloud. Nippothento āgacchatī means coming crushing and grinding all beings from the surface of the earth to the Akaniṭṭha Brahma-world, making them like fine powder that should be crushed.

Aññatra dhammacariyāyā means setting aside conduct in accordance with the Dhamma, there is nothing else to be done; only conduct in accordance with the Dhamma, which is designated as the ten courses of wholesome action, should be done, venerable sir—samacariyā etc. are synonyms for that. Ārocemī means I announce. Paṭivedayāmī means I make known. Adhivattatī means it overwhelms. Hatthiyuddhānī means battles to be fought riding on elephants like Nāḷāgiri, adorned with gold ornaments. Gatī means attainment. Visayo means scope, or capability. For it is not possible to ward off old age and death with those things. Mantino mahāmattā means great ministers endowed with counsel, like Mahosadha, Vidhura, and Paṇḍita. Bhūmigata means those filled great iron pots and placed on the ground. Vehāsaṭṭha means those filled leather bags and attached to scales and beams, and also those filled in the Niyyūha, etc. Upalāpetu means to smash each other. To do it so that two people do not go by one road.

Nabhaṃ āhaccā means filling the sky. Evaṃ jarā ca maccu cā—here only two mountains are taken, but in the king's admonition, "Old age is coming, plundering all youth," thus old age, death, disease, and misfortune, these four have come. Tasmā means since it is not possible to conquer old age and death with elephant battles, etc., therefore. Saddhaṃ nivesaye means one should establish faith, one should ground it. The fifth.

The third chapter.

Thus in the Sāratthappakāsinī,

Commentary on the Saṃyutta Nikāya,

4. Māra Saṃyutta

1. First Chapter

1. Commentary on the Tapokamma Sutta

137. In the first of the Māra-saṃyutta, uruvelāyaṃ viharatī means having fully penetrated the knowledge of omniscience, he dwells depending on the village of Uruvelā. Paṭhamābhisambuddho means having become enlightened, in the very first seven days. Dukkarakārikāyā means by the arduous practices done for six years. Māro pāpimā—because he kills beings who are proceeding to transcend his domain, he is Māra. Because he employs them in evil, or because he himself is employed in evil, he is Pāpimā. Other names for him are Kaṇha, Adhipati, Vasavattī, Antaka, Namuci, Pamattabandhu, etc.; however, here only two names are taken. Upasaṅkamī means—thinking, "This ascetic Gotama thinks, 'I am liberated'; I will tell him of his non-liberated state," he approached.