Namo tassa bhagavato arahato sammāsambuddhassa

Khuddaka Nikāya

Udāna-aṭṭhakathā

Introductory Talk on the Text

Nāthaṃ, the one who has reached the far shore of the ocean of knowledge;
I venerate the teaching that is profound, deep, varied in its methods.

The one who is endowed with knowledge and conduct, through whom beings are led out of the world;
Dhammaṃ, revered by the perfectly enlightened Buddha.

The one who is endowed with virtues such as morality, who abides in the paths and fruits;
That Ariyasaṅghaṃ, the unsurpassed field of merit.

By the merit generated by this act of veneration to the Triple Gem;
May I be free from obstacles everywhere, through its power.

Through this and that cause, taught by the well-wisher;
Those utterances of the great sage, through pure expressions.

All those, combining them into one collection;
That which is called Udāna, the song, by the compilers of the Dhamma.

Illuminating the emotion and joy of the Buddha's Dhamma;
Adorned with verses that arise from gladness.

Because of its depth of knowledge, which is to be fathomed;
Although it is difficult for me to make a detailed commentary.

Since the teaching of the Teacher is sustained by a detailed commentary;
The decisions of the lions of ancient teachers, indeed, stand firm.

Therefore, relying on that, and fathoming all five;
Nikāyas, depending on the way of the ancient commentaries.

That which is very pure, unmixed, and a precise determination of meaning;
Not deviating from the tradition of the Mahāvihāravāsīnaṃ.

Having carefully avoided meanings that are repeated;
The commentary on the meaning of the Udāna will be spoken.

Thus, for one who desires the long standing of the true Dhamma;
Dividing its meaning, may the wise take it well, good people.

Udāna: In what sense is it an udāna? In the sense of uttering. What is this called udāna? It is an utterance caused by the force of joy. Just as that which cannot hold a measuring vessel used to measure oil, etc., and spills over, that is called "avaseko." And just as water cannot be contained by a pond, and overflows, that is called "ogho." In the same way, that which cannot contain within the heart the expansion of thought caused by the force of joy, becomes excessive and, not staying within, goes out through the door of speech, is a particular kind of utterance independent of a receiver, is called "udāna." This kind of thing is obtained even on the basis of emotion about the Dhamma.

Now, this occurs sometimes in the form of verses and sometimes in the form of sentences. However, that which is stated in the commentaries as the characteristic of the udāna, "associated with verses consisting of gladness and knowledge," is stated in terms of frequency. For the most part, the udāna is spoken in the form of verses and is caused by joy and gladness. But the other form is also found in passages such as "There is, monks, that sphere where there is neither earth nor water" (udā. 71), "Beings desire happiness, whoever harms them with a stick" (dha. pa. 131), and "If you fear suffering, if suffering is displeasing to you" (udā. 44; netti. 91).

Thus, this is of three kinds: spoken by the All-Knowing Buddha, spoken by a Paccekabuddha, and spoken by a disciple. Among these, that spoken by a Paccekabuddha is found in the Khaggavisāṇa Sutta: "Having laid aside the rod in all beings, not harming even one of them" (su. ni. 35; cūḷani. khaggavisāṇasuttaniddesa 121). Examples of that spoken by a disciple are:

"All my craving is abandoned, all my hatred is eradicated;
All my delusion is destroyed, I have become cool, extinguished." (theragā. 79)

In the Theragāthā:

"I was restrained in body, speech, and mind;
Having uprooted craving, I have become cool, extinguished." (therīgā. 15)

That which is the "udāna" collection is taken here as something to be commented upon.

However, the verse beginning "Through many births I wandered," spoken by the Blessed One at the foot of the Bodhi tree as an udāna, is an udāna verse not abandoned by hundreds of thousands of Perfectly Enlightened Buddhas. This, in the latter part, because it was taught by the Blessed One, the treasurer of the Dhamma, was not included in the Udāna Pāḷi by the compilers of the Dhamma but was included in the Dhammapada. Also, the udāna utterance "Koṇḍañño has understood, indeed, venerable sirs, Koṇḍañño has understood, indeed, venerable sirs" (mahāva. 17; saṃ. ni. 5.1081; paṭi. ma. 2.30), spoken by the Blessed One with a roar capable of making known to the gods and humans in the ten-thousand world system, that also, at the end of the teaching of the Discourse on the Turning of the Wheel of the Dhamma, because the Elder had attained a part of the Dhamma attained by himself, the Noble Path as taught, as the very first among the disciples, as a cause for reviewing the success of his effort, at the first enlightenment, for the sake of reviewing the right practice of all the monks, like the statement "Monks, indeed, delighted me at one time" (ma. ni. 1.225), is merely an utterance generated by joy and gladness; it is not a publication of occurrence or cessation, like the statement "When phenomena become manifest" (mahāva. 1-3; udā. 1-3). Therefore, it should be seen that it was not included in the Udāna Pāḷi by the compilers of the Dhamma.

Udāna: It is included in the Suttanta Piṭaka among the three Piṭakas—the Vinaya Piṭaka, the Suttanta Piṭaka, and the Abhidhamma Piṭaka. It is included in the Khuddaka Nikāya among the five Nikāyas—the Dīgha Nikāya, the Majjhima Nikāya, the Saṃyutta Nikāya, the Aṅguttara Nikāya, and the Khuddaka Nikāya. It is included in the Udāna collection among the nine limbs of the teaching—Sutta, Geyya, Veyyākaraṇa, Gāthā, Udāna, Itivuttaka, Jātaka, Abbhutadhamma, and Vedalla.

"I received eighty-two thousand from the Buddha, two thousand from the monks;
Eighty-four thousand are the teachings that I have." (theragā. 1027)

Thus, among the eighty-four thousand aggregates of the Dhamma declared by the treasurer of the Dhamma, it is a collection of a few aggregates of the Dhamma. In terms of sections, it has eight sections: the Bodhi Section, the Mucalinda Section, the Nanda Section, the Meghiya Section, the Soṇa Section, the Jaccandha Section, the Cūḷa Section, and the Pāṭaligāmiya Section; in terms of discourses, it is a collection of eighty discourses; in terms of verses, it is a collection of ninety-five udāna verses. In terms of recitations, there are nine and a half recitations. In terms of connections, in the Bodhi Sutta, there is one connection in the form of a question connection; in the Suppavāsā Sutta, there are two connections in the form of a question connection and a literal connection; in the remaining, there is only one connection in the form of a literal connection; here, there is no connection based on intention. Thus, in all ways, it is a collection of eighty-one connections. In terms of words, there are twenty-one thousand one hundred words; in terms of verse lines, there are eight thousand four hundred and twenty-three; in terms of letters, there are sixty-seven thousand three hundred and eighty-two letters. Therefore, this is said:

"There are eighty suttantas, and eight sections in brief;
And ninety-five verses are declared in the Udāna.

"There are nine and a half recitations in measure;
And eighty-one connections in the Udāna.

"Twenty-one thousand, and one hundred;
The wise one should specifically enumerate the words of the Udāna."

In terms of verse lines:

"Eight thousand, and four hundred;
And twenty-three lines are indicated in the Udāna.

"Sixty thousand letters, and seven hundred;
Three hundred and eighty-two are declared in the Udāna."

Beginning with the Bodhi Section, among the discourses, the first is the Bodhi Sutta, and the beginning of that is the "Evaṃ me sutaṃ," which is the introductory passage spoken by Venerable Ānanda at the time of the First Great Council. Now, that First Great Council is already established in the Vinaya Piṭaka (cūḷava. 437). The path of discussion that should be spoken here for the sake of skill in introductory passages is also already spoken in the Sumaṅgalavilāsinī, the commentary to the Dīgha Nikāya (dī. ni. aṭṭha. 1.nidānakathā), and should be understood in the way stated there.

1. Bodhi Section

1. Commentary on the First Enlightenment Discourse

1. Here, in that introductory passage beginning with "Evaṃ me sutaṃ," evaṃ is a particle.Me, etc., are noun words. In "Uruvelāyaṃ viharati," vi is a prefix, harati is a verb. In this same way, the division of words should be understood everywhere.

Evaṃ indeed, has many kinds of meanings, such as comparison, instruction, delight, censure, acceptance of speech, manner, indication, determination, question, the meaning of "this," and measure. Thus, it occurs in comparison in passages such as "Thus, by a mortal who is born, much merit should be done" (dha. pa. 53). In instruction in passages such as "Thus, you should go forward, thus you should retreat" (a. ni. 4.122). In delight in passages such as "Thus it is, Blessed One, thus it is, Fortunate One" (a. ni. 3.66). In censure in passages such as "Just so, this outcast praises the virtues of that shaveling ascetic, whoever he may be" (saṃ. ni. 1.187). In acceptance of speech in passages such as "Yes, venerable sir," those monks responded to the Blessed One (dī. ni. 2.3; ma. ni. 1.1). In manner in passages such as "Thus, indeed, venerable sir, I understand the Dhamma taught by the Blessed One" (ma. ni. 1.398). In indication in passages such as "Come, young man, go to the Venerable Ānanda, and having gone, ask the Venerable Ānanda in my name whether he is free from illness, free from disease, light in body, strong, and living in comfort, saying, ‘Subha, the son of Todeyya, asks the Venerable Ānanda whether he is free from illness, free from disease, light in body, strong, and living in comfort,’ and say this, ‘May the Venerable Ānanda please go to the residence of Subha, the son of Todeyya, out of compassion’" (dī. ni. 1.445). In determination in passages such as "'What do you think, Kalamas, are these things skillful or unskillful?' 'Unskillful, venerable sir.' 'Are they blameworthy or blameless?' 'Blameworthy, venerable sir.' 'Are they censured by the wise or praised by the wise?' 'Censured by the wise, venerable sir.' 'When undertaken and practiced, do they lead to harm and suffering, or not?' 'How does it seem to you in this matter?' 'When undertaken and practiced, venerable sir, they lead to harm and suffering, thus it seems to us in this matter'" (a. ni. 3.66). In questions in passages such as "Thus are these various crafts gone" (dī. ni. 1.182). In the meaning of the word "this" in passages such as "Thus is his nature, thus is his form." The word "gata" is a synonym for "pakāra" (manner), as are the words "vidha" and "ākāra." Thus, in worldly usage, the words "vidha" and "gata" connote "manner." In measure in passages such as "Thus the swift passing, thus the end of life" (a. ni. 1.48).

But isn't it the case that in "Thus you thought, isn't it, thus the end of life," because the question, manner, and measure are stated by the word "evaṃ," the meaning of the word "evaṃ" here is "manner"? No, because of the existence of a distinction. The word "evaṃ" here, which simply expresses manner, is intended to mean "manner." But in passages such as "Evaṃ byā kho," these words "evaṃ" are expressions of a particular manner. And these words "evaṃ," which are expressions of a particular manner, express question, manner, and measure. And having done so, the examples beginning with "Evaṃ jātena maccenā" are fitting. For here:

"Just as from a heap of flowers, one would make many garlands;
Thus, by a mortal who is born, much merit should be done."

Here, due to the place for accumulating flowers, the arising of human beings, the support of good persons, the hearing of the good Dhamma, appropriate attention, the attainment of wealth, and beginning with the accumulation of causes for meritorious actions such as giving, due to association with special qualities such as beauty and fragrance, and due to many meritorious deeds being similar to a garland, and due to the fact that they should be done by one who is subject to death, the accumulation of flowers and the garland are metaphors due to their non-difference. The manner of these metaphors is stated indefinitely by the word 'yathā'. Again, it is stated definitively by the word 'evaṃ'. However, this manner of metaphor, when defined, is in meaning a metaphor, thus it is said "included in the metaphor".

Similarly, in the appropriate conduct conforming to the life of a renunciant that is being taught, such as "one should proceed in this manner," the manner of instruction there is in meaning just instruction, thus it is said – "In 'thus should you proceed, thus should you return,' etc., in the instruction."

In "Yes, Lord, yes, Blessed One," the approval, the act of uplifting, the rejoicing, done by those who know the meaning spoken by the Blessed One without distortion, through the modes of the qualities present there, that manner of rejoicing there should be connected according to the method stated.

In "Just as indeed," the manner of reproach should be connected according to the method stated. And that manner of reproach is made clear here by the word 'evaṃ' due to the proximity of words of contempt such as "outcaste." Just as here, so too it should be understood that the manners of metaphor, etc., are stated due to the proximity of the words accumulation of flowers, etc., which are stated as metaphor, etc.

In "Thus it is for us," here also, because of the statement "Thus it is for us here," made in response to the question "Or how is it for you here?" with the intention of generating conviction regarding those aforementioned things as bringing harm and suffering, through acceptance of agreement, that state of conviction is revealed by the word 'evaṃ'. However, that manner of those things leading to harm and suffering, when defined, has the meaning of certainty, thus it is said – "In 'Thus it is for us here,' etc., in certainty."

In "And speak thus," the manner of speaking, "speak thus to the renunciant Ānanda as I speak," is now to be spoken, is shown by the word 'evaṃ', thus it is said to be "for the meaning of illustration."

Since these words 'evaṃ' which express particular manners, state the meanings of particular things such as metaphor, they are said to have the meanings of metaphor, etc. However, in "Yes, venerable sir," because it is stated by the monks who are engaged in proper hearing and attention to the Dhamma, in the sense of acknowledging the state of being established therein, the word 'evaṃ' there has the meaning of acceptance of the statement. Therefore, "Yes, venerable sir" means "Good, venerable sir, excellent, venerable sir." This, then, should be seen here in the meanings of showing the manner, illustration, and certainty.

By the word evaṃ, this meaning is revealed: Who is capable of understanding in every way the word of that Blessed One, which is skilled in various methods, arises from numerous intentions, is endowed with meaning and expression, has varied wonders, is profound in the teaching and penetration of the Dhamma, comes to the ear of all beings according to their own language, and even after generating a desire to listen with all one's strength, [saying] 'Thus I have heard, I too have heard in one way'?

nānānayā. Nayā are the ways or courses of the Pali [text], and these are various kinds such as by way of designation and re-designation, by way of the defiled, the worldly, or a mixture of both, by way of the wholesome, by way of the aggregates, by way of inclusion, by way of liberation in time, by way of establishment, by way of the roots of good, and by way of the Trika-Paṭṭhāna, thus nānānayā, subtle, smooth, and fine by those ways, thus nānānayanipuṇaṃ.

anekajjhāsayasamuṭṭhānaṃ.

atthabyañjanasampannaṃ.

vividhapāṭihāriyaṃ. Here, since pāṭihāriya means the removal of opponents, the removal of defilements such as greed, there are no opponents such as greed for the Blessed One that must be removed; even for ordinary people, when the mind is free from defilements and possesses eight qualities, psychic power arises in a mind where opponents have been removed; therefore, it is not possible to say here that pāṭihāriya refers to the psychic power due to the usage that prevails there. But if the defilements of those who are to be trained are opponents for the greatly compassionate Blessed One, it is fitting if pāṭihāriya is said to be the removal of them. Or else, the sectarians are opponents of both the Blessed One and the Dispensation, pāṭihāriya is the removal of them. For they are removed by means of psychic power, teaching, and instruction, by way of the removal of views and by way of being incapable of proclaiming their own views. Or, the word paṭi indicates the meaning of "after," as in "when he had entered there, another Brahmin came" (cūḷani. pārāyanavagga, vatthugāthā 4). Therefore, paṭihāriya is what should be initiated or set in motion later, after removing what should be removed with a concentrated mind free from defilements, and after the task has been done. Or, after the defilements of oneself have been removed by the fourth jhāna paths, the subsequent removal is paṭihāriya. The psychic power, teaching, and instruction must be initiated again for the welfare of beings by one who is free from defilements and has done his task, and the removal of the defilements of other beings are paṭihāriyāni. Pāṭihāriya is just paṭihāriya, or each [iddhi, ādesanā, anusāsanī] that exists in the collection of psychic power, teaching, and instruction is called pāṭihāriya. Or paṭihāriya is the fourth jhāna and the path because of the removal of opponents. Its meaning should be understood as what is born or arises from that, having that as its cause.

dhammatthadesanāpaṭivedhagambhīraṃ.

A single utterance of the Dhamma teaching of the Blessed One, occurring in a single moment, is apprehended by beings of various languages according to their own languages in a way that is unprecedented and unparalleled. For the power of the Buddhas is inconceivable, thus it should be understood as "coming to the ear of all beings according to their own language."

By way of illustration, while liberating himself [from the claim] "I am self-become, this has not been realized by me," he now shows the entire sutta that is to be stated, "Thus I have heard, I too have heard thus."

Aññathā means other than the way it was heard in the presence of the Blessed One, but not other than the way it was taught by the Blessed One. For the teaching of the Blessed One has inconceivable power; it is not possible to understand it in every way. This meaning has already been stated. Indeed, the power of retention is precisely non-contradiction of the way it was heard.

The word me is seen in three meanings. That is, in passages such as "A verse sung together with a song is improper for me" (saṃ. ni. 1.194; su. ni. 81), it has the meaning of 'by me'. In passages such as "Venerable sir, may the Blessed One teach me the Dhamma in brief" (saṃ. ni. 4.88; 5.382; a. ni. 4.257), it has the meaning of 'to me'. In passages such as "Monks, be my heirs in the Dhamma" (ma. ni. 1.29), it has the meaning of 'mine'. Here, however, it applies in both meanings, "heard by me" and "heard of me."

Although the word me is seen in only one meaning, the difference in meaning that is known as the specification of instrument, recipient, etc., is understood, thus it should be seen that it is said "the word me is seen in three meanings."

This word suta has many kinds of meanings, with and without a prefix, such as going, well-known, wetted, accumulated, application, to be known by the ear, following the door of the ear, understood. Although a prefix distinguishes a verb, since it has the quality of revealing, even when that is present, the word suta itself states that particular meaning, thus the acceptance of a word with a prefix does not contradict the extraction of meaning from the word suta without a prefix.

There, in passages such as "Set out for the army," the meaning is "going." In passages such as "Of one who has heard the Dhamma, who sees," (udā. 11) the meaning is "of one whose Dhamma is well-known." In passages such as "Undischarged, of one who is discharged," (pāci. 657) the meaning is "wetted by defilement, of one who is wetted." In passages such as "You have accumulated much merit," (khu. pā. 7.12) the meaning is "accumulated." In passages such as "Those wise ones who are devoted to jhāna," (dha. pa. 181) the meaning is "devoted to jhāna." In passages such as "Seen, heard, sensed," (ma. ni. 1.241) the meaning is "to be known by the ear." In passages such as "A hearer of the Dhamma, an accumulator of what is heard," (ma. ni. 1.339) the meaning is "one who has understood the Dhamma following the door of the ear." Here, however, its meaning is "ascertained following the door of the ear" or "ascertainment." For when the word me has the meaning of 'by me', "Thus it was ascertained by me following the door of the ear" is fitting. When it has the meaning of 'of me', "Thus the ascertainment of me [occurred] following the door of the ear" is fitting.

The word evaṃ should be indicative of the act of hearing, therefore, evaṃ is a demonstration of the function of the mind-door consciousness that arises immediately after the ear-door consciousness, such as the receiving of ear-consciousness. Me is a demonstration of the person associated with the consciousness that has been stated. For all statements are indeed associated with the meaning of the word 'eva', because they have the result of certainty. Sutaṃ is a demonstration of unerring and undistorted apprehension, rejecting the state of not hearing. Just as that which is heard deserves to be said "it is heard," so too that which is well-heard has unerring apprehension, undistorted apprehension, and undistorted apprehension. Or else, in this view that a word states a meaning by way of excluding the meaning of another word, since the meaning of this "sutaṃ" is that "it is not unheard," therefore "sutaṃ" is a demonstration of unerring and undistorted apprehension, rejecting the state of not hearing. This is what is said: "Thus it was heard by me; this has not been seen by me, nor realized by self-becoming knowledge, nor perceived in any other way. But rather it was heard, and that too, it was well-heard." Or, when the word 'evaṃ' has the meaning of certainty, this connection of meaning [should be understood]: because the meaning of the word suta that is dependent on that is possible, the rejection of the state of not hearing and the demonstration of unerring and undistorted apprehension of the word suta that is dependent on that should be understood. Thus, it should be seen that the connection of meaning of the word suta has been done even by way of the cause of hearing and the specification of hearing.

The word evaṃ is a revelation of the state of occurring in the object in various ways, from the apprehension of various meanings and expressions by that stream of consciousness that occurs following the door of the ear, the word 'evaṃ' has the meaning of manner, having made it so. Me is the revelation of self. Suta is the revelation of the Dhamma, because the stream of consciousness that has been stated has the object of the Dhamma of learning. Here, this is the summary: By me, with the stream of consciousness that occurs in the object in various ways as the instrument, nothing else was done, but this was done, this Dhamma was heard.

The word evaṃ is the revelation of what should be shown, having made the word 'evaṃ' to have the meaning of illustration, because of the state of what should be illustrated being indicated. Therefore, it should be understood that the entire sutta is referred back to by the word 'evaṃ'. Me is the revelation of the person. Suta is the revelation of the function of the person. For the act of hearing that is obtained by the word suta is bound up with the continuum of hearing consciousness, and there is designation of a person there, and the act of hearing is not obtained in a continuum of Dhamma devoid of the designation of a person. This is its summary meaning: "The sutta that I will indicate, that was heard thus by me."

The word evaṃ is a description of the various ways of that stream of consciousness for which there is apprehension of various meanings and expressions through occurrence in various objects, the word 'evaṃ' has the meaning of manner, having made it so. Eva is indeed this designation of manner, because the nature of things is such that they should be designated by taking up the way in which they occur. Me is the indication of the agent. Suta is the indication of the object, for the Dhamma that should be heard is the place of occurrence by way of the act of hearing for the person who is the agent of the act of hearing. Thus far, the conviction of the apprehension of the object by the stream of consciousness that occurs in various ways, along with the agent associated with it, has been shown.

The word evaṃ is the indication of the function of the person, for by the word 'evaṃ', due to the nature of revealing the manner of what has been apprehended, or of certainty, the function of the person, namely the action of the Dhamma that is the basis for the designation of a person in the retention of that manner, etc., is indicated. Suta is the indication of the function of consciousness, for even for one who asserts a person, the act of hearing does not occur independently of consciousness. Me is the indication of the person endowed with both functions. For the application of the word me is entirely with reference to a specific being, and the function of consciousness is established only there. And here, this is the summary: "By me, the person associated with the function of hearing-consciousness, with the function of hearing that is obtained by way of consciousness, [it was] heard."

Evanti and meti are non-existent concepts (avijjamānapaññatti) in terms of ultimate reality (saccikaṭṭhaparamattha). Since all meanings accessible through words must be approached through conceptualization (paññatti), and all concepts are included within the six types of concepts beginning with existent concepts (vijjamānādi), therefore, that which is like a mirage or illusion, an unreal thing, and is to be grasped by tradition (anussava), and is not even an ultimate thing. That is, forms, sounds, etc., and the nature of experiencing, etc., exist in terms of ultimate reality (saccikaṭṭhaparamattha). But the meaning of "evaṃ" and "me" as they are uttered, which is the sense of 'in this way', is a non-ultimate nature, not found in terms of ultimate reality, and is called a non-existent concept. Therefore, what is there that exists ultimately, that could receive the designation "evaṃ" or "me"? Sutanti is an existent concept; for what is apprehended here by the ear exists in ultimate reality.

Evaṃ, in the sense of recalling the established characteristics, etc., of those things based on the phenomena that have come to the ear. Me, in the sense of speaking with reference to the aggregates included in one's own continuum (sasantatipariyāpanne khandhe), distinguished by instrumental and other specific functions, is an appropriating concept (upādāpaññatti). Suta, in the sense of speaking by placing in relation (upanidhāya) what is seen, etc., is a relational concept (upanidhāpaññatti). Even though the usage of "suta" occurs in the sound-sphere (saddāyatana) devoid of the nature of what is seen, etc., just as "second" and "third" refer to "first," it should be understood as being spoken in relation to what is seen, heard, sensed, and cognized (diṭṭha muta viññāta), since "suta" is to be understood in relation to them. For the meaning is revealed that "suta" means "it is not unheard," (asutaṃ na hotīti).

By the word evaṃ, he indicates non-confusion (asammoha). For the specific aspects of what has been heard are well-understood (paṭividdhā) by Ānanda himself, and are recalled here by the venerable Ānanda, therefore his non-confusion is indicated. For one who is confused is not capable of diverse understanding (nānappakārapaṭivedha), and the suttas are diverse and difficult to understand in terms of causal conditions (paccayākāravasena), so it is indicated. By the word suta, he indicates non-forgetfulness (asammosa) of what was heard, because the form of what was heard is shown as it is in reality (yāthāvato dassiyamānattā). For one whose hearing is confused does not acknowledge at a later time, "It was heard by me." Thus, by non-confusion, there is accomplishment of wisdom (paññāsiddhi); by the absence of confusion, there is accomplishment of wisdom at the time of hearing, and subsequent wisdom; and similarly, by non-forgetfulness, there is accomplishment of mindfulness (satisiddhi). Among these, due to mindfulness preceding wisdom (paññāpubbaṅgamāya satiyā), there is capability of determining the literal meaning (byañjanāvadhāraṇasamatthatā). For the form of the literal meaning to be understood is not very profound; merely retaining what was heard is to be done there, so the function of mindfulness is greater, and wisdom is subordinate there, having made wisdom the forerunner. Due to wisdom preceding mindfulness (satipubbaṅgamāya paññāya), there is capability of understanding the meaning (atthappaṭivedhasamatthatā). For the form of the meaning to be understood is profound, so the function of wisdom is greater, and mindfulness is subordinate there, having made mindfulness the forerunner. By the combination of capability in both, there is accomplishment of being the treasurer of the Dhamma (dhammabhaṇḍāgārikattasiddhi), due to the capability of maintaining the Dhamma-treasury complete with meaning and literal expression.

By the word evaṃ, he indicates wise attention (yonisomanasikāra), and by that, the faultless accomplishment of the aspects of the way of expression that are being mentioned, the determination of the meaning, and the diverse kinds of understanding that will be spoken of later, because it is the domain of the Dhamma. For diverse kinds of understanding are not possible for one who attends unwisely (ayoniso manasikaroto). By the word suta, he indicates non-distraction (avikkhepa), because the hearing of the sutta that will be spoken of later, which has come into question in the context of questions such as, "Where was the First Enlightenment Sutta spoken?" is not possible without concentration (samādhi), because there is no hearing for one whose mind is distracted. For a person whose mind is distracted, even if spoken to with all good fortune, says, "It was not heard by me, speak again." Here, by wise attention (yonisomanasikārena), he accomplishes self-rectitude (attasammāpaṇidhi) and past merit (pubbe ca katapuññataṃ), since these are absent in one whose self is not rightly directed or who has not done merit in the past. By non-distraction, he accomplishes the hearing of the true Dhamma and reliance on good persons (sappurisūpanissaya), since these are absent in one who has not heard and lacks reliance on good persons. For one who is distracted cannot hear, and there is no hearing for one who does not rely on good persons.

By evaṃ, he indicates his attainment of the two latter wheels (pacchimacakkadvayasampattimattano) with this auspicious manner, and by suta, he indicates the attainment of the two former wheels (purimacakkadvayasampattiṃ) through the connection of hearing. For there is no hearing for one who lives in an unsuitable place (appatirūpe dese) and lacks reliance on good persons. Thus, by the accomplishment of the two latter wheels, purity of intention (āsayasuddhi) is accomplished. One whose mind is rightly directed and who has done merit in the past has a pure intention, because the defilements that are the causes of its impurity have been removed. Thus, it was said, "A rightly directed mind does even better than that for one" (sammā paṇihitaṃ cittaṃ, seyyaso naṃ tato kare) (Dhp. 43) and "You have done merit, Ānanda, pursue effort, you will quickly be without āsavas" (katapuññosi tvaṃ, ānanda, padhānamanuyuñja, khippaṃ hohisi anāsavo) (DN 2.207). By the accomplishment of the two former wheels, there is purity of practice (payogasuddhi). For by living in a suitable place and by relying on good persons, there is pure practice due to adopting the ways of the virtuous. And by that purity of intention, there is accomplishment of understanding by fluency (adhigamabyattisiddhi), because the defilements of craving and wrong views have already been eliminated; and by purity of practice, there is accomplishment of learning by fluency (āgamabyattisiddhi). For one whose bodily and verbal practice is very pure is free from remorse and is skilled in the teachings (pariyatti). Thus, the utterance of one who has purity of practice and intention, and is accomplished in learning and understanding, like the rising of the sun at dawn, and like wise attention to wholesome action, is worthy to be the forerunner of the word of the Blessed One; thus, placing the cause in its proper place, he said, evaṃ me suta, and so on.

By evaṃ, in the same way as stated earlier, by this statement that illuminates various kinds of understanding, he indicates the presence of his accomplishment of the faculty of ready wit regarding meaning (atthapaṭibhāna) and the faculty of analytical knowledge (paṭisambhidā). By suta, with the presence of the word "evaṃ," or in relation to what will be said, he indicates the presence of his accomplishment of the faculty of analytical knowledge of the Dhamma (dhammanirutti) that illuminates the distinctions of what is to be heard. By uttering this word evaṃ, which illuminates wise attention in the manner stated, he indicates, "These things have been contemplated by me, well-understood by insight." For the Dhamma of learning (pariyattidhammo), contemplated by the mind in the way of, "Here is morality spoken of, here is concentration, here is wisdom, so many are the connections here," and well-ascertained by insight consisting of acceptance of Dhamma-reflection (dhammanijjhānakkhanti) together with reflective consideration of tradition (anussavākāraparivitakka), or by knowing-comprehension (ñātapariññāsaṅkhātāya), in the sense of "this is form, so much is form," regarding the form and formless things mentioned there, is beneficial and brings happiness to oneself and others. By uttering this word suta, which illuminates the connection of hearing, he indicates, "Many things have been heard, retained, and practiced in speech by me." For the hearing, retention, and practice of the Dhamma of learning are bound to attention in hearing (sotāvadhānappaṭibaddhā). By both of these, he generates respect for hearing, indicating the well-proclaimed nature of the Dhamma and the completeness of meaning and expression. For one who does not attentively listen to the Dhamma that is complete in meaning and expression is excluded from great benefit; therefore, having generated respect, the Dhamma should be heard respectfully.

However, by this entire statement evaṃ me suta, the venerable Ānanda, not attributing the Dhamma proclaimed by the Tathāgata to himself, transcends the plane of an unvirtuous person (asappurisabhūmiṃ atikkamati), and acknowledging himself as a disciple (sāvakattaṃ paṭijānanto), enters the plane of a virtuous person. Thus, he removes his mind from the false Dhamma (asaddhammā cittaṃ vuṭṭhāpeti), and establishes his mind in the true Dhamma (saddhamme cittaṃ patiṭṭhāpeti). By indicating, "This was merely heard by me, but it is the word of that Blessed One," he liberates himself, indicates the Teacher, applies it to the word of the Jina, and establishes the Dhamma-lamp.

Moreover, by saying "evaṃ me suta," not acknowledging it as produced by himself, opening up the original hearing, "This was received by me face to face from that Blessed One, who is confident in the four grounds of assurance (catuvesārajjavisāradassa), possesses the ten powers (dasabaladharassa), stands in the place of a bull (āsabhaṭṭhānaṭṭhāyino), roars the lion's roar (sīhanādanādino), is the highest of all beings (sabbasattuttamassa), the lord of the Dhamma (dhammissarassa), the king of the Dhamma (dhammarājassa), the overlord of the Dhamma (dhammādhipatino), the lamp of the Dhamma (dhammadīpassa), the refuge of the Dhamma (dhammasaraṇassa), the wielder of the excellent wheel of the Dhamma (saddhammavaracakkavattino), the perfectly enlightened one (sammāsambuddhassa), no doubt or uncertainty should be made here in meaning, or in Dhamma, or in word, or in expression," he destroys the lack of faith of all gods and humans in this Dhamma, and generates the accomplishment of faith. Therefore, this is said:

"Destroying the faithless, increasing faith in the teaching,
Saying, 'Thus it was heard by me,'
The Gotama's disciple."

Ekanti is an indication of numerical delimitation. This word eka is seen in the senses of "other," "best," "without companion," "number," and so on. Thus, this is seen as "There is a self and the world is eternal, this alone is true, other is vain," etc. (MN 3.27; Ud. 55) in the sense of "other." In "ekodibhāva of the mind" (cetaso ekodibhāva) (Para. 11; DN 1.228), in the sense of "best." In "Eko vūpakaṭṭho" (MN 1.405; DN 1.405), in the sense of "without companion." In "Bhikkhus, one moment and time is for dwelling in the holy life," etc. (AN 8.29), in the sense of "number," here too it should be seen in the sense of "number." Therefore, it was said - "ekanti is an indication of numerical delimitation."

Samayanti is an indication of delimitedness. Ekaṃ samayanti is an indication of indefiniteness. Here, the word samaya—

"Association, moment, time, group, cause, views;
Gain, abandonment, and realization are also seen."

Thus, for him, in "Perhaps we might approach tomorrow, taking into account the time and occasion (kālañca samayañca upādāyā)," etc. (DN 1.447) there is the meaning of "association (samavāyo)," for the meaning is "having obtained the suitable time and the totality of conditions (paccayasāmaggiñca)," therefore it should be understood as "association of conditions (paccayasamavāyoti)." In "Bhikkhus, one moment and time is for dwelling in the holy life (brahmacariyavāsāyā)," etc. (AN 8.29), "moment" (khaṇo), the meaning is "opportunity (okāsoti)." For the opportunity of the path of the holy life is the arising of a Tathāgata, because it is the cause of obtaining its conditions, the moment itself is the time, for the moment that is called "moment" is the same as the time, so the meaning is that it is one. In "hot time, burning time" (uṇhasamayo pariḷāhasamayo) (Pac. 358), "time (kālo)." In "Mahāsamayo pavanasmiṃ," etc. (DN 2.332), "group (samūho)." For Mahāsamayo means the great assembly of monks and devas. In "Bhaddāli, an occasion was not understood by you; the Blessed One dwells at Sāvatthī; the Blessed One will know me, 'The bhikkhu named Bhaddāli is not a perfect fulfiller of the training in the Teacher's Dispensation'; this occasion too was not understood by you, Bhaddāli," etc. (MN 2.135), "cause (hetu)." For the reason for the training rule is here intended as "occasion (samayoti)." In "At that time, Uggāhamāna, the wanderer of the Samaṇa-Muṇḍikāputta clan, was dwelling at the Tindukācīra monastery in Eka-Sāla grove belonging to Mallikā, propounding occasions (samayappavādake)," etc. (MN 2.260), "views (diṭṭhi)." For there the heretics, being seated, propound their own occasions consisting of their views, so that wandering hermitage is called "propounding occasions."

"He who is wise understands the meaning in the seen Dhamma, and the meaning in the life to come,
Therefore he is called the ‘wise one’." (SN 1.129)

And so on, "gain (paṭilābho)." For atthābhisamayā means "the attainment of meaning (atthassa adhigamāti)." In "Sammā mānābhisamayā antamakāsi dukkhassa," etc. (MN 1.28), "abandonment (pahānaṃ)." Adhikaraṇaṃ samayaṃ vūpasamanaṃ apagamoti abhisamayo pahānaṃ. In "Dukkha is characterized by oppression, by being conditioned, by burning, by change, by realization (abhisamaya)," etc. (Paṭi. Ma. 2.8), "realization (paṭivedho)." For abhisamayo is that which is to be completely understood (abhisametabbato); only abhisamayo is the meaning, abhisamayaṭṭho; oppression and so on were mentioned by bringing them into a unity because they are to be completely understood; or the meaning that is the object of realization is abhisamayaṭṭho; only those same things were stated thus definitively. There, oppression is the oppression of the truth of suffering (dukkhassa), the injuring of its concomitants, the non-expansion-making.

Here, association (samavāyo) is samavāyo samayo because it associates or assembles the co-operative causes and near-causes. Moment (khaṇo) is samayo because the path of the holy life (maggabrahmacariyaṃ) associates or comes together in it with the persons who are its support. Time (kālo) is samayo because a being or a nature of dhamma associates or comes together in it, or by it, with arising and the like, with co-nascent things and the like. For time, although unreal in the sense of being merely the occurrence of a dhamma (dhammappavattimattatāya), is used with an analogous, conventional reality as the basis or cause of the occurrence of the dhamma. Group (samūho) is samayo as the coming together, or occurring together of the parts (avayavānaṃ) which is persistence (avaṭṭhānanti), just like samudāya. For the state of the parts abiding together (avayavasahāvaṭṭhānameva) is the group. With the coming together of the remaining conditions (avasesapaccayānaṃ samāgame sati), the fruit comes from this, arises, or occurs (eti phalametasmā uppajjati pavattatīti), samayo is the cause, just like samudaya. Samayo is "view (diṭṭhi)" because, being a joining together, a relationship, it goes forth into its own object, or beings go forth or proceed according to their inclinations, because of the firm seizing, yathābhinivesaṃ etenāti. For beings are very much bound by the joining together of views. Samiti, is bringing together, concord, so samayo is gain (paṭilābho). Samayanaṃ, upasamayanaṃ, apagamoti samayo pahānaṃ is cessation. But abhisamayo is something additional by being the cessation of cutting off (samucchedappahānabhāvato), just like abhidhamma. Abhisamayo is that which is to be rightly gone to or rightly understood by means of knowledge (ñāṇena sammā etabbo abhisametabboti), the non-perverted nature of dhammas (dhammānaṃ aviparītasabhāvo). Abhisamayo is because of going rightly in the direction of, goes, understands (abhimukhabhāvena sammā eti gacchati bujjhatīti), the understanding of the true nature of dhammas (dhammānaṃ yathābhūtasabhāvāvabodho). Thus, the usage of the word samaya should be understood in that sense in that meaning.

The reason for including the word abhisamaya (comprehension) when extracting the meaning of the word samaya (time, occasion) should be understood in the manner previously stated. But here, its meaning is time, because coincidence and other meanings are not applicable. For, like a place, a teacher, and an assembly being the reason for a discourse, only time is desirable. Therefore, since here samaya means time, it indicates one time among those divisions of time such as year, season, month, half-month, day, morning, midday, afternoon, evening, first watch, middle watch, last watch, and moment.

Why, in this context, is time indicated indefinitely, and not specifically with reference to season, year, etc.? Although whatever sutta was spoken in whichever year, season, month, fortnight, part of the night, or part of the day, all of that was well-known and well-established by the wisdom of the Elder. However, since saying, "Thus have I heard, in such and such year, such and such season, such and such month, such and such fortnight, such and such part of the night, or such and such part of the day," is not easy to remember, recite, or have recited, and much would have to be said, therefore, summarizing that meaning with a single word, he said, "Ekaṃ samayaṃ" (At one time).

Or, these various divisions of time, which are exceedingly manifest among gods and humans, such as the time of conception, the time of birth, the time of awakening, the time of renunciation, the time of practicing austerities, the time of conquering Mara, the time of enlightenment, the time of dwelling in the bliss of cessation, the time of teaching, and the time of final passing away, are all samayas; among those samayas, it indicates one samaya called the time of teaching. Or, among these samayas such as the time for the act of wisdom and compassion, the time for the practice of one's own welfare and the welfare of others, the time for the dual duties of those assembled, such as the time for Dhamma talk, and the time for teaching and practice, it says "ekaṃ samayaṃ" in reference to one of those samayas.

Why, in this context, is the indication made with the instrumental case (upayoga vacana) in the sense of absolute connection, like "Ekaṃ samayaṃ," and not as in the Abhidhamma where it says, "Yasmiṃ samaye kāmāvacaraṃ kusalaṃ cittaṃ uppannaṃ hoti" (when a wholesome consciousness pertaining to the sense sphere arises) (Dhs. 1), and in other Sutta passages where it says, "Yasmiṃ samaye, bhikkhave, bhikkhu vivicceva kāmehi vivicca akusalehi dhammehī" (when, monks, a monk, quite secluded from sense pleasures, secluded from unwholesome states) (AN 4.200), the indication is made with the locative case (bhūma vacana), and in the Vinaya, the indication is made with the instrumental case (karaṇa vacana) as "Tena samayena buddho bhagavā" (At that time the Buddha, the Blessed One) (Parajika 1)? It is because the meaning is possible in that way there and differently here. In the Abhidhamma and other Suttas, the meaning of location, which is the sphere of support, and the meaning of the state characterized by the activity or the characteristic of another activity are possible. For there, time is the basis and aggregation, and samaya is the aggregation of the phassa (contact) and other phenomena mentioned there. Also, time, although non-existent in reality as merely the occurrence of natural phenomena, is known as a basis because of the absence of things before and after that momentary occurrence, as in "born in the morning, born in the evening," and so on. Even aggregation, though non-existent in reality without parts, is made known as a basis for parts in the form established merely by convention, as in "branches on a tree, barley grown in a heap of barley." For the meaning there is that when a wholesome consciousness pertaining to the sense sphere arises in a collection of phenomena, at that very time, phassa and the others also exist in that collection of phenomena. Thus, by the existence of the samaya, which is characterized as a collection of conditions and causes related to a moment, the existence of phassa and the other phenomena mentioned therein is characterized. Just as the action of going is characterized by the action of milking cows, as in "he went while the cows were being milked, he came back when they were milked," so too here, when it is said, "Yasmiṃ samaye," the arising of consciousness and the being of phassa are characterized by the activity of the samaya because of the absence of the non-existence of a being in the meaning of the word. Similarly, at whatever samaya, at whatever ninth moment, in whatever collection of conditions characterized by appropriate attention, a wholesome consciousness pertaining to the sense sphere arises, at that samaya, moment, condition, and collection of conditions, phassa and others also exist. Therefore, the indication is made with the locative case to illuminate that meaning.

And in the Vinaya, like "annena vasati, ajjhenena vasatī" (he lives on food, he lives on studying), there is the meaning of cause, and like "pharasunā chindati, kudālena khaṇatī" (he cuts with an axe, he digs with a hoe), there is the meaning of instrument. For at that time, the Buddha, the Blessed One, established the training rules without transgressing the time called the occasion for the transgression, after hearing about a transgression that was difficult even for the Dhammasenapati, assembling the Sangha, questioning the individual involved in the matter, and censuring him, because he was expecting a cause for the establishment of training rules like the third pārājika, and dwelt there and there with that time as the instrumental cause and the causal reason. Therefore, in order to illuminate that meaning, the indication is made with the instrumental case in the Vinaya.

But here, in another similar case, the meaning of absolute connection is possible. For at whatever samaya this utterance arose together with the cause of its arising, the Blessed One dwelt contemplating the Dhamma, with the ariyavihāra as its forerunner, absolutely at that time. Therefore, here the indication is made with the instrumental case to illuminate the meaning of instrumentality, as in "māsaṃ ajjhetī" (he studies for a month). Thus, this is said:

"Having considered each meaning,
With locative and instrumental cases;
Samaya is stated elsewhere,
Here it is with the instrumental case."

However, the ancients explain: Whether it is "yasmiṃ samaye," "tena samayena," or "ekaṃ samayaṃ," this indication is merely a difference in expression, and everywhere the meaning is the locative case. Therefore, even when "ekaṃ samayaṃ" is said, the meaning should be understood as "ekasmiṃ samaye" (at one time).

Bhagavā: the revered one. For in the world, they call a revered one "Bhagavā". And this one is revered by all beings because of being distinguished by all virtues, therefore, he should be understood as Bhagavā. It has been said by the ancients:

"The word Bhagavā is supreme,
The word Bhagavā is excellent;
Revered, endowed with reverence,
Therefore, he is called Bhagavā."

Bhagavāti vacanaṃ seṭṭhaṃ: the meaning is that the meaning which should be expressed by this word Bhagavā, is supreme. Bhagavāti vacanamuttamaṃ: here too, the meaning should be understood in the way mentioned. Gāravayutto: endowed with reverence, connected to the qualities of reverence, or connected to reverence because of being worthy of special reverence. The word Bhagavā should be understood as a designation of such a being distinguished by qualities, the best of beings, revered, and worthy of reverence. Moreover -

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

According to the method appearing in the Niddesa (MahaNiddesa 84):

"Fortunate, broken, endowed, and divided by virtues,
Having eaten, one who has gone to the end, therefore, Bhagavā in existences."

The meaning of the word Bhagavā should be understood in accordance with this verse. But that meaning is stated in every way in the Visuddhimagga (Vism. 1.142), therefore, it should be explained in the manner stated there.

Moreover, bhāge vani, or bhage vami, therefore Bhagavā. For the Tathāgata cultivated, practiced, served, and frequently performed the perfections of giving, morality, etc., and the superior human qualities such as jhāna and the liberations, therefore he is Bhagavā. Or else, he desired, "How might those same qualities arise in the mindstreams of beings to be trained?" therefore he is Bhagavā. Or else, he spat out, discarded without concern like a lump of phlegm, the lordship and fame called bhaga, therefore he is Bhagavā. For the Tathāgata, unconcerned, renounced the sovereignty of a wheel-turning monarch in his grasp, the four-continent lordship equal to the lordship of the deva world, and the fame radiant with the seven jewels that depended on the attainment of a wheel-turning monarch, not regarding them even as straw, and attained complete enlightenment, therefore he is Bhagavā because he spat out these glories and so on. Or else, bhāni are the stars, and they go along with them, functioning equally, therefore, bhagā. Because of the stability of the world system depending on special containers such as Sineru, Yugandhara, Uttarakuru, and Himavant, he spat out those bhagas, he abandoned them by transcending the abodes of beings residing therein, by abandoning desire and lust associated with them. Thus, the meaning of the word Bhagavā should be understood in this way, beginning with "he spat out the bhagas, therefore Bhagavā."

By the words evaṃ me sutaṃ (thus have I heard), the speaker, declaring the Dhamma as he heard it, makes the body of the Dhamma of the Blessed One manifest, thereby reassuring the people who are yearning for the sight of the Teacher, saying, "This teaching does not lack a teacher; this is your teacher." This was said by the Blessed One, "Yo kho, Ānanda, mayā dhammo ca vinayo ca desito paññatto, so vo mamaccayena satthā" (The Dhamma and Vinaya I have taught and established will be your teacher after I am gone) (DN 2.216; MN 4.1.1). By the words Ekaṃ samayaṃ bhagavā (At one time the Blessed One), the speaker, showing the non-existence of the Blessed One at that time, establishes the final passing away of the form body, thereby stirring up the people who are intoxicated with pride and conceit by thinking "Even the Blessed One, the ten-powered one, the teacher of such a Dhamma, whose body was like a diamond mass, has passed away. Why then should hope be placed on this life?" and generating enthusiasm in them for the true Dhamma.

And by saying Evaṃ (thus), he indicates the perfection of the discourse, since the entire Sutta to be spoken is indicated by "Evaṃ". Me sutaṃ (I heard) indicates the perfection of the audience and the perfection of the hearing, since the one who possesses the paṭisambhidā (analytical knowledge), who was placed by the Blessed One at the foremost in five places, declares that it was heard, saying, "And that was heard by me alone, not from hearsay, not brought through tradition," thus illuminating this meaning. Ekaṃ samayaṃ (At one time) indicates the perfection of the time, by illuminating the beautified state of the arising of a Buddha through the Blessed One's dwelling at Uruvelā. For the arising of a Buddha is the highest perfection of time. Bhagavā (The Blessed One) indicates the perfection of the teacher, by illuminating the state of being a revered one distinguished by qualities, the best of beings.

Uruvelāyaṃ: at the great bank, in a great heap of sand, is the meaning. Or, uru means sand, and velā means boundary. Because of the boundary being crossed over, it is called uruvelā. In this way, the meaning should be understood here.

It is said that in the past, when a Buddha had not yet arisen, ten thousand ascetics dwelling in that place made a rule, "Actions of body and speech are visible to others, but actions of mind are not visible. Therefore, whoever thinks a wrong thought, let him reprove himself and bring sand in a leaf-bowl and scatter it in this place; this is his punishment." From then on, whoever thinks such a thought, brings sand there in a leaf-bowl and scatters it. In this way, a great heap of sand gradually arose there, and then the later people surrounded it and made it a place for a shrine. Referring to that, it was said, "Uruvelāyanti mahāvelāyaṃ, mahante vālukārāsimhīti attho daṭṭhabbo" (Uruvelā means at the great bank, in a great heap of sand, this meaning should be understood).

Viharatī (dwelt) indicates being associated with one of the various dwellings: physical posture, divine, brahma, and ariya dwellings, without distinction. Here, it should be understood as indicating association with the posture of sitting among the physical postures such as standing, sitting, walking, and lying down, and as indicating association with ariya dwelling. There, since one physical posture hinders another, interrupting it and carrying on the existence without falling away, therefore, the meaning of the word viharati should be understood here in terms of physical posture. However, since the Blessed One, by means of the divine dwellings and so on, carries, offers, brings, and produces various benefits for beings, therefore, the meaning should be understood in terms of also carrying various benefits.

Najjā: to the river, nadī, because it flows and courses along, to that river, to the flowing river is the meaning. Nerañjarāyā: it should be "nelañjalāyā" (having blue water), because its water is blue. By changing the letter la to ra, it is said "nerañjarāyā," meaning having water free from mud, algae, and the faults of duckweed and so on. Some say, "It should be "nīlajalāyā" (having blue water), but "nerañjarāyā" is said." Or else, this should be understood as merely the name of that river. To show the bank of that river where the Blessed One dwelt, it is said ‘‘bodhirukkhamūle’’ (at the foot of the Bodhi tree). There, the magga ñāṇa (knowledge of the path) is called bodhi (enlightenment), as in "bodhi vuccati catūsu maggesu ñāṇa" (Bodhi means knowledge in the four paths) (Cūḷaniddesa, Khaggavisāṇasutta 121). "Pappoti bodhiṃ varabhūrimedhaso" (the one with excellent great wisdom attains enlightenment) (DN 3.217) refers to the omniscience. The Blessed One attained both of those enlightenments here, therefore, the tree also obtained the name Bodhi tree. Or else, the Blessed One awakened to the seven factors of enlightenment, therefore he is enlightened (bodhi), and because that awakened one relied on it, that tree also obtained the name Bodhi tree. Mūle: at the foot, nearby. For this word mūla (root/foot) is seen in "mūlāni uddhareyya antamaso usīranāḷamattānipī" (he should uproot the roots, even if they are as small as usīra stalks) (AN 4.195). In "lobho akusalamūla" (greed is the root of evil) (DN 3.305), it means the non-common cause. In "yāvatā majjhanhike kāle chāyā pharati, nivāte paṇṇāni patanti, ettāvatā rukkhamūla" (as far as the shadow falls at midday, where leaves fall when there is no wind, that is the foot of the tree), it means nearby. Here too, nearby is intended, therefore, the meaning here should be understood as nearby the foot of the Bodhi tree.

Paṭhamābhisambuddho (First Awakened) means having become awakened for the first time, meaning absolutely the very first time. Thus, the treasurer of the Dhamma, in establishing the introduction to the utterance (udāna), has revealed the time, place, speaker, and cause, along with their specifics.

Here someone might ask: "Why is an introductory statement made when compiling the Dhamma-Vinaya, since only the words spoken by the Blessed One should be compiled?" It is said: For the sake of the teaching's long-lasting nature, non-confusion, reliability, and completeness. Indeed, a teaching established with connection to time, place, speaker, subject, etc., lasts long and is without confusion, reliable, just like a legal decision connected to the speaker, time, agent, cause and reason. Therefore, when the venerable Mahākassapa asked, "Where, friend Ānanda, was the first Udāna spoken?" and so on, the treasurer of the Dhamma, answering the question about the place, etc., spoke the introduction to the Udāna with "Thus have I heard," and so on.

Moreover, the introductory statement serves to declare the attainment of the Teacher. For the Tathāgata, the Blessed One, achieves Buddhahood without prior composition, inference, tradition, or reasoning. Indeed, a Fully Enlightened One has no need for prior compositions, etc., because of the unimpeded range of his knowledge everywhere, and because of the singularity of measure in knowable things. Similarly, the attainment of the destruction of the āsavas is achieved without teacher's fist (ācariyamuṭṭhi), Dhamma-miserliness, or attachment to disciples in the Dispensation. For it is impossible for one whose āsavas are completely exhausted to have any teacher's fist, etc.; hence, there is exceedingly pure conduct for the sake of benefiting others. Thus, the initial twofold confidence (vesārajja) is established by the supremely pure states of the Buddha, which indicate the absence of extreme ignorance and craving, the faults of the speaker, which are detrimental to the attainment of virtue and morality; and which reveal the attainment of wisdom and the attainment of abandonment. From that comes the establishment of the latter twofold confidence through the absence of confusion regarding obstructive and liberating teachings. Thus, the Blessed One's possession of the fourfold confidence and the practice for one's own benefit and the benefit of others are declared by the introductory statement through the exposition of the Dhamma, etc., according to the inclinations of the assembly present in each case, using opportune and prompt eloquence. Here, however, it should be connected with the declaration of the joy of liberation and mindfulness of dependent origination (paṭiccasamuppāda). Therefore, it was said, "The introductory statement serves to declare the attainment of the Teacher."

Similarly, the introductory statement serves to declare the attainment of the Dispensation (sāsana). For the Blessed One, whose every action is embraced by knowledge and compassion, has no purposeless conduct or self-serving conduct. Therefore, for the sake of others, the entire activity of the perfectly enlightened Buddha, all bodily, verbal, and mental actions, as they occur, are the Dispensation, instructing beings appropriately with regard to visible-matter happiness, future happiness and the ultimate benefit, not a mere composition. This conduct of the Teacher, together with time, place, speaker, assembly, cause, etc., is appropriately declared in each introductory statement; here, however, it should be connected with the enlightenment, the joy of liberation, and mindfulness of dependent origination. Therefore, it was said, "The introductory statement serves to declare the attainment of the Dispensation."

Moreover, the introductory statement serves to show the validity of the Dispensation by showing the authoritative nature of the Teacher. And this demonstration of its validity should be understood according to the method stated below. By "Bhagavā (Blessed One)" the removal of all defilements and misconduct, such as greed, hatred, delusion, etc., and the surpassing of all beings are indicated, and through the unique qualities of knowledge, compassion, etc., it is shown that this meaning is fully revealed in every way. This is merely a glimpse of the purpose of the introductory statement here.

However, from "Evaṃ me sutaṃ (Thus have I heard)" up to the phrase "imaṃ udānaṃ udānesi (he uttered this utterance)," that much should be understood as the introduction to this Udāna. Thus, as the Blessed One practiced, he uttered this Udāna; from the beginning, the words spoken by the compilers at the time of the compilation serve to declare his bodily and mental practice.

But isn't "Imasmim sati idaṃ hoti (When this exists, that comes to be)," etc., likely to be the word of the Blessed One alone, since no one other than the Teacher is capable of teaching dependent origination? This is true, but just as the Blessed One contemplated dependent origination at the foot of the Bodhi tree in terms of the nature of the Dhamma, so too, for the enlightenment of those who are to be enlightened, the Great Elders, compilers of the Dhamma, compiled the introduction to this Udāna, spoken by the Blessed One, by making an arising of mindfulness of dependent origination in imitation of the way it was taught in the Paṭiccasamuppādasīhanādasutta and other suttas; therefore, it must be concluded that the statement as stated is the word of the compilers themselves. This same method applies to subsequent suttas as well.

Here, four disposals of suttas (suttanikkhepa) should be understood: intention towards oneself (attajjhāsayo), intention towards others (parajjhāsayo), based on a question (pucchāvasiko), and arising of a topic (aṭṭhuppattiko). Just as numerous suttas of hundreds and thousands of kinds do not exceed sixteen kinds according to the method of conditions such as those pertaining to defilement, so too all those do not exceed four kinds in terms of intention towards oneself, etc. Although here a mixture and distinction is possible between intention towards oneself and arising of a topic together with intention towards others and based on a question, since there is an occurrence of investigation of intention and investigation of question, there is no mixture of intention towards oneself and arising of a topic with each other, and the entire method of conditions is not possible. Or, since those disposals are included within them, the four disposals of suttas are mentioned as the root disposals.

Here, the meaning of the words is as follows: nikkhipanaṃ nikkhepo (laying down is laying down), suttassa nikkhepo suttanikkhepo (the laying down of a sutta is a sutta-laying-down), meaning the teaching of a sutta. Or, nikkhipīyatīti vā nikkhepo (because it is laid down, it is a laying down), suttaṃ eva nikkhepo suttanikkhepo (the sutta itself is the laying down, so it is the sutta-laying-down). Attano ajjhāsayo attajjhāsayo (one's own intention is intention towards oneself), so assa atthi kāraṇabhūtoti attajjhāsayo (because that exists as its cause, it is intention towards oneself), or attano ajjhāsayo etassāti vā attajjhāsayo (or one's own intention is in this, therefore it is intention towards oneself). The same method applies to intention towards others. Pucchāya vaso pucchāvaso (under the control of a question is based on a question), so etassa atthīti pucchāvasiko (that exists in this, therefore it is based on a question). Suttadesanāya vatthubhūtassa atthassa uppatti atthuppatti (the arising of the meaning that is the object of the sutta-teaching is the arising of a topic), atthuppatti eva aṭṭhuppatti (the arising of a topic is itself the arising of a topic), sā etassa atthīti aṭṭhuppattiko (that exists in this, therefore it is arising of a topic). Or, nikkhipīyati suttaṃ etenāti nikkhepo (because the sutta is laid down by this, it is a laying down), such as intention towards oneself, etc. In this alternative meaning, attano ajjhāsayo attajjhāsayo (one's own intention is intention towards oneself). Paresaṃ ajjhāsayo parajjhāsayo (others' intention is intention towards others). Pucchīyatīti pucchā (because it is asked, it is a question), pucchitabbo attho (the meaning to be asked). Pucchanavasena pavattaṃ dhammappaṭiggāhakānaṃ vacanaṃ pucchāvasaṃ (the words of those who receive the Dhamma, which occur by way of questioning, is based on a question), tadeva nikkhepasaddāpekkhāya pucchāvasikoti pulliṅgavasena vuttaṃ (that same, in relation to the word "laying down" is said in the masculine gender as "based on a question"). Similarly, atthuppattiyeva aṭṭhuppattikoti evamettha attho veditabbo (the arising of a topic is itself the arising of a topic; thus, the meaning here should be understood).

Here, the separate disposal of a sutta as intention towards oneself is fitting because of the independence from causes such as the maturation of the faculties of others; because the teaching occurs solely for the purpose of establishing the doctrine through one's own intention. But how can there be no conflict with the arising of a topic in the case of intention towards others and based on a question, which occur in the arising of causes for the teaching's occurrence in accordance with others' intentions and questions? Or how can there be no conflict with intention towards others in the case of those that occur in accordance with others' intentions, with intention based on a question and arising of a topic preceding them? This should not be questioned. Indeed, because the origination of a cause for the sutta-teaching that is free from others' inclinations, inquiries, decisions, etc., is taken as the arising of a topic, intention towards others and based on a question are taken separately. Thus, the cause of the teaching of qualities, defects, benefits, arising, etc., in the Brahmajālasutta, Dhammadāyādasutta, etc., is called the arising of a topic. Intention towards others is taught by making intention alone the cause without a question from others, based on a question is taught by way of a question; thus, this meaning is clear.

Among these, the first three Bodhi Suttas, the Mucalinda Sutta, the Āyusaṅkhārossajjana Sutta, the Paccavekkhaṇa Sutta, and the Papañcasaññā Sutta - the disposal of these Udānas is intention towards oneself. The Huhuṅka Sutta, the Brāhmaṇajātika Sutta, and the Bāhiya Sutta - the disposal of these Udānas is based on a question. The Rāja Sutta, the Sakkāra Sutta, the Ucchādana Sutta, the Piṇḍapātika Sutta, the Sippa Sutta, the Gopāla Sutta, the Sundarika Sutta, the Mātu Sutta, the Saṅghabhedaka Sutta, the Udapāna Sutta, the Tathāgatuppāda Sutta, the Moneyya Sutta, the Pāṭaligāmiya Sutta, and the two Dabba Suttas - the disposal of these Udānas is the arising of a topic. The Pāḷileyya Sutta, the Piya Sutta, the Nāgasamāla Sutta, and the Visākhā Sutta - the disposal of these Udānas is intention towards oneself and intention towards others. For the remaining fifty-one suttas, the disposal is intention towards others. Thus, the distinction in disposal of these Udānas based on intention towards oneself, etc., should be understood.

Here, those Udānas that were spoken by the Blessed One in the presence of the monks were verbally repeated by them, mentally considered, and told to the treasurer of the Dhamma. Those that were spoken by the Blessed One not in the presence of the monks were later spoken again by the Blessed One to the treasurer of the Dhamma. Thus, it should be understood that Venerable Ānanda, gathering all those together and memorizing them, and causing the monks to recite them, later included them in the compilation as Udānas at the time of the First Great Council.

In "Tena kho pana samayena (At that time)," etc., "tena samayena (at that time)" is a locative case in the sense of time, "kho pana" is a particle, meaning at that time. At what time? At the time when the Blessed One was dwelling at Uruvelā, at the foot of the Bodhi tree on the bank of the Nerañjarā River, having become enlightened for the first time. At that time. "Sattāhaṃ (A week)" means seven days, a locative case in the sense of continuous connection. Since the Blessed One spent that week continuously in the bliss of fruition attainment, therefore "sattāhaṃ" is said as a locative case in the sense of continuous connection. "Ekapallaṅkena (With one single sitting)" means, from the time of sitting in the unbeatable seat of the Vajirāsana on the Visākha full moon day, just as the sun had not yet set, without even once rising, with one single sitting, as he had folded it.

Vimuttisukhapaṭisaṃvedī (Experiencing the Bliss of Liberation) means sitting experiencing the bliss of liberation, the bliss of fruition attainment. Here, vimutti (liberation) is fivefold: tadaṅgavimutti (liberation by temporary suppression), vikkhambhanavimutti (liberation by suppression), samucchedavimutti (liberation by eradication), paṭippassaddhivimutti (liberation by tranquility), and nissaraṇavimutti (liberation by escape). Among these, as long as there is practice of abandoning things worthy of giving, and those qualities, dividing name and form and the limbs of insight without decline of those limbs, that is liberation, abandonment, from that which is opposed to it. What is that? Liberation from stinginess and greed by giving, from killing and so on by morality, from personality view (sakkāyadiṭṭhi) by determining name and form, from causeless and wrong-cause views by comprehending conditions, from the state of being doubtful by crossing over doubt in its later stage, from the clinging of "I" and "mine" by grouping together aggregates, from the perception of what is not the path as the path by determining the path and non-path, from the annihilation view by seeing arising, from the eternalism view by seeing passing away, from the perception of safety in what is fearful by seeing fear, from the perception of enjoyment by seeing drawbacks, from the perception of delight by disgust, from the desire to be liberated by not desiring to be liberated, from indifference by the knowledge of equanimity, from the state of being against the Dhamma, from the establishment of the Dhamma, and from Nibbāna by conformity, from the sign of formations by the maturity of lineage (gotrabhu). This is called liberation by temporary suppression. As long as there is practice of concentration with the distinction of access and attainment, without its decline, that is liberation in the sense of non-occurrence of the hindrances such as sensual desire, and also of opposing qualities such as initial thought. This is called liberation by suppression. Because the four noble paths are cultivated, the destruction of the mass of defilements in the lineage of a noble one who possesses each path, is appropriately called "for the abandoning of wrong views," etc. (dha. sa. 277; vibha. 628) in the manner stated, due to the complete non-occurrence of the accumulation, is called liberation by eradication. However, the tranquility of the defilements at the moment of fruition is called liberation by tranquility. However, Nibbāna is free from all formations, it is called liberation by escape. Here, however, the fruition liberation of the Blessed One with Nibbāna as its object is intended. Therefore, it was said: "Vimuttisukhapaṭisaṃvedī means sitting experiencing the bliss of liberation, the bliss of fruition attainment."

Vimutti (Liberation): This refers to the mind's freedom because the defilements are calmed down; or the mind itself should be understood as thus liberated. The happiness born of or associated with that liberation is vimuttisukha (the bliss of liberation). Since it is said, "Bhante, this equanimity is described by the Blessed One as a peaceful bliss" (Majjhima Nikāya 2.88), equanimity here should be understood as happiness. Thus, it is said in the Sammohavinodanī: "Equanimity, however, is tranquil, it is spoken of as bliss" (Vibhaṅga-aṭṭhakathā 232). The Blessed One attains the fourth jhāna attainment of arahatta (arahantship), not the others. Alternatively, just as the stilling of suffering of formations is called bliss in passages like "the calming of formations is bliss," so here the paṭippassaddhivimutti (tranquillity liberation) attained in the supreme fruition, due to the stilling of all defilements and suffering, should be understood as bliss. This vimuttisukha (bliss of liberation) is twofold in the path-moment (maggavīthī), divided by the occurrence of the fruition-consciousness at other times. For each noble path, three or two fruition-consciousnesses arise immediately afterward, having nibbāna as their object, because supramundane wholesome states are of immediate result. In that moment of javana (impulsion) in which the noble path arises, when there are two anuloma ( അനുലോമ - അനുലോമ ) knowledges, the third is gotrabhu ( Lineage breaker) and the fourth is the path-consciousness; after that, there are three fruition-consciousnesses. But when there are three anuloma knowledges, the fourth is gotrabhu, the fifth is the path-consciousness, and after that, there are two fruition-consciousnesses. Thus, the fourth or fifth occurs as appanā ( absorption), but no further, because bhavaṅga ( life-continuum) is near. Some, however, say that "the sixth consciousness also reaches appanā," but this is rejected in the commentaries (Visuddhimagga 2.811). Thus, fruition should be understood in the path-moment. Fruition at other times, however, occurs as the attainment of fruition (phalasamāpatti), and it is included in this when one arises from cessation (nirodha) and when it is arising. This attainment of fruition, in reality, should be seen as an appanā (absorption) having nibbāna as its object, which is the result of supramundane wholesome states.

Who attains it, and who does not? All ordinary people do not attain it because they have not achieved it. Similarly, the lower noble ones do not attain the higher, and the higher noble ones do not attain the lower, because of the acceptance of different levels of individuals and because of the state of tranquility. Those noble ones attain only their own fruition. Some, however, say that "stream-enterers and once-returners do not attain the attainment of fruition; only the two higher ones attain it, because they are perfect in concentration." That is unreasonable, since even an ordinary person attains the worldly concentration he has attained. Or what is the need for reasoning here? It is said in the Paṭisambhidāmagga: "Which ten kinds of equanimity-towards-formations arise in terms of insight ( vipassanā)?" (Paṭisambhidāmagga 1.57), "Which ten kinds of gotrabhu-dhamma arise in terms of vipassanā?" (Paṭisambhidāmagga 1.60). In the answers to these questions, the attainment of fruition is mentioned for the sake of the fruition-attainment of stream-enterers and once-returners. Therefore, the conclusion to be reached here is that all noble ones attain fruition according to their respective attainments.

But why do they attain it? For the sake of blissful abiding in this very life (diṭṭhadhammasukhavihāra). Just as kings enjoy the bliss of kingship, and deities enjoy divine bliss, so the noble ones, thinking, "We will experience supramundane bliss," make a determination of time and attain the attainment of fruition at the desired moment.

How is its attainment, how is its duration, and how is its arising? In two ways, there is its attainment: by not attending to any object other than nibbāna, and by attending to nibbāna. As it was said:

"There are, Āvuso, two conditions for the attainment of the signless liberation of mind: non-attention to all signs, and attention to the signless element" (Majjhima Nikāya 1.458).

Here is the order of attainment: a noble disciple who desires the attainment of fruition should, in a secluded place, reflect on formations in terms of arising and passing away, etc. For him, as insight successively proceeds in this way with formations as the object, immediately after the gotrabhu (Lineage breaker) knowledge, the mind reaches absorption in cessation in terms of the attainment of fruition, and because of the inclination toward the attainment of fruition, only fruition arises even for a learner (sekha), not the path. But those who say, "A stream-enterer, developing insight, becomes a once-returner in order to attain his own attainment of fruition, and a once-returner becomes a non-returner," should be told: in that case, a non-returner would become an arahant, an arahant would become a paccekabuddha ( silent buddha), and a paccekabuddha would become a sammāsambuddha (perfectly enlightened Buddha). Therefore, insight accomplishes the goal according to one's inclination and intention, so only fruition arises even for a learner, not the path. And for him, if the first jhāna path has been attained by him, only the first jhāna arises. If it is any of the second jhānas or others, then only one of the second jhānas or others arises.

Why here is the gotrabhu (Lineage breaker) knowledge, like a forerunner of the path-knowledge, not having nibbāna as its object? Because the fruition-knowledges are non-leading-out. For only the noble path-teachings are leading-out. It was said, "Which teachings are leading-out? The four noble paths, without remainder" (Dhammasaṅgaṇī 1295). Therefore, since only that which is of an exclusively leading-out nature occurs by way of arising from both sides, it is fitting that the knowledge that is the immediately causal condition should have arisen from the sign, and that it should have nibbāna as its object. But it is not so with the fruition-knowledges, which occur as the result of the path having been cultivated, because they do not cut off the defilements and are non-leading-out. For the forerunner-knowledge of those of a non-arising nature, the fruition-knowledges, the object of nibbāna never happens, because in both cases the anuloma ( అనులోమ - అనులోമ ) knowledges are of unequal form. For in the noble path-moment, the anuloma ( അനുലോമ - అనుലോമ ) knowledges, by greatly splitting the gross aggregates of greed, etc., which have never been pierced before, arise in accordance with the path-knowledge, having reached the culmination of excellence through worldly knowledge. But in the fruition-attainment-moment, since those defilements of those aggregates have been cut off by that path, they arise there without effort, being merely the preparation for the noble ones' state of being endowed with the bliss of fruition. Therefore, there is no possibility of arising from any of them, so that at their end the knowledge might have nibbāna as its object due to arising from the sign of formations. And so, for a learner who is properly experiencing formations in terms of arising and passing away, etc., for the sake of enjoying his own attainment of fruition, only fruition arises by way of the succession of insight knowledges, not the path; and this meaning is thus established. Thus, the attainment of fruition should be understood in this way.

"There are, Āvuso, three conditions for the duration of the signless liberation of mind: non-attention to all signs, and attention to the signless element, and prior determination" (Majjhima Nikāya 1.458) –

pubbe ca abhisaṅkhāro (and prior determination): The determination of time before the attainment. Because it is determined, "I will arise at such and such a time," as long as that time does not come, there is no arising.

"There are, Āvuso, two conditions for the arising from the signless liberation of mind: attention to all signs, and non-attention to the signless element" (Majjhima Nikāya 1.458) –

sabbanimittānaṃ (to all signs): To the signs of form, feeling, perception, formations, and consciousness. And it is not that all of these are brought to mind at once, but it is said in this way in a comprehensive sense. Therefore, arising from the attainment of fruition occurs by attending to what is the object of bhavaṅga ( life-continuum); thus, its arising should be understood. This attainment and arising here, which is the result of arahatta (arahantship), is –

"With suffering stilled, nibbāna as object, auspicious;
Having ejected worldly allurements, peaceful, the supreme fruit of the ascetic life."

Thus, he experiences the exceedingly great bliss of liberation. Therefore, it was said: " Vimuttisukhapaṭisaṃvedīti (experiencing the bliss of liberation): meaning, he sits experiencing the bliss of liberation, the bliss of fruition-attainment."

Atha (Then): Is a particle in the sense of commencement. Kho: Is merely a particle used to fill out the line. Among those, by atha (then) in the sense of commencement, it indicates a commencement different from the experiencing of the bliss of liberation. But what is that? Reflection on dependent origination. Atha (Then), or afterward, is a particle in this sense, and thus it indicates the meaning that will be said: "at the passing of that seven days." Tassa sattāhassa (Of that seven days): Of the seven days of sitting in the pallaṅka ( lotus position). Accayena (At the passing): By the going away. Tamhā samādhimhā (From that concentration): From the concentration of the fruition of arahatta (arahantship). Here, some expanded those seven weeks, saying that seven weeks should be shown in order. But we will describe them later, in accordance with the Khandhaka text, in a way that shows no contradiction with this Udāna text. Rattiyā (Of the night): Is the genitive case in the sense of a part. Paṭhamaṃ (First): Is the accusative case in the sense of extreme connection. For the Blessed One was endowed with that reflection throughout the entire first watch of that night.

Paṭiccasamuppādaṃ (Dependent Origination): The condition-teachings. For the condition-teachings, beginning with ignorance, are dependent origination. How is this to be known? By the word of the Blessed One. For the Blessed One said, "Therefore, Ānanda, this is the cause, this is the origin, this is the arising, this is the condition for old age and death, namely birth…pe…for formations, namely ignorance" (Dīgha Nikāya 2.105 ff.). Thus, ignorance, etc., are said to be causes. Just as the twelve conditions are the twelve dependent origination.

Here is the meaning of the words: Paṭiccasamuppādo (Dependent Origination) is that which, relying on each other, making each other the face, producing causes in association without rejecting them, makes arise together. Or, Paṭiccasamuppādo (Dependent Origination) is the arising of a relationship that relies on what should be relied upon, receiving a worthy condition, not without it. Here, by Paṭiccasamuppādo (Dependent Origination), the meaning of the word samuppāda (origination) should be understood as a cause endowed with the ability to produce a result, not merely as dependent origination. Or, that which the wise are fit to rely on is paṭicco (dependent), and that which produces itself rightly is samuppādo (origination); thus, the meaning here should be seen as paṭicco ca so samuppādo cāti paṭiccasamuppādo (dependent and that origination is dependent origination).

Anulomaṃ (Forward Order): The condition-mode, beginning with ignorance and stated in the way "with ignorance as condition, formations," is called anuloma (forward order) because it performs its own task. Or, because it is stated having brought it from beginning to end, or because of the conformity of its process, it is anuloma (forward order); that anuloma (forward order). Sādhukaṃ manasi akāsi (Duly applied his mind): He carefully applied his mind. Whatever condition-teaching is the condition in whatever way, by way of cause-condition etc., for whatever condition-produced-teaching, he made all of that, without perversion, without diminution, without remainder, in his mind by way of reflection; this is the meaning. However, to show briefly how the Blessed One applied his mind to the forward order of dependent origination, it was said: "iti imasmiṃ sati idaṃ hoti, imassuppādā idaṃ uppajjati (when this exists, that comes to be; with the arising of this, that arises)."

Iti (Thus): In this way, in this manner, is the meaning. Imasmiṃ sati idaṃ hoti (When this exists, that comes to be): When this condition, beginning with ignorance, exists, this result, beginning with formations, comes to be. Imassuppādā idaṃ uppajjati (With the arising of this, that arises): With the arising of this condition, beginning with ignorance, this result, beginning with formations, arises; this is the meaning. Imasmiṃ asati idaṃ na hoti, imassa nirodhā idaṃ nirujjhati (When this does not exist, that does not come to be; with the cessation of this, that ceases): By the absence of ignorance, etc., the absence of formations, etc., and by the cessation of ignorance, etc., the cessation of formations, etc., a rule is shown in this condition-characteristic by the statement of the second and third suttas—only when this exists, not when it does not exist; only with the arising of this, not without arising; only without cessation, not with cessation. Therefore, this characteristic, including the inner rule, should be seen as stated here of dependent origination. Nirodho (Cessation): Is the non-production and non-occurrence in the future of ignorance, etc., by the attainment of detachment. Thus, it was said: "With the complete fading away and cessation of ignorance, there is cessation of formations," etc. And cessation by way of cessation and origination by way of cessation is stated as "with the cessation of this, that ceases."

This shows that anirodha is called arising, and it is also called existence here. Indeed, the characteristic "when this exists, this arises" is further specified by the other way of saying "with the arising of this, this arises." Therefore, "when this exists" is not said only referring to the state of enduring, but it is understood as the un-ceased state by the path. And since the definition expressed in two ways, "when this does not exist, this does not arise; with the cessation of this, this ceases," is stated, only cessation is mentioned with "but with the complete fading away and cessation of ignorance comes the cessation of volitional formations," therefore, nirodha is indeed non-existence, and existence, being the opposite of non-existence, is anirodha. Thus, he specifies arising with existence called anirodha. Therefore, it is not merely existence that is meant by arising here, but it is existence called anirodha that this meaning is clarified. Thus, this statement of the two characteristics should be understood as meaningful through the state of mutually specifying and being specified.

But what is this anirodha called "existence" and "arising"? It is the state of not being abandoned, and the unworthiness to produce results due to the abandonment of what is worthy to produce results. It is also the state of un-uprootedness by the Noble Path of those unwholesome states that should be abandoned. But those wholesome and indeterminate states that should not be abandoned, in those, it is the un-eradication of the saṃyojanas (fetters) for those whose āsavas (influxes) are not destroyed. Indeed, the continuation of the aggregates with saṃyojanas is dependent origination due to the underlying tendencies not being uprooted. Thus it was said:

"Monks, this body has come into being of a fool covered by whatever ignorance, and conjoined with whatever craving, that ignorance of the fool is unabandoned, and that craving is uneradicated. Why is that? The fool has not lived the holy life rightly for the complete destruction of suffering, therefore, the fool, at the breaking up of the body, goes to a body; going to a body, he is not freed from birth, aging, and death," etc. (saṃ. ni. 2.19).

But for those with eradicated saṃyojanas, because of the absence of ignorance, there is no arising of saṅkhāras (volitional formations); because of the absence of craving and grasping, there is no arising of upādāna (clinging) and bhava (becoming); thus, the cutting off of the round will be seen. Therefore, he said:

"Phagguṇa, with the complete fading away and cessation of the six sense bases, there is cessation of contact; with the cessation of contact, there is cessation of feeling," etc. (saṃ. ni. 2.12).

Indeed, from the attainment of the Supreme Path onwards, until parinirvāṇa, there is no non-occurrence of the six sense bases, etc. But indeed, non-existence, being what is expressed by the word "cessation," is the state of having eradicated the saṃyojanas; thus, cessation is spoken of. Furthermore, even a long-done action, due to its state of not producing results and the food not being abandoned, remains only as worthy of producing results, but it does not produce results, nor is the food abandoned. The state of being worthy to produce results of the conditions for the arising of results, such as ignorance and volitional formations, in the manner stated, should be understood as anirodha. Indeed, by this state of anirodha alone, that without which a result does not arise, that cause is stated by this statement, "when this exists," even though it is past. And therefore, for one who has not lived the spiritual life, the arising of conditions, not having fallen into the nature of non-occurrence, is said to be the arising of this for non-reversal, without touching the difference in time. Or rather, in the complete aggregation of conditions, even if it does not exist, the inclination towards the arising of results of what is existing as if it exists, that is said to be the arising of this. For thus, from that, a result arises; therefore, the cause in that state is said to be risen, arisen by the nature of producing the result; even if it exists, it is not in that state; thus, being in that state should be understood as arising.

By satī, stating the state of being a condition by mere existence, he shows the inactivity of dependent origination. By uppādā, illuminating the nature of arising, the inclination towards the production of results not being at all times, he shows the impermanence of dependent origination. But by "sati, nāsati, uppādā, na nirodhā," supported by words expressing abundance and natural cause with causal meanings, he shows the state of being a source, origin, birth, and cause of dependent origination. Here, the causal meaning should be understood in the word expressing abundance in the sense that in the presence of which the presence of a result inseparable from it is observed, as in "when wealth was not produced for the poor, poverty increased greatly" (dī. ni. 3.91) and "when crops are ripe, there is plenty." The causal meaning of the word expressing natural cause also occurs in the source and nature of the result, as in "from a drop comes a bubble, from a bubble comes a mass" (saṃ. ni. 1.235) and "the Ganges flows from the Himalayas, a lake arises from Siṅga." And in the presence of ignorance, etc., the presence of volitional formations, etc., inseparable from it, is observed, and by ignorance, etc., volitional formations, etc., originate and are produced; thus, they are their source and nature; therefore, to illuminate that meaning, "when this exists, this arises" is stated with words expressing abundance and natural cause in a causal sense.

"That is, conditioned by ignorance, volitional formations," etc., was said.

yadidaṃ is a particle, its meaning is "that which." Among avijjāpaccayā, etc., that which finds what is unfound, such as bodily misconduct, is avijjā (ignorance); that which does not find what is found, such as bodily good conduct, is ignorance; that which makes the true nature of things unknown is ignorance; that which drives beings in existence, etc., in the beginningless saṃsāra (cycle of rebirth) is ignorance; it rushes where there is no presence, it does not rush where there is presence, is ignorance; that which is the opposite of knowledge is ignorance; that should be understood as fourfold with "ignorance of suffering," etc. That which, being dependent, does not go without a result, arises, and occurs is paccayo (condition); or, the meaning of helpfulness is condition. That which is ignorance and is also a condition is avijjāpaccayo (conditioned by ignorance); therefore, avijjāpaccayā. They construct, are called saṅkhārā (volitional formations), mundane wholesome and unwholesome intention; that should be understood as threefold in terms of meritorious, demeritorious, and imperturbable volitional formations. That which cognizes is viññāṇaṃ (consciousness), that is thirty-twofold in terms of mundane resultant consciousness. That which bends is nāmaṃ (name), the three aggregates beginning with feeling. That which is deformed is rūpaṃ (form), basic form and dependent form such as the eye, etc. That which extends and leads to extended suffering in saṃsāra is āyatanaṃ (sense base). That which touches is phasso (contact). That which feels is vedanā (feeling). These two are sixfold in terms of doors; if taken in terms of result, they are thirty-sixfold. That which thirsts is taṇhā (craving), that is threefold in brief in terms of craving for sensual pleasure, etc., and one hundred and eightfold in detail. That which is clung to is upādānaṃ (clinging), that is fourfold in terms of clinging to sensual pleasures, etc. That which becomes and causes to become is bhavo (becoming), that is twofold in terms of kamma (action) and rebirth. Birth is jāti (birth). Decay is jarā (aging). One dies by that is maraṇaṃ (death). Lamenting is soko (sorrow). Deploring is paridevo (lamentation). That which causes suffering is dukkhaṃ (suffering), that which splits in two in terms of arising and remaining is dukkhaṃ. The state of being down-minded is domanassaṃ (distress). Great anguish is upāyāso (despair). Arise is sambhavantī. And not only with sorrow, etc., but the connection of the word "arise" should be made with all terms. For thus, by "conditioned by ignorance, volitional formations arise," the establishment of the condition and the dependently arisen is shown. This method applies everywhere.

There, ignorance has the characteristic of unknowing, the taste of bewilderment, the manifestation of concealing, and the basis of influxes. Volitional formations have the characteristic of constructing, the taste of effort, the manifestation of organizing, and the basis of ignorance. Consciousness has the characteristic of cognizing, the taste of preceding, the manifestation of rebirth, and the basis of volitional formations, or the basis of object and sense base. Name has the characteristic of bending, the taste of association, the manifestation of inseparability, and the basis of consciousness. Form has the characteristic of deforming, the taste of dispersing, the manifestation of un-abandonable nature, and the basis of consciousness. Sense base has the characteristic of sense base, the taste of seeing, etc., the manifestation of being a base and a door, and the basis of name and form. Contact has the characteristic of touching, the taste of impact, the manifestation of association, and the basis of the six sense bases. Feeling has the characteristic of experiencing, the taste of enjoyment of objects, the taste of pleasure, the manifestation of pleasure and pain, and the basis of contact. Craving has the characteristic of a cause, the taste of delighting, the manifestation of insatiability, and the basis of feeling. Clinging has the characteristic of grasping, the taste of not releasing, the manifestation of the firmness of craving and view, and the basis of craving. Becoming has the characteristic of action and the fruit of action, the taste of becoming and developing, the manifestation of wholesome, unwholesome, and indeterminate, and the basis of clinging. Birth has the characteristic of the first arising in that place, the taste of emerging, the manifestation of arising here from a past existence, or the manifestation of the variety of suffering. Aging has the characteristic of the maturing of the aggregates, the taste of approaching death, the manifestation of the destruction of youth. Death has the characteristic of ceasing, the taste of separation, the manifestation of the passing away from existence. Sorrow has the characteristic of inner burning, the taste of mental burning, the manifestation of lamenting. Lamentation has the characteristic of wailing, the taste of praising virtues and faults, the manifestation of agitation. Suffering has the characteristic of bodily affliction, the taste of causing distress to the unwise, the manifestation of bodily illness. Distress has the characteristic of mental affliction, the taste of mental affliction, the manifestation of mental illness. Despair has the characteristic of mental anguish, the taste of harshness, the manifestation of depression. Thus, these ignorance, etc., should be understood also from the point of view of characteristics, etc. This is a summary here, but for one who desires a complete and thorough decision, the Vibhaṅga Commentary (Sammohavinodanī) (vibha. aṭṭha. 225) should be consulted.

Thus, he shows the example of what was indicated, thereby showing that it is by causes such as ignorance, etc., not by the creation of Īśvara, etc. Of this, of the aforementioned. Entire, unmixed or whole. Mass of suffering, of a collection of suffering, not of a being, nor of a life, nor of pleasant happiness, etc. There is arising, there is origination, there is occurrence.

Having known this meaning, having known in every way this meaning that was said that there is an arising of the mass of suffering, the saṅkhāras, etc., conditioned by ignorance, etc. At that time, at that time of knowing that meaning. Uttered this utterance, he uttered this udāna (joyful exclamation) connected with gladness and arising from knowledge, illuminating the power of knowing both the cause and the dependently arisen phenomenon in that meaning that was known, "When phenomena become clear," etc., it is said that he uttered the expression of joy, he expressed the joyful words.

When, at what time. Indeed, distinctly, a particle in this meaning. Some, however, say that "indeed means in battle, in war," their intention being the time of fighting Māra with the weapon of wisdom, from the statement "fight Māra with wisdom as your weapon" (dha. pa. 40). Become clear, arise. Phenomena, the bodhipakkhiyadhammā (factors of enlightenment) that facilitate penetration into the mode of conformity. Or rather, become clear, manifest, become distinct and evident by way of realization. Phenomena, the Four Noble Truths, ātāpa is said to be energy in the sense of scorching the defilements. Ardently, with the energy of right effort. Meditating, meditating by way of focusing on the object, meditating by way of focusing on the characteristics. Of the Brahmin, of the one who has eliminated evil, whose āsavas are destroyed. Then all his doubts vanish, then, for him who has thus manifested the phenomena, these doubts that are stated in the manner "who touches, bhante? The Blessed One said, 'It is not appropriate to ask'" (saṃ. ni. 2.12), and in the manner "what is aging and death, bhante? And to whom does this aging and death belong? The Blessed One said, 'It is not appropriate to ask'" (saṃ. ni. 2.35), in the manner of conditions, and the sixteen doubts that arise due to not penetrating the mode of conditions, "did I exist in the past?," etc. (ma. ni. 1.18; saṃ. ni. 2.20). All those vanish, go away, cease. Why? Because he knows the phenomena with their cause, because he knows, understands, penetrates this entire mass of suffering, the saṅkhāras, etc., with ignorance, etc., as their cause, as having a cause.

When do his qualities conducive to enlightenment or the Four Noble Truths become manifest, arise, or appear? In the knowledges of the Vipassanā Path. There, mindfulness and other qualities associated with Vipassanā knowledge, along with Vipassanā knowledge itself, each arise distinctly in their respective domains, abandoning perceptions of beauty, etc., through abandonment by parts (tadaṅgappahāna) in terms of contemplation of the body, etc. But at the moment of the Path, having Nibbāna as their object, they arise all at once in the four Noble Truths, abandoning the opposing factors through eradication (samucchedappahāna), as a means of unconfused penetration.

But as for the manifestation of the Ariyasacca Dhamma, for mundane truths, it is through making it the object of Vipassanā in the moment of Vipassanā; for supramundane truths, it is through inclination toward that; at the moment of the Path, it is through realization of the cessation of suffering as the object; and for all, it is through the manifestation of the function of comprehension. Thus, the manifestation of the Ariyasacca Dhamma should be understood as appearance through the mode of manifestation.

Thus, when the Blessed One had perfected the application of insight through the gateway of Dependent Origination, with mindfulness being present in every way in the manifestation of all Dhammas to His knowledge, and having reflected on the subtle, profound, and very difficult-to-see conditionality, with the strong joy that arose, along with the discernment of the eradication of opposing factors, He uttered this exclamation, which reveals the power of His realization.

This exclamation was spoken by the Blessed One; thus have I heard—this passage is found in only some books. There, the pi in ayampī has the meaning of conjunction, as in "this too is a precious jewel in the Buddha; this too constitutes a defeat," thus it conjoins the preceding. Vutto: this word vutta is seen in the senses of hair removal, sowing, planting, leveling, livelihood, state of being freed, declaration, and so on, such as recitation and narration. Thus, it appears in the sense of hair removal in passages like "the deceitful young brahmin with a freshly shaved head" (ma. ni. 2.426).

"Cows are born to him, what is sown in the field sprouts;
He enjoys the fruits of what is sown, who is not deceitful to friends."

Iti means thus. The meaning of the two words Me suta (Thus I heard) has been fully stated in the Nidāna Vaṇṇanā. Indeed, the meaning that was previously stated as the Nidāna with "Evaṃ me suta" (Thus I heard) is now stated again as the Nigamana with "Iti me suta." For the re-statement of what has already been said is the Nigamana. The extraction of the meaning of the word iti (thus) is similar to the word evaṃ (thus) in "Evaṃ me suta," and the application of meaning in the Itivuttaka Vaṇṇanā has been clarified by us, and should be understood according to the method stated there.

The Udānasaṃvaṇṇanā, the first Bodhi Sutta Vaṇṇanā, is completed in the Paramatthadīpanī, the commentary on the Khuddaka Nikāya.

Udānasaṃvaṇṇanāpaṭhamabodhisuttavaṇṇanā niṭṭhitā.

2. Dutiyabodhisuttavaṇṇanā

2. In the second [sutta], paṭiloma (reverse order) refers to the conditionality that was stated in the manner of "with the cessation of ignorance comes the cessation of formations," etc., ceasing with the cessation of arising, and is called paṭiloma because it does not perform its proper function. Or, paṭiloma is so-called because it is the reverse of the sequence of arising. However, it is not appropriate to explain paṭilomatā in any other way, since it is not stated by starting from the end or from the middle and reaching the beginning. And paṭiloma is a neuter instrumental noun, as in "the sun and moon revolve in the opposite direction." Imasmiṃ asati idaṃ na hoti (When this is not, this does not come to be): when this condition, such as ignorance, is not present, having been abandoned by the Path, this result, such as formations, does not come to be, does not arise. Imassa nirodhā idaṃ nirujjhati (From the cessation of this comes the cessation of that): from the cessation of this condition, such as ignorance, this result, such as formations, ceases, does not arise, because it has been made subject to non-arising by the Path. Here, too, just as in "imasmiṃ sati idaṃ hoti, imassuppādā idaṃ uppajjati" (when this exists, that comes to be; with the arising of this, that arises), the inherent necessity that "it is only when this exists, not when it does not exist; it is only with the arising of this, not with the cessation" is shown. Similarly, it should be understood that the characteristic of inherent necessity, that "it is only when this does not exist, not when it exists; it is only with the cessation of this, not with the arising," is shown. Whatever else needs to be said here should be understood in accordance with the method stated in the first Bodhi Sutta Vaṇṇanā.

"Avijjānirodhā saṅkhāranirodho" (With the cessation of ignorance comes the cessation of formations), etc., was said. There, avijjānirodhā means with the complete cessation of ignorance by the Noble Path, that is, with the absolute eradication of ignorance by the highest Path through the abandonment of latent tendencies (anusaya). Although ignorance abandoned by the lower paths is abandoned as if by absolute eradication, it is not abandoned completely. For ignorance that leads to the lower realms is abandoned by the first path. Similarly, ignorance that is the condition for rebirth in this world everywhere and in all non-noble planes is abandoned by the second and third paths respectively, not by the others. For it is only by the Arahatship Path that it is abandoned completely. Saṅkhāranirodho means the cessation of the non-arising of formations. To show that with the cessation of formations thus ceased, consciousness ceases, and with the cessation of consciousness, name and form cease, etc., "saṅkhāranirodhā viññāṇanirodho" (with the cessation of formations comes the cessation of consciousness), etc., was said, and then "evametassa kevalassa dukkhakkhandhassa nirodho hotī" (thus comes the cessation of this entire mass of suffering) was said. Whatever needs to be said there is the same as the method stated below.

"Avijjānirodhā saṅkhāranirodho, saṅkhāranirodhā viññāṇanirodho…pe… dukkhakkhandhassa nirodho hotī" (With the cessation of ignorance comes the cessation of formations, with the cessation of formations comes the cessation of consciousness…pe… comes the cessation of the mass of suffering) was said, but not to show the cessation of the mass of suffering encompassed by the three times, as in the forward order. For it is intended that the mass of suffering, which is fit to arise in the future if there is no cultivation of the Noble Path, ceases with the cultivation of the Noble Path; this distinction should also be understood.

Etamatthaṃ viditvā (Having known this matter): having known in every way this matter that has been stated, that "with the cessation of ignorance, etc., comes the cessation of the mass of suffering." Imaṃ udānaṃ udānesī (He uttered this exclamation): with this matter known, He uttered an exclamation that reveals the power of the realization of the cessation of the conditions such as ignorance, which has been proclaimed as "with the cessation of ignorance comes the cessation of formations."

Paccayānaṃ khayaṃ avedi (He knew the destruction of conditions), that is, He knew and penetrated the destruction consisting of the non-arising and cessation (anuppādanirodhasaṅkhātaṃ) of conditions. Therefore, for that ātāpino jhāyato brāhmaṇassa (ardent, meditative brahmin), the qualities conducive to enlightenment or the Four Noble Truths pātubhavanti (become manifest), arise, or appear. But any kaṅkhā (doubts) that might arise from not properly knowing the cessation of conditions, which are of the types previously mentioned, all vapayanti (vanish), cease. The rest is the same as stated below.

Dutiyabodhisuttavaṇṇanā niṭṭhitā.

3. Tatiyabodhisuttavaṇṇanā

3. In the third [sutta], anulomapaṭiloma means forward order and reverse order, that is, both in the forward order and in the reverse order as stated. But why is the application of mindfulness in both the forward and reverse orders of Dependent Origination stated here, when it was already stated in the two previous suttas? Because the application of mindfulness there was in both orders for the third time. But how did mindfulness occur in both orders? It is not possible to apply mindfulness to the Dependent Origination in a forward and reverse order that is unprecedented and unrepeated. This should not be seen as "He applied both together to His mind," but rather in sequence. For the Blessed One first applied Dependent Origination to His mind in the forward order and uttered the first exclamation corresponding to it. The second time, He applied it to His mind in the reverse order and uttered an exclamation corresponding to it. But the third time, He applied it to His mind in the forward order at one time and in the reverse order at another time, thus applying it in both forward and reverse orders. Therefore, it was said, "anulomapaṭilomanti anulomañca paṭilomañca, yathāvuttaanulomavasena ceva paṭilomavasena ca" (anulomapaṭiloma means forward order and reverse order, that is, both in the forward order and in the reverse order as stated). This shows the powerful and mastered state of mindfulness. And here, the distinction between these should be understood based on the initial efforts that occur with the thought, "I will apply the forward order to my mind, I will apply the reverse order to my mind, I will apply the forward and reverse orders to my mind."

avijjāya tvevā (but truly from ignorance): but indeed from ignorance. Asesavirāganirodhā (from the complete cessation of fading away): from the complete cessation through fading away, which is the path, that is, from the complete cessation of non-arising through the highest path. Saṅkhāranirodho (the cessation of formations): the complete cessation of non-arising of all formations. For some formations cease with the three lower paths, and some do not cease, because ignorance has a cessation with remainder. But with its complete cessation through the highest path, no formations do not cease.

Etamatthaṃ viditvā (Having known this matter): having known in every way this matter that has been stated, that "with the arising and cessation of ignorance, etc., comes the arising and cessation of the mass of suffering, and with the arising and cessation of ignorance, etc." Imaṃ udānaṃ udānesī (He uttered this exclamation): He uttered the previously mentioned exclamation, which reveals the power of the Noble Path by which the meaning consisting of the arising and cessation of the mass of suffering was known in terms of function and the act of taking as an object.

yadā have pātubhavanti dhammā ātāpino jhāyato brāhmaṇassa, (when the qualities become manifest to the ardent, meditative brahmin) then that brahmin, with those qualities conducive to enlightenment that have arisen, or with that Noble Path to whom the Four Noble Truths have become manifest, vidhūpayaṃ tiṭṭhati mārasenaṃ (he stands dispelling the army of Māra), stands dispelling, scattering, and destroying the army of Māra of the type stated in the way "your first army is sensual desire," etc. (su. ni. 438; mahāni. 28; cūḷani. nandamāṇavapucchāniddesa 47). How? Sūriyova obhāsayamantalikkhaṃ (Like the sun illuminating the sky): just as the sun, having risen, stands illuminating the sky with its light, dispelling darkness, so too that brahmin, with defilements destroyed, stands dispelling the army of Māra, penetrating the truths with those qualities or with that Noble Path.

Thus, these three exclamations—the first about the understanding of conditionality, the second about the attainment of the cessation of conditions, and the third about the revelation of the power of the Noble Path—were spoken by the Blessed One in the three watches [of the night]. On what night? On the seventh night after enlightenment. For on the full moon night of Vesākha, the Blessed One recollected past lives in the first watch, purified the divine eye in the middle watch, and directed knowledge to Dependent Origination in the last watch, and having contemplated conditioned phenomena of the three realms in various ways, attained complete enlightenment, thinking, "Now the dawn will break." And the dawn broke immediately after the attainment of omniscience. Then, spending the seven days at the foot of the Bodhi tree in that same lotus position, on the night of the new moon that followed, having applied His mind to Dependent Origination in the manner stated in the three watches, He uttered these exclamations in order.

However, in the Khandhaka, it comes that "He applied His mind to Dependent Origination in forward and reverse order in all three instances" (mahāva. 1), so in the Khandhaka commentary it is said, "Having applied His mind thus in all three watches, the Blessed One uttered these exclamations: the first in terms of contemplating conditionality, the second in terms of contemplating Nibbāna, and the third in terms of contemplating the Path." This too is not contradictory. For the Blessed One, setting aside the seven days in the Jewel House, mostly dwelt experiencing the bliss of liberation, intermittently contemplating the Dhamma in the remaining six weeks, but in the week in the Jewel House, He dwelt solely in the application of the Abhidhamma.

Tatiyabodhisuttavaṇṇanā niṭṭhitā.

4. Huṃhuṅkasuttavaṇṇanā

4. In the fourth [sutta], ajapālanigrodhe (at the goatherd's banyan tree): it is said that goatherds would go and sit in its shade, so the name "goatherd's banyan tree" arose. But some say, "Since elderly brahmins, unable to recite the Vedas there, built residences with enclosing walls and all resided there, the name ajapālanigrodho arose." There, this is the meaning of the word: na japantīti ajapā, meaning those who do not recite mantras; ajapā lanti ādiyanti nivāsaṃ etthāti ajapāloti—those who take this as their abode are ajapāla. Or, others say that because it protects and guards the goats in its own shade when they enter within at midday, its name became established as ajapāla. In any case, this is the name of that tree; near it. For this locative is in the sense of proximity: "ajapālanigrodhe."

Vimuttisukhapaṭisaṃvedī (experiencing the bliss of liberation): there too, while contemplating the Dhamma, He sat experiencing the bliss of liberation. This tree is to the east of the Bodhi tree. Sattāha (a week) here does not refer to the week immediately after the week in the lotus position. For the Blessed One spent three more weeks near the Bodhi tree after the week in the lotus position.

animisacetiyaṃ was the name that arose. Then, walking back and forth on the jeweled promenade (ratanacaṅkama) between the seat and the standing place, from east to west, he spent a week; that became known as ratanacaṅkamacetiyaṃ. After that, in the western direction, the deities constructed a jeweled chamber; there, sitting cross-legged, contemplating the Abhidhamma Piṭaka, especially the endless methods of the Samantapaṭṭhāna, he spent a week; that place became known as ratanagharacetiyaṃ. Thus, having spent four weeks near the Bodhi tree itself, in the fifth week, he went from the Bodhi tree to the banyan tree of Ajapāla and sat cross-legged at its base.

Tamhā samādhimhā vuṭṭhāsī means he arose from the meditative attainment of fruition (phalasamāpatti-samādhi) at the appropriate time. And while the Blessed One was sitting there, a certain brahmin went to him and asked a question. Hence it was said, ‘‘atha kho aññataro’’ etc. There, aññataro means one unknown and unrenowned by name and lineage. Huṃhuṅkajātiko means he, it seems, considering auspicious sights as inauspicious, haughty with pride, disgusted by seeing everything as inferior due to pride and anger, would go around making the sound "huṃhu." Therefore, he is called "huṃhuṅkajātiko." There is also a reading "huhukkajātiko." Brāhmaṇo means a brahmin by birth.

Yena bhagavā means in which direction the Blessed One was sitting. This is a locative case used in the sense of location. Or, by which direction the Blessed One should be approached, by that direction he approached. Alternatively, yenā is a locative case in the sense of cause; by which cause the Blessed One should be approached by gods and humans, by that cause he approached, is the meaning. And by what cause should the Blessed One be approached? Because of being afflicted by various kinds of diseases and suffering, by the multitude of people with ailing bodies, like a great physician for the sake of curing diseases; because of being afflicted by various kinds of defilements and illnesses, by gods and humans with ailing minds, for the sake of curing the illnesses of defilements, for the cause of hearing the Dhamma, asking questions, and so on, the Blessed One should be approached. Therefore, this brahmin, desiring to dispel his doubt, approached.

Upasaṅkamitvā indicates the conclusion of approaching. Or, having approached the place, he went to a place nearer and closer to the Blessed One, is the meaning. Sammodī means he rejoiced together or properly; he and the Blessed One had a completely established joy through the means of friendly conversation, with the Blessed One saying, "Is it well with you, venerable sir? Are you able to get along?" etc. Sammodanīya means worthy of rejoicing, suitable for generating joy. Katha means a conversational exchange. Sāraṇīya means fit to be remembered, to be engaged in by good people, or to be contemplated at a later time. Vītisāretvā means having completed. Ekamanta is a neuter gender designation of place. In one place, having avoided the six faults of sitting, such as being too close, etc., in one region is the meaning. Etadavocā means he spoke this statement that is about to be said, "kittāvatā nu kho," etc.

kittāvatā means by how much measure. Nū is a particle in the sense of doubt. Kho is for filling the sentence. Bho is a form of address that arises from the brahmin's caste. Thus, it was said, "He is one who says 'bho,' if he has something" (ma. ni. 2.457; dha. pa. 396). Gotamā addresses the Blessed One by his clan name (gotta). How does this brahmin, having just met, know the clan name of the Blessed One? This is not the first meeting; even when he was living with the group of five monks who attended him during the six years of striving, and later, when he abandoned that practice and wandered for alms in Uruvela, in Senānigama, alone and without a companion, he had been seen and conversed with by that brahmin before. Therefore, recalling the Blessed One's clan name, which was commonly used by the group of five monks earlier, he addresses the Blessed One by his clan name, "bho gotamā." Or, from the time the Blessed One went forth on the Great Renunciation (mahābhinikkhamana), and was ordained on the bank of the Anoma River, from then on, he was known and renowned as "samaṇo gotamo," like the moon or the sun; there is no need to search for a reason for knowing his clan name.

Brāhmaṇakaraṇā means making (karontīti) a brahmin, the cause of brahmin-hood is the meaning. Here, kittāvatā with this he asks the measure of those qualities by which one becomes a brahmin. Katame ca panā with this he asks the nature of those qualities.

Etamatthaṃ viditvā means having understood the most important meaning of the question asked by him, at that moment, he uttered this exclamation (udāna), but he did not teach the Dhamma to that brahmin. Why? Because he was not a suitable vessel for the teaching of the Dhamma. Thus, upon hearing this verse, that brahmin did not have the realization of the Truths. Just as with him, so too with Upaka the ājīvaka, it was a mere expression of the Buddha's qualities. For indeed, prior to the turning of the Wheel of the Dhamma (Dhammacakkappavattana), the giving of refuge to Tapussa and Bhallika, even when heard by others, was merely conducive to habit (vāsanābhāgiya), not conducive to learning (sekkhabhāgiya), not conducive to penetration (nibbedhabhāgiya). Such is the nature of the Dhamma.

yo brāhmaṇo means that brahmin who, due to having discarded evil qualities, is a brahmin, not merely claiming brahminhood by birth while being endowed with evil qualities, such as making the sound "huṃhuṅkāraka" and being attached to inauspicious sights. That brahmin, due to having discarded evil qualities, by abandoning the sound "huṃhuṅkāra," nihuṃhuṅko, due to the absence of attachments such as rāga, nikkasāvo, due to having a mind engaged in the practice of meditation, yatatto, or yatatto due to having a controlled mind through the restraint of morality, vedantagū because he has reached the end of the Vedas, which is Nibbāna, the end of saṅkhāras, by means of the four knowledges of the paths; or he has reached the end of the Vedas. vusitabrahmacariyo because he has lived the holy life of the path, dhammena so brahmavādaṃ vadeyya he should speak that statement "I am a brahmin" according to the Dhamma, according to reason. Yassa even in the entire assembly of the world kuhiñci even in a single object, those ussadā natthi, namely, the rise of rāga, the rise of dosa, the rise of moha, the rise of māna, the rise of diṭṭhi, are completely abandoned, is the meaning.

The commentary on the Fourth Sutta is finished.

5. Brāhmaṇasuttavaṇṇanā

5. In the fifth, sāvatthiyanti, in a city of that name. It is called Sāvatthī because it was built in the dwelling place of an ascetic named Savattha, just as Kākaṇḍī and Mākandī. So far is the thinking on the letters. But the commentary masters say: Whatever is for the use and consumption of humans, everything is there in Sāvatthī. And when asked at the gathering of merchants, "What goods are there here?", taking up the statement "Everything is there," it is called Sāvatthī.

‘‘All things, all equipment,
Are found assembled in Sāvatthī;
Therefore it is called Sāvatthī.’’ (ma. ni. aṭṭha. 1.14);

sāvatthiyaṃ, this is a locative case, in the sense of proximity. Jetavaneti, jeto, because he conquers his adversaries; or jeto because he was born after the king conquered the hostile people; or, for the sake of auspiciousness, that was just his name. Vanaṃ, because it pleases (vanati), that is, it creates and produces affection in beings towards itself by means of its own prosperity. Or vanaṃ is like this: with the sounds of various kinds of flowers, fragrances, and the joyful calls of cuckoos and other birds, and with the hands of the branches and leaves of trees swaying in the gentle breeze, it is as if it begs with its hands, "Come, enjoy me." Jetassa vanaṃ jetavanaṃ. For it was planted, grown, and maintained by Prince Jeta. He himself was its owner; therefore, it is called Jetavana, in that jetavane.

Anāthapiṇḍikassa ārāmeti, by the name given by his parents, he was Sudatta, that great merchant. But because of the abundance of all desires, because of the absence of the stain of stinginess, and because of being endowed with qualities such as compassion, he constantly gives alms (piṇḍaṃ deti) to the helpless (anātha); therefore, he is called Anāthapiṇḍika. Here, ārāmo because the renunciates (pabbajitā) especially rejoice (ārāmo); or because they dwell delighting and rejoicing there without longing, due to the possession of the five characteristics of a dwelling, such as the beauty of flowers and fruits, not being too far, not being too near, etc., they dwell delighting and rejoicing there without longing. Or ārāmo because, by the kind of prosperity that has been mentioned, even when they have gone elsewhere, it brings them joy by bringing it into their own hearts. For that Anāthapiṇḍika, having bought it from the hands of Prince Jeta for eighteen crores of gold coins laid out as a layer, and having built dwellings with eighteen crores of gold coins, and having completed the great monastery with eighteen crores of gold coins, thus with the expenditure of fifty-four crores of gold coins, it was given to the Saṅgha with the Buddha at its head; therefore, it is called "anāthapiṇḍikassa ārāmo." In that anāthapiṇḍikassa ārāme.

Here, the phrase "jetavane" is a description of the former owner, "anāthapiṇḍikassa ārāme" is a description of the latter owner. Both are for the purpose of inducing those who desire merit (puññakāmānaṃ) to follow their example in the future by highlighting the special acts of generosity of both. For the eighteen crores of gold coins obtained from the sale of the land in the form of the gatehouse and the surrounding buildings, and the trees worth many crores, were Jeta's donation; the fifty-four crores were Anāthapiṇḍika's. Thus, showing that "those who desire merit do meritorious deeds in this way" by describing their generosity, the treasurer of the Dhamma instructs other merit-desirers to follow their example.

Here, there might be [this question]: If the Blessed One dwells in Sāvatthī, the phrase "jetavane" should not be said. Or, if he dwells in Jetavana, the phrase "sāvatthiya" should not be said. For it is not possible to dwell in both places at the same time. But this should not be seen in this way. Did we not say, "This is a locative case, in the sense of proximity"? Therefore, since this Jetavana is near Sāvatthī, when dwelling there, it is said, "He dwells in Sāvatthī, in Jetavana." For the word "sāvatthiya" is to indicate the village for alms-gathering, and the remaining words are to indicate the dwelling place suitable for renunciates.

In Āyasmā ca sāriputtotiādīsu, āyasmā is a term of endearment. The word "ca" is in the sense of a conjunction. Sāriputto because he is the son of a brahmin woman named Rūpasārī. Mahāmoggallāno is a term of veneration. Mahāmoggallāno because he is great with special qualities. Revato is Khadiravanikarevatato, not Kaṅkhārevato. For on one day, the Blessed One, like a golden pillar wrapped in a red cloth, like a golden mountain surrounded by coral flags, like Dhataraṭṭha, the swan-king, surrounded by ninety thousand swans, like a wheel-turning king surrounded by a fourfold army shining with the seven jewels, surrounded by a great Saṅgha of monks, like raising the moon in the middle of the sky, was sitting teaching the Dhamma in the midst of the four assemblies. At that time, these chief disciples and great disciples approached to pay homage to the Blessed One's feet.

Bhikkhū āmantesī means, showing the monks sitting around him those who were coming, he spoke. For the Blessed One, seeing those venerable ones, accomplished in qualities such as morality, concentration, and wisdom, endowed with supreme tranquility, and possessing supreme excellence of demeanor, coming, with a pleased mind, addressed the monks for the purpose of describing their special qualities: ‘‘ete, bhikkhave, brāhmaṇā āgacchanti, ete, bhikkhave, brāhmaṇā āgacchantī’’. This is repeated due to pleasure; it is also fitting to say it is due to praise. Evaṃ vutte means, when the Blessed One said this to those venerable ones, "brāhmaṇā." Aññataro means a certain monk sitting in that assembly, unknown by name and clan. Brāhmaṇajātiko means born in a brahmin family. For he had gone forth from a wealthy brahmin mahāsāla family. It seems he thought, "These worldly people say that one becomes a brahmin by means of both good birth and the accomplishment of brahminical training, and not otherwise. But the Blessed One calls these venerable ones 'brāhmaṇā.' Let me ask the Blessed One about the characteristics of a brahmin." For it was for this very purpose that the Blessed One then called those elders "brāhmaṇā." "Brahmaṃ aṇatīti brāhmaṇoti" is the etymology of brahmins by birth. But noble ones are brāhmaṇā by having discarded evil. Thus, it was said, "He is called a brahmin because he has discarded evil; he is called a samaṇa because of his peaceful conduct" (dha. pa. 388). And he will say, "Having discarded evil qualities."

Etamatthaṃ viditvā means having known this meaning of the word "brāhmaṇa" in its ultimate sense, its highest attainment. Imaṃ udānanti, he uttered this udāna that reveals the state of being a brahmin in the ultimate sense.

bāhitvā means having made external, having driven out from one's own mind-stream, having abandoned by way of eradication; that is the meaning. Pāpake dhamme means base qualities, the three kinds of misconduct as immoral conduct, the twelve types of unwholesome thought-moments as thought-production, the ten unwholesome paths of action as paths of action, all the various kinds of unwholesome qualities differentiated by way of occurrence; that is the meaning. Ye caranti sadā satā means those who, having attained abundance of mindfulness, always, by constantly dwelling in mindfulness in the six sense objects beginning with form, wander with the four postures being mindful. Here, it should be understood that comprehension is also included by the mention of mindfulness. Khīṇasaṃyojanā means those whose fetters are destroyed, because the ten kinds of fetters have been eradicated by the four Noble Paths. Buddhā means enlightened by the comprehension of the Four Noble Truths. And those Buddhas are of three kinds: disciple-Buddhas, Pacceka-Buddhas, and Sammā-sambuddhas. Here, disciple-Buddhas are intended. Te ve lokasmi brāhmaṇā means they are truly Brahmins in this world, named Brahmin due to their excellence, born of the noble lineage, or they are the true sons of the Brahmin-like Blessed One in this world of beings, not merely by birth and lineage, nor merely by wearing matted hair, etc. Thus, in these two suttas, the qualities that make one a Brahmin are spoken of after leading to Arahantship, but due to the different inclinations of beings, the diversity of teachings should be understood through the variety of expressions in the manner of teaching.

The commentary on the fifth sutta is finished.

6. Mahākassapasuttavaṇṇanā

6. In the sixth, rājagahe means in the city of that name. It is called "Rājagaha" because it was inhabited by Mahāmandhātu, Mahāgovinda and others. Others describe it in another way, "Because it is difficult to conquer, it is a house for enemy kings, hence Rājagaha." But what is the point? This is the name of that city. That city existed in the time of the Buddhas and in the time of the wheel-turning monarchs, but in other times it remains empty, inhabited by Yakkhas, a dwelling place for them. Veḷuvane kalandakanivāpeti veḷuvana is the name of that monastery. It is said that it was surrounded by a wall eighteen hands high, adorned with a large Perfumed Chamber suitable for the Blessed Buddha to dwell in, and with other buildings, such as pavilions, huts, caves, raised walkways, gatehouses, etc., and surrounded by bamboo groves, appearing blue and delightful, hence it is called "Veḷuvana". And here, they gave food to the squirrels, therefore it is called "kalandakanivāpo". It is said that in the past, a king, having entered that park for recreation, intoxicated with liquor, went to sleep during the day. His attendants, thinking, "The king is asleep," left him and went here and there, enticed by flowers and fruits. Then, drawn by the smell of liquor, a black snake emerged from a hollow in a tree and approached the king. Seeing it, a tree deity, thinking, "I will give life to the king," went in the guise of a squirrel and made a sound near his ear. The king awoke, and the black snake retreated. Seeing that, he thought, "This black one has given me life," and established a feeding ground for squirrels there, and proclaimed a decree of safety. Therefore, from then on, it came to be known as "kalandakanivāpa." For kalandaka is a name for squirrels. In that veḷuvane kalandakanivāpe.

Mahākassapo means Mahākassapa because he is endowed with great aggregates of virtue, etc. Moreover, starting with Kumārakassapa Thera, this elder is called "Mahākassapa". Pippaliguhāya means near the door of that cave there was a pippali tree, therefore it was known as "Pippaliguhā". In that pippaliguhāya. Ābādhiko means one who has illness, that is, he is sick. Dukkhito means one who has arisen with bodily suffering; that is, he is experiencing suffering. Bāḷhagilāno means one who is extremely ill, but he endured that illness being mindful and fully aware. Then the Blessed One, knowing his condition, went there and recited the Bojjhanga Paritta, and by that, the elder's illness subsided. This was said in the Bojjhanga Saṃyutta –

"At that time, the venerable Mahākassapa was dwelling at Pippaliguhā, sick, suffering, severely ill. Then the Blessed One, having risen from seclusion in the evening, approached the venerable Mahākassapa, and after approaching, sat down on the seat prepared for him. Having sat down, the Blessed One…pe…said this: 'Kassapa, are you bearing up? Are you able to continue? Are your painful feelings subsiding, not increasing? Is their subsiding apparent, not increasing?' 'No, venerable sir, I am not bearing up, I am not able to continue. Severe painful feelings are increasing in me, venerable sir, not subsiding; their increasing is apparent, not their subsiding.'

"'These seven Bojjhangas, Kassapa, are well proclaimed, developed, and cultivated by me, leading to direct knowledge, to enlightenment, to Nibbāna. Which seven? The Satisambojjhaṅga, Kassapa, is well proclaimed, developed, and cultivated by me, leading to direct knowledge, to enlightenment, to Nibbāna…pe…The Upekkhāsambojjhaṅga, Kassapa, is well proclaimed, developed, and cultivated by me, leading to direct knowledge, to enlightenment, to Nibbāna. These seven Bojjhangas, Kassapa, are well proclaimed, developed, and cultivated by me, leading to direct knowledge, to enlightenment, to Nibbāna.' 'Indeed, Blessed One, the Bojjhangas, indeed, Sugata, the Bojjhangas.'"

"This the Blessed One said. The venerable Mahākassapa, pleased in mind, rejoiced in the Blessed One's statement. And the venerable Mahākassapa rose up from that illness, and that illness of the venerable Mahākassapa was thus abandoned."

"atha kho āyasmā mahākassapo aparena samayena tamhā ābādhā vuṭṭhāsī" means.

Etadahosī means, previously, during the days of his illness, he remained in the monastery after consuming the almsfood brought by his fellow residents. Then, after recovering from that illness, this thought occurred to him: "What if I were to enter Rājagaha for alms?" Pañcamattāni devatāsatānī means five hundred goddesses who were attendants of Sakka, the king of gods, and were skilled in dancing. Ussukkaṃ āpannāni hontī means they were eager to give alms to the elder, preparing five hundred alms portions and taking them in golden bowls, standing in the middle of the road, saying, "Venerable sir, accept this almsfood, show us your favor," they were busily engaged in giving almsfood. Therefore it was said "āyasmato mahākassapassa piṇḍapātappaṭilābhāyā".

"pañcamattāni devatāsatāni paṭikkhipitvā".

Pubbaṇhasamayanti in the forenoon, at one time, at one period. Nivāsetvā means having firmly secured the lower robe by way of the monastery residence transformation. Pattacīvaramādāyā means having worn the robe and taken the bowl in hand. Piṇḍāya pāvisī means he entered for the purpose of alms. Daliddavisikhā means the dwelling place of impoverished people. Kapaṇavisikhā means the dwelling of miserable people due to their lack of possessions. Pesakāravisikhā means the dwelling of weavers. Addasā kho bhagavā means how did the Blessed One see? Reflecting, "What is my son Kassapa doing, having recovered from his illness?" the Blessed One, sitting in the Veḷuvana, saw with his divine eye.

Etamatthaṃ viditvā means having known this matter, that is, the practice of compassion for the wretched people, having rejected the divine almsfood consisting of various soups and curries offered by five hundred goddesses by venerable Mahākassapa. Imaṃ udānanti this utterance, revealing the state of being of a taintless one through the door of supreme frugality and showing such an impact.

anaññaposi means one who nourishes another is aññaposī, one who is not aññaposī is anaññaposī, without another to be nourished by oneself, without a second, that is the meaning. By that, it shows the elder's ease of sustenance. For the elder, maintaining himself only with the robe that is worn out and with the almsfood that sustains his belly, lives being supremely frugal, not nourishing anyone among relatives, friends, etc., because he is unattached anywhere. Alternatively, aññāta means because there is no need to be nourished by another, he is anaññaposī. For one who is dependent on a single provider of the four requisites is not called anaññaposī, because his livelihood depends on one. But the elder, relying on the strength of his legs, wandering for alms in accordance with the saying "Just as a bee," (dha. pa. 49) lives on mixed food, being ever new among families. Thus, the Blessed One praised him with the moon-like practice. Aññātanti not known, having widespread fame due to his genuine qualities, or known by his frugality and contentment due to his being anaññaposī. Alternatively, aññāta means not known in the sense of making oneself known for the sake of gain, honor, and praise due to the complete abandonment of craving. For one who is not free from craving makes himself known due to his desire for evil wishes, hypocrisy, and honor. Danta means tamed with supreme taming of the senses by way of six-factored equanimity. Sāre patiṭṭhita means established in the essence of liberation, or established in the essence of virtue and so on, such as the non-training aggregate of virtue and so on. Khīṇāsavaṃ vantadosanti khīṇāsavaṃ because of the complete abandonment without remainder of the four āsavas beginning with the āsava of sensuality. Therefore, vantadosaṃ because of the complete elimination of defilements such as lust, etc. Tamahaṃ brūmi brāhmaṇanti I call him, who has the qualities mentioned above, the supreme Brahmin, a Brahmin. Here too, the diversity of teaching should be understood in the same way as stated above.

The commentary on the sixth sutta is finished.

7. Ajakalāpakasuttavaṇṇanā

7. In the seventh, pāvāya means in the city of that name belonging to the Malla kings. Ajakalāpake cetiye means in the shrine named "Ajakalāpaka" because it was inhabited by a Yakka named Ajakalāpaka, a place made sacred by people. It is said that the Yakka accepts offerings with a goat tied in a bundle, along with a portion of a goat, not otherwise; therefore it was known as "Ajakalāpaka." Some say that he delights in gaining beings like goats, hence Ajakalāpaka. It is said that when beings bring offerings to him and make a goat sound, then he is pleased; therefore he is called "Ajakalāpaka." That Yakka is powerful, rough, and harsh, and present there, therefore people make that place sacred and offer sacrifices from time to time. Therefore it was said "ajakalāpake cetiye". Ajakalāpakassa yakkhassa bhavane means in the mansion of that Yakka.

It is said that then the Teacher, wishing to tame that Yakka, in the evening, alone and without a second, taking his bowl and robe, went to the door of Ajakalāpaka's mansion and asked the gatekeeper for permission to enter the mansion. He said, "Venerable sir, the Yakka Ajakalāpaka is rough; he does not respect a Samaṇa or a Brahmin; therefore you know for yourself, but it is not proper for me not to inform him." Immediately, he went with the speed of wind to Ajakalāpaka, who was attending a Yakka gathering. The Teacher entered the mansion and sat on the seat prepared in Ajakalāpaka's sitting hall. The Yakka's womenfolk approached the Teacher, paid homage, and stood to one side. The Teacher gave them timely Dhamma talks. Therefore it was said – "pāvāyaṃ viharati ajakalāpake cetiye ajakalāpakassa yakkhassa bhavane".

At that time, Sātāgira and Hemavata, while going to the yaksha assembly through the space above Ajakalāpaka's mansion, not comprehending their own movement, considered, "What could be the reason?" Seeing the Teacher sitting in Ajakalāpaka's mansion, they went there, paid homage to the Blessed One, and said, "Venerable Sir, we are going to the yaksha assembly," took leave, circumambulated Him, and departed. Seeing Ajakalāpaka at the yaksha gathering, they expressed their delight, "It is a gain for you, friend Ajakalāpaka, that the Blessed One, the foremost being in the world with its devas, is seated in your mansion. Approach and attend upon the Blessed One, and listen to the Dhamma." Hearing their words, he thought, "These ones are speaking of that shaven-headed ascetic being seated in my mansion," and being overwhelmed with anger, he thought, "Today, I will have a battle with that ascetic." Rising from the yaksha assembly, he lifted his right foot and crossed a mountain peak of sixty yojanas, which broke and split in two. The rest that should be said here should be understood in the same way as it comes in the Āḷavakasutta commentary (saṃ. ni. aṭṭha. 1.1.246).

"Then, at that time, the Blessed One was sitting in the open air in the darkness of night."

rattandhakāratimisāyaṃ: In the darkness of night, in dense darkness, meaning in great darkness where the arising of eye-consciousness is absent. It is said that darkness prevailed at that time with four characteristics. Devo: The cloud dripped each drop of water. Then the yaksha, thinking, "I will frighten this ascetic and make him flee with this sound," went near the Blessed One and made that frightening noise with "Akkulo," etc. Therefore, it is said, "atha kho ajakalāpako" etc. There, bhayaṃ means fright in the mind; chambhitattaṃ means the state of trembling of the body with stiff thighs; lomahaṃsaṃ means the bristling of hairs. By these three terms, he shows the arising of fear. Upasaṅkamī: Why did he approach with such intention, when he had previously done harm that he should have done himself? He indeed did harm, but he approached thinking, "I could not do anything to him while he was standing inside the mansion in a safe place on solid ground. Now, I can frighten and chase him away by frightening him standing outside." This yaksha considers his own mansion to be "solid ground" and also thinks that "this ascetic is not afraid because he is standing there."

Tikkhattuṃ ‘‘akkulo pakkulo’’ti akkulapakkulikaṃ akāsī: He made such a sound three times, saying "Akkulo pakkulo," intending to frighten. This is an imitative sound. At that time, that yaksha, as if lifting Mount Sineru, as if turning the great earth, with great effort like a collection of a hundred thunderclaps gathered in one place and bursting forth, the elephant roar of the directional elephants, the lion's roar of the maned lions, the hissing sound of the yakshas, the loud laughter of the ghosts, the clapping sound of the asuras, the thunderous crash of the Vajra of Indra, the king of gods, surpassing and overwhelming all other sounds with its depth, expansiveness, and scariness, like the roar of the great winds at the end of a cycle of destruction, splitting the hearts of ordinary people, roared his yaksha roar three times with a great, frightening, indistinct sound, thinking, "I will frighten this ascetic and make him flee with this." Whatever sound came out, the mountains shed their scales, and in all the trees, creepers, and bushes, starting with the chief of the forest trees, the leaves, fruits, and flowers withered. Even the king of mountains, the Himalayas, which is three thousand yojanas wide, trembled, shook, and quaked. Starting with the earth deities, most of the deities also experienced fear, trembling, and bristling of hairs, let alone humans. For other footless, two-legged, and four-legged creatures, it was like the time of destruction in the great earth, a great frightening event occurred. A great commotion arose in the entire Jambudīpa continent. But the Blessed One, not regarding that sound as "what is this?", sat motionless, resolving, "May no one have any danger from this."

Since that sound reached the ears of beings in this manner, "Akkula pakkula," therefore, imitating it, they made a compilation, saying "akkulapakkulikaṃ akāsī" because there is an act of making akkulapakkula in that yaksha's emission of the roar. Some say that "akkulo bakkulo" this sound is said by way of synonymous expression of the two words "ākulabyākula" just as "ekaṃ ekakaṃ". Since something born once is called ākulo because it comes into being just by the original origination, the initial meaning is the sound "ā", and by adding the "ka" sound to it and shortening it. Something born twice, however, is bakkulo, where the word kula is a synonym for jāti (birth), as in kolaṃkolaṃ, etc. And the application of sound follows the intended meaning. By the first word, creatures like jalābuja (born from a womb), lion, tiger, etc., are meant; by the second, creatures like aṇḍaja (born from an egg), venomous snakes, black snakes, etc., are meant. Therefore, others say that the yaksha shows this meaning, "I am the taker of your life," with two words, like a lion, etc., or like a venomous snake, etc. Others, however, say the reading is "akkhulo bhakkhulo" and say that its meaning is "akkhulo because it tends to uproot, destroy, annihilate; bhakkhulo because it tends to eat, devour. Who is that? Anyone among yakshas, ogres, pisācas, lions, tigers, etc., who is a harbinger of harm to humans." Here too, the application of intention should be understood in the manner previously stated.

Eso te, samaṇa, pisāco: "Hey, ascetic, a pisāca that eats flesh has approached you," saying this, the yaksha, having manifested a great terrifying form, stands in front of the Blessed One and speaks referring to himself.

Etamatthaṃ viditvā: Knowing in all aspects this harm being perpetrated by that yaksha through body and speech and his own freedom from defilements in the worldly conditions, which is the cause of his being unconquerable. Tāyaṃ velāyaṃ: At that time of perpetrating harm. Imaṃ udānaṃ: Not regarding that harm, He uttered this utterance that reveals the power of the Dhamma, which is the cause of his not regarding it.

yadā sakesu dhammesū: At what time, in the five aggregates of clinging, which are designated as one's own being. Pāragū: Gone to the far shore by way of the complete fulfillment of knowledge and realization; therefore, he has gone to the far shore by way of the complete fulfillment of abandonment, direct realization, and cultivation in the origin that is the cause of those aggregates, in the cessation that is the characteristic of their non-arising, and in the path leading to cessation. Hoti brāhmaṇo: Thus, he is called a brāhmaṇa because he has completely banished evil; the realization of the Four Noble Truths also occurs with the complete understanding of one's own being. And this was said: "Within this fathom-long body, with its perceptions and mind, I make known the world, the origin of the world..." (saṃ. ni. 1.107; a. ni. 4.45). Or sakesu dhammesū: In one's own qualities; one's own qualities are the qualities of virtue, etc., of a person who desires benefit. Qualities such as virtue, concentration, wisdom, and liberation are one's own qualities because they produce singular benefit and happiness for a person, unlike unwholesome qualities that bring harm and are not one's own. Pāragū: Gone to the far shore, the end, by the complete fulfillment of those virtues, etc.

sakesu dhammesu pāragū.

Or, by attaining the fruit of stream-entry, he is gone to the far shore in virtue. For he is said to be "one who fulfills virtue"; by taking the stream-enterer, the once-returner is also included here. By attaining the fruit of non-returning, he is gone to the far shore in concentration. For he is said to be "one who fulfills concentration". By attaining the fruit of arahantship, he is gone to the far shore in the other three. For the arahant is said to be gone to the far shore in wisdom, liberation, knowledge, and vision of liberation, having attained the culmination of wisdom, the unshakeable liberation of mind, and because the knowledge of reviewing has reached its end. Thus, in all ways, he has gone to the far shore in his own qualities at that particular time, in the Four Noble Truths, by accomplishing the sixteenfold task of knowledge, etc., through the four paths.

Hoti brāhmaṇo: Then, he is a brāhmaṇa in the ultimate sense because of his having banished evil qualities. Atha etaṃ pisācañca, pakkulañcātivattati: Then, after that going to the far shore as stated, Ajakalāpaka, he surpasses, transcends, overcomes this pisāca shown by you that has come for the purpose of eating flesh, and the akkulapakkulikaṃ you have stirred up for the purpose of generating fear; that is, he is not afraid.

This verse, too, was spoken by way of extolling arahantship. Then Ajakalāpaka, seeing that unshakeable state of the Blessed One even with such a terrifying and frightening appearance created by himself, with a pleased mind, making clear his being established in the faith of ordinary people, declared himself a lay follower in the presence of the Teacher.

The commentary on the Seventh Sutta is finished.

8. Saṅgāmajisuttavaṇṇanā

8.In the eighth, saṅgāmajī is the name. This venerable one, in Savatthi, was the son of a wealthy and very prosperous merchant. When he reached the appropriate age, his parents arranged for him a suitable wife, gave him property, and bound him with the bond of household life. One day, seeing lay followers living in Savatthi giving alms in the morning, undertaking the precepts, and going towards Jetavana in the evening with clean clothes, a clean upper robe, and with perfumes, garlands, etc., in hand, for the sake of hearing the Dhamma, he asked, "Where are you going?" When they said, "To Jetavana, to the presence of the Teacher, for the sake of hearing the Dhamma," he said, "Then I too will go," and went to Jetavana with them. And at that time, the Blessed One, roaring the lion's roar in the golden cave, like a lion with a mane, was seated on the excellent Buddha seat prepared in the Dhamma pavilion, teaching the Dhamma in the midst of the four assemblies.

Then those lay followers, having paid homage to the Blessed One, sat down to one side. Saṅgāmaji, too, the son of good family, sat down listening to the Dhamma at the edge of that assembly. The Blessed One, after giving a graduated talk, revealed the Four Noble Truths, and at the end of the Truths, the Dhamma was realized by many thousands of beings. Saṅgāmaji, too, the son of good family, having attained the fruit of stream-entry, when the assembly had risen, approached the Blessed One, paid homage, and requested ordination, "Ordain me, Blessed One." "Have you been permitted by your parents for ordination?" "No, Venerable Sir, I have not been permitted." "Tathāgatas do not ordain a son who has not been permitted by his parents, Saṅgāmaji." "Then, Venerable Sir, I will do such that my parents permit me to be ordained." Having paid homage to the Blessed One, circumambulated Him, he approached his parents and said, "Mother and father, permit me to be ordained." Thereafter, what comes in the Raṭṭhapāla Sutta (ma. ni. 2.293 ff.) should be understood.

"Then, at that time, the Venerable Saṅgāmaji had arrived at Savatthi."

‘‘assosi kho āyasmato saṅgāmajissā’’tiādi.

purāṇadutiyikā: A former companion by way of being a second in his former household life, meaning a wife. Ayyo: She speaks with a style inappropriate for renunciants, saying "Ayya-putta" when she should say "Ayyaputto". Kirā: A particle in the sense of hearsay; its connection should be understood as "it is said that he arrived." Khuddaputtañhi samaṇa, posa ma: Abandoning me, who am in such a state of distress, he has gone forth; I am now left with a small child; it is not proper for you to do the ascetic's life after abandoning someone like me. Therefore, ascetic, support me and my child with food, clothing, etc. The Venerable Saṅgāmaji, however, averting his senses, neither looks at her nor speaks to her. Therefore it is said: ‘‘evaṃ vutte āyasmā saṅgāmaji tuṇhī ahosī’’ti.

‘‘eso te, samaṇa, putto, posa na’’nti vatvā thokaṃ agamāsi: Having said, "Ascetic, this is your son, support him," she went a little further. It seems she could not stand in front of the ascetic's power. The Elder neither looks at the child nor speaks to him. Then that woman, standing not far away, turning her face and looking, knowing the Elder's manner, turned back, and taking the child, departed, saying, "This ascetic has no concern even with his son." Therefore, it is said: ‘‘atha kho āyasmato saṅgāmajissa purāṇadutiyikā’’tiādi.

"Puttenapi": The meaning is that this ascetic is not fond of even his own offspring, let alone others. "Dibbenā": Here, 'dibbaṃ' (divine) is used because of its resemblance to the divine. For deities, there exists a divine eye, born of meritorious deeds, unblemished by phlegm, bile, or blood, and capable of perceiving objects even at a distance. Similarly, this is the eye of higher knowledge (abhiññācakkhu), born of the fourth jhāna attainment, and is thus called 'divine' as it is like the divine eye, or because it is attained in dependence on the divine abodes (dibbavihāras), or because it has great radiance and great reach. With that divine eye. "Visuddhenā": With the purified one, utterly purified by the removal of hindrances (nīvaraṇa) and other defilements. "Atikkantamānusakenā": Which transcends the capacity of humans. "Imaṃ evarūpaṃ vippakāraṃ": This sort of impropriety, this conduct unbefitting ascetics as mentioned before, this disfigurement consisting of placing a child on the hip.

"Etamatthaṃ": Having known in every way this meaning, which consists of the Venerable Saṅgāmajī being detached from everything, including children and spouses. "Imaṃ udānaṃ": He uttered this utterance (udāna) that reveals his state of equanimity regarding desirable and undesirable things.

"āyantiṃ": To her who comes, meaning his former partner. "Nābhinandatī": He does not rejoice or become delighted that she has come to see him. "Pakkamantiṃ": To her who departs, thinking that she leaves unapproved by me. "Na socatī": He does not experience mental anguish. To show the reason why the Elder neither rejoices nor sorrows in this way, it is said, "Saṅgā saṅgāmajiṃ mutta". There, "saṅgā" means the five kinds of attachments (saṅga) – attachment to lust, aversion, delusion, conceit and wrong view. Saṅgāmajiṃ is freed from all attachments by means of their complete destruction, cessation, and liberation. "Tamahaṃ brūmi brāhmaṇa": Him, who has attained such a state, a khīṇāsava, I call a brāhmaṇa because he has completely discarded evil.

End of the commentary on the Eighth Sutta.

9. Jaṭilasuttavaṇṇanā

9. In the ninth, "Gayāyaṃ": Here, "gayā" is used for both a village and a bathing place (tittha). For the Buddha, while dwelling not far from the village of Gayā, is said to be "dwelling in Gayā," and likewise in reference to the Gayā bathing place. For near the village of Gayā, there is a pond and also a river, both of which are commonly regarded by the folk as a bathing-place for washing away evil (pāpapavāhanatittha). "Gayāsīse": On Gayāsīsa, a mountain there with a peak resembling an elephant's head, where there is a rock plateau similar to the forehead of an elephant, sufficient to accommodate a thousand monks. The Buddha dwells there. Thus, it is said: "Gayāyaṃ viharati gayāsīse".

"Jaṭilā": Ascetics (tāpasā). Here they are called "jaṭilā" because they maintain matted hair (jaṭā). "Antaraṭṭhake himapātasamaye": During the time of snowfall within the winter season, at the end of the month of Māgha, the four days at the end, and the four days at the beginning of the month of Phagguṇa, totaling eight days. "Gayāyaṃ ummujjantī": Some, in that water regarded as a holy bathing place, first dive with their whole bodies submerged, then emerge, rise up, float. "Nimujjantī": They sink into the water, head and all. "Ummujjanimujjampi karontī": They repeatedly perform emerging and submerging.

"ummujjantipi nimujjantipi ummujjanimujjampi karontī": Here, although emerging follows submerging, only a few are simply submerging, while many are emerging and doing both; therefore, to show their greater number, emerging is mentioned first. Similarly, "sambahulā jaṭilā" is said because the jaṭilas are the majority, but shaven-headed and tufted brahmins who purify themselves with water also do that there at that time.

"Osiñcantī": Some take water from the Gayā in their hands and pour it on their heads and bodies; others take water in pots and, standing on the bank, do likewise. "Aggiṃ juhantī": Some, after preparing a sacrificial ground on the bank of the Gayā, bring offerings such as incense and ghee and tend the fire sacrifice (aggihutaṃ juhanti aggihutaṃ paricaranti). "Iminā suddhī": By this emerging and so on in the Gayā, and by tending the fire, there is purification from the defilement of sins, or even liberation from saṃsāra — meaning, having such a view.

‘‘addasā kho bhagavā…pe… iminā suddhī’’: This has already been explained.

"Etamatthaṃ viditvā": Having known in every way this fact that their clinging to purification through bathing and such is a wrong path, and his own unerring understanding regarding the path to purification consisting of truth and so on. "Imaṃ udānaṃ": He uttered this utterance (udāna) which reveals that purification by water is an impure path, and that the qualities such as truth are truly the path to purification.

"na udakena sucī hotī": Here, "udakena" means by emerging in water and so on. Here, emerging in water and so on is called "udaka" by the omission of the subsequent word, just as "form-becoming" is called "form". Alternatively, "udakena" means that by water used as the means of the act of emerging and so on, there is no purity for a being, that is, there is no such thing. Or, "sucī" means that by the water as described, a being is not purified from the defilement of sins. Why? "Bahvettha nhāyatī jano": If there were purification from sins by emerging in water and so on as described, many people bathe in this water, including those who commit evil deeds such as matricide, and others such as those who kill cows and buffaloes, even fish and turtles; there would be purification from sins for all of them, but it is not so. Why? Because bathing is not an antidote to the causes of evil. For that which destroys something is its antidote, like light to darkness and knowledge to ignorance, but bathing is not like that to evil. Therefore, the conclusion to be reached here is, "na udakena suci hotī".

He then said, "yamhi saccañcā" and so on. There, "yamhi" means in whom, in which person. "Sacca" means both verbal truth and abstinence from falsehood. Or, sacca means both knowledge-truth (ñāṇasacca) and ultimate truth (paramatthasacca). "Dhammo" means the Noble Path (ariyamaggadhammo), and the fruit (phaladhammo); all of that is found in which person. "So sucī so ca brāhmaṇo": That noble person, especially a khīṇāsava, is pure (suci) due to his utter purity, and is a brāhmaṇa. Why, in this context, is truth taken separately from Dhamma? Because of the great benefit of truth. For in many discourses the virtues of truth have been declared, beginning with "Truth, indeed, is immortal speech" (Sn 455), "Truth, indeed, is the sweetest of flavors" (SN 1.246; Sn 184), "Saints are said to be established in truth, in meaning, and in Dhamma" (Sn 455), and "The samaṇas and brāhmaṇas are established in truth" and so on (Ja 2.21.433). And the dangers of deviating from truth have been declared beginning with "For one who has transgressed one thing, a speaker of falsehood" (Dhp 176), and "The speaker of untruth goes to hell" (Dhp 306).

End of the commentary on the Ninth Sutta.

10. Bāhiyasuttavaṇṇanā

10. In the tenth, "bāhiyo" is his name. "Dārucīriyo" means wearing a garment of bark. "Suppārake" means he lives in a town of that name. But who was this Bāhiya, how did he become Dārucīriya, and how did he come to reside in the town of Suppāraka?

"bāhiyo" they recognized. When he came of age, while living the household life, for the sake of trade, he filled a ship with many goods and entered the sea, traveling again and again, he reached his own city seven times along with his company.

He became known by the former designation "bāhiyo" and also as "dārucīriyo".

Seeing him going for alms in the town of Suppāraka, carrying a bowl and following the rule mentioned above, people thought, "If there are arahants in the world, they must be like this. Should this venerable one accept cloth if it is given, or would he not accept it due to his frugality?" While they were considering this, they offered him clothes from various directions. He thought, "If I were not to proceed in this manner, these people would not be so pleased with me. Why don't I reject these and live according to this same practice? In this way, gain and honor will arise for me." Thinking thus, he stood in a crossroads and did not accept the clothes. The people, with minds greatly pleased, thinking, "Oh, this venerable one is frugal," showed him great respect and honor.

"tena kho pana samayena bāhiyo dārucīriyo suppārake paṭivasati samuddatīre sakkato garukato" etc.

"Sakkato" means honored with respectful attendance and care. "Garukato" means regarded highly, like a stone umbrella, with the thought that he possesses special qualities. "Mānito" means respected in mind with esteem. "Pūjito" means venerated with offerings of flowers, incense, etc. "Apacito" means revered by those with greatly pleased minds with offerings of the path, seats, and so on. "Lābhī cīvara…pe… parikkhārāna" means obtaining the four requisites, namely robes and so on, which are constantly being brought to him in excellent forms.

"Sakkato" means having attained honor. "Garukato" means having attained high regard. "Mānito" means greatly esteemed and beloved in mind. "Pūjito" means venerated with the offering of the four requisites. "Apacito" means having attained reverence. For one to whom the four requisites are given with respect and with well-prepared, excellent offerings is "sakkato". One in whom they establish a sense of heaviness (garubhāvaṃ) and then give to, is "garukato". One whom they cherish in their mind and highly esteem is "mānito". One to whom they do all this as an act of veneration is "pūjito". One to whom they show the highest respect with acts of obeisance, standing up in welcome, and making añjali is "apacito". But they did all of this to Bāhiya. Thus it is said: "bāhiyo dārucīriyo suppārake paṭivasati sakkato" etc. Here, although he did not accept the robe, he is still called "lābhī" (a gainer) of the robe because of the offering, "Come, venerable sir, accept this cloth."

"Rahogatassā": To him gone into seclusion. "Paṭisallīnassā": To him who is solitary. To him who is called an "arahant" by many people, in that way being described now, "cetaso parivitakko udapādi": a wrong thought arose in his mind. How? "Ye kho keci loke arahanto vā arahattamaggaṃ vā samāpannā, ahaṃ tesaṃ aññataro": His meaning is: those in this world of beings who, having slain the enemies of defilements, are arahants by virtue of their deserving of offerings and honor, and those who, by slaying the enemies of defilements, have attained the path to arahantship, I am one of them.

"Purāṇasālohitā": A deity who was of the same blood, a relative, in a former existence, and had performed the ascetic life together with him. Some, however, say "purāṇasālohitā means a deity who was of the same blood as a mother in a previous existence," but that has been rejected in the commentary and the former meaning is taken.

It is said that in the dispensation of Kassapa, the Buddha Endowed with Ten Powers, seeing impropriety among the novices and others as the dispensation declined, seven monks, filled with urgency, thought, "Before the dispensation disappears, we will establish our own refuge," and after worshipping a golden shrine, they entered a forest. Seeing a mountain, they said, "Let those who have attachment to life return; let those without attachment climb this mountain," and having tied up a ladder, they all climbed that mountain, knocked down the ladder, and practiced the ascetic life. Among them, the elder of the Saṅgha attained arahantship after the passing of a single night. He brought alms from Uttarakuru and said to those monks, "Friends, partake of alms from here." They did not want to eat, saying, "Venerable sir, you have done this by your own power. If we too develop a special quality like you, we will bring and eat it ourselves." Then on the second day, the second elder attained the fruit of anāgāmī, and he too went there taking alms and invited the others, but they refused in the same way. Of them, the one who had attained arahantship passed away, and the anāgāmī was reborn in the Pure Abodes. But the other five people, even as they strove and exerted themselves, were unable to develop any special quality. Unable to do so, they withered away there and were reborn in the world of devas. After one Buddha-interval, having wandered only among the devas, in this Buddha-era they fell from the world of devas and were reborn in various families. Of these, one became King Pakkusaāti, one became Kumārakassapa, one became Dabba Mallaputta, one became Sabhiya the wanderer, and one became Bāhiya Dārucīriya. There, referring to that anāgāmī who was reborn in the Brahma world, it is said, "purāṇasālohitā devatā." For a deva-son, like a deva-daughter, is called a devatā because he is a deva, as in "atha kho aññatarā devatā" (then a certain deity) and so on. Here, however, a Brahmā is intended by devatā.

‘‘atha kho bāhiyassa dārucīriyassa purāṇasālohitā devatā’’tiādi.

Anukampikā: Means one who is compassionate, having the quality of showing favor, full of compassion. Atthakāmā: Means one who desires benefit, full of loving-kindness. With the former word, the goddess shows her desire to remove Bāhiya's suffering, and with the latter, she indicates the bestowal of benefit. Cetasā: By her own mind; here, "cetosīsena" (by the power of mind) should be understood as referring to the knowledge of reading others' minds (cetopariyañāṇa). Cetoparivitakkaṃ: The course of his mind. Aññāya: Having known. Tenupasaṅkamī: Just as a strong man might extend a contracted arm or contract an extended arm, so too, she disappeared from the Brahma world and appeared before Bāhiya, thus approaching him. Etadavocā: The Brahma spoke these words that are now being said, beginning with "ye kho keci loke arahanto vā," as if seizing Bāhiya, who was full of wandering desire, like a thief caught red-handed, saying, "neva kho tvaṃ, bāhiya, arahā," etc. Neva kho tvaṃ, bāhiya, arahā: With this, she denies that Bāhiya is an Asekha at that time. Nāpi arahattamaggaṃ vā samāpanno: With this, she denies that he is a Sekha, and by both statements, she reveals that he is not an Ariya. Sāpi te paṭipadā natthi, yāya tvaṃ arahā vā assa arahattamaggaṃ vā samāpanno: With this, she even denies that he is a virtuous worldling (kalyāṇaputhujjana). Here, paṭipadā means the six purifications, beginning with purity of virtue (sīlavisuddhi). Paṭipadā is the path by which one attains the Ariya path. Assā: Would be.

And what is the basis for this conceit of Arahatship that arose in him? Some say, "The conceit of Arahatship arose because of his desirelessness, contentment, austerity, long-practiced virtues, and the elimination of defilements through their temporary suppression." Others say, "Bāhiya has attained the four jhānas beginning with the first, therefore, the conceit of Arahatship arises in him due to the non-emergence of defilements through suppression." Both of these are merely their opinions, "thinking it possible and desiring gain, honor, and fame," as it comes in the commentary. Therefore, the meaning here should be understood in the manner stated above.

"atha ke carahi devate loke arahanto vā arahattamaggaṃ vā samāpannā"ti.

Atha: A particle used to begin a question. Ke carahi: Who now. Loke: In the world (okāsaloke). The meaning here is: in what place, on the entire surface of Jambudīpa, which is the receptacle world (bhājanaloka), do Arahants or those who have attained the path to Arahatship now live, so that we may approach them, abide in their instruction, and be freed from the cycle of suffering? Uttaresū: Said with reference to the northern direction from Suppāraka Port (Suppārakapaṭṭana).

Arahaṃ: An Arahaṃ because of being distant (ārakattā). Indeed, he is very, very far away from all defilements because he has destroyed defilements along with their latent tendencies by the path. Or, an Arahaṃ because he has slain enemies (arīnaṃ hatattā). For the Blessed One has completely slain and eradicated the defilement-enemies with the Ariya Path. Or, an Arahaṃ because he has destroyed the spokes (arānaṃ hatattā). And that wheel of Saṃsāra, which has been revolving since beginningless time, joined in the three realms (tibhave) in the chariot by piercing the hub consisting of ignorance, craving for existence, and craving, with the spoke of meritorious and other formations (puññādiabhisaṅkhāra), and the rim of aging and death (jarāmaraṇanemi), with the axle consisting of the arising of the outflows (āsavasamudayamayena akkhena). By standing on the ground of virtue (sīlapathaviyaṃ) with the feet of effort (vīriyapādehi) at the Bodhi-maṇḍa, and taking the axe of knowledge that destroys karma (kammakkhayakarañāṇapharasuṃ) with the hand of faith (saddhāhatthena), all the spokes have been struck down, destroyed, and demolished. Or, because he is worthy (arahati), he is an Arahaṃ. Indeed, the Blessed One is worthy of great robes and other requisites and special honor because he is the foremost recipient of offerings in the world with its devas. Or, an Arahaṃ because of the absence of secret (rahābhāvato). The Tathāgata is called Arahaṃ also because there is no possibility of evil defilements due to the complete eradication of defilements such as lust, and because of the absence of secrecy in doing evil.

sammāsambuddho. The Blessed One fully awakened by knowing what should be known, fully understanding what should be fully understood, abandoning what should be abandoned, realizing what should be realized, and developing what should be developed. Thus it was said:

"What should be known is known, what should be developed is developed;
What should be abandoned is abandoned by me, therefore, I am Buddha, O Brahmin." (su. ni. 563; ma. ni. 2.399; visuddhi. 1.131);

Arahattāyā: For the attainment of the highest fruition. Dhammaṃ desetī: Teaches, speaks, the Dhamma of conduct (paṭipadādhammaṃ), which is endowed with special qualities such as being good in the beginning (ādikalyāṇa), the Dhamma of serenity and insight (samathavipassanādhammameva vā), in accordance with the inclinations of those to be trained.

Saṃvejito: "Alas, indeed, for the state of a worldling, by which I, being unworthy, thought myself an Arahat, and did not know that the Sammāsambuddha has arisen in the world and is teaching the Dhamma. Truly, this life is difficult to know, and death is difficult to know," thus he was caused to be agitated; it means that his mind was agitated by the goddess's words in the manner stated. Tāvadevā: At that very moment. Suppārakā pakkāmī: Urged on by the joy and agitation arising from hearing even the name of the Buddha, he departed from Suppāraka Port, heading for Sāvatthi. Sabbattha ekarattiparivāsenā: He went the entire way with one night's stay everywhere. Indeed, from Suppāraka Port to Sāvatthi is one hundred and twenty yojanas, and he went that far in one night's stay. When he left Suppāraka, he arrived in Sāvatthi that very day.

How did he go thus? By the power of the goddess, some say "by the power of the Buddha." However, because it is said "sabbattha ekarattiparivāsenā" and because the length of the road is one hundred and twenty yojanas, wherever he stayed for the night in the villages, towns, and capital cities along the way, he approached Sāvatthi with one night's stay everywhere, without rising for the second dawn. This meaning is clarified. This should not be seen as such. Because the meaning of "ekarattimattaṃ so sakalasmiṃ tasmiṃ magge vasitvā" (having dwelt for only one night on that entire path) is intended. He dwelt for only one night on that entire path and arrived in Sāvatthi in the forenoon of the following day.

"tena kho pana samayena sambahulā bhikkhū abbhokāse caṅkamanti. Atha kho bāhiyo dārucīriyo yena te bhikkhū tenupasaṅkamī"tiādi.

Kahaṃ: Where. Nū: In doubt, kho: A particle used to fill out the sentence; what is the place, indeed, is the meaning. Dassanakāmamhā: We desire to see. For we desire to see and approach that Blessed One as a blind man his eyes, a deaf man his ears, a mute man his good speech, a cripple his hands and feet, a poor man his wealth, one traveling in a dangerous desert his safe land, one overcome by disease his health, one with a broken boat in the great ocean his great raft. Taramānarūpo: Having the appearance of haste.

Pāsādika: Arousing serenity in all ways for people engaged in seeing the form body (rūpakāya) due to the attainment of the beauty of his body, which is adorned with the thirty-two marks of a great man (bāttiṃsamahāpurisalakkhaṇa), the eighty minor marks (asītianubyañjana), the fathom-long aura (byāmappabhā), and the ketumālā. Pasādanīya: Capable of inspiring confidence, worthy of confidence, or deserving of confidence for those similar to him due to the attainment of the Dhamma-body (dhammakāya), which is endowed with an immeasurable collection of virtues such as the ten powers (dasabala), the four grounds of confidence (catuvesārajja), the six uncommon knowledges (chaasādhāraṇañāṇa), and the eighteen unique qualities of a Buddha (aṭṭhārasāveṇikabuddhadhammappabhuti). Santindriya: With pacified senses (pañcindriya) due to the departure of greed for the five senses beginning with the eye. Santamānasa: With pacified mind (mānasaṃ) due to the departure of the state of non-indulgence of the sixth sense, the mind (manindriya). Uttamadamathasamathamanuppatta: Having attained and established the supreme taming and calming (damathaṃ samathañca), which is called transcendent wisdom and liberation of mind and liberation by wisdom (paññāvimutticetovimutti). Danta: Tamed in body because of very pure bodily conduct and because of the absence of hesitation in hand and foot movements, and because of the absence of burning (dava) and other things. Gutta: Guarded in speech because of very pure verbal conduct and because of the absence of meaningless speech, and because of the absence of burning (dava) and other things. Yatindriya: Restrained in senses because of very pure mental conduct and because of the absence of indifference (upekkhā) without reflection (appaṭisaṅkhā) due to the practice of Ariyan power (ariyiddhiyogena). Nāga: A nāga because of not going in accordance with desire and so on, because of the non-return of the abandoned defilements such as lust, because of not doing any evil in any way, and because of the non-going to future existence. Here, "pāsādika" reveals the Blessed One's measure in terms of the form body, "pasādanīya" reveals the measure in terms of the Dhamma body, and "santindriya" and so on reveal the measure in terms of the remaining qualities. Therefore, it should be understood that in the fourfold measure of the world, the Blessed One's state of being the measure for all beings without exception is proclaimed.

"bhagavato pāde sirasā nipatitvā bhagavantaṃ etadavoca – ‘desetu me, bhante, bhagavā dhammaṃ, desetu sugato dhammaṃ, yaṃ mamassa dīgharattaṃ hitāya sukhāyā’"ti.

Sugato: Because of beautiful going, because of going to a beautiful place, because of going rightly, because of speaking rightly. For going is also called going (gata), and that of the Blessed One is beautiful, pure, and blameless. But what is that? The Ariya Path. By that going, he went to a safe direction without obstruction, and he leads others as well, therefore, because of beautiful going, he is Sugato. And because he has gone to a beautiful place, the deathless Nibbāna, he is Sugato because of going to a beautiful place. And because of going rightly, he is Sugato because the defilements abandoned by that path do not return again. Thus it was said:

"The defilements that are abandoned by the path of Stream-entry, those defilements he does not approach again, does not return to, does not come back, therefore he is Sugato. Once-returner…pe… by the path of Arahatship…pe… he does not come back, therefore he is Sugato" (cūḷani. mettagūmāṇavapucchāniddesa 27).

Or, because of going rightly, he is Sugato because of going with right practice in all three states, meaning he is of good conduct. For, starting from the foot of Dīpaṅkara up to the Great Bodhi-maṇḍa, by the right practice that fulfills the thirty perfections (samatiṃsapāramipūritāya), by the conduct for the sake of relatives (ñātatthacariyāya), by the conduct for the sake of the world (lokatthaacariyāya), by the conduct for the sake of Buddhahood (buddhatthacariyāya), having reached the limit, he is constantly promoting the welfare and happiness of all the world, not approaching these extremes, eternalism and annihilationism, indulgence in sensual pleasures and self-mortification, and by the unsurpassed Middle Way (majjhimāya paṭipadāya) that is called the development of the enlightenment factors (bojjhaṅgabhāvanāsaṅkhātāya), and because he has attained the supreme Dharma Lordship (dhammādhipateyyo) in the Ariya Truths, and by the right practice that is without exception for all beings, he has gone and practiced, thus even by this, because of going rightly, he is Sugato. And because he speaks rightly, he is Sugato, because he speaks words that are appropriate in the right place. Thus it was said:

"He speaks at the right time, he speaks what is true, he speaks what is beneficial, he speaks the Dhamma, he speaks the Vinaya, he speaks words that are worthy to be treasured, reasoned, defined, connected with the good." (dī. ni. 1.9; ma. ni. 3.14).

It was also said:

"That speech which is untrue, false, unprofitable, and which is unpleasant and disagreeable to others, the Tathāgata does not speak." (ma. ni. 2.86).

Thus, because of speaking rightly, he is Sugato.

Yaṃ mamassa dīgharattaṃ hitāya sukhāyā: That instruction of the Dhamma which may be for my welfare for a long time and for the happiness of attaining jhāna, liberation, and so on. Akālo kho tāva bāhiyā: It means that it is not yet the time for teaching the Dhamma to you. But does the Blessed One have a time that is not the time for practicing for the welfare of beings, since the Blessed One speaks at the right time? It is said that here, time (kālo) refers to the time of the ripening of the faculties of those to be trained (veneyyānaṃ indriyaparipākakālo). Since at that time, Bāhiya's state of whether his faculties were ripe or not ripe was difficult to know, therefore, without saying that, the Blessed One, showing that his own state of being inside was the reason, said, "antaragharaṃ paviṭṭhamhā." Dujjānaṃ: Difficult to know. Jīvitantarāyāna: Wishing to say whether there is or is not the occurrence of things that cause danger to life, he said "jīvitantarāyāna" due to excitement. For life, which is dependent on many conditions, and its dangers, are of many forms. Thus it was said:

"Today the effort must be made, who knows whether death will come tomorrow;
There is no bargaining with death, the great army." (ma. ni. 3.272; netti. 103);

"tasmā tihā"tiādinā dhammadesanaṃ ārabhi.

Tasmā: Because you have become eager and are excessively requesting me, or because you say that the dangers to life are difficult to know, and because your faculties have reached maturity, therefore. Tihā: A mere particle. Te: By you, eva: Now speaks the manner in which it should be said.

Sikkhitabbaṃ: Training (sikkhanaṃ) should be done in terms of the three trainings, namely, higher virtue, etc. (adhisīlasikkhādīnaṃ tissannampi sikkhānaṃ vasena). However, showing how it should be trained, he said, "diṭṭhe diṭṭhamattaṃ bhavissatī"tiādi.

"Diṭṭhe diṭṭhamattaṃ" means in the visual field, only what is seen by the eye-consciousness. Just as eye-consciousness sees only the form in the form, not its characteristic of impermanence, etc., so it is with the rest. The meaning is: one should train oneself that only what is seen by the eye-door consciousness will occur to me. Or, "diṭṭhe diṭṭhaṃ" means the cognition of form by eye-consciousness. "Mattaṃ" means a measure. "Diṭṭhā mattā etassā" is "diṭṭhamattaṃ," meaning only eye-consciousness will be the mind. This is what is said: just as eye-consciousness is not attached, not averse, and not deluded by a form that has come into its range, so, being without attachment, etc., only eye-consciousness will be my javana; I will establish the javana with the measure of only eye-consciousness.

"Mutaṃ" means the field of smell, taste, and touch should be understood together with the consciousnesses that take them as objects. "Viññāte viññātamattaṃ": here, "viññātaṃ" means the object cognized by the mind-door adverting. "Tasmiṃ viññāte viññātamattaṃ" means the measure of adverting. Just as adverting is not attached, not averse, and not deluded, so, without giving rise to attachment, etc., I will establish the mind with the measure of adverting. This is the meaning here. "Evañhi te, Bāhiya, sikkhitabbaṃ" means, Bāhiya, you should train yourself in this way, following these three trainings.

Thus, for Bāhiya, who was of brief inclination, the Blessed One, having divided the scope of insight into its six kinds through the six sense-organs, distinguished by the six kinds of objects, into four sections of "seen," etc., shows the comprehending knowledge, investigation, and full understanding in that. How so? Here, the visual field is called "seen" in the sense of being seen; eye-consciousness, however, together with the consciousnesses of that door, is "seeing" in the sense of seeing. Both of these, occurring according to conditions, are merely phenomena; there is no agent or instigator here. Since that is impermanent in the sense of ceasing to exist after arising, suffering in the sense of being oppressed by arising and passing away, and not-self in the sense of not being under one's control, where is there any opportunity for attachment, etc., for the wise? This is the intention here, and so it is with "heard," etc.

"Yato kho te, Bāhiyā" etc. was begun. There, "yato" means when, or because. "Te" means yours. "Tato" means then, or therefore. "Tenā" means by that "seen," etc., or by the attachment, etc., connected with the "seen," etc. This is what is said: Bāhiya, at whatever time or for whatever reason, while you are practicing the method I have described in regard to the "seen," etc., through the understanding of their non-perverted nature, there will be only the "seen," etc., at that time or for that reason you will not be with the attachment, etc., connected with the "seen," etc.; you will not be attached, or hateful, or deluded; because you have abandoned attachment, etc., you will not be connected with that "seen," etc. "Tato tvaṃ, Bāhiya, na tatthā" means when or because you will not be attached through that attachment, or hateful through aversion, or deluded through delusion, then or therefore you will not be in that "seen," etc.; in that "seen" or "heard" or "sensed" or "cognized," you will not be clinging and established with craving, conceit, and views, thinking "this is mine, this I am, this is my self." In this much, having brought the knowledge of abandonment to its culmination, the state of the one with taints destroyed has been shown.

"Tato tvaṃ, Bāhiya, nevidha na huraṃ na ubhayamantarenā" means when you, Bāhiya, will not be connected with that attachment, etc., in those "seen," etc., then you will be neither in this world nor in the next world nor in both. "Esevanto dukkhassā" means this indeed is the end of suffering, both the suffering of defilements and the suffering of the round of rebirths; this indeed is the absence of turning around. This indeed is the meaning here. But those who, taking the phrase "ubhayamantarenā," desire an intermediate existence, that is wrong for them. For the existence of an intermediate state has already been refuted in the Abhidhamma. The word "antarena" (between) is, however, a declaration of an alternative distinction, therefore this is the meaning here: "neither here nor there, another distinction is not both."

Or alternatively, the word "antarena" (between) is a declaration of the absence of an alternative distinction. Its meaning is: "neither here nor there, but there is no other place between." And those who, having improperly grasped the meaning of these sutta passages, "antarāparinibbāyī sambhavesī" (one who attains Nibbāna in between, and one heading for becoming), say that "there certainly is an intermediate existence," even they, since in the Aviha heavens and so forth, without exceeding the middle of the lifespan there, one attains full Nibbāna through the attainment of the highest path in between, by the Nibbāna of the remaining defilements; thus "antarāparinibbāyī" means one who attains Nibbāna in between, not one who exists in an intermediate existence. And regarding the latter, those who have come into being, and will not come into being, are the arahants, who are called "bhūtā" (have come into being) in the former passage. Because of its opposition to that, "sambhavesino" (heading for becoming) are the learners and ordinary people, because of their unabandoned fetters of existence. Or, among the four wombs, egg-born and womb-born beings are called "sambhavesī" as long as they do not break the eggshell or the womb; those who have come out of the eggshell or the womb are called "bhūtā." Those born from moisture and those born spontaneously are called "sambhavesī" in the first moment of consciousness, and "bhūtā" from the second moment of consciousness onwards. Or, with whatever mode of conduct they are born, as long as they do not reach another from that, they are "sambhavesino," after that they are "bhūtā." Therefore, it should be rejected as non-existent. For when there is a straightforward meaning in accordance with the Pali, what is the use of a hypothetical intermediate existence with unestablished power?

But those who say that "the appearance of phenomena that occur in a continuous stream in other places without interruption is seen, as in the non-conscious stream of rice and so on, so even in the conscious stream it must be by appearing in other places without interruption. And this method is consistent if there is an intermediate existence, not otherwise," what explanation should be given for one who has mastery of the mind through psychic power, who, establishing a body in accordance with his mind, goes from the Brahma world to here, or from here to the Brahma world, in a moment? Even if the occurrence of phenomena in all places without interruption is desired, even if the object of the psychic powers of those with psychic power may be unthinkable. That is the same here, because it is said that "the result of kamma is unthinkable." Therefore, that is merely their opinion. For phenomena are of an unthinkable nature; they appear in a discontinuous place due to conditions in some places, and in a continuous place in others. Thus, through conditions such as mouth sounds, a reflection or echo appearing in another place, such as in a mirror or mountain region, is seen being produced from conditions. Therefore, not everything should be applied everywhere. This is the summary here. The detailed discussion, however, of establishing the example of a reflection and the debate about the intermediate existence, should be taken from the commentary on the Kathāvatthu (kathā. 505; kathā. aṭṭha. 505).

"Idha" is the desire realm, "huraṃ" is the formless realm, "ubhayamantarenā" is said to be the form realm. Others say, "Idha" is the internal sense bases, "huraṃ" is the external sense bases, "ubhayamantarenā" is mind and mental factors. "Idha" is the conditioned phenomena, "huraṃ" is the conditioned-produced phenomena, "ubhayamantarenā" is the concepts. All that is not in the commentaries. Thus, the three-world phenomena should be categorized into four kinds based on "in the seen, only the seen," etc. There, through the avoidance of grasping at what is beautiful, pleasant, permanent, and self, the contemplation of the unattractive, suffering, impermanent, and not-self is shown. Thus, insight is taught in brief, together with the lower purifications. By "Tato tvaṃ, Bāhiya, na tenā," since the destruction of attachments, etc., is intended, it is the path. By "Tato tvaṃ, Bāhiya, na tatthā," it is the fruit. By "Nevidhā," etc., the Nibbāna element without remainder is taught. Thus, it should be seen. Therefore, it was said – "atha kho Bāhiyassa…pe… āsavehi cittaṃ vimuccī."

"Tāvadevā" means at that very moment, not at another time. "Anupādāyā" means without grasping. "Āsavehī" means by the taints, beginning with existence, going to the gotrabhu, having the characteristic of flowing out, of proceeding, of being a long-time resident, and being similar to intoxicants such as madira, they have gained the name "āsavā" (taints), which are craving for sensual pleasures, etc. "Vimuccī" means he was freed, released by the freedom of destruction and the freedom of tranquility. For he, while listening to the Teacher's Dhamma, having purified his morality, relying on the concentration of mind he had attained, having established insight, due to his quick understanding, at that very moment, having destroyed all the taints, attained arahantship together with the discriminations. Having cut off the stream of Saṃsāra, having completed the round of existence, being one who was bearing his final body, when the nineteen reflections were occurring, being impelled by the nature of the Dhamma, he asked the Blessed One for ordination. When asked, "Are your bowl and robe complete?" he said, "They are not complete." Then the Teacher, saying to him, "Then seek a bowl and robe," departed. Therefore, it was said – "atha kho bhagavā…pe… pakkāmī."

"Atha kho acirapakkantassa bhagavato Bāhiyaṃ dārucīriyaṃ gāvī taruṇavacchā adhipatitvā jīvitā voropesī."

"Acirapakkantassa" means for the Blessed One who had not long departed. "Gāvī taruṇavacchā" means a female demon in the form of a young cow. "Adhipatitvā" means overpowering, trampling. "Jīvitā voropesī" means, due to the opportunity for harm gained in a previous existence, creating a hostile thought with just seeing, striking with its horn, it deprived him of life.

The Teacher, having gone for alms and finished his meal, while going out of the city with many monks, seeing Bāhiya's body fallen in the charnel ground, instructed the monks: "Monks, standing at one house door, having brought a bier, having carried this body out of the city, cremate it and make a stupa." The monks did so. Having done so, they went to the monastery, approached the Teacher, announced the deed they had done, and asked about his future destiny. Then the Blessed One told them about his attainment of Nibbāna. The monks asked, "Venerable Sir, you say that 'Bāhiya Dārucīriya has attained arahantship,' when did he attain arahantship?" When it was said, "At the time of hearing my Dhamma," they asked, "When was the Dhamma spoken by you to him?" "While going for alms, standing in the street today." "The Dhamma spoken by you while standing in the street is small, Venerable Sir, how did he accomplish such a distinction in such a short time?" Showing that "Monks, do you measure my Dhamma as 'little or much'? Even thousands of verses disconnected from the goal are not better, but even one verse connected with the meaning is better" –

"Even a thousand verses, made up of meaningless words,
Better is one verse-foot, which, having heard, one is calmed." (dha. pa. 101) –

"Atha kho bhagavā sāvatthiyaṃ piṇḍāya caritvā…pe… parinibbuto, bhikkhave, Bāhiyo Dārucīriyo."

"Pacchābhattaṃ" means after the meal. "Piṇḍapātapaṭikkanto" means having returned from seeking alms. With both phrases, it is said that he had finished his meal. "Nīharitvā" means having taken out of the city. "Jhāpethā" means burn it. "Thūpañcassa karothā" means having taken the bodily relics of this Bāhiya, make a monument. There, he says the reason – "sabrahmacārī vo, bhikkhave, kālakato." Its meaning is: that which you live, seeing the Dhamma of the practice of the highest virtue, etc., in the sense of excellence, that was lived by him the same as you; thus the co-practitioner of the holy life is deceased, having attained the time of death; therefore, having carried him out on a bier, cremate him, and make a stupa for him.

"Tassa kā gatī" means in the five destinies, which destiny of his is birth, existence, having become? "Gatī" means accomplishment, is he an Ariya or an ordinary person? What is the conclusion? "Abhisamparāyo" means his future existence after death, or the cessation of existence. Although by the very instruction to make a stupa for him, his attainment of Nibbāna is declared in meaning, the monks who did not know with just that asked, "What is his destiny?" Or, desiring to have it made more obvious, they asked the Blessed One in that way.

Paṇḍito (Wise): Because he has attained the highest path wisdom, he is called "paṇḍito," meaning one who has gone (ito gato) with wisdom (paṇḍena).Paccapādī (Practiced): Undertook.Dhammassā (Of the Dhamma): Of the supramundane Dhamma.Anudhammaṃ (According to the Dhamma): The practice-Dhamma, such as purity of virtue, etc. Or, dhammassā (of the Dhamma): Of the Dhamma of Nibbāna.Anudhammaṃ (According to the Dhamma): The Dhamma of the noble paths and fruits.Na ca maṃ dhammādhikaraṇaṃ (He did not cause me trouble because of the Dhamma): Because he practiced according to the instruction, he did not trouble me on account of the teaching of the Dhamma. For indeed, one who, having heard the Dhamma in the presence of the Teacher or having taken a meditation subject, does not practice according to the instruction, that one troubles the Teacher. With reference to this, it was said: "Thinking of harming, I did not speak of excellence, the sublime Dhamma, among humans and brahmas" (mahāva. 9; ma. ni. 1.283; 2.339). Or, na ca maṃ dhammādhikaraṇaṃ (He did not cause me trouble because of the Dhamma): He did not cause trouble to this Dhamma. This is what is said: Because of his good practice of this Teaching-Dhamma of mine, which is the cause of escape from the round of suffering, he does not cause trouble. For one of bad practice, destroying the Teaching, is said to strike the Teacher’s Dhamma-body. But this one, having brought right practice to its culmination, attained final Nibbāna in the Nibbāna-element with no residue left. Therefore it was said: ‘‘parinibbuto, bhikkhave, bāhiyo dārucīriyo (Bāhiya of the bark-cloth is fully extinguished, monks.)’’.

Etamatthaṃ viditvā (Knowing this matter): Having known in every way this fact of the Venerable Bāhiya's complete extinction in the Nibbāna-element with no residue left, and also the difficulty for many people to understand the destiny of those extinguished ones who are without defilements.Imaṃ udānaṃ (This utterance): He uttered this utterance revealing the experience of Nibbāna without support.

Yatthā (Where): In which Nibbāna, water does not penetrate, nor do earth, fire, or air penetrate; it does not find support. Why? Because of the unconditioned nature of Nibbāna. For there, not even a trace of conditioned things is possible.Sukkā (The bright one): The constellation of stars named "Sukkā" because of its bright color.Na jotantī (Do not shine): Do not illuminate.Ādicco nappakāsatī (The sun does not light up): Even the sun, capable of spreading light in one moment in the three continents, does not shine with its radiance.Na tattha candimā bhātī (The moon does not shine there): Even the moon, with its lovely cool rays, despite its shining nature, does not illuminate in that Nibbāna because of absence. Considering the apprehension that if the sun, moon, and so on are not there, it would be utter darkness like the world-interval, he said, ‘‘tamo tattha na vijjatī (darkness is not found there)’’. For when there is no appearance of form, there can be no such thing as darkness.

Yadā ca attanā vedi, muni monena brāhmaṇo (When the sage knows by himself, a silent brāhmana): When, at what time, the noble disciple-brahmin, named "muni" because of understanding the four noble truths, and named "mona" (silence) because of the path-knowledge, and endowed with bodily silence (kāya-monyya) etc., by that very knowledge called "mona," having abandoned hearsay and the like, having made it personally visible, himself, knows, penetrates Nibbāna at the moment of the highest path. "Avedī" is also a reading; the meaning is "knew."Atha rūpā arūpā ca, sukhadukkhā pamuccatī (Then he is freed from form and formless, from pleasure and pain): Atha (Then): After that knowledge of Nibbāna.Rūpā (From form): From form-Dhamma, by that the five-aggregate existence and one-aggregate existence are taken.Arūpā (From the formless): From the formless-Dhamma, by that the formless existence unmixed with form is taken. That is also called "four-aggregate existence."Sukhadukkhā (From pleasure and pain): From pleasure and pain arising everywhere, also from the round. Or, rūpā (from form): From rebirth in the form realm.Arūpā (From the formless): From rebirth in the formless realm.Sukhadukkhā (From pleasure and pain): From rebirth in the desire realm. For existence in the desire realm is mixed with pleasure and pain. Thus, with these two verses, the Blessed One shows, "Such is the destiny of Nibbāna for my son Bāhiya."

The commentary on the tenth sutta is finished.

And the commentary on the Bodhi-vagga is finished.

2. Mucalinda Vagga

1. Mucalinda Sutta Commentary

11.In the first of the Mucalinda Vagga, mucalindamūle (at the foot of the Mucalinda): Here, mucalinda means the Barringtonia acutangula tree. That is also called "niculo," near that. But some say, "Mucala is the name of that tree; however, because it is the chief of the forest, it is called Mucalinda."Mahā akālamegho (A great untimely cloud): A great cloud that arose out of season. For that arose in the last month of the hot season, filling the interior of the entire world-circle.Sattāhavaddalikā (A week of continuous rain): When that arose, there was a week of continuous rain.Sītavātaduddinī (A bad day with cold wind): And that week of continuous rain was called "duddini" because the days were unpleasant with a cold wind mixed with rain-spray blowing all around.Mucalindo nāma nāgarājā (A nāga-king named Mucalinda): Near that very Mucalinda tree, at the bottom of a pond, there is a nāga-palace; a nāga-king of great power was born there.Sakabhavanā (From his own palace): From his own nāga-palace.Sattakkhattuṃ bhogehi parikkhipitvā (Having encircled seven times with his coils): Having surrounded the body of the Blessed One seven times with the coils of his own body.Uparimuddhani mahantaṃ phaṇaṃ vihaccā (Having spread a large hood over the top of his head): Having spread his large hood over the area of the Blessed One's head. "Phaṇaṃ karitvā" is also a reading; the meaning is the same.

Mā bhagavantaṃ sītaṃ (May cold not trouble the Blessed One): etc., is a clarification of the reason for his acting in that way. For he stood there acting in that way, thinking, "May cold not trouble the Blessed One, may heat not trouble him, may contact with gnats and the like not trouble him."

Here, although there is no heat at all during a week of continuous rain, if the cloud were to dissipate from time to time, there would be heat; it is fitting for him to think that even that should not cause trouble. But some say here, "The mention of heat is a statement of the reason for making the encirclement of coils extensive. For if it were small, the heat arising from the nāga's body would trouble the Blessed One; but by making it extensive, he stood there acting in that way so that such 'heat should not trouble him.'"

Viddhaṃ (Dispelled): Driven away, meaning removed by the dispersal of the clouds.Vigatavalāhakaṃ (Cloudless): With the clouds gone.Devaṃ (Sky): The sky.Viditvā (Knowing): Knowing that "now the sky is cloudless, there is no trouble of cold, etc., for the Blessed One."Viniveṭhetvā (Having unwound): Having removed.Sakavaṇṇaṃ (His own form): His own nāga-form.Paṭisaṃharitvā (Having withdrawn): Having caused to disappear.Māṇavakavaṇṇaṃ (The form of a youth): The form of a young man.

Etamatthaṃ (This matter): Having fully known this matter that happiness is everywhere for one who experiences the happiness of seclusion.Imaṃ udānaṃ (This utterance): He uttered this utterance revealing the experience of the happiness of seclusion.

Sukho viveko (Seclusion is happiness): Seclusion, called the seclusion of the aggregates, is happiness.Tuṭṭhassā (For the contented): For one who is contented with the satisfaction of the four path-knowledges.Sutadhammassā (Who has heard the Dhamma): For one who has proclaimed the Dhamma, who has made the Dhamma well-known.Passato (Seeing): For one seeing that seclusion, or whatever should be seen, all that with the eye of knowledge attained by the strength of his own energy.Abyāpajjaṃ (Non-oppression): The state of non-hostility; with this, the preliminary part of loving-kindness is shown.Pāṇabhūtesu saṃyamo (Restraint towards beings with life): And restraint towards beings, the state of non-violence, is happiness; this is the meaning. With this, the preliminary part of compassion is shown.

Sukhā virāgatā loke (Freedom from passion in the world is happiness): Freedom from passion is also happiness in the world. What kind?Kāmānaṃ samatikkamo (Overcoming desires): That which is called overcoming desires, that freedom from passion is also happiness; with this, the non-returning path is spoken of.Asmimānassa yo vinayo (The subduing of the conceit "I am"): With this, arahantship is spoken of. For arahantship is called the calming and subduing of the conceit "I am," and there is no happiness beyond that; therefore he said, ‘‘etaṃ ve paramaṃ sukhaṃ (this is truly the highest happiness)’’. Thus, with arahantship, he takes the peak of the teaching.

The commentary on the first sutta is finished.

2. Rāja Sutta Commentary

12.In the second, sambahulānaṃ (of many): According to the Vinaya method, three people are called "sambahulā," beyond that, it is the Saṅgha. But according to the Sutta method, it is three or more. Therefore, here also, "sambahulā" should be understood according to the Sutta method.Upaṭṭhānasālāya (In the service hall): In the dhamma assembly hall. For that is called "upaṭṭhānasālā" as the place for attending to the Tathāgata who has come to teach the Dhamma, and to the monks. Or, that hall or pavilion where the monks decide on the Vinaya, discuss the Dhamma, engage in conversation, and naturally gather together, that hall or pavilion is also called "upaṭṭhānasālā." For there, the Buddha's seat is always prepared. For this is the custom of the monks during the time the Buddhas remain.Sannisinnānaṃ (Having sat down): Having sat down gathered together in a sitting posture.Sannipatitānaṃ (Having assembled): Having assembled, having come from here and there in a gathering posture. Or, having placed the Buddha's seat in front, having respectfully sat down with the arising of regard as if in the presence of the Teacher, having assembled by falling well and truly into each other due to shared intention.Ayaṃ (This): Indicates what is now being said.Antarākathā (An intervening talk): Another talk between the meditation subject, reflection, recitation, and questioning, or a talk in between the sugata-teaching received at midday and the Dhamma-hearing to be received in the evening, or another talk occurring in between the conduct of a renunciate, that is the intervening talk.Udapādī (Arose): Arose.

Imesaṃ dvinnaṃ rājūnaṃ (Of these two kings): The possessive case in specification.Mahaddhanataro vā (Or richer): Among the two, one is exceedingly richer, meaning one who has great wealth, consisting of a collection of the seven treasures, buried and placed in the earth; that is, mahaddhano. Vā is used in the sense of option. The same method is to be applied in the remaining words. But this is the distinction: mahābhogo (great enjoyment), meaning one who has great enjoyment due to constant use. Mahākoso (great treasury), meaning one who has a great treasury which is a source of daily income. But others say, "The wealth of belongings, which is a source of daily income, is diverse, distinguished by gems, timber, groves, etc.; the same, when deposited in strong rooms and the like, is the treasury." Twenty-four gems are: diamond, great sapphire, indranīla, emerald, beryl, ruby, topaz, kakketa stone, pulaka, vimala, lohitaṅka, crystal, coral, glowstone, gomuttaka, gomedaka, sogandhika, pearl, conch, añjana-root, royal cloth, amataṃsaka, piyaka, and brāhmaṇī. Seven metals and a kahāpana are called timber. Bedding, coverings, and ivory items are called pheggu. Sandalwood, aloe, saffron, tagara, camphor, etc., are called groves. There, by the first "ādi" (etc.), the various kinds of grain, such as sāli rice, beans, lentils, etc., with divisions of early and late crops, by making the grain-products beginning with those which are objects of enjoyment and use for beings, all that is included. Mahāvijito (Greatly victorious), meaning one who has a great conquered territory. Mahāvāhano (Great vehicle), meaning one who has a great vehicle of elephants, horses, etc. Mahabbalo (Great strength), meaning one who has a great army and physical strength. Mahiddhiko (Of great power), meaning one who has great power produced by meritorious actions, consisting of desired accomplishments. Mahānubhāvo (Of great influence), meaning one who has great influence consisting of enthusiasm, mantra-power, and the ability of authority, called tejas.

And here, by the first, prosperity of income; by the second, prosperity of wealth and equipment; by the third, prosperity of possessions; by the fourth, prosperity of territory; by the fifth, prosperity of vehicles; by the sixth, prosperity of one's own self along with the prosperity of retinue; by the seventh, prosperity of meritorious actions; by the eighth, prosperity of might; the kings' qualities are revealed. Therefore, all those seven natural prosperities that kings should desire—prosperity of lordship, prosperity of ministers, prosperity of army, prosperity of territory, prosperity of possessions, prosperity of friends, prosperity of fortresses—all those should be understood as appropriately explained.

Rājā (King). Issaro (Lord) of the Magadhas is māgadho. Seniyo (Seniyo) because he is endowed with a large army or because of the Seniya clan. Bimbi means gold; therefore, bimbisāro (Bimbisāra) because of his color like the essence of gold. But some say, "This is simply the name of that king." Pasenadi (Pasenadi) because he conquers the opposing army, the enemy forces. Kosalo (Kosala) because he is the ruler of the Kosala country.Ayañcarahī (Now this): Here, carahī is merely a particle.Vippakatā (Incomplete): Unfinished. This intervening talk of those monks is not finished; this is the meaning.

Sāyanhasamayanti, sāyanhe ekaṃ samayaṃ—in the evening, at one time. Paṭisallānā vuṭṭhitoti, having arisen from that and that form, etc., from turning back the mind from objects, having arisen at the appropriate time from the attainment of fruition, known as paṭisallāna. For the Blessed One, in the forenoon, having entered Sāvatthi surrounded by the Saṅgha of monks, having made alms-gathering easy for the monks, having completed his meal duties, after going out from Sāvatthi with the monks and entering the monastery, standing in front of the Perfumed Chamber (gandhakuṭi), having given the customary advice to the monks who were standing, and when they had departed to their daytime abodes at the foot of trees in the forest, he would enter the Perfumed Chamber, spend the day in the bliss of fruition attainment, and having arisen from the attainment at the proper time, thinking, "The four assemblies, expecting my arrival, are sitting filling the entire monastery; now is the time for me to approach the Dhamma assembly hall for the purpose of teaching the Dhamma," he would rise from his seat, and like a lion emerging from a golden cave, he would come out from the fragrant Perfumed Chamber, and like a rutting bull elephant approaching the herd, with a graceful gait free from physical restlessness, with the splendor of the thirty-two marks of a great man adorned with eighty minor marks, with a fathom-long radiance possessing the splendor of its aura, adorned with radiant streamers, emitting six-colored Buddha rays of blue, yellow, red, white, crimson, and brilliant hues, with an inconceivable power, with an incomparable Buddha-like grace, making the entire monastery one light with the wealth of his form body, he would approach the service hall. Therefore, it was said: ‘‘atha kho bhagavā…pe… tenupasaṅkamī’’ti—"Then the Blessed One… approached it…".

‘‘kāya nuttha, bhikkhave’’tiādimāha—He said, beginning with, "What is the topic, monks?". Therein, kāya nutthāti, katamāya nu bhavatha—what are you all engaged in? ‘‘Kāya notthā’’tipi pāḷi—there is also the reading "kāya notthā," it has the same meaning. ‘‘Kāya nvetthā’’tipi paṭhanti—some read it as "kāya nvetthā," which means, katamāya nu etthāti—what is the topic here? Herein, this is the condensed meaning: "Monks, with what kind of talk are you gathered here? And what talk of yours was unfinished because of my arrival? I will bring it to a conclusion," thus, he invited them with his all-knowing authority.

Na khvetanti, na kho etaṃ—this is not it, or this is the only reading. ‘‘Na khota’’ntipi paṭhanti—some read "Na khota" also, na kho etaṃ icceva padavibhāgo—the word division is just "na kho etaṃ." Kulaputtānanti, jātiācārakulaputtānaṃ—for sons of good families by birth and conduct. Saddhāti, saddhāya, kammaphalasaddhāya ratanattayasaddhāya ca—with faith, with faith in the results of actions, and with faith in the Triple Gem. Agārasmāti, gharato, gahaṭṭhabhāvāti attho—from home, meaning from the state of a householder. Anagāriyanti, pabbajjaṃ—to homelessness, to the going forth. Pabbajitānanti, upagatānaṃ—to those who have undertaken it. Yanti, kiriyāparāmasanaṃ—which refers to the action. Herein, this is the word arrangement: "Monks, you have gone forth, not because you were brought by a king, nor brought by thieves, nor due to debt, nor due to fear for your lives, but rather you have gone forth from home in my dispensation out of faith; that you are now engaging in such talk connected with kings, animal talk, talk of this sort, is not suitable, not proper for you."

‘‘sannipatitānaṃ vo, bhikkhave, dvayaṃ karaṇīyaṃ dhammī vā kathā ariyo vā tuṇhībhāvo’’ti āha—He said, "For you who have gathered together, monks, two things are to be done: either talk about the Dhamma or noble silence." Therein, voti, tumhākaṃ—for you. Karaṇīyanti hi padaṃ apekkhitvā kattari sāmivacanametaṃ, tasmā tumhehīti attho—Because the word "karaṇīyaṃ" is an agent that is to be considered in relation to its object, therefore, the meaning is "by you." Dvayaṃ karaṇīyanti, dve kātabbā—two things are to be done. Dhammī kathāti, catusaccadhammato anapetā kathā, pavattinivattiparidīpinī dhammadesanāti attho—talk that does not deviate from the Dhamma of the Four Noble Truths, a teaching of the Dhamma that illuminates the path of arising and cessation. Dasakathāvatthusaṅkhātāpi hi dhammakathā tadekadesā evāti—Indeed, the talk on Dhamma consisting of the ten topics is just a part of that. Ariyoti, ekantahitāvahattā ariyo, visuddho uttamoti vā ariyo—noble because it brings about singular benefit, or noble because it is pure and excellent. Tuṇhībhāvoti, samathavipassanābhāvanābhūtaṃ akathanaṃ—silence that is the basis for the development of serenity and insight, non-speaking. Keci pana ‘‘vacīsaṅkhārapaṭipakkhabhāvato dutiyajjhānaṃ ariyo tuṇhībhāvo’’ti vadanti—However, some say, "The second jhāna is noble silence because it is opposed to verbal fabrication." Apare ‘‘catutthajjhānaṃ ariyo tuṇhībhāvo’’ti vadanti—Others say, "The fourth jhāna is noble silence." Ayaṃ panettha attho—Herein, this is the meaning: "Monks, for the sake of increasing mental solitude, those dwelling in empty dwellings, who are desirous of solitude, if they ever gather together, then having gathered together in this way, for the sake of mutual benefit, in the manner stated, 'he makes the unheard heard, or he clarifies what has been heard,' talk about the Dhamma connected with impermanence, etc., of the aggregates, or they should dwell in jhāna attainment for the non-harming of one another."

Tattha purimena karaṇīyavacanena anotiṇṇānaṃ sāsane otaraṇūpāyaṃ dasseti, pacchimena otiṇṇānaṃ saṃsārato nissaraṇūpāyaṃ—There, the first statement of what should be done shows the way for those who have not entered the Dispensation to enter, and the latter shows the way for those who have entered to escape from saṃsāra. Purimena vā āgamaveyyattiye niyojeti, pacchimena adhigamaveyyattiye—Or the former directs towards the accomplishment of learning, the latter towards the accomplishment of realization. Atha vā purimena sammādiṭṭhiyā paṭhamaṃ uppattihetuṃ dīpeti, dutiyena dutiyaṃ—Alternatively, the former indicates the first cause of the arising of right view, the latter the second. Vuttañhetaṃ—For it was said:

‘‘Dveme, bhikkhave, hetū dve paccayā sammādiṭṭhiyā uppādāya parato ca ghoso, paccattañca yoniso manasikāro’’ti (a. ni. 2.127)—"These, monks, are the two causes, the two conditions for the arising of right view: external sound and internal wise reflection."

Purimena vā lokiyasammādiṭṭhiyā mūlakāraṇaṃ vibhāveti, pacchimena lokuttarasammādiṭṭhiyā mūlakāraṇanti evamādinā ettha yojanā veditabbā—Or the former distinguishes the root cause of mundane right view, the latter the root cause of supramundane right view; in this way, the connection here should be understood.

Etamatthaṃ viditvāti, tehi bhikkhūhi kittitakāmasampattito jhānādisampatti santatarā ceva paṇītatarā cāti etamatthaṃ sabbākārato viditvā—having known this matter in all its aspects, that the attainment of jhāna, etc., is more peaceful and more excellent than the attainment of sensual pleasures praised by those monks. Imaṃ udānanti, imaṃ ariyavihārasukhānubhāvadīpakaṃ udānaṃ udānesi—he uttered this utterance, which illuminates the experience of the bliss of noble abiding.

yañca kāmasukhaṃ loketi, lokasaddo ‘‘khandhaloko āyatanaloko dhātuloko’’tiādīsu (mahāni. 3, 7; cūḷani. ajitamāṇavapucchāniddesa 2) saṅkhāresu āgato—the word "loka" (world) comes in reference to formations, in such contexts as "the world of aggregates, the world of sense bases, the world of elements."

‘‘Yāvatā candimasūriyā pariharanti,
Disā bhanti virocanā;
Tāva sahassadhā loko,
Ettha te vattatī vaso’’ti—"As far as the moon and sun revolve,
Illuminating the directions;
So far extends the thousandfold world,
Where your power prevails."

Yañcidaṃ diviyaṃ sukhanti, yañca idaṃ divi bhavaṃ dibbavihāravasena ca laddhabbaṃ brahmānaṃ manussānañca rūpasamāpattisukhaṃ—and whatever bliss exists in the heavens, obtainable through divine abiding, the bliss of form attainment of Brahmās and humans. Taṇhakkhayasukhassāti, yaṃ āgamma taṇhā khīyati, taṃ nibbānaṃ ārammaṇaṃ katvā taṇhāya ca paṭipassambhanavasena pavattaphalasamāpattisukhaṃ taṇhakkhayasukhaṃ nāma, tassa taṇhakkhayasukhassa—the bliss of fruition attainment that arises through the subsiding of craving, having Nibbāna as its object, that by which craving is destroyed is called the bliss of the destruction of craving; of that bliss of the destruction of craving. Eteti, liṅgavipallāsena niddeso, etāni sukhānīti attho—this is an indication by way of gender shift, meaning these blisses. Keci ubhayampi sukhasāmaññena gahetvā ‘‘eta’’nti paṭhanti, tesaṃ ‘‘kalaṃ nāgghatī’’ti pāṭhena bhavitabbaṃ—Some take both together as a general term for bliss and read "eta"; for them, the reading should be "kalaṃ nāgghati."

Soḷasinti, soḷasannaṃ pūraṇiṃ—the sixteenth. Ayañhettha saṅkhepattho—Herein, this is the condensed meaning: cakkavattisukhaṃ ādiṃ katvā sabbasmiṃ manussaloke manussasukhaṃ, nāgasupaṇṇādiloke nāgādīhi anubhavitabbaṃ sukhaṃ, cātumahārājikādidevaloke chabbidhaṃ kāmasukhanti yaṃ ekādasavidhe kāmaloke uppajjantaṃ kāmasukhaṃ, yañca idaṃ rūpārūpadevesu dibbavihārabhūtesu rūpārūpajjhānesu ca uppannattā ‘‘diviya’’nti laddhanāmaṃ lokiyajjhānasukhaṃ, sakalampi tadubhayaṃ taṇhakkhayasukhasaṅkhātaṃ phalasamāpattisukhaṃ soḷasa bhāge katvā tato ekabhāgaṃ soḷasabhāgaguṇe laddhaṃ ekabhāgasaṅkhātaṃ kalaṃ na agghatīti—taking the bliss of a wheel-turning monarch as the beginning, the human bliss in all the human world; the bliss to be experienced by Nāgas, etc., in the world of Nāgas, Garuḍas, etc.; the six kinds of sensual bliss in the world of the Four Great Kings and other deva worlds, which is sensual bliss arising in the eleven kinds of sensual worlds; and this bliss of mundane jhāna, which has acquired the name "divine" because it arises in the form and formless devas who are divine abodes and in the form and formless jhānas; making all of that twofold bliss, the fruition attainment bliss known as the bliss of the destruction of craving, into sixteen parts, one part of that, multiplied by sixteen, does not equal a sixteenth part.

Ayañca atthavaṇṇanā phalasamāpattisāmaññena vuttā. Pāḷiyaṃ avisesena taṇhakkhayassa āgatattā paṭhamaphalasamāpattisukhassāpi kalaṃ lokiyaṃ na agghati eva—And this meaning is explained in terms of the general characteristic of fruition attainment. Since the destruction of craving comes without distinction in the Pāli, a sixteenth part of even the bliss of the first fruition attainment does not equal the mundane. Tathā hi vuttaṃ—For so it was said:

‘‘Pathabyā ekarajjena, saggassa gamanena vā;
Sabbalokādhipaccena, sotāpattiphalaṃ vara’’nti. (dha. pa. 178);—"Better than sole sovereignty over the earth,
Or going to heaven,
Or supremacy over all the world,
Is the fruit of stream-entry." (Dhp. 178)

Sotāpattisaṃyuttepi vuttaṃ—It was also said in the Stream-entry Saṃyutta:

‘‘Kiñcāpi, bhikkhave, rājā cakkavattī catunnaṃ dīpānaṃ issariyādhipaccaṃ rajjaṃ kāretvā kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapajjati devānaṃ tāvatiṃsānaṃ sahabyataṃ, so tattha nandane vane accharāsaṅghaparivuto dibbehi ca pañcahi kāmaguṇehi samappito samaṅgībhūto paricāreti, so catūhi dhammehi asamannāgato. Atha kho so aparimuttova nirayā, aparimutto tiracchānayoniyā, aparimutto pettivisayā, aparimutto apāyaduggativinipātā. Kiñcāpi, bhikkhave, ariyasāvako piṇḍiyālopena yāpeti, nantakāni ca dhāreti, so catūhi dhammehi samannāgato, atha kho so parimutto nirayā, parimutto tiracchānayoniyā, parimutto pettivisayā, parimutto apāyaduggativinipātā.—"Even though, monks, a wheel-turning monarch, having ruled the kingdom with sovereign power over the four continents, upon the dissolution of the body, after death, is reborn in a good destination, a heavenly world, into companionship with the Tāvatiṃsa gods, and there in the Nandana Grove, surrounded by a host of nymphs, endowed and furnished with the five divine sense pleasures, he amuses himself, he is not endowed with four qualities. And so he is not freed from hell, not freed from the animal realm, not freed from the realm of ghosts, not freed from the woeful course, the bad destination, the downfall. Even though, monks, a noble disciple lives on morsels of almsfood and wears cast-off rags, he is endowed with four qualities, and so he is freed from hell, freed from the animal realm, freed from the realm of ghosts, freed from the woeful course, the bad destination, the downfall.

‘‘Katamehi catūhi? Idha, bhikkhave, ariyasāvako buddhe aveccappasādena samannāgato hoti ‘itipi so bhagavā arahaṃ…pe... buddho bhagavā’ti. Dhamme aveccappasādena…pe… viññūhī’ti. Saṅghe aveccappasādena…pe… puññakkhettaṃ lokassā’ti. Ariyakantehi sīlehi samannāgato hoti akhaṇḍehi…pe… samādhisaṃvattanikehi. Imehi catūhi dhammehi samannāgato hoti. Yo ca, bhikkhave, catunnaṃ dīpānaṃ paṭilābho, yo catunnaṃ dhammānaṃ paṭilābho, catunnaṃ dīpānaṃ paṭilābho catunnaṃ dhammānaṃ paṭilābhassa kalaṃ nāgghati soḷasi’’nti (saṃ. ni. 5.997).—"With which four? Here, monks, a noble disciple is endowed with unwavering confidence in the Buddha: ‘Indeed, the Blessed One is an Arahant… a Buddha, a Blessed One.’ With unwavering confidence in the Dhamma… ‘to be personally experienced by the wise.’ With unwavering confidence in the Saṅgha… ‘the field of merit for the world.’ He is endowed with the virtues dear to the noble ones, unbroken… conducive to concentration. He is endowed with these four qualities. And the gain of the four continents, monks, does not equal a sixteenth part of the gain of the four qualities." (SN 5.997)

Evaṃ bhagavā sabbattha lokiyasukhaṃ sauttaraṃ sātisayaṃ, lokuttarasukhameva anuttaranti atisayanti bhājesīti—In this way, everywhere, the Blessed One distinguishes mundane bliss as surpassable and inferior, and supramundane bliss alone as unsurpassed.

Dutiyasuttavaṇṇanā niṭṭhitā.—The commentary on the Second Sutta is finished.

3. Daṇḍasuttavaṇṇanā—Commentary on the Daṇḍa Sutta

13.Tatiye kumārakāti, dārakā—in the third, kumārakā means boys. Antarā ca sāvatthiṃ antarā ca jetavananti, antarāsaddo ‘‘tadantaraṃ ko jāneyya, aññatra tathāgatā’’ti (a. ni. 6.44; 10.75), ‘‘janā saṅgamma mantenti, mañca tvañca kimantara’’ntiādīsu (saṃ. ni. 1.228) kāraṇe āgato. ‘‘Addasā maṃ, bhante, aññatarā itthī vijjantarikāya bhājanaṃ dhovantī’’tiādīsu (ma. ni. 2.149) khaṇe. ‘‘Yassantarato na santi kopā’’tiādīsu (udā. 20) citte. ‘‘Antarā vosānamāpādī’’tiādīsu vemajjhe. ‘‘Apicāyaṃ, bhikkhave, tapodā dvinnaṃ mahānirayānaṃ antarikāya āgacchatī’’tiādīsu (pārā. 231) vivare. Svāyamidhāpi vivare veditabbo—antarā—the word antarā, in "between Sāvatthi and Jetavana," the word antarā appears in the sense of "reason" in such phrases as "Who would know that in between, other than the Tathāgata?" (AN 6.44; 10.75), "People gather and consult, what is between me and you?" (SN 1.228). It appears in the sense of "moment" in such phrases as "I saw, venerable sir, a certain woman washing a dish during a flash of lightning" (MN 2.149). It appears in the sense of "mind" in such phrases as "For whom there are no angers within" (Ud. 20). It appears in the sense of "middle" in such phrases as "He reached the end in between." It appears in the sense of "interval" in such phrases as "Also, monks, this Tapodā flows in the interval between two great hells" (Parā. 231). Svāyamidhāpi vivare veditabbo—Here too, it should be understood as an interval. Tasmā sāvatthiyā ca jetavanassa ca vivareti, evamettha attho veditabbo—Therefore, it is an interval between Sāvatthi and Jetavana; thus, the meaning here should be understood. Antarāsaddayogato cettha upayogavacanaṃ ‘‘antarā ca sāvatthiṃ antarā ca jetavana’’nti—Due to the connection with the word antarā, the locative case is used here: "antarā ca sāvatthiṃ antarā ca jetavana." Īdisesu ṭhānesu akkharacintakā ‘‘antarā gāmañca nadiñca gacchatī’’ti ekameva antarāsaddaṃ payujjanti, so dutiyapadenapi yojetabbo hoti—In such places, those who think about letters use only one word antarā, "antarā gāmañca nadiñca gacchati," and that should be connected with the second word as well. Idha pana yojetvā vutto—Here, however, it is stated connectedly.

Ahiṃ daṇḍena hanantīti, bilato nikkhamitvā gocarāya gacchantaṃ kaṇhasappaṃ chātajjhattaṃ anubandhitvā yaṭṭhīhi pothenti—"they were striking a snake with a stick" means, they were chasing after a black snake that had come out of its hole and was going for food, striking it with sticks, due to their own hunger. Tena ca samayena bhagavā sāvatthiṃ piṇḍāya gacchanto antarāmagge te dārake ahiṃ daṇḍena hanante disvā ‘‘kasmā kumārakā imaṃ ahiṃ daṇḍena hanathā’’ti pucchitvā ‘‘ḍaṃsanabhayena, bhante’’ti ca vutte ‘‘ime attano sukhaṃ karissāmāti imaṃ paharantā nibbattaṭṭhāne dukkhaṃ anubhavissanti, aho avijjāya nikatikosalla’’nti dhammasaṃvegaṃ uppādesi—And at that time, the Blessed One, going to Sāvatthi for alms, seeing those boys striking a snake with a stick in between the roads, asked, "Why, boys, are you striking this snake with a stick?" And when they said, "Because of fear of being bitten, venerable sir," he generated religious agitation, saying, "These ones, striking this one thinking, 'We will make ourselves happy,' will experience suffering in the place of rebirth; alas, the deceitful skill of ignorance!" Teneva ca dhammasaṃvegena udānaṃ udānesi—And with that very religious agitation, he uttered an exclamation. Tena vuttaṃ ‘‘atha kho bhagavā’’tiādi—Therefore, it was said, "Then, indeed, the Blessed One…" etc.

etamatthaṃ viditvāti, ‘‘ime dārakā attasukhāya paradukkhaṃ karontā sayaṃ parattha sukhaṃ na labhissantī’’ti etamatthaṃ jānitvāti evameke vaṇṇenti—"having known this matter" means, having known this matter that "these boys, doing harm to others for their own happiness, will themselves not obtain happiness in the next life," thus some explain. Aññesaṃ duppaṭipannānaṃ sukhapariyesanaṃ āyatiṃ dukkhāya saṃvattati, suppaṭipannānaṃ ekantena sukhāya saṃvattati—For others, the search for happiness by those who are of bad conduct leads to suffering in the future, while for those who are of good conduct, it leads entirely to happiness. Tasmā ‘‘paravihesāvinimuttā accantameva sukhabhāgino vata mayhaṃ ovādappaṭikarā’’ti somanassavasenevetampi satthā udānaṃ udānesīti vadanti—Therefore, they say that the Teacher uttered this exclamation only in terms of gladness, thinking, "Indeed, those who act upon my advice, being free from harming others, are truly partakers of happiness." Apare pana bhaṇanti ‘‘evaṃ tehi kumārakehi pavattitaṃ paraviheṭhanaṃ sabbākārena ādīnavato viditvā paravihesāya parānukampāya ca yathākkamaṃ ādīnavānisaṃsavibhāvanaṃ imaṃ udānaṃ udānesī’’ti—Others, however, say, "Having known in every way the fault in harming others, as practiced by those boys, he uttered this exclamation, reflecting on the faults and benefits in due order, out of compassion for others and for not harming others."

sukhakāmānīti meaning, those who desire happiness, desiring only their own happiness, attached to happiness. Bhūtānīti meaning beings, creatures. Yo daṇḍena vihiṃsatīti, here, daṇḍenāti is merely a general term, meaning by a stick or by throwing stones, weapons, hand strikes, etc. Alternatively, daṇḍenāti means by punishment. This is what is said: whoever harms or injures all beings desiring happiness by any kind of punishment, either by verbal punishment, striking due to hitting with things like birth, etc., or by physical punishment, such as beating, striking, cutting, etc., with hands, clubs, weapons, etc., or by financial punishment, such as imposing a fine of a hundred or a thousand, seeking his own happiness, attano sukhamesāno, pecca so na labhate sukhanti, that person, seeking, searching for, desiring his own happiness, does not obtain any of the three kinds of happiness in the afterlife (pecca), namely, human happiness, divine happiness, and the happiness of Nibbāna. On the contrary, he only obtains suffering from that punishment.

Pecca so labhate sukhanti meaning, one who is endowed with patience, loving-kindness, and compassion, thinking, "Just as I desire happiness and am averse to suffering, so are all beings," and abiding in the cessation of acquisition, etc., does not harm or injure any beings with any kind of punishment in the manner described. That person obtains human happiness by being born as a human in the afterlife, divine happiness by being born as a god, and, transcending both, the happiness of Nibbāna. Here, the word "labhate" (obtains) is used to indicate that such happiness is as good as present for such a person because it is certain to happen. The same method applies to the previous verse as well.

The Commentary on the Third Sutta is finished.

4. Sakkārasuttavaṇṇanā

14. In the fourth, tena kho pana samayena bhagavā sakkato hotīti, at that time, the Blessed One was honored due to the abundance of offerings that increased more and more, as if spurred by the fulfillment of the special accumulation of merit perfected over four incalculable periods plus one hundred thousand eons, thinking, "There is no more opportunity for me from now on." Indeed, all the perfections (pāramī) generated a great flood of gain and honor for the Blessed One, as if all the great Yamaka clouds had rained down, gathering together all the pāramīs, as if saying, "We will give results in one lifetime." Then, Khattiyas, Brahmins, and others, holding food, drink, clothes, vehicles, garlands, perfumes, and unguents, would come and search for the Blessed One, saying, "Where is the Buddha? Where is the Blessed One? Where is the God of Gods? Where is the Leader of Men? Where is the Lion of Men?" Bringing carts loaded with requisites, they could not find space and stood striking cart axle against cart axle even within a radius of a league, both standing and following, like the Andhakavinda Brahmins and others. All that should be understood in accordance with the method that comes in the Khandhaka (mahāva. 282) and in those Suttas. Just as it was for the Blessed One, so it was for the Sangha of bhikkhus. It was said:

"As far as there are Sanghas or groups arisen in the world at this time, Cunda, I do not see even one other Sangha that has attained such a pinnacle of gain, honor, and esteem as this Sangha of bhikkhus, Cunda" (dī. ni. 3.176).

This gain and honor that arose for the Blessed One and the Sangha of bhikkhus, combined together, was immeasurable, like the flood of water from two great rivers. Therefore, it was said, "tena kho pana samayena bhagavā sakkato hoti…pe… parikkhārānaṃ, bhikkhusaṅghopi sakkato…pe… parikkhārāna"nti.

‘‘aññatitthiyā pana paribbājakā asakkatā honti…pe… parikkhārānaṃ. Atha kho te aññatitthiyā paribbājakā bhagavato sakkāraṃ asahamānā bhikkhusaṅghassa ca gāme ca araññe ca bhikkhū disvā asabbhāhi pharusāhi vācāhi akkosanti paribhāsanti rosenti vihesentī’’ti.

asabbhāhīti meaning, with words unsuitable for an assembly, inappropriate to speak in a gathering of virtuous people, with vulgar words. Pharusāhīti meaning, with harsh, cutting words. Akkosantīti meaning, they revile, scolding with abusive terms related to birth, etc. Paribhāsantīti meaning, threatening, creating fear in a manner of quarreling. Rosentīti meaning, they provoke anger, creating anger by way of disparagement. Vihesentīti meaning, they harass, making uncomfortable in various ways.

How did they start the abuse, etc., against the Blessed One and the Sangha of bhikkhus, who were pleasing in every way? Afflicted in mind due to the loss of gain and honor that occurred from the arising of the Blessed One, like those digging the earth and causing it to collapse, like creating a wound on a flawless beryl gem, they arranged for a female wanderer named Sundarikā to spread slander about the Teacher and the bhikkhus and started the abuse, etc. That story of Sundarī will come in the Sundarī Sutta (udā. 38) itself later, so we will describe what needs to be said there itself.

‘‘atha kho sambahulā bhikkhū yena bhagavā tenupasaṅkamiṃsu…pe… vihesentī’’ti. That has the same meaning as stated before.

Etamatthaṃviditvāti meaning, knowing this opposition of the Titthiyas driven by jealousy in every way. Imaṃ udānanti meaning, He uttered this Udāna, which illuminates the nature of such behavior and the experience, regarding the harm done by them and the help done by others with delighted minds.

gāme araññe sukhadukkhaphuṭṭhoti meaning, touched by happiness and suffering, experiencing happiness and suffering, or being associated with their causes, in a village or in a forest or wherever. Nevattato no parato dahethāti meaning, do not attribute that happiness and suffering either to oneself or to others, thinking, "I am happy, I am suffering, my happiness, my suffering, this happiness and suffering was caused to me by others." Why? Because there is nothing justifiable to see here in the five aggregates as "I" or "mine" or "another" or "belonging to another," but only conditioned things arise according to conditions and disintegrate moment by moment. And here, the mention of happiness and suffering is a figure of speech (desanāsīsaṃ); the meaning should be understood in terms of all worldly conditions (lokadhamma). Thus, the Blessed One revealed the emptiness of the four extremes, saying, "I am not in anything, nor does anything belong to me, nor do I have any possession anywhere."

‘‘phusanti phassā upadhiṃ paṭiccā’’ti. These feelings (phassā) that are conducive to happiness or conducive to suffering, touch their respective objects by depending on the substratum (upadhi) consisting of the five aggregates, existing there. Since feelings that are neither painful nor pleasant (adukkhamasukhā) go into the category of happiness due to their peaceful nature, this explanation of the meaning is given only in terms of the twofold contact.

‘‘nirupadhiṃ kena phuseyyuṃ phassā’’ti it was said. When there is no substratum of aggregates at all, by what cause should those feelings touch? There is no such cause. If you do not want the happiness and suffering that arises from abuse, etc., you should practice only the state of being without substratum (nirupadhibhāveyeva), thus He concluded the verse with the element of Nibbāna without remainder (anupādisesanibbānadhātuyā). Thus, in this Udāna, the round of existence and its cessation have been spoken.

The Commentary on the Fourth Sutta is finished.

5. Upāsakasuttavaṇṇanā

15. In the fifth, icchānaṅgalakoti, Icchānaṅgala is the name of a Brahmin village in Kosala. By residence there or by birth there, he is called Icchānaṅgalaka. Upāsakoti, because the state of being a lay follower (upāsaka) was declared in the presence of the Blessed One by going for refuge in the three, he is a lay follower observing the five precepts, a devotee of the Buddha, a devotee of the Dhamma, a devotee of the Sangha. Kenacideva karaṇīyenāti meaning, by some task that needed to be done, such as removing or cleaning. Tīretvāti meaning, having completed. It seems that this lay follower used to frequently approach and attend upon the Blessed One in the past, but for some time he did not have the opportunity to see the Teacher due to many duties. Therefore, the Blessed One said: ‘‘cirassaṃ kho tvaṃ, upāsaka, imaṃ pariyāyamakāsi, yadidaṃ idhāgamanāyā’’ti.

cirassanti meaning, after a long time. Pariyāyanti meaning, turn. Yadidanti is a particle (nipāto), meaning "which." This is what is said: "This turn that was made today for coming to my presence, you have made this elaboration (papañcaṃ) after a long time." Cirapaṭikāhanti meaning, I am one who has been waiting for a long time, the connection is "I have been wanting to approach since a long time." Kehici kehicīti meaning, by some or other. Alternatively, kehici kehicīti meaning, by whichever those might be. There, it shows respect. For one who is deeply devoted to the Teacher has no interest elsewhere except in seeing the Teacher and hearing the Dhamma. Kiccakaraṇīyehīti, here, "kiccaṃ" means a task that must be done, and "karaṇīyaṃ" means another task. Or, "kiccaṃ" means a task to be done first, and "karaṇīyaṃ" means a task to be done later. Or, "kiccaṃ" means a small task, and "karaṇīyaṃ" means a large task. Byāvaṭoti meaning, busy. Evāhanti meaning, in this way, by this manner, I was not able to approach, the meaning is not due to disrespect.

Etamatthaṃ viditvāti meaning, knowing this matter in every way, that there is an obstacle to wholesome actions for beings due to being preoccupied with tasks because of having possessions, in the rare arising of a Buddha and in the attainment of human existence, and not for those without possessions. Imaṃ udānanti meaning, He uttered this Udāna that clarifies that meaning itself.

sukhaṃ vata tassa na hoti kiñcīti meaning, for that person who does not have anything, not even a single thing among forms, etc., as "mine" by being grasped by craving, happiness, indeed, is for that person; it is happiness indeed. "Na hosī"ti is also a reading, its meaning should be understood in the past tense. But some explain the meaning of the words na hoti kiñcīti as "for whom there is no defilement of craving, etc.," that is not fitting because it comes in the teaching in terms of the nature of possession. If craving, etc., were said when there is also inclusion of what should be possessed, it would be fitting. Or, for that person for whom there is not even a little possession, any kind of encumbrance, precisely because of the absence of defilements of craving, etc., that being without possessions for him is happiness, indeed, because of being a condition for happiness; it is happiness indeed. But to whom does possession not exist? He says, ‘‘saṅkhātadhammassa bahussutassā’’ti. For him who is known in the Dhamma, for whom the tasks are done by the accomplishments of the sixteen duties by the four paths, and therefore is learned through penetration (paṭivedha) and much hearing (bāhusacca).

‘‘sakiñcanaṃ passā’’tiādimāha. Its meaning is: possessing because of the existence of defilements of craving, etc., and defilements of material things, seeing (passā) being harassed (vihaññamānaṃ), meeting with destruction (vighātaṃ āpajjamānaṃ) due to the tasks in the search and protection of gains not yet gained and gains already gained, and due to grasping as "I" and "mine." The Teacher speaks to his own mind having attained religious emotion (dhammasaṃvega). Jano janasmiṃ paṭibandharūpoti meaning, himself being another person, being of a nature of being bound in another person as "I am his, he is mine" due to craving, he is harassed and meets with destruction. "Paṭibaddhacitto" is also a reading. And this meaning -

‘‘'I have sons, I have wealth,' the fool is tormented.
Indeed, he himself does not belong to himself, whence sons, whence wealth?’’ (dha. pa. 62) -

should be illuminated by the sutta passages, etc.

The Commentary on the Fifth Sutta is finished.

6. Gabbhinīsuttavaṇṇanā

16. In the sixth [story], aññatarassa paribbājakassā means a wanderer ( paribbājaka) of a certain family. Daharā means young. Māṇavikā is a term used for a Brahmin's daughter. Pajāpatī means wife. Gabbhinī means pregnant. Upavijaññāti is related [to the phrase] "today or tomorrow is the time for giving birth." It seems that this Brahmin by birth, along with his wife, was dwelling at a place suitable for debating. Therefore, he addresses her along with [other] paribbājakas. However, he addresses his wife as "Brahmini" because she is of Brahmin descent. Telaṃ means sesame oil. Telasīsena here means that whatever is needed to alleviate the suffering of childbirth for the one giving birth to a child of a different caste, all of that, including ghee and salt, should be brought. Yaṃ me vijātāya bhavissatīti means whatever oil etc., will be for the benefit of me giving birth, for one whose womb is emptied. There is also a reading ‘‘Paribbājikāyā’’. Kuto means from what place? The idea is that there is no place from which I can bring oil etc., whether it be from relatives' families or friends' families. Telaṃ āharāmīti is said using the present tense to indicate proximity to the future, meaning "I will bring oil." The word "vā" (or) in Samaṇassa vā brāhmaṇassa vā sappissa vā telassa vā is in the sense of a conjunction, like in "aggito vā udakato vā mithubhedā vā" (from fire or from water or from discord) (mahāva. 286; dī. ni. 2.152; udā. 76). Sappissa vā telassa vā is a possessive word indicating abundance; it means that ghee and oil are given to drink and consume as much as needed. Others say, "Sappissa vā telassa vā is a possessive word in the context of a part-whole relationship. Here, 'as much as needed' refers to a part of the ghee and oil aggregate." No nīharitunti means it is not given to take out outside, whether with a vessel or by hand. Ucchadditvānāti means having vomited; the connection is "what if he were to give?" It seems it occurred to him, "I will go to the king's storehouse, drink oil up to my throat, and then come home and vomit it into a container as I drank it. Then I will put it on the hearth and cook it; what is mixed with bile and phlegm will be burned by the fire, but I will take the oil and apply it to this paribbājika's work."

Uddhaṃ kātunti means to bring up upwards through vomiting. Na pana adhoti means he is not able to bring it down through purging. Indeed, having drunk [the oil], thinking that "if more is drunk, it will come out of my mouth by itself," he, not knowing or obtaining the means for vomiting and purging because his stomach was not full, was afflicted only with painful sensations, and he turns around and around. Dukkhāhīti means with painful [sensations]. Tibbāhīti means with intense or sharp [sensations]. Kharāhīti means with rough [sensations]. Kaṭukāhīti means with exceedingly unpleasant and harsh [sensations]. Āvaṭṭatīti means without lying down in one place, he turns around, dragging his body here and there. Parivaṭṭatīti means even lying down in one place, he turns around, throwing his limbs all around; or he turns face forward; he turns around and around, he turns around completely.

Etamatthaṃ viditvāti means knowing in every way this matter that "this arising of suffering is due to possessing attachments and consuming without reflection, but for one without attachments, this does not exist at all," he uttered this udāna, expressing its meaning.

sukhino vatāti means indeed, the good people are happy. Who are they? Ye akiñcanā, means those who are without possessions because of the absence of the possessions of defilements like craving and the possessions of belongings. He then says, to whom is this possession not present?: ‘‘vedaguno hi janā akiñcanā’’ti, those who have gone to or attained the Veda—that is, the knowledge of the Noble Path—or those who have gone to Nibbāna through that Veda are called vedagū; those noble beings, the khīṇāsava individuals, are called akiñcanā because the remaining defilements, beginning with craving, have been completely cut off by the supreme path. Indeed, when there are no defilements like craving, how can there be the possibility of possessions of belongings? Thus, having praised the arahants in the first part of the verse, he then criticizes the blind ordinary people in the latter part, saying "sakiñcanaṃ passā" etc. That is the same meaning as stated in the previous sutta. Thus, in this verse too, the cycle of existence (vaṭṭa) and its cessation (vivaṭṭa) has been spoken about.

End of the commentary on the Sixth Sutta.

7. Ekaputtaka Sutta Commentary

17. In the seventh [story], ekaputtakoti means one son, and that is ekaputtako in the sense of being worthy of compassion, piyo, in the sense of being loved, manāpo in the sense of increasing the mind. Or, piyo in the sense of being pleasing to look at due to the attainment of bodily beauty, manāpo in the sense of possessing virtuous qualities due to the attainment of good conduct. Kālo, Kaleti satte khepetīti means time, death. Taṃ kato pattoti kālaṅkato, means one who is done by time, or destroyed and gone out of sight by death, kālaṅkato, means dead.

Sambahulā upāsakāti means many lay followers residing in Savatthi, having gone behind the dead body as a group sharing the sorrow of the lay follower whose son had died, and after having the duties for the dead body done, they returned. Just as they were, they went down to the water and, having bathed their heads, wrung out their clothes and, without warming them, having worn one [robe] and having made one an upper robe, placing the lay follower in front, approached the Blessed One thinking, "we will listen to the Dhamma that dispels sorrow in the presence of the Teacher". Therefore, it was said ‘‘allakesā’’tiādi.

allavatthāti means clothes wet with water. Divā divassāti means in the daytime of the day itself, meaning at midday. Since the Tathāgatas ask even when they know, and they do not ask even when they know, they ask knowing the right time, and they do not ask knowing the right time, therefore, the Blessed One, even though knowing, asking in order to bring up the topic, said ‘‘kiṃ nu kho tumhe upāsakā’’tiādi. Its meaning is: On other days, when you lay followers come to my presence, you come in the evening with clean clothes that have been warmed, but today you have come here at midday with wet clothes and wet hair, what is the reason for that? Tena mayanti means on account of the mental agitation born of the son's separation, being overwhelmed by intense sorrow, we, being of such a nature, approach here.

Etamatthaṃ viditvāti means knowing in every way this matter that sorrows, sufferings, and mental distress arise from beloved objects, but when there is no beloved object, all these do not exist at all, he uttered this udāna, expressing its meaning.

piyarūpassādagadhitāseti means those whose minds are attached to and greedy for the taste of pleasant feeling in the aggregates of form etc., which are of a pleasant nature. Gadhitāseti hi gadhitāiccevattho. Gadhitāseti hi gadhitāiccevattho.Seti vā nipātamattaṃ. Piyarūpā nāma cakkhādayo puttadārādayo ca. Piyarūpā nāma cakkhādayo puttadārādayo ca. It was said - ‘‘kiñca loke piyarūpaṃ sātarūpaṃ cakkhu loke …pe… dhammataṇhā loke piyarūpaṃ sātarūpa’’nti (cūḷani. hemakamāṇavapucchāniddesa 55).

‘‘Khettaṃ vatthuṃ hiraññaṃ vā, gavassaṃ dāsaporisaṃ;
Thiyo bandhū puthu kāme, yo naro anugijjhatī’’ti ca. (su. ni. 775);

‘‘devakāyā puthumanussā cā’’ti, means both the multitudes of gods beginning with the cātumahārājikā and the multitudes of men such as those in Jambudīpa.Aghāvinoti means afflicted with physical and mental suffering. Parijunnāti means declined from the attainment of youth, health, etc., due to the adversity of old age, disease, etc. Or, this meaning should be understood in relation to gods and humans according to how it is obtained. Alternatively, even though suffering, old age, and disease do not occur for the gods who are entirely dedicated to happiness, nevertheless, because of their nature of not exceeding that, they too are called "aghāvino" and "parijunnā". Or, it should be understood that even for them there is the possibility of suffering etc., due to the arising of premonitory signs, concealed old age, and mental illness. Maccurājassa vasaṃ gacchantīti means because of the unabandoned craving for beloved objects, they go again and again to the control, to the hand, of death, which is called the King of Death, due to the changing nature of the elements.

‘‘ye ve divā’’tiādinā shows the cessation of saṃsāra. There, ye ve divā ca ratto ca appamattāti means those who, in the day and night, firmly fulfill diligence by the method stated [above] that "during the day, one purifies the mind from the obstructive qualities by walking meditation and sitting." Jahanti piyarūpanti means having roused zeal for the cultivation of the four noble truths, they abandon pleasant forms, the pleasant nature, the pleasant objects of the eye etc., by abandoning the desire and lust attached to them, through the attainment of the Noble Path. Te ve khaṇanti aghamūlaṃ, maccuno āmisaṃ durativattanti means those noble individuals dig up the root of suffering, the suffering of the cycle of existence, the bait of death because it is to be seized by death, which is difficult to overcome because it cannot be turned back by any samaṇas or brāhmaṇas outside of it, along with ignorance and craving, with the hoe of the knowledge of the Noble Path, completely uprooting it without leaving even a trace. Therefore, this is the meaning:

‘‘Appamādo amatapadaṃ, pamādo maccuno padaṃ;
Appamattā na mīyanti, ye pamattā yathā matā’’ti. (dha. pa. 21) –

It should be expanded with the beginning sutta passages.

End of the commentary on the Seventh Sutta.

8. Suppavāsā Sutta Commentary

18. In the eighth [story], kuṇḍikāyanti means in the city of the Koliyas by that name. Kuṇḍadhānavaneti means in the forest named Kuṇḍadhāna not far from that city.

kuṇḍikātveva vuccati. That is why it is called Kuṇḍikā. In that grove, the Koliya kings established a monastery for the residence of the Blessed One and the community of monks, and that too was known as kuṇḍadhānavana. Then, the Blessed One, wandering on tour through the countryside, gradually reached that monastery and resided there. Therefore, it was said – ‘‘ekaṃ samayaṃ bhagavā kuṇḍikāyaṃ viharati kuṇḍadhānavane’’ti.

Suppavāsāti is the name of that female lay follower. Koliyadhītāti is the daughter of the Koliya king. Indeed, she, being the Blessed One's chief supporter, placed at the forefront of the female lay disciples who were givers of excellent things, was a sotāpanna noble female disciple. Indeed, whatever suitable food, drink, or medicine for the Blessed One that could not be arranged by others, all of that she herself, having considered with her own wisdom, respectfully prepared and offered. Daily, she would give eight hundred alms-food offerings to the saṅgha and individual alms-food offerings. Whichever monk or nun entered that family for alms, they would not go with empty hands. Thus, she was of open-handed liberality, with a hand washed [of stain], delighting in relinquishment, responsive to requests, delighting in sharing gifts. In her womb, a disciple bodhisatta who had accumulated merit in the past Buddhas and was destined for the final existence took rebirth. She carried that pregnancy in her womb for seven years due to some evil deed, and for seven days she was in a state of prolonged labor. Therefore, it was said – ‘‘satta vassāni gabbhaṃ dhāreti sattāhaṃ mūḷhagabbhā’’ti.

satta vassānīti means seven years; this is the accusative of continuous connection. Gabbhaṃ dhāretīti means she carries the pregnancy, she is pregnant. Sattāhaṃ mūḷhagabbhāti means for seven days she was in a state of confused pregnancy. Indeed, when the embryo is ripe and about to be born, at the time of birth, having been moved and turned by the kammaja winds, it becomes head-down and feet-up, facing the opening of the womb; thus, without being stuck anywhere, it comes out. But when something goes wrong, it lies sideways, blocking the vaginal passage due to incorrect turning, or the vaginal passage itself closes; thus, being repeatedly turned by the kammaja winds, it is called a confused pregnancy. For her, it was like this for seven days, therefore it was said "sattāhaṃ mūḷhagabbhā".

How could this embryo, Sīvali Thera, have the suffering of dwelling in the womb for seven years, and the attainment of being in a state of prolonged labor for seven days, and how did that sotāpanna noble female disciple, his mother, experience such suffering? It is said: In the past, when a Kāsī king was ruling in Bārāṇasī, a Kosala king, coming with a great army, seized Bārāṇasī, killed that king, and made his chief queen his own chief queen. However, the son of the Bārāṇasī king, at the time of his father's death, having escaped through a hidden door, gathered together his relatives, friends, and kin, and gradually amassing an army, came to Bārāṇasī, set up a large encampment not far away, and sent a letter to that king, "Either give up the kingdom, or [prepare for] war." The prince's mother, hearing the message, sent a letter saying, "There is no need for war, cut off movement in all directions and surround the city of Bārāṇasī; then, the people in the city, exhausted by the lack of wood, water, and food, will seize the king and hand him over without a war." Hearing his mother's message, he, guarding the four great gates, besieged the city for seven years; the people in the city would go out through the small gate to fetch wood and water, and do all their tasks.

Then the prince’s mother, hearing that news, sent a secret message to her son, saying, "My son is foolish; he does not know the proper strategy. Go, shut the small gates of the city and besiege it." Hearing his mother's message, he did so for seven days. The citizens, unable to go outside, on the seventh day took the king's head and gave it to the prince. The prince entered the city and seized the kingdom. At that time, due to the consequence of besieging the city for seven days, he remained in the womb, which is like a blood-filled pot, for seven years. Furthermore, due to besieging the city for seven days, he experienced a difficult pregnancy for seven days. However, in the Jātaka commentary, it is said, "Due to the consequence of besieging the city for seven days, he remained in a blood-filled pot for seven years and experienced a difficult pregnancy for seven days." Because he made a great offering at the feet of Padumuttara Sammāsambuddha, wishing to be the foremost among recipients, and because he gave a thousand-worth of jaggery-curd with the citizens in the time of Vipassī Bhagavat, he became the foremost among recipients. Suppavāsā also, because she was sent (a message) saying, "Besiege and capture the city, dear," carried the pregnancy in her womb for seven years and experienced a difficult pregnancy for seven days. Thus, those mother and son experienced such suffering in accordance with their actions.

Tīhi vitakkehī means with three right thoughts (sammāvitakka), connected with recollection of the qualities of the Triple Gem. Adhivāsetī means she endures the suffering that arose from the difficult pregnancy. For she, recollecting the Blessed One’s state of perfect Buddhahood, the Ariya Sangha’s good practice (suppaṭipatti), and Nibbāna’s state of being an escape from suffering, overcomes and endures her arising suffering merely by not attending to it. Therefore, it is said, "adhivāsetī with three thoughts."

Sammāsambuddho vatātiādi shows the way in which those thoughts occur. Its meaning is: "The Blessed One, the Lord of the World, through causes such as possessing fortune (bhagyavantatā), has fully and correctly awakened (sammā … buddho) to all phenomena by himself, without any teacher. Oh, may that Blessed One teach the Dhamma for the complete cessation and non-arising of this and other similar sufferings of the cycle of existence (vaṭṭa) that I am experiencing now; He teaches the Dhamma without perversion (aviparītadhamma)." For the Teacher's attainment of perfect enlightenment (sammāsambodhi) lies in teaching the Dhamma without perversion. "The community of disciples (sāvakasaṅgha), which has obtained its name because it arose at the end of the hearing of the Dhamma of the Blessed One who has the qualities described above, and is united by morality (sīla) and view (diṭṭhi), is practicing well; oh, may that Ariya Sangha be practicing rightly, practicing the irreversible path for the cessation and non-arising of such suffering of the cycle of existence. Oh, Nibbāna, which is free from all conditioned things (sabbasankhatanissaṭaṃ), is very pleasant; in that Nibbāna, such suffering of the cycle of existence is not found." Here, even those who are practicing (paṭipajjamānā) are said to be practicing (paṭipannā), because their practice is irreversible. Or, like the word 'arisen' (uppannasaddo), the word 'practicing' (paṭipannasaddo) should also be understood in the present sense. Therefore, he said, "practicing for the realization of the fruit of stream-entry."

Sāmikaṃ means her husband, the Koliyan prince. Āmantesī means she spoke. Mama vacanena bhagavato pāde sirasā vandāhīti means "With my words, bow down with your head to the feet of the Blessed One, which are adorned with wheel-marks and have the splendor of blossoming lotuses; offer reverence with your head." Appābādhantiādīsu ābādhoti means an unbalanced feeling, which, arising in one part, seizes the entire body as if bound by an iron band. Ātaṅkoti means a disease that makes life difficult. Or, a disease that must be managed is ātaṅko, the other is ābādho. A minor disease is ātaṅko, a severe one is ābādho. Some, however, say, "A disease arising internally is ābādho; one arising externally is ātaṅko." She asks about the absence of both. Getting up is difficult for a sick person, and there is no strength in the body; therefore, she asks about the body's light rising, which is known as easy movement, and strength of body, due to the absence of sickness. Showing the manner in which he should ask, she says ‘‘suppavāsā, bhante’’tiādi. Evañca vadehīti now indicates the manner of speaking that is to be said.

Paramaṃ means acceptance of the words. Thus, it shows, "Good, lady, I will act as you have said." Koliyaputtoti the Koliyan prince is Suppavāsā's husband. Sukhinī hotūti The Teacher, worthy of the highest offerings in the world with its devas, having accepted the salutation sent by Suppavāsā, then, expressing in general her well-being (sukhūpasaṃhāraṃ), which is customary for Buddhas and indicative of His dwelling in loving-kindness (mettāvihārasaṃsūcakaṃ), and again, indicating her well-being (sukhūpasaṃhāraṃ) by way of rejecting the suffering caused by the misfortune of the pregnancy of her son, said, ‘‘sukhinī…pe… arogā, arogaṃ puttaṃ vijāyatū’’ti āha. ("May she be happy...pe...healthy, may she give birth to a healthy son.")

Saha vacanā means simultaneously with the Blessed One's words. At the very moment the Blessed One spoke thus, that action (kamma) came to an end. Seeing its cessation, the Teacher spoke thus. Others say: "If the Teacher had not declared it thus, that suffering would have continued to afflict her for some time longer. However, because the Blessed One said, 'May she be happy, healthy, and give birth to a healthy son,' at the same time as His words, that fetus, abandoning its disturbed state, came out easily; thus, those mother and son were safe. Inconceivable indeed is the Buddhas' power." Just as for Paṭācārā, who, having gone mad with the grief born of separation from loved ones:

‘‘Both my sons are dead, my husband died on the road;
My mother, father, and brother are burning on a single pyre.’’ (apa. therī 2.2.498) –

While she was wandering naked, as soon as the Blessed One said, “Regain your mindfulness, sister,” her madness ceased. Similarly, Suppiyā the laywoman, unable to rise because of a great wound made by herself on her thigh, lying on her bed, as soon as (the Buddha) said "come and pay homage to me", the wound healed naturally, and she herself went and paid homage to the Blessed One; such instances should be cited here.

Evaṃ, bhante means, "Venerable sir, it is just as the Blessed One, wishing health for the mother and son, said: 'May she be happy, healthy, and give birth to a healthy son.' It is just so. For the words of the Blessed Ones, the Buddhas, never become otherwise." Some say "evamatthū," others explain it by bringing in the meaning of the word "hotū." Abhinanditvā means rejoicing with delight (nanditvā) in the presence (abhimukhabhāvena) of that word being spoken by the Blessed One in a Karavīka-bird-like, sweet, Brahma-like voice due to gaining joy and gladness (pītisomanassapaṭilābhato). Anumoditvā means, after that, generating further rejoicing, either rejoicing in mind and then approving with speech, or rejoicing with words and approving with meaning. Sakaṃ gharaṃ paccāyāsīti she returned to her own home. For those who read ‘‘yena sakaṃ gharaṃ’’, even though the word ‘‘tenā’’ is already stated due to the connection of the ya-ta-words, the rest of the reading, ‘‘paṭiyāyitvā’’, should be connected.

Vijātaṃ means born, delivered. Acchariyaṃ means wonderful, because it does not happen regularly, like a blind man climbing a mountain; this, indeed, is the way of the word. However, in the commentaries, it is said, ‘‘accharāyoggaṃ acchariyaṃ’’ means fit to strike with an axe. Vatā means in the sense of possibility, oh, it is wonderful. Bho is an address in Dhamma. Abbhutaṃ means something that has happened that has not happened before.

Tathāgatassā means the Blessed One is a Tathāgata for eight reasons: tathā āgatoti tathāgato (thus come, therefore the Thus-gone), tathā gatoti tathāgato (thus gone, therefore the Thus-gone), tathalakkhaṇaṃ āgatoti tathāgato (come to the characteristic of suchness, therefore the Thus-gone), tathadhamme yāthāvato abhisambuddhoti tathāgato (fully enlightened to the truth of things, therefore the Thus-gone), tathadassitāya tathāgato (because of seeing thus, therefore the Thus-gone), tathavāditāya tathāgato (because of speaking thus, therefore the Thus-gone), tathākāritāya tathāgato (because of acting thus, therefore the Thus-gone), abhibhavanaṭṭhena tathāgato (in the sense of overcoming, therefore the Thus-gone).

tathā āgatoti tathāgato? Just as the former Fully Enlightened Buddhas came, being zealous for the welfare of all the world. What is said? This Blessed One also came with the same eightfold qualities with which those Blessed Ones came. Just as those Blessed Ones, having fulfilled the dānapāramī, the sīla-, nekkhammapaññā-, vīriya-, khanti-, sacca-, adhiṭṭhāna-, mettā-, and upekkhāpāramīs—these ten pāramīs, ten upapāramīs, and ten paramatthapāramīs, thus fulfilling the thirty pāramīs, having relinquished the five great relinquishments (pañca mahāpariccāge), having fulfilled the preliminary practices (pubbayogapubbacariyadhammakkhānañātatthacariyādayo) and reached the culmination of Buddhahood practice (buddhicariyāya koṭiṃ patvā), came, so too, did this Blessed One come. And just as those Blessed Ones, having developed and expanded the four foundations of mindfulness...pe...the Noble Eightfold Path, came, so too, did this Blessed One come. Thus, tathā āgatoti tathāgato.

tathā gatoti tathāgato? Just as those Blessed Ones, being newly born, stood on the earth with their same feet and, facing north, went with the stride of seven paces, and while a white parasol was being held, looked around in all directions and spoke an authoritative voice, declaring their seniority and superiority in the world, and that going of theirs was true, not false, as a preliminary sign of the attainment of special qualities for many, so too did this Blessed One go, and how was that going of his true, as a preliminary sign of the attainment of special qualities for those very beings. Thus, tathā gatoti tathāgato.

Or just as those Blessed Ones, having abandoned sensual desire with renunciation, ill-will with non-ill-will, sloth and torpor with the perception of light, restlessness and remorse with non-distraction, and doubt with the investigation of phenomena, went having shattered ignorance with knowledge, having dispelled displeasure with joy, having abandoned each opposing factor with the eight attainments (aṭṭhasamāpattīhi), the eighteen great insights (mahāvipassanāhi), and the four noble paths (ariyamaggehi), so too did this Blessed One go. Thus also, tathā gatoti tathāgato.

tathalakkhaṇaṃ āgatoti tathāgato? The characteristic of hardness of the earth element (pathavīdhātuyā), the characteristic of flowing of the water element (āpodhātuyā), the characteristic of heat of the fire element (tejodhātuyā), the characteristic of supporting of the air element (vāyodhātuyā), the characteristic of non-resistance of the space element (ākāsadhātuyā), the characteristic of being disrupted of form (rūpassa), the characteristic of experiencing of feeling (vedanāya), the characteristic of perceiving of perception (saññāya), the characteristic of constructing of volitions (saṅkhārānaṃ), the characteristic of cognizing of consciousness (viññāṇassa); thus, the characteristic of suchness of each of those five aggregates, twelve sense bases, eighteen elements, twenty-two faculties, four Noble Truths, twelve-linked Dependent Origination, four foundations of mindfulness, four right efforts, four bases of psychic power, five faculties, five powers, seven factors of enlightenment, the Noble Eightfold Path, seven purifications, and Nibbāna, the realm of immortality, he has come to that true, unfailing, unaltered characteristic (lakkhaṇaṃ) with the path of knowledge, having attained it without failure. Thus, tathalakkhaṇaṃ āgatoti tathāgato.

tathadhamme yāthāvato abhisambuddhoti tathāgato? Tathadhammā means the four Noble Truths. As it was said, "These four, monks, are true, unfailing, and unaltering. Which four? 'This is suffering (idaṃ dukkha),' monks, this is true, this is unfailing, this is unaltering" (saṃ. ni. 5.1090). The Blessed One has fully awakened to these, therefore, because of His full awakening to the truths (tathānaṃ), He is a Tathāgata.

Furthermore, the state of arising and origination due to birth as a condition for old age and death is true, unfailing, and unaltering...pe...the state of arising and origination due to ignorance as a condition for volitional formations is true, unfailing, and unaltering; likewise, the state of volitional formations as a condition for ignorance...pe...the state of birth as a condition for old age and death is true, unfailing, and unaltering; the Blessed One has fully awakened to all of that; therefore, because of His full awakening to the truths (tathānaṃ), He is a Tathāgata. Here, the meaning of 'fully awakened' (abhisambuddhattho) is the meaning of the word 'gone' (gatasaddoti). Thus, tathadhamme yāthāvato abhisambuddhoti tathāgato.

tathadassitāya tathāgato? Does the Tathāgata truly see? Whatever form-object (rūpārammaṇa) exists that comes into the range of the eye-door of beings in the world with its gods…pe… for the population of humans and gods, in countless world-spheres, for countless beings, that the Blessed One knows and sees in all its aspects. And knowing and seeing thus, He distinguishes it in many ways, whether as liked or disliked, or in terms of words found in what is seen, heard, sensed, and cognized, dividing it in fifty-two ways through thirteen iterations with many names in the manner of "What is that form, the form-āyatana, which is derived from the four great elements, having appearance and manifestation, visible, and resistant, blue, yellow," etc. (dha. sa. 616), and it is just as it is; there is no falsity. This method applies to sounds and other things that come into the range of the ear-door and other senses. This was said by the Blessed One:

"Whatever, monks, is seen, heard, sensed, cognized, attained, sought after, and examined by the mind in the world with its gods…pe… with its humans and gods, that I know, that I have fully known, that is known to the Tathāgata, that the Tathāgata has not disregarded" (a. ni. 4.24).

Thus, the Tathāgata is such because of truly seeing. Here, the derivation of the word Tathāgata should be understood in the sense of tathadassī.

tathavāditāya tathāgato? Does the Tathāgata truly speak? Whatever the Blessed One spoke, uttered, in Sutta, Geyya, etc., during the forty-five years between the night the Blessed One awakened to unsurpassed complete enlightenment and the night He attained final Nibbāna without remainder, all that is pure, complete, eradicates intoxication with passion and so on, is uniform, true, and not false. Therefore, He said:

"Whatever, Cunda, the Tathāgata awakens to unsurpassed complete enlightenment in the night, and whatever night he attains final Nibbāna without remainder, whatever he speaks, utters, or indicates in between, all that is just as it is, not otherwise; therefore, he is called ‘Tathāgata’" (dī. ni. 3.188).

Here, in the meaning of gada, the word gata is used. Thus, the Tathāgata is such because of truly speaking.

Moreover, āgadanaṃ is āgado, meaning speaking. It should be understood that the word tathāgata is derived by changing the letter da to ta, implying "whose speaking (āgado) is true (tatho), not false, not contrary."

tathākāritāya tathāgato? Does the Tathāgata truly act? For the Blessed One's body conforms to His speech, and His speech conforms to His body; therefore, He is as He speaks, so He acts, and as He acts, so He speaks. For such a being, His body goes and proceeds according to His speech; and as His body is, so His speech goes and proceeds; therefore, He is the Tathāgata. Therefore, He said:

"As the Tathāgata speaks, monks, so He acts; as He acts, so He speaks. Thus, as He speaks, so He acts; as He acts, so He speaks. Therefore, He is called ‘Tathāgata’" (a. ni. 4.23).

Thus, the Tathāgata is such because of truly acting.

abhibhavanaṭṭhena tathāgato? Is the Tathāgata such in the sense of overcoming? Because He overcomes all beings in the countless world-spheres, extending from the highest Bhavagga to the lowest Avīci, through virtue, concentration, wisdom, liberation, and the knowledge and vision of liberation, there is no scale or measure for Him; but rather He is incomparable, immeasurable, unsurpassed, the God of gods, the Sakka beyond Sakkas, the Brahmā beyond Brahmās, the highest of all beings, therefore, He is the Tathāgata. Therefore, He said:

"In the world with its gods, monks…pe… with its humans and gods, the Tathāgata is the Overcomer, the Unvanquished, the one who sees things as they are, the one who has mastery; therefore, He is called ‘Tathāgata’" (a. ni. 4.23).

Here is the derivation of the word: agado viya agado, like a medicine, the flourish of teaching and the accumulation of merit. Therefore, that great powerful one, like a physician, overcomes the snake-like other sects and the world with its gods with divine medicine. Thus, in overcoming all the world, it should be understood that the word tathāgata is derived by changing the letter da to ta, implying "whose medicine (āgado) is true (tatho), not false, not contrary, just as stated." Thus, the Tathāgata is such in the sense of overcoming.

Moreover, tathāya gatoti tathāgato, one who has gone to the truth is a Tathāgata. Tathaṃ gatoti tathāgato, one who has attained the truth is a Tathāgata. Here, sakalalokaṃ tīraṇapariññāya tathāya gato avagatoti tathāgato, one who has gone to the truth through thorough understanding by discernment of all the world is a Tathāgata. Lokasamudayaṃ pahānapariññāya tathāya gato atītoti tathāgato, one who has gone to the truth by abandoning the origin of the world through thorough understanding is a Tathāgata. Lokanirodhaṃ sacchikiriyāya tathāya gato adhigatoti tathāgato, one who has gone to the truth by realizing the cessation of the world is a Tathāgata. Lokanirodhagāminiṃ paṭipadaṃ tathaṃ gato paṭipannoti tathāgato, one who has gone to the truth, practicing the path leading to the cessation of the world, is a Tathāgata. This was said by the Blessed One:

"The world, monks, is fully understood by the Tathāgata, the Tathāgata is detached from the world. The origin of the world, monks, is fully understood by the Tathāgata, the origin of the world is abandoned by the Tathāgata, the cessation of the world, monks, is fully understood by the Tathāgata, the cessation of the world is realized by the Tathāgata. The path leading to the cessation of the world, monks, is fully understood by the Tathāgata, the path leading to the cessation of the world is developed by the Tathāgata. Whatever, monks, exists in the world with its gods…pe… all that is fully understood by the Tathāgata. Therefore, He is called ‘Tathāgata’" (a. ni. 4.23).

The Blessed One is also the Tathāgata for eight other reasons: tathāya āgatoti tathāgato, one who has come to the truth is a Tathāgata; tathāya gatoti tathāgato, one who has gone to the truth is a Tathāgata; tathāni āgatoti tathāgato, one who has come to the truths is a Tathāgata; tathā gatoti tathāgato, one who has gone to the truths is a Tathāgata; tathāvidhoti tathāgato, one who knows the truth is a Tathāgata; tathā pavattitoti tathāgato, one who proceeds according to the truth is a Tathāgata; tathehi agatoti tathāgato, one who has come with the truths is a Tathāgata; tathā gatabhāvena tathāgato, one who is such by having gone to the truth is a Tathāgata.

tathāya āgatoti tathāgato? Is the Tathāgata one who has come to the truth? By that which was spoken by the Blessed One, who was Sumedha, at the foot of the Dīpaṅkara, the ten-powered one:

"Human existence, completeness of gender, the cause, seeing the Teacher,
Renunciation, completeness of qualities, authority, and desire;
With the concurrence of eight conditions, the aspiration is fulfilled" (bu. vaṃ. 2.59).

Thus, while fulfilling the aspiration endowed with eight factors, the great vow was proclaimed: "Having crossed over, I will help cross over the world with its gods; having been freed, I will free; having been tamed, I will tame; having been calmed, I will calm; having been comforted, I will comfort; having attained Nibbāna, I will lead to Nibbāna; having awakened, I will awaken." This was said:

"What use is it to me, a single person who has crossed,
If, having attained omniscience, I do not deliver the world with its gods?

"By this endeavor of mine, done by the Best of Men,
Having attained omniscience, I will deliver many people.

"Having cut off the stream of Saṃsāra, having destroyed the three states of existence,
Having boarded the Dhamma-ship, I will deliver the world with its gods.

"What use is it to me, with a secret appearance, to realize the Dhamma here?
Having attained omniscience, I will become a Buddha in the world with its gods" (bu. vaṃ. 2.55-58).

Since the Leader of the World, without deceiving that great vow, which is the cause of the investigation, reflection, and undertaking of the entire collection of Buddha-making qualities, has fulfilled, with care, continuously and completely for four Asankheyyas and a hundred thousand great eons, the thirty perfections beginning with the perfection of giving, having relinquished the five great sacrifices beginning with the sacrifice of limbs, having developed the four determinations beginning with truthfulness, having accumulated the merits and knowledge, having enhanced the superior practices such as the practice of proclaiming past connections and duties, having brought the Buddha-conduct to its ultimate peak, awakened to unsurpassed complete enlightenment, therefore, that same great vow of His is true, not false, not otherwise; there is not even a hair's breadth of falsehood in it. For indeed, Dīpaṅkara, the ten-powered one, Koṇḍañña, Maṅgala…pe… Kassapa, the Blessed One, these twenty-four complete Buddhas, arising in succession, predicted, "He will become a Buddha." Thus, having received the prediction in the presence of the twenty-four Buddhas, having received the benefits that should be received by those Bodhisattas who have made aspirations, He has come, having attained the state of complete enlightenment by that great vow, which was stated as such; therefore, He is the Tathāgata, one who has come to the truth. Thus, the Tathāgata is such because of coming to the truth.

tathāya gatoti tathāgato? Is the Tathāgata one who has gone to the truth? Seeing the multitude of beings afflicted by great suffering, the Leader of the World, with great compassion, made the great resolution, with a mind aroused, saying, "There is no other refuge for them; I myself, having been released from the suffering of Saṃsāra, will free them." Having made it, and being eager to accomplish the welfare of the entire world according to His vow, not caring for His own body and life, while practicing extremely difficult practices that cause fear in the minds of others merely by hearing of them, in order to bring beings to liberation, just as the practice toward great enlightenment does not lead to decline, defilement, or stagnation, but rather leads to further and further distinction, progressively accomplishing the flawless qualities of enlightenment, He attained complete enlightenment. Thereafter, being motivated by that same great compassion, abandoning the bliss of solitude and the supreme and peaceful happiness of liberation, without counting the various forms of respect and disrespect created by beings who are fond of worldliness, He completed the Buddha-task entirely by disciplining those who are to be disciplined. Therein, the manner in which the Blessed One's great compassion pervades beings will become apparent later. Just as the Leader of the World has great compassion for beings when He is a Buddha, so too when He is a Bodhisatta from the time of the great vow and onwards, everywhere and always, it is uniform; therefore, He is the Tathāgata, one who has gone to the truth, to the welfare of all beings, by that great compassion that has the same essence in all three states. Thus, the Tathāgata is such because of going to the truth.

tathāni āgatoti tathāgato? Is the Tathāgata one who has come to the truths? Tathāni, namely, are the four noble paths. For indeed, "This is suffering, this is the origin of suffering, this is the cessation of suffering, this is the path leading to the cessation of suffering," thus, by cutting off the defilement side, which obstructs the realization of the true nature of things with its unimpaired operation known as non-delusion, and which is the cause of the arising, cessation, and the dual aspect of both, which encompasses all knowable things, namely, the four noble truths, where suffering has the characteristic of pressure, conditioned nature, torment, and change; origin has the characteristic of accumulation, cause, connection, and impediment; cessation has the characteristic of escape, seclusion, unconditioned nature, and deathlessness; the path has the characteristic of deliverance, cause, vision, and dominance; those truths (tathāni), because of the non-deception of the essential characteristics and qualities of the respective divisions, are true (avitathāni) and not otherwise (anaññathāni); the Blessed One, not needing another's guidance, has Himself come to and attained them; therefore, the Tathāgata is such because of coming to the truths.

Just as the path knowledges (maggañāṇāni), so also should the Blessed One's unobstructed knowledges in the three times, the four knowledges of analytical insight (paṭisambhidāñāṇāni), the four assurances (catuvesārajjañāṇāni), the knowledge of discerning the five destinies (pañcagatiparicchedañāṇāni), the six uncommon knowledges (chaasādhāraṇañāṇāni), the knowledges of distinguishing the seven factors of enlightenment (sattabojjhaṅgavibhāvanañāṇāni), the knowledges of distinguishing the eight factors of the path (aṭṭhamaggaṅgavibhāvanañāṇāni), the knowledges of the nine successive abidings (navānupubbavihārasamāpattiñāṇāni), and the ten powers of a Tathāgata (dasabalañāṇāni) be understood as being true.

Here is the explanation: For whatever there is to be known in countless world-spheres, among countless beings, in the past khandhas, āyatanas, and dhātus of various divisions such as inferior etc., the specific states such as inherent nature and function, etc., and the name and clan, etc., associated with the khandhas. And in form-phenomena in very subtle, hidden, and distant places that are not bound by the senses, whatever particular characteristics of form, shape, smell, taste, and touch, etc., arise from particular conditions, everywhere the Blessed One's knowledge operates directly without obstruction, like an amalaka fruit placed on the palm of the hand; so also in the future and present. These are called unobstructed knowledges in the three times. As it was said:

"In the past, the Blessed Buddha's knowledge is unobstructed, in the future, the Blessed Buddha's knowledge is unobstructed, in the present, the Blessed Buddha's knowledge is unobstructed" (paṭi. ma. 3.5).

Those truths, however, because of the non-deception of the inherent characteristics and qualities of the respective phenomena, are true (tathāni), not false (avitathāni), not otherwise (anaññathāni), those the Blessed One attained by His self-originated knowledge. Thus also, the Tathāgata is such because of coming to the truths.

Thus, the four paṭisambhidās: atthappaṭisambhidā, dhammappaṭisambhidā, niruttippaṭisambhidā, and paṭibhānappaṭisambhidā. Among these, atthappaṭisambhidā is the knowledge pertaining to the diversity of meaning, capable of discerning, distinguishing, and determining the specific characteristics of meaning. Dhammappaṭisambhidā is the knowledge pertaining to the diversity of qualities, capable of discerning, distinguishing, and determining the specific characteristics of qualities. Niruttippaṭisambhidā is the knowledge pertaining to the diversity of expressions, capable of discerning, distinguishing, and determining the diversity of language and speech. Paṭibhānappaṭisambhidā is the knowledge pertaining to the diversity of readiness, capable of discerning, distinguishing, and determining the specific characteristics of readiness. As it was said:

"Knowledge of meaning is atthappaṭisambhidā; knowledge of qualities is dhammappaṭisambhidā; knowledge of language and speech about those qualities is niruttippaṭisambhidā; knowledge about knowledge is paṭibhānappaṭisambhidā" (vibha. 718-721).

Here, briefly, meaning (attha) is the cause and result due to being worthy of refuge and worthy of attainment, in accordance with the cause. But in terms of variety, whatever arises from conditions, nibbāna, the meaning spoken, result (vipāka), and action (kiriya)—these five qualities are meaning (attha). For one who reflects on that meaning, the knowledge pertaining to the diversity in that meaning is atthappaṭisambhidā. Briefly, quality (dhamma) is the condition. Since it establishes, promotes, and brings about that particular meaning (attha), it is called quality (dhamma). But in terms of variety, whatever cause brings about results, the Noble Path, what is spoken, wholesome, and unwholesome—these five qualities are qualities (dhamma). For one who reflects on that quality, the knowledge pertaining to the diversity in that quality is dhammappaṭisambhidā. And it was also said:

"Knowledge of suffering is atthappaṭisambhidā; knowledge of the origin of suffering is dhammappaṭisambhidā; knowledge of the cessation of suffering is atthappaṭisambhidā; knowledge of the path leading to the cessation of suffering is dhammappaṭisambhidā" (vibha. 719).

Alternatively, knowledge of the cause is dhammappaṭisambhidā; knowledge of cause and result is atthappaṭisambhidā. The qualities that are born, have come to be, originated, produced, newly produced, and manifested—knowledge of these qualities is atthappaṭisambhidā. The qualities from which those qualities are born, have come to be, originated, produced, newly produced, and manifested—knowledge of those qualities is dhammappaṭisambhidā. Knowledge of aging and death is atthappaṭisambhidā; knowledge of the origin of aging and death is dhammappaṭisambhidā. Knowledge of the cessation of aging and death is atthappaṭisambhidā; knowledge of the path leading to the cessation of aging and death is dhammappaṭisambhidā. Knowledge of birth, existence, clinging, craving, feeling, contact, the six sense bases, name and form, consciousness, and volitional formations is atthappaṭisambhidā; knowledge of the origin of volitional formations is dhammappaṭisambhidā. Knowledge of the cessation of volitional formations is atthappaṭisambhidā; knowledge of the path leading to the cessation of volitional formations is dhammappaṭisambhidā.

"Here, a bhikkhu knows the Dhamma: the sutta, geyya…pe… vedalla. This is called dhammappaṭisambhidā. He knows the meaning of that very statement, ‘This is the meaning of this statement, this is the meaning of this statement.’ This is called atthappaṭisambhidā.

"What qualities are wholesome? At the time when a wholesome citta pertaining to the sense sphere arises, accompanied by joy and associated with knowledge, whether with a form as its object…pe… or with a quality as its object, or whatever it may be concerning, at that time there is contact…pe… there is non-distraction…pe… these qualities are wholesome. Knowledge of these qualities is dhammappaṭisambhidā; knowledge of their result is atthappaṭisambhidā," etc. (vibha. 724-725) is the detailed explanation.

Moreover, the unmistakable usage and expression, the language that is natural in this meaning and in this quality, the knowledge pertaining to the diversity in that natural language, in the root language of all beings, which is Magadhi, that "this is natural language, this is unnatural language," is niruttippaṭisambhidā. Having made all that knowledge—which occurs in those kinds of knowledge as stated above, in terms of object and function, in detail—the object, for one who reflects, the knowledge pertaining to the diversity in that knowledge is paṭibhānappaṭisambhidā. Thus, these four paṭisambhidā knowledges are rightly attained by the Blessed One himself; in that particular domain of meaning, qualities, etc., due to the unfailing and non-erroneous manner of their occurrence, they are thus, truthful, and not otherwise. In this way, the Blessed One has come having such truth, thus, he is the Tathāgata.

Thus, whatever is knowable, all that is known, seen, attained, and fully awakened by the Blessed One in every way. Thus, the qualities to be fully known are known by him in terms of being fully known; the qualities to be fully understood are understood by him in terms of being fully understood; the qualities to be abandoned are abandoned by him in terms of being abandoned; the qualities to be realized are realized by him in terms of being realized; the qualities to be developed are developed by him in terms of being developed. Therefore, no samaṇa or brāhmaṇa, deva, Māra, or Brahmā is able to challenge him with the Dhamma, saying, "These qualities are not fully awakened."

Thus, whatever is to be abandoned, all that is completely abandoned by the Blessed One at the foot of the Bodhi tree itself, having the nature of non-recurrence; there is nothing further to be done by him for its abandonment. Thus, the one and a half thousand defilements (kilesas)—including greed, hatred, delusion, wrong reflection, lack of shame, lack of fear, sloth and torpor, anger, resentment, hypocrisy, malice, envy, stinginess, deceit, dishonesty, stubbornness, rivalry, conceit, intoxication, heedlessness, the three types of unwholesome roots, misconduct, wrong and perverse perceptions, defiled thoughts, proliferation, the search motivated by craving, the four perversions, the āsavas, the bonds, the floods, the yokes, the clinging to craving, the five kinds of delight, the hindrances, the mental barrenness, the mental bonds, the sources of disputes, the seven underlying tendencies, the eight wrongnesses, the nine bases of resentment, the craving-rooted ten unwholesome courses of action, the twenty-one types of search, the sixty-two kinds of views—together with their underlying tendencies, are abandoned, eradicated, and annihilated. Therefore, no samaṇa…pe… or Brahmā is able to challenge him with the Dhamma, saying, "These defilements are not abandoned."

And these obstructions (antarāyika) of various kinds, such as karmic results, defilements, accusations, orders, and transgressions, that are said by the Blessed One, are indeed sufficient as obstructions for one who indulges in them. Therefore, no samaṇa…pe… or Brahmā is able to challenge him with the Dhamma, saying, "It is not sufficient as an obstruction for one who indulges in them."

And the unsurpassed, liberating Dhamma, which is the collection of sīla, samādhi, and paññā for the complete escape from the suffering of the round of rebirths (vaṭṭa), consisting of seven divisions and seventy-three varieties, preceded by the Noble Path, certainly leads out; it leads to liberation from the suffering of the round of rebirths (vaṭṭa) for one who practices it. Therefore, no samaṇa…pe… or Brahmā is able to challenge him with the Dhamma, saying, "The liberating Dhamma that you have taught does not lead out." And it was said: "When the Sammāsambuddha makes a claim, these qualities are not fully awakened" (ma. ni. 1.150) is the detailed explanation. Thus, due to the understanding of the unfailing nature of these distinctive qualities of his knowledge, abandonment, and teaching, these four kinds of fearlessness of the Blessed One, which occur in a non-erroneous manner, are thus, truthful, and not otherwise. In this way, the Blessed One has come having such truth, thus, he is the Tathāgata.

Nirayagati (the realm of hell), including the various kinds of prisons, and the cold hells, are included within these. Creatures such as worms, insects, reptiles, birds, jackals, and so on, are called tiracchānā because they move horizontally in a bent manner; that realm is tiracchānagati (the realm of animals). Those who are tormented by hunger and thirst, who live on what is given by others, who are withered by craving, and who have little apparent happiness are called petā because they have gone away (ita) from obvious (pākaṭa) happiness; that realm is petagati (the realm of ghosts); asuras such as the kālakañcika are also included within these. Those who dwell in the four great islands such as Jambudīpa, along with those dwelling in smaller islands, are called manussā because of the elevation (ussannatāya) of their minds; that realm is manussagati (the realm of humans). From the cātumahārājika devas up to the nevasaññānāsaññāyatana devas, these twenty-six deva realms are called devā because they play (kīḷanti), shine (jotanti), and delight (dibbanti) with their power; that realm is devagati (the realm of devas).

Since these realms are particular states of existence produced by specific actions, they are, in terms of meaning, result aggregates, and in terms of being made, they are form. Therein, the Blessed One’s knowledge occurs with regard to each place and each cause, distinguishing and determining according to the specific division of cause and result, that "this realm arises from this action, and due to the specific conditions of that action, these seven communities of beings are thus divided and distinct." Therefore, the Blessed One said:

"There are these five realms, Sāriputta. Which five? Hell, the animal realm, the ghost realm, humans, and devas. And I, Sāriputta, know hell, the path leading to hell, and the practice leading to hell, and how one who practices in such a way, at the breaking up of the body, after death, is reborn in a state of misery, a bad destination, a downfall, hell; that too I know" etc. (ma. ni. 1.153).

These knowledges of the Blessed One, in that particular domain, due to their non-erroneous manner of occurrence and unfailing nature, are thus, truthful, and not otherwise. In this way, the Blessed One has come having such truth, thus, he is the Tathāgata.

Thus, the discernment of particular qualities such as having little dust in the eyes or much dust in the eyes, through the understanding of whether beings have or lack the yoking of faith, etc., is the knowledge of the Blessed One regarding the faculty of others, which occurs through aspects of wisdom. And it was said: "A person with faith has little dust in the eyes; a person without faith has much dust in the eyes" (paṭi. ma. 1.111) is the detailed explanation.

And the Blessed One’s knowledge of the inclinations and underlying tendencies of beings, which occurs through aspects of the true discernment of beings' inclinations, etc., through statements such as "This person has little dust in the eyes, this person has eternalist views, this person has annihilationist views, this person is established in conforming acceptance, this person is established in knowledge of things as they are, this person has a tendency towards sensuality, not towards renunciation, this person has a tendency towards renunciation, not towards sensuality," etc., and "This person's sensual desire is very strong, not aversion, etc.; this person's aversion is very strong, not sensual desire, etc.," and "This person has more meritorious volitional formations, not demeritorious volitional formations or imperturbable volitional formations; this person has more demeritorious volitional formations, not meritorious volitional formations or imperturbable volitional formations; this person has more imperturbable volitional formations, not meritorious volitional formations or demeritorious volitional formations. This person has more bodily good conduct, this person has more verbal good conduct, this person has more mental good conduct; this person has inferior resolve, this person has refined resolve; this person is accompanied by karmic obstruction, this person is accompanied by defilement obstruction, this person is accompanied by result obstruction; this person is not accompanied by karmic obstruction, not accompanied by defilement obstruction, not accompanied by result obstruction," etc. Concerning which it was said:

"Here, the Tathāgata knows the inclinations of beings, knows the underlying tendencies, knows the conduct, knows the resolve, knows beings who are capable and incapable" etc. (paṭi. ma. 1.113).

And the Blessed One’s knowledge of the Twin Miracle, which is the non-common, diverse display of magical power and creation, with fire streams and water streams emanating from the upper and lower body, the front and back body, the right and left eye, ear, nostril, shoulder, hand, and foot, and from the spaces between the fingers and pores. Concerning which it was said:

"Here, the Tathāgata performs the Twin Miracle, which is not common to disciples: a stream of fire emanates from the upper body, a stream of water emanates from the lower body. A stream of fire emanates from the lower body, a stream of water emanates from the upper body" etc. (paṭi. ma. 1.116).

And the knowledge of the Great Compassion Attainment, which is the basis for the Blessed One's manifestation of Great Compassion, which occurs through various approaches with the desire to lead the community of beings, afflicted by suffering, out of the many painful conditions of existence such as craving and birth. As it was said (paṭi. ma. 1.117-118):

"What is the Tathāgata's knowledge through the attainment of great compassion? Great compassion arises in the Buddhas, the Blessed Ones, who see in many ways. Great compassion arises in the Buddhas, the Blessed Ones, who see the world as ablaze. [Great compassion arises in the Buddhas, the Blessed Ones, who see that] the world is striving, going forth, following a wrong path, being led [to death], that the world is impermanent, without protection, without mastery, ownerless, destined to abandon everything, that the world is deficient, insatiable, a slave to craving.

"The world is without shelter, without refuge, without help, in a state of helplessness. The world is uplifted, unpacified, the world is full of darts, pierced by manifold darts, covered by the darkness of ignorance, cast into a cage of defilements. The world is gone to ignorance, become an egg, entangled, born in a tangle, born in a ball of thread, become like muñja grass and reeds, not transcending the states of loss, bad destinies, the downfall, saṃsāra. [The world is] smeared with the poison of ignorance, become a mass of defilements, matted with the tangle of greed, hatred, and delusion.

"Covered with the armor of craving, concealed by the net of craving, swept along by the stream of craving, bound by the fetter of craving, infected by the underlying tendency of craving, tormented by the heat of craving, completely burned by the inflammation of craving.

"Covered with the armor of views, concealed by the net of views, swept along by the stream of views, bound by the fetter of views, infected by the underlying tendency of views, tormented by the heat of views, completely burned by the inflammation of views.

"Followed by birth, infected by aging, overcome by disease, struck down by death, established in suffering.

"Lifted up by craving, surrounded by the wall of old age, encircled by the noose of death, bound by a great bond, bound by the bond of greed, hatred, delusion, conceit, views, defilements, and misconduct, following a great impasse, obstructed by a great encumbrance, fallen into a great abyss, following a great wilderness, following a great wandering in saṃsāra, revolving in a great difficult passage, adhered to a great quagmire.

"The world is struck down, the world is ablaze with the fire of greed, the fire of hatred, the fire of delusion, with birth, with old age, with death, with sorrows, with lamentations, with sufferings, with griefs, with despairs. The world is brought low, constantly afflicted, without protection, [like] a tossed stick, a puppet, bound by the bondage of killing, with aggression set in place, the world is helpless, attained to supreme compassion, afflicted by suffering, oppressed for a long time, constantly desiring, always thirsting.

"Blind, without eyes, with destroyed vision, without guidance, slipping on the wrong path, having missed the straight path, slipping into the great flood.

"Enveloped by two kinds of views, opposed by three kinds of misconduct, bound by four yokes, tied by four ties, clinging to four kinds of clinging, mounted on five destinations, delighted by five strands of sense pleasure, concealed by five hindrances, disputing with six roots of quarrel, delighted by six bodies of craving, enveloped by six kinds of views, infected by seven underlying tendencies, bound by seven fetters, uplifted by seven kinds of conceit, revolving in eight worldly conditions, led by eight wrongnesses, corrupted by eight faults of a person, aggressed by nine grounds for resentment, uplifted by nine kinds of conceit, delighted by nine craving-rooted things, defiled by ten objects of defilement, aggressed by ten grounds for resentment, endowed with ten unwholesome courses of action, bound by ten fetters, led by ten wrongnesses, endowed with a view of wrongness based on ten things, endowed with a view of clinging to extremes based on ten things, expanded by one hundred and eight craving-proliferations, enveloped by sixty-two kinds of views"—great compassion arises in the Buddhas, the Blessed Ones, who see the world in such a state.

"I am one who has crossed over, but the world has not crossed over. I am one who is liberated, but the world is not liberated. I am one who is tamed, but the world is not tamed. I am one who is calmed, but the world is not calmed. I am one who is consoled, but the world is not consoled. I am one who is extinguished, but the world is not extinguished. I am capable, having crossed over, to help [others] cross over; having been liberated, to liberate; having been tamed, to tame; having been calmed, to calm; having been consoled, to console; having been extinguished, to extinguish"—great compassion arises in the Buddhas, the Blessed Ones, who see [the world in such a state]" (paṭi. ma. 1.117-118).

Thus, the analysis has been made in ninety-nine ways.

But the Blessed One's knowledge that, as far as the element of Dhamma extends, knows all that should be known, without dependence on instruction from another, capable of penetrating in every way all the conditioned and the unconditioned, etc., is called Omniscience Knowledge because it knows all truths without remainder and because there is no obstruction there, beginning with its unattached functioning. For that one knowledge is stated in two ways to show its distinctiveness from others through the aspect of its functioning on objects. Otherwise, the omniscience knowledge and unobstructed knowledge would have generality [of scope], [meaning that they would] have all objects [as their scope], and that is not appropriate, even though it is by this reasoning. Here is the Pali passage on this:

"The knowledge that knows all the conditioned and the unconditioned without remainder is the Omniscience Knowledge; there is no obstruction there, that is the Unobstructed Knowledge. The knowledge that knows all the past is the Omniscience Knowledge; there is no obstruction there, that is the Unobstructed Knowledge. The knowledge that knows all the future is the Omniscience Knowledge; there is no obstruction there, that is the Unobstructed Knowledge. The knowledge that knows all the present is the Omniscience Knowledge; there is no obstruction there, that is the Unobstructed Knowledge" (paṭi. ma. 1.119-120)—[this is] the detailed explanation.

Thus, these six distinctive knowledges of the Blessed One, being true and not false, not otherwise, are tathā because they function without reversal in their respective spheres, without deceiving [anyone]. In this way also, the Blessed One is Tathāgata because he has come to tathā.

Likewise—

In terms of essence: "That aggregate of Dhammas, distinguished as mindfulness, etc., which arises at the moment of supramundane path, which is opposed to many troubles such as sinking and restlessness, attachment to establishment, exertion, indulgence in sensual pleasure, adherence to mortification, annihilationism, eternalism, etc., by which a noble disciple awakens, rises up from the sleep of defilements, penetrates the four noble truths, or realizes Nibbāna itself, is called bodhi. The factors of that bodhi are the bojjhaṅgas. Or, because the noble disciple awakens by means of the aggregate of Dhammas as described, it is called bodhi; the factors of that bodhi are also the bojjhaṅgas," thus in terms of general characteristic. "Mindfulness-sambojjhaṅga has the characteristic of establishing; investigation-of-Dhamma-sambojjhaṅga has the characteristic of scrutinizing; energy-sambojjhaṅga has the characteristic of exertion; rapture-sambojjhaṅga has the characteristic of suffusing; tranquility-sambojjhaṅga has the characteristic of calming; concentration-sambojjhaṅga has the characteristic of non-distraction; equanimity-sambojjhaṅga has the characteristic of reflecting," thus in terms of specific characteristic.

In terms of demonstrating their simultaneous occurrence: "Therein, what is mindfulness-sambojjhaṅga? There is mindfulness in regard to internal Dhammas, bhikkhus, there is mindfulness in regard to external Dhammas," thus in terms of demonstrating their occurrence through the division of objects. "Therein, what is mindfulness-sambojjhaṅga? Here, bhikkhus, a bhikkhu cultivates mindfulness-sambojjhaṅga dependent on seclusion, dependent on dispassion, dependent on cessation, resulting in relinquishment," thus in terms of demonstrating the method of cultivation (vibha. 471). "Therein, what are the seven bojjhaṅgas? Here, a bhikkhu, at the time when he cultivates supramundane jhāna…pe… at that time there are seven bojjhaṅgas: mindfulness-sambojjhaṅga…pe… equanimity-sambojjhaṅga. Therein, what is mindfulness-sambojjhaṅga? That mindfulness…pe… recollection," thus by divisions into ninety-six thousands of ways of reasoning (vibha. 478-479)—thus, the Blessed One's knowledges of the analysis of the sambojjhaṅgas that occur in various ways, being tathā, not false, not otherwise, because of the non-deception of that particular meaning.

In this way also, the Blessed One is Tathāgata because he has come to tathā.

In terms of essence: Because it is far from all defilements, because it makes one noble, and because it brings about the attainment of noble fruits, it is ariya; because it is eightfold and because it is the sole cause for the attainment of Nibbāna, it is eightfold. [The Path] goes, destroying defilements; it is sought by those desiring Nibbāna, or it itself seeks Nibbāna; thus, it is a magga, thus in terms of general characteristic. "Sammā-diṭṭhi has the characteristic of right seeing; sammā-saṅkappa has the characteristic of right directing; sammā-vācā has the characteristic of right collecting; sammā-kammanta has the characteristic of right arising; sammā-ājīva has the characteristic of right purifying; sammā-vāyāma has the characteristic of right exertion; sammā-sati has the characteristic of right establishing; sammā-samādhi has the characteristic of right non-distraction," thus in terms of specific characteristic. Sammā-diṭṭhi, together with its opposing defilements, abandons micchā-diṭṭhi, makes Nibbāna its object, and, by dispelling the delusion that obscures it, is without confusion and sees the associated Dhammas. Likewise, sammā-saṅkappa, etc., also abandon micchā-saṅkappa, etc., and make Nibbāna their object, and bring about the right directing, collecting, arising, purifying, exertion, establishing, and concentrating of the co-arisen Dhammas, thus in terms of the division of functions. Sammā-diṭṭhi in the preliminary stage, being of different moments, having different objects such as suffering, etc., but at the time of the path, being of one moment, having Nibbāna alone as its object, obtains four names in terms of function: "knowledge of suffering," etc.; sammā-saṅkappa, etc., also are of different moments, having different objects, in the preliminary stage, but at the time of the path, are of one moment, having one object.

In this way also, the Blessed One is Tathāgata because he has come to tathā.

Likewise, the knowledges of the Blessed One that occur in the attainments of gradual abiding in the first jhāna attainment and in the cessation attainment, both in terms of what should be practiced in sequence and in terms of what should be attained, and in terms of appropriate application according to examination, etc., being tathā, not false, not otherwise, because of the accomplishment of that meaning. Likewise, the knowledge that "this is the cause, this is not the cause" without reversal, knowing the cause and non-cause of that particular result; the complete knowledge, as it actually is, of the maturation of the undertaking of karma of those various beings, distinguished by past, etc.; the knowledge of the division of karmas, wholesome and unwholesome, as it actually is, at the moment of exertion itself, that "this is the path leading to hell…pe… this is the path leading to Nibbāna" of that particular being; the knowledge of the diversity of elements as they actually are, of that world, of the aggregates, etc., having manifold natures such as being clung to and not clung to, etc., that "this particular distinction arises in this continuum of Dhamma because of the excess of this particular element," etc.; the complete knowledge of the inferior and superior inclinations and dispositions of beings; the knowledge of the sharp and dull faculties such as faith, etc.; the knowledge of the distinctions of jhāna, liberation, etc., together with defilements, etc.; the complete knowledge, together with their conditions, of the past aggregates of beings in countless births; the knowledge of passing away and rebirth together with the divisions of inferior, etc.; the knowledge of the Four Truths in the way stated earlier, in the manner of "this is suffering," etc.—these ten powers of knowledge of the Blessed One, being tathā, not false, not otherwise, because of their actual functioning and because of their penetration of their respective objects without contradiction and because of their accomplishment of the desired meaning. It was said thus:

"‘‘Here, the Tathāgata understands as they really are the possible as possible, and the impossible as impossible’’ etc. (vibha. 809; a. ni. 10.21)."

In this way too, the Blessed One is a Tathāgata because he has come thus (tathāni āgato).

Just as, by means of these knowledges, so too, by means of the special qualities of wisdom, which are the countless, immeasurable, and unique distinctions of the knowledges of the foundations of mindfulness, right efforts, analytical knowledges, etc., previously mentioned, the Blessed One has come to, has attained such knowledges, thus he is a Tathāgata. In this way too, he is a Tathāgata because he has come thus (tathāni āgato).

Tathā gatoti tathāgato? That which is the Blessed One’s birth, complete enlightenment, establishment of the Dhamma and the Vinaya, and the Nibbāna element without remainder of clinging (anupādisesanibbānadhātu), that is ‘tathā’. What is said to be? Because of the undeceiving, the non-perverted meaning, the truth, the non-otherwise, for the sake of which the complete enlightenment was desired and initiated by the world-protector; that purpose is completely fulfilled. For this Blessed One, having been a bodhisatta, having accomplished all the causes for Buddhahood, described as the completion of the thirty perfections (pāramī) etc., while dwelling in the Tusita heaven, having heard the commotion of the Buddhas, approached by the gods of the ten thousand world-systems, united together –

"‘It is time, Great Hero, to be born in a mother’s womb;
Liberating the world with its gods, awaken to the deathless state.’ (bu. vaṃ. 1.67) –"

Having been requested and with the signs of a birth appearing, having considered the five great observations (pañca mahāvilokanāni), "now I will be born in the human realm and attain complete enlightenment," on the full-moon day of Āsāḷha, in the Sakya royal family, he took rebirth in the womb of Queen Mahāmāyā, being nurtured with great care by gods and humans for ten months, on the full-moon day of Visākha, at dawn, he attained birth.

Thirty-two pre-birth signs appeared. For this ten-thousandfold world-system trembled, quaked, shook, and vibrated; immeasurable light spread in the ten-thousand world-systems; as if desiring to see that glory, the congenitally blind regained their sight, the deaf heard sounds. The mute spoke, the hunchbacked became upright, the lame regained the ability to walk, all beings in bondage were freed from shackles etc., fire was extinguished in all the hells, hunger and thirst subsided in the realm of ghosts, there was no fear for animals, disease subsided for all beings, all beings were amiable, horses neighed sweetly, elephants roared, all musical instruments emitted their respective sounds, ornaments that were not struck, but were simply in people's hands, resounded sweetly, all directions were clear, a gentle, cool breeze blew, producing happiness in beings, untimely rain fell, water gushed forth and flowed from the earth, birds abandoned their flight in the sky, rivers stood still without flowing, the water in the great ocean became sweet, with the sun visible, free from defilements, all the lights in the sky blazed, except for the gods in the formless realms, all the remaining gods and all the hell-beings were visible, trees, walls, doors, rocks, etc., became without obstruction, the passing away and rebirth of beings ceased, a divine fragrance wafted, overpowering all unpleasant odors, all fruit-bearing trees became laden with fruit, the great ocean everywhere had a surface covered with five-colored lotuses, all flowers on land and in water bloomed, trunk lotuses bloomed on the trunks of trees, branch lotuses on the branches, vine lotuses on the vines, breaking through the rock surfaces on the earth, rod lotuses emerged, seven upon seven, and hanging lotuses appeared in the sky, a rain of flowers fell everywhere, divine music played in the sky, the entire ten-thousandfold world-system, like a garland thrown and scattered around, like a tied garland, like a prepared and decorated garland seat, and like a flower-garlanded person, fanned by whisks, perfumed with incense and fragrance, attained supreme beauty, and those pre-birth signs were signs of the attainment of many superior qualities. Thus, this birth, adorned with the manifestation of many wonders, was thus, not false, not otherwise, for the sake of that complete enlightenment that was desired by him, for the complete success of that complete enlightenment.

Similarly, those who were to be trained by the Buddha, relatives to be trained, all of them were trained by the Blessed One himself without remainder. And those who are to be trained by disciples and those who are to be trained by the Dhamma, they are trained by disciples etc., go to training, and will go to training, thus, for the sake of which the complete enlightenment was desired by the Blessed One, for the complete success of that purpose, the complete enlightenment is thus, not false, not otherwise.

Moreover, whatever the inherent nature of whatever knowable thing is to be understood, that is completely and non-perversely understood by the Blessed One with his own knowledge, connected only with the act of adverting, like an amalaka fruit placed on the palm of the hand, thus also the complete enlightenment is thus, not false, not otherwise.

Similarly, having properly observed how those respective teachings are to be taught, and the inclinations, underlying tendencies, characters and dispositions of those respective beings, and without abandoning the nature of the Dhamma, without overstepping the path of conventional usage, and revealing the nature of the Dhamma, the Blessed One trained those to be trained, having brought them to the noble state, thus his establishment of the Dhamma and Vinaya is thus, not false, not otherwise, for the sake of the success of that purpose and by its real nature.

Similarly, that unfabricated, the element of great Nibbāna, which is free from the nature of form and formless, such as the feeling of contact with earth etc., beyond the nature of the world due to the absence of disintegration, not able to be illuminated by anyone due to being unmixed with darkness, without foundation, without support, without object, without death, called the Nibbāna element without remainder of clinging, due to the absence of even the slightest trace of clinging to the aggregates, referring to which it was said –

‘‘There is, monks, that sphere where there is neither earth, nor water, nor fire, nor air, nor the sphere of infinite space, nor the sphere of infinite consciousness, nor the sphere of nothingness, nor the sphere of neither-perception-nor-non-perception, neither this world nor the next world, nor sun nor moon. There, monks, I say there is no coming, no going, no staying, no passing away, no arising. It is without support, without continuation, without object. This itself is the end of suffering’’ (udā. 71).

That is the cessation of all aggregates of clinging, the calming of all formations, the relinquishing of all acquisitions, the subsiding of all suffering, the uprooting of all attachments, the cutting off of all rounds [of existence], with a characteristic of utmost peace; because of the non-deception of the nature described, it is thus, not false, not otherwise. Thus, having gone to, approached, attained, practiced, reached this birth etc., thus he is a Tathāgata. Thus, the Blessed One is a Tathāgata because he has gone thus (tathā gato).

Tathāvidhoti tathāgato? Just as the former fully enlightened Buddhas were, so too is this Blessed One. What is said to be? Just as those Blessed Ones were with the morality of the path, with the morality of the fruition, with all the mundane and supramundane morality, with the concentration of the path, with the concentration of the fruition, with all the mundane and supramundane concentration, with the wisdom of the path, with the wisdom of the fruition, with all the mundane and supramundane wisdom, with the twenty-four hundred million daily attainments to be enjoyed, with momentary liberation, liberation by suppression, liberation by eradication, liberation by tranquility, and liberation by escape in brief. But in detail, with countless immeasurable distinctions, with inconceivable power, with all the qualities of omniscience, so too is this Blessed One of ours. For all the fully enlightened Buddhas may differ in terms of lifespan, difference in bodily size, difference in family, difference in difficult practices, difference in rays, there may be a difference in these five differences, but there is no difference in purities such as purity of morality, in the practice of serenity and insight, and in the qualities attained by oneself. But indeed, like gold refined in the middle, those Buddhas, the Blessed Ones, are indistinguishable from one another. Therefore, just as the former fully enlightened Buddhas were, so too is this Blessed One. Thus, he is a Tathāgata because he is of such a kind (tathāvidho). Here, the word 'gata' has the meaning of 'vidha' (kind), for the worldly use the word 'gata' joined with 'vidha' in the sense of 'kind'.

Tathā pavattitoti tathāgato? Because of being endowed with unique power, because of reaching the highest perfection of the discriminations of meaning etc., and because of the attainment of unobstructed knowledge, because there is no obstruction anywhere in the Blessed One's bodily conduct etc., thus, according to his liking, such is the going, the movement, the bodily, verbal, and mental activity of this one, thus he is a Tathāgata. Thus, he is a Tathāgata because he proceeds thus (tathā pavattiti).

Tathehi agatoti tathāgato? In the accumulation of the requisites for enlightenment, there is no going of this one, which is the opposite of giving, thus he is agatoti (one who has not gone). But that state of not going is by means of knowledges that proceed in the manner of contemplating the drawbacks and benefits in the practices of generosity etc., thus, he is a Tathāgata because he has not gone by such knowledges (tathehi ñāṇehi agato).

Or, there is no going of this one, which is the activity of defilements, the activity of formations, or merely the going in the five destinies, thus he is agato (one who has not gone). That state of not going of his is by means of the noble path knowledges, thus also, the Blessed One is a Tathāgata because he has not gone by such knowledges (tathehi agato) in attaining Nibbāna with and without remainder of clinging.

Tathā gatabhāvena tathāgato? Tathā gatabhāvena means that the Blessed One is called a Tathāgata because of the existence of the Tathāgata's true nature. But who is that Tathāgata, because of whose existence the Blessed One is called Tathāgata? It is the Good Dhamma (saddhammo). For the Good Dhamma, just as the noble path should be traversed by the strength of yuganaddha serenity and insight, completely uprooting the faction of defilements by means of eradication, thus it has gone. The Fruition Dhamma, just as it has gone and proceeded in accordance with its path by means of tranquilization, thus it has gone. But the Nibbāna Dhamma, just as it has gone and is realized by wisdom, it leads to the cessation of all suffering, the Buddhas etc. have thus gone and realized it, thus it is Tathāgata. The Dhamma of learning (pariyattidhammo) also, just as it was initiated by the former Buddhas by means of the suttas, geyyas etc., and by the revelation of the beginning etc., according to the inclinations etc. of those to be trained, so too it has gone, spoken, and initiated by our Blessed One, or thus it is Tathāgata. Just as it was taught by the Blessed One, so too it has gone and understood by the Blessed One's disciples, thus it is Tathāgata. Thus, all the Good Dhamma is Tathāgata. Therefore, Sakka, the king of gods, said – "The Tathāgata, revered by gods and humans, we pay homage to the Dhamma, may there be well-being" (khu. pā. 6.17; su. ni. 240). It exists for him, thus the Blessed One is a Tathāgata.

Just as the Dhamma, so too the Noble Saṅgha, just as it should be traversed by that path which is practiced for one's own welfare and for the welfare of others, by prioritizing the preliminary serenity and insight practice, thus that is Tathāgata. Or, just as the truths, dependent origination etc. were taught by the Blessed One, thus, because of speaking thus from Buddhahood, it is Tathāgata. Therefore, Sakka, the king of gods, said – "The Tathāgata, revered by gods and humans, we pay homage to the Saṅgha, may there be well-being." It exists for him as disciples, thus the Blessed One is a Tathāgata. Thus, by the state of being Tathāgata, it is Tathāgata.

And this is merely a glimpse in the explanation of the Tathāgata's state of being Tathāgata, but only a Tathāgata could describe the Tathāgata's state of being Tathāgata in every way. For this word 'Tathāgata' has great meaning, great scope, and great object, just like the word 'mindfulness', even the Tipitaka, bringing the Buddha's word with reason and meaning, should not be said to be "one who is verbose in Dhamma talk is a fault-finder" because it is inexhaustible.

Therefore, it is said there:

"Just as the great sages of the past in the world,
Have come here as wise seers;
So too has this Sakyamuni come,
Therefore the one with vision is called Tathāgata.

"Having abandoned all defilements such as lust,
Just as the conquerors have gone by concentration and wisdom;
The ancient Sakyamuni, the radiant one,
Has gone thus, therefore he is considered Tathāgata.

"And thus the characteristic of elements, realms, etc.,
By the division of common and distinct natures;
This conqueror has come by self-originated knowledge,
The Sakya bull is called Tathāgata.

"Thus the truths, with complete vision,
And thus dependent origination entirely;
Without another guide, the methods are revealed,
The conqueror has gone thus, therefore he is Tathāgata.

"Even in the various world-systems,
In the conqueror's field of form, realm, etc.;
The seeing is the same in various divisions,
Therefore the all-seeing one is Tathāgata.

"And since he speaks the Dhamma thus,
He acts in accordance with his words;
He overcomes the world with qualities and behaves,
Therefore the leader of the world is Tathāgata.

"Thus, by complete understanding, entirely,
He understood the world, overcame its origin;
And he has gone to Nibbāna by direct action,
And the noble path has been gone, thus he is Tathāgata."

"Thus, by the truth of his promise, wholly,
For the benefit of the world, he came;
By truth, the Protector, always with compassion,
Has gone; therefore, the Jina is a Tathāgata.

"Thus are his knowledges; thus he came,
According to reality, from the awakening to objects;
Thus is the abhiñāti and so on; thus is the Tathāgata,
Because he is accomplished in that meaning, he is the Tathāgata.

"As were those former great sages,
So is this one; thus, according to his desire;
Because his speech proceeds, his mind is refined,
The Tathāgata is called the foremost individual.

"Before the ripening of the accumulation of enlightenment,
He has not gone, nor is his going in saṃsāra;
Nor is there for the Protector, seeing becoming,
Thusness; therefore, the Tathāgata has not gone.

"The Tathāgata is the excellent Dhamma of the great sage,
Just as defilements to be abandoned are abandoned;
The Tathāgata is also the noble assembly of the Teacher,
The Tathāgata because he is harmonious with that."

Mahiddhikatā means endowed with great psychic power, which is the ability to produce different kinds of effects through the power of the Dhamma, with the mastery of the mind and through psychic power (iddhi). Mahānubhāvatā means endowed with great splendor, which is the cause of fulfilling desired goals, with the power of merit that has arisen for a long time and with very distant consequences. Yatrā is a particle expressing wonder, praise, curiosity, laughter, and joy in a personal sense. Because it is connected with that, vijāyissati is a future tense, but the meaning is past tense. The meaning here is: Suppavāsā, who was immersed in suffering and in distress, gave birth to a healthy child at the same time as the Buddha's words, being happy and without disease. Attamano means with one's own mind, with a mind free from defilements through faith in the Blessed One. Because the mind enveloped by defilements is not able to turn at will, it is not possible to say that it is attamanoti. Or attamano means a mind seized by joy and happiness. Pamudito means endowed with joy. Pītisomanassajāto means one in whom joy and happiness have arisen powerfully. Athā means afterwards, after the passing of a few days. Sattabhattānī means meals to be given on seven days. Svātanāyā means for the merit of the next day, for the merit that will be acquired through giving and attending to the Saṅgha headed by the Buddha on the following day.

Atha kho bhagavā āyasmantaṃ mahāmoggallānaṃ āmantesī Why did he address him? For the sake of protecting the faith of Suppavāsā's husband. But Suppavāsā had unwavering faith; however, it was the duty of the Venerable Mahāmoggallāna to protect the faith of the lay follower. Therefore, he said, ‘‘tuyheso upaṭṭhāko’’. There, tuyheso means this one is yours. Tiṇṇaṃ dhammānaṃ pāṭibhogo means, "Venerable Mahāmoggallāna, if you are the guarantor, the surety, for the non-loss, the non-destruction, of the three things, including my possessions, etc., if the venerable one knows that it is possible for me to give alms after seven days have passed." Seeing that his possessions and life were safe during those days, the Elder said, ‘‘dvinnaṃ kho nesaṃ, āvuso, dhammānaṃ pāṭibhogo bhogānañca jīvitassa cā’’. But because faith is bound to his mind, doing his duty, he said, ‘‘saddhāya pana tvaññeva pāṭibhogo’’. Moreover, that lay follower was a diṭṭhasacca (one who has seen the truth); there was no change in his faith; therefore, it was said thus. And for that reason, the Blessed One said, ‘‘pacchāpi tvaṃ karissasīti saññāpehī’’. The lay follower, with respect for the Teacher and the Elder, wishing for obedience and the increase of her merit, consented, saying, ‘‘karotu suppavāsā koliyadhītā satta bhattāni, pacchāhaṃ karissāmī’’.

Tañca dārakaṃ After eleven days had passed from the day of birth, and after feeding the Saṅgha headed by the Buddha for seven days thereafter, on the seventh day, she had that seven-year-old child venerate the Blessed One and the Saṅgha. Satta me vassānī means "seven years for me"; this is a locative of connection. Lohitakumbhiyaṃ vutthānī means, referring to the suffering of dwelling in her mother's womb, she speaks. Aññānipi evarūpāni satta puttānī means, instead of saying "aññepi evarūpe satta putte" ("other seven sons like this"), she said "evarūpānī" due to gender inversion. Thus, after causing great suffering due to carrying in the womb for seven years and due to being in a state of bewilderment for seven days, "a child who is born" is the meaning. This shows that there is no satisfaction for women in their love for children and in gaining children.

Etamatthaṃ viditvā Knowing this matter, the great suffering that arose from carrying in the womb for seven years and seven days, having forgotten it in an instant, and due to her love for her child, knowing the matter spoken by her. Imaṃ udānaṃ He uttered this exclamation, which reveals the great harm of craving and affection, deceiving a heedless person as if intoxicated with mental pleasure.

Asātaṃ means unpleasant, unbeautiful, undesirable. Sātarūpenā means with a pleasant nature. Piyarūpenā means with a lovable nature. Sukhassa rūpenā means with a happy nature. This is what is said: Since all conditioned things, which are unpleasant, unloved, and suffering, overcome, overwhelm, and pervade the heedless person, appearing as if they are pleasant, loved, and happy due to undiscarded perversions and unwise attention, therefore even this Suppavāsā will again be pervaded seven times by such unpleasant, unloved suffering through the happiness of the object of affection called a child.

The Commentary on the Eighth Sutta is finished.

9. Visākhāsutta Commentary

19.In the ninth, Pubbārāme means in the monastery built in a place similar to the Uttamadevī Vihāra in Anuradhapura, in the eastern part of Sāvatthi. Migāramātupāsāde means in the mansion of Migāramātā.

Visākhā They gave the name. When the Blessed One went to Bhaddiyanagara, she, along with five hundred girls, went to meet the Blessed One, and became a sotāpanna at the first sight itself.

Migāramātā She is called. Abandoning her old age adornments, she had a mansion built on a piece of land the size of a karisa, with a thousand rooms adorned, five hundred rooms on the upper floor and five hundred rooms on the lower floor, for the Sangha of monks to reside in, at the cost of nine crores to the Blessed One. Therefore, it was said ‘‘migāramātupāsāde’’.

Kocideva attho means some purpose. Raññe means for the queen. Paṭibaddho means dependent. Such goods made of jewels, pearls, etc., from Visākhā's relatives were sent as gifts to her. When they arrived at the city gate, the customs officials, while collecting customs duties there, took more than what was appropriate. Hearing that, Visākhā, wishing to inform the king of the matter, went to the royal residence with a suitable retinue. At that moment, the king had gone to the inner chambers with Mallikā Devī. Visākhā, not getting an opportunity, passed the mealtime thinking, "I will get it now, I will get it now," and left with her meal interrupted. Having gone thus for two or three days, she still did not get an opportunity. Thus, even without being informed to the king, he was said to ‘‘yathādhippāyaṃ na tīretī’’ because of not providing an opportunity for the decision of that matter. There, yathādhippāyaṃ means according to intention. Na tīretī means does not complete. The great female lay disciple intended to have the king release the rest after paying the customs duty due to the king, but it was not completed because it was not seen by the king. Handā is a particle in the sense of abandonment. Divā divassā means during the day, in the midday period. Because she went to the door of the royal residence for two or three days for some business, and because that matter was not finished, her approach was pointless. But the approach to the Blessed One is meaningful because it is the cause of gaining the unsurpassed vision, etc.; thus, the great female lay disciple, showing this matter, saying, "I have come here at this time," said, ‘‘idha me, bhante’’.

Etamatthaṃ Knowing this matter, the lack of success of intention due to dependence. Imaṃ udānaṃ He uttered this exclamation, which illuminates the disadvantages and advantages in dependent and independent ways of life.

Sabbaṃ paravasaṃ dukkhaṃ Whatever thing, purpose, is dependent, subject to others, is suffering, bringing suffering, because it is impossible to produce according to one's own will. Sabbaṃ issariyaṃ sukhaṃ There are two kinds of lordship: mundane and supramundane. There, mundane lordship is royal lordship, etc., and mental lordship produced by mundane jhānas and abhiññās; supramundane lordship is the lordship of cessation, which is the cause of attaining the paths and fruits. Among them, both the lordship among humans that culminates in being a wheel-turning monarch and the lordship that is the sovereignty of Sakka and others in their respective divine realms, although they are happiness because they cause the fulfillment of desires through the power of kamma, they are entirely suffering due to the suffering of change. Similarly, mental lordship produced by mundane jhāna is impermanent. However, only the lordship of cessation is entirely happy because it is unshakable by worldly conditions and because its nature is non-return. Here, the Teacher said, "All lordship is happiness," referring to the mental happiness that one obtains due to independence everywhere.

Sādhāraṇe vihaññantī This is a commentary on the meaning of the phrase "sabbaṃ paravasaṃ dukkhaṃ." Here is the meaning: When a common purpose is to be achieved, these beings are afflicted, come to ruin, and are exhausted because of its dependence and the non-fulfillment according to intention. Why? Yogā hi duratikkamā Because the kāmayoga, bhavayoga, diṭṭhiyoga, and avijjāyoga, having been cultivated from beginningless time, are difficult to overcome because they cannot be abandoned by those who have not accumulated meritorious resources. Among these, diṭṭhiyoga must be overcome with the first path, kāmayoga with the third path. The others with the highest path. Thus, because the noble paths are difficult to attain, these yogas are difficult to overcome. Therefore, beings are afflicted due to kāmayoga, etc., for the sake of desired gains. But when there is uncommon mental lordship and the lordship of cessation, there is never any possibility of ruin.

Sabbaṃ paravasaṃ Whatever is called dependence on others, all that is suffering due to its impermanent nature. For it was said, "Whatever is impermanent is suffering." Sabbaṃ issariyaṃ That which, being devoid of all formations, is named lordship due to its state of lordship, Nibbāna, all that, with its divisions of remainder of upādi, etc., is happiness. For it was said, "Nibbāna is the supreme happiness" (Dhp. 203-204). Sādhāraṇe Thus, with suffering and happiness determined, these beings, immersed in the many common causes of suffering, are afflicted. Why? Yogā hi duratikkamā Because those kāmayogas, etc., which are the cause of their immersion everywhere, are difficult to overcome. Therefore, Visākhā, you too, desiring a dependent matter and not obtaining it, are afflicted.

The Commentary on the Ninth Sutta is finished.

10. Bhaddiyasutta Commentary

20.In the tenth, anupiyāyaṃ In a city named thus. Ambavane Not far from that city, there was a mango grove belonging to the Malla kings. The Malla kings had a monastery built there for the Blessed One. That is called "Ambavana." The Blessed One, having made Anupiya his alms village, dwelt there. Therefore, it was said, ‘‘anupiyāyaṃ viharati ambavane’’. Bhaddiyo That was the name of the Elder. Kāḷīgodhāya putto Kāḷīgodhā was the name of a Sakyan woman, a Sakyan royal princess, a noble female disciple, an attainer of the fruit, one who had understood the teaching, and this was her son. The procedure for his ordination is found in the Khandhaka (Cūḷava. 330-331). Having gone forth, having established insight, he soon became one with the six abhiññās, and he lived taking upon himself thirteen dhutaṅgas. And the Blessed One said, "This is the foremost among my monastic disciples who are of high birth, namely Bhaddiyo, the son of Kāḷīgodhā" (A. Ni. 1.193), he was placed at the foremost in terms of high birth, and he was among the eighty disciples.

Suññāgāragato means the forest, "excluding the village and its vicinity, the rest is the forest," as stated, and excluding the root of a tree, another dwelling suitable for a renunciant, such as a mountain cave, is here intended as a secluded dwelling due to the absence of crowds. Alternatively, any dwelling that is secluded due to the absence of noises that are thorns to jhāna should be understood as a secluded dwelling. Having approached that secluded dwelling. Abhikkhaṇaṃ means frequently. Udānaṃ udānesi means that venerable one, even when spending the day in the forest or dwelling there at night, mostly spends his time in the bliss of fruition attainment and the bliss of cessation. Therefore, with regard to that bliss, having previously despised the fearful and scorching royal pleasures he experienced, he utters with joy-filled knowledge and delight, "Aho sukhaṃ aho sukhaṃ" (Oh, bliss! Oh, bliss!).

Sutvāna nesaṃ etadahosī means having heard that utterance "Aho sukhaṃ, aho sukhaṃ" of that venerable one, it occurred to those many monks that "Without a doubt, this one is living the spiritual life unhappily." Those monks, being ordinary people, not knowing the utterance with reference to the bliss of solitude of that venerable one, thought thus. Therefore, it was said, "nissaṃsaya" etc. Here, nissaṃsaya means without doubt, certainly. Some explain the meaning by saying the Pali is "Yaṃ so pubbe agāriyabhūto samāno," with the addition of the word "anubhavī" (experienced). Others read "Yaṃ sā." However, the Pali is "Yaṃsa pubbe agāriyabhūtassa." Here, yaṃsā means yaṃ assa (that which was his). The elision of the a and s is by way of euphonic combination, as in "evaṃsa te" (ma. ni. 1.23; a. ni. 6.58), "pupphaṃsā uppajjī" etc. (pārā. 36). Its meaning is: that royal pleasure which was experienced by that venerable Bhaddiya, before he went forth, when he was a householder. Sā tamanussaramāno means remembering that pleasure now due to longing.

Te bhikkhū bhagavantaṃ etadavocuṃ means those many monks, standing in a state of flattery, told the Blessed One with the intention of supporting him, not in the manner of complaining. Aññatara means a certain monk, not distinguished by name. Āmantesī means he ordered, wishing to inform those monks. Evaṃ is an affirmation, meaning "good." Again, evaṃ means in agreement. Abhikkhaṇaṃ ‘‘aho sukhaṃ, aho sukha’’nti imaṃ udānaṃ udānesī means he acknowledges his utterance by saying, "Just as those monks say, it is thus indeed." Kiṃ pana tvaṃ bhaddiyā (But Bhaddiya, why...?) Why does the Blessed One ask, does he not know his mind? No, he does know. However, he asks in order to have that matter spoken and to inform those monks. It was said, "The Tathāgatas ask even knowing, and they do not ask even knowing," etc. Atthavasaṃ means a reason.

Antepure means inside the royal palace, in the area used for the women's quarters, where the king prepares for bathing, eating, sleeping, etc. Rakkhā susaṃvihitā means protection is well arranged on all sides by guards and other servants. Bahipi antepure means in the royal palace outside the inner quarters, such as the hall for weighing and measuring. Evaṃ rakkhito gopito santo means being thus protected and guarded for my own safety and comfortable living by well-arranged guards in many hundreds of places, both inside and outside the royal palace, the capital city, and the kingdom. The words bhīto etc. are synonyms for each other. Alternatively, bhīto means fearing other kings. Ubbiggo means agitated, disturbed even in his own kingdom by the fear and agitation arising from wrongdoing. Ussaṅkī means always being distrustful due to the saying, "A king must always be distrustful," always suspecting the reasons and circumstances for the actions of others. Utrāsī means terrified by the fear that arises, causing trembling in the body, thinking, "Even those who are close to me, without knowing it, might cause me harm." Some read "Utrasto." Vihāsiṃ means having been thus, I lived.

Etarahi means now, from the time of going forth. Eko means without a companion, thus showing his secluded body. The meaning of the words abhīto etc. should be understood as the opposite of what was said before. He is without fear etc. due to the absence of the cause of fear etc., namely attachment, and the absence of the defilements that are its cause. This shows the solitude of mind. Appossukko means without concern for protecting the body. Pannalomo means with relaxed hair, due to the absence of hair-raising fright. Both words show free living. Paradattavutto means living on what is given by others, that is robes etc. This shows the complete absence of attachment and thus reveals the absence of all causes of fear. Migabhūtena cetasā means with a mind that has become like that of a deer, due to living confidently. A deer, living in the wilderness, in a place frequented by non-humans, stands, sits, and lies down confidently, and goes wherever it pleases without hindrance. Thus, I too live, he shows. This was said by a Paccekabuddha:

‘‘Migo araññamhi yathā abaddho,
Yenicchakaṃ gacchati gocarāya;
Viññū naro seritaṃ pekkhamāno,
Eko care khaggavisāṇakappo’’ti. (su. ni. 39; apa. thera 1.1.95);

Imaṃ kho ahaṃ, bhante, atthavasaṃ means, "Venerable sir, seeing this very reason, namely this supreme bliss of solitude, the bliss of fruition attainment, I uttered the exclamation, 'Aho sukhaṃ, aho sukhaṃ.'"

Etamatthaṃ means knowing in all aspects this matter, the bliss of solitude which is beyond the understanding of ordinary people, of the venerable Bhaddiya. Imaṃ udānaṃ means he uttered this exclamation which reveals the power of freedom from fear and sorrow with their causes.

yassantarato na santi kopā means for that noble person, internally, within his mind, because of the causes of mental distress and agitation, such as the causes of the mind becoming sullied, the mental disturbances of greed and the various kinds of anger due to causes such as grounds for resentment, those very disturbances do not exist, they are not found because they have been abandoned by the path. Although this word antara (internal) is seen in the sense of cause in "mañca tvañca kimantara" etc. (saṃ. ni. 1.228), in the sense of middle in "antaraṭṭhake himapātasamaye" etc. (mahāva. 346), in the sense of interval in "antarā ca jetavanaṃ antarā ca sāvatthi" etc. (udā. 13, 44), and in the sense of mind in "bhayamantarato jāta" etc. (itivu. 88; mahāni. 5), here too it should be seen as meaning mind. Therefore, it was said, "antarato attano citte" (internally, in his own mind).

Itibhavābhavatañca vītivatto means because bhava is prosperity, and abhava is adversity. Similarly, bhava is growth, and abhava is decline. Or, bhava is permanence, and abhava is annihilation. Or, bhava is merit, and abhava is demerit. Or, bhava is a good destination, and abhava is a bad destination. Or, bhava is small, and abhava is large. Therefore, that which is called itibhavābhavatā (thus-being and non-being) is of many kinds on account of prosperity and adversity, growth and decline, permanence and annihilation, merit and demerit, good and bad destinations, and small and large states of existence. He has completely overcome that itibhavābhavatā by the four noble paths in whatever way is appropriate. The case ending should be changed according to the meaning. Taṃ vigatabhayaṃ means that such a one, possessing the qualities mentioned above, is without fear due to the absence of the cause of fear, because of the absence of mental disturbance and the overcoming of thus-being and non-being; and is sukhiṃ (happy) with the bliss of solitude and the supreme bliss of fruition, and asokaṃ (sorrowless) precisely because of being without fear. Devā nānubhavanti dassanāya means even all the gods of existence, except for those who have attained the path, do not experience seeing him due to the observation of the movements of his mind, even if they try; they are not able, they cannot accomplish it, how much less so are humans. Even learners do not know the mental activity of an arahant, just like ordinary people.

The commentary on the Tenth Sutta is finished.

And the commentary on the Mucalinda Vagga is finished.

3. Nanda Vagga

1. Commentary on the Kammavipākaja Sutta

21. In the first sutta of the Nanda Vagga, aññataro bhikkhū means a certain bhikkhu whose name is not known, a khīṇāsava (one with destroyed influxes). It is said that this son of a good family, a resident of Rājagaha, having been inspired by Moggallānatthera, seeing the faults of saṃsāra, went forth in the presence of the Teacher. Having purified his morality, and having taken a meditation subject related to the Four Noble Truths, before long he developed insight and attained arahantship. Later, a severe illness arose in him, and he lived enduring it with reflection. For khīṇāsavas, there is no mental suffering, but there is physical suffering. One day, while the Blessed One was teaching the Dhamma, he sat down on a couch, enduring the pain not far from him. Therefore, it was said, ‘‘bhagavato avidūre nisinno hotī’’ (he sat down not far from the Blessed One) etc.

pallaṅkaṃ means a seat with legs folded all around. Ābhujitvā means folding, binding. Ujuṃ kāyaṃ paṇidhāyā means keeping the upper body straight, aligning the eighteen vertebrae one on top of the other. For one sitting thus, the skin, flesh, sinews, and bones do not bend. Therefore, he sat thus. Purāṇakammavipākajaṃ means born as a result of a past deed, or born as a part of the cycle of results of past deeds of happiness and suffering. What is that? Suffering. By saying purāṇakammavipākajaṃ, he shows that the illness arose from kamma, and he rejects the possibility of it being caused by imbalances of the elements, seasonal changes, or heredity. Dukkhaṃ means difficult to endure for many people. Tibbaṃ means sharp, intense due to overwhelming prevalence. Kharaṃ means rough. Kaṭukaṃ means unpleasant. Adhivāsento means dwelling upon, enduring, tolerating.

Sato sampajāno means mindful and fully aware, due to the mindfulness and full awareness that grasp the feeling. This means that the feeling is impermanent, having the characteristic of being non-existent after existing; it is conditionally arisen because it arose depending on unfavorable objects etc.; having arisen, it is of a nature to decay, decline, fade away, and cease, due to its very nature of breaking up. Therefore, sato (mindful) due to causing mindfulness because of seeing the characteristic of impermanence in the feeling; and sampajāno (fully aware) due to realizing its unchanging nature. Or, sato (mindful) due to having obtained fullness of mindfulness, with mindfulness well established in all things: body, feeling, mind, and phenomena; and sampajāno (fully aware) due to having obtained fullness of wisdom, because of comprehending conditioned things. Avihaññamāno means not being afflicted like an ignorant ordinary person in the manner stated, "An uninstructed ordinary person, touched by some painful feeling, sorrows, grieves, laments, beats his breast, and becomes distraught," and not producing mental suffering because it has been uprooted by the path. He is sitting as if immersed in attainment, merely enduring the physical suffering that is the result of kamma. Addasā means he saw that venerable one sitting thus, with endurance and forbearance.

Etamatthaṃ means knowing in all aspects this matter, namely that even for such an illness, there is no cause for concern about treatment by doctors etc., and that khīṇāsavas are unsullied by the ways of the world. Imaṃ udānaṃ means he uttered this exclamation which reveals the non-defeatist attitude towards the painful things of conditioned phenomena, by whatever they may be.

sabbakammajahassāti pahīnasabbakammassa means for one who has abandoned all kamma. From the time of the arising of the supreme path, all wholesome and unwholesome kamma of an arahant are abandoned, being incapable of giving rebirth, because the knowledge of the noble path destroys kamma. Bhikkhuno means for a bhikkhu due to the shattered defilements. Dhunamānassa pure kataṃ rajaṃ means for one shaking off, dispelling, that painful kamma previously done, called 'dust' due to being mixed with passion etc., through experiencing its result. After the attainment of arahantship, there is no possibility of blameworthy action; and blameless action is mere action because the root of existence is cut off, and like a flower with a severed root, it is incapable of giving fruit.

Amamassāti because of the absence of grasping anywhere in forms and so on, thinking "mine," of one who is without the notion of "I am," free from mamaṅkāra. For one who has mamaṅkāra, cherishing the self, he has the body cared for by doctors and so on. But the Arahant is without "mine," therefore even in caring for the body, he is merely of the nature of indifference. Ṭhitassāti of one who, having crossed the four kinds of floods, stands on the shore of Nibbāna; or of one who, due to the absence of running on in the manner of grasping rebirth, is standing still. For ordinary worldlings and trainees (sekha) run on in saṃsāra by way of death and rebirth, because their defilements and volitional activities have not been abandoned; but the Arahant is called "standing" because of the absence of that. Or alternatively, of one who stands in the tenfold noble Dhamma known as the destruction of the āsavas. Tādinoti of one who is endowed with the fivefold noble psychic power spoken of in the manner beginning "he dwells perceiving repulsiveness in what is not repulsive" (paṭi. ma. 3.17), and with equanimity in the six senses which is unshakable by the eight worldly conditions, and with tādībhāva, which is reckoned as evenness in desirable things and so on. Attho natthi janaṃ lapetaveti there is no purpose in speaking to people, in saying, "Have medicines and so on made for me," because of indifference towards the body. For the inclination of those with destroyed āsavas is that this body, like a withered leaf, having fallen from its bonds, should break up and fall away by itself. As it was said:

‘‘I do not long for death, I do not long for life;
I await my time, like a worker for his wage.’’ (theragā. 606);

Or alternatively, the meaning is that there is no purpose for the one with destroyed āsavas to entice people to speak, inviting them with requisites, asking "What should be desired for the venerable one?" because such a wrong livelihood has been uprooted by the path itself. Thus, the Blessed One revealed the reason for his excessive treatment to those thinking, "Why does this elder have his illness overly treated by doctors and sit not far from the Blessed One?"

The Commentary on the First Sutta is Finished.

2. Nandasuttavaṇṇanā

22.In the second, Nandoti his name. For because he was endowed with the marks of a wheel-turning monarch, his parents named him "Nanda," having obtained the name "Nanda" because he delighted his parents together with their retinue and the entire circle of relatives. Bhagavato bhātāti the Blessed One's brother by way of having the same father. For a Blessed One's own siblings are not born, therefore it was said ‘‘mātucchāputto’’ti, the son of a maternal aunt, is the meaning. For he was the son of Mahāpajāpati Gotamī. Anabhiratoti not delighting. Brahmacariyanti brahmaṃ, the best, the highest, cariyaṃ, conduct—a single seat, a single bed, abstinence from sexual intercourse. Sandhāretunti to maintain, to continue properly, completely, purely from the first thought until the final thought. Here, the brahmacariya of the path should also be understood as included by the second term brahmacariya. Sikkhaṃ paccakkhāyāti having rejected the threefold training, having relinquished the training that was undertaken at the time of ordination, together with the state of being a bhikkhu, as something to be accomplished but not yet carried out, is the meaning. Hīnāyāti for an inferior state, for the state of a householder. Āvattissāmīti I will return.

But why did he announce this? Here is the sequential story: the Blessed One, having set in motion the excellent Wheel of the Dhamma, went to Rājagaha and dwelt in the Veḷuvana. When the ten messengers, each with a retinue of a thousand, sent by King Suddhodana saying, "Bring my son and show him to me," attained Arahatship together with their retinues, Kāḷudāyi Thera, having gone last and attained Arahatship, knowing the time to go, having praised the path, having been asked to go to the land of his birth, surrounded by a retinue of twenty thousand arahants, went to Kapilavatthu City, and having performed the Twin Miracle and the Rain of Jewels at the gathering of relatives, having told the Vessantara Jātaka (jā. 2.22.1655 ff.), on the following day, having entered for alms, he established his father in the fruit of stream-entry with the verse "Strive diligently, do not be heedless" (dha. pa. 168), and having gone to the residence, he established Mahāpajāpati in the fruit of stream-entry and the king in the fruit of once-returning with the verse "Practise the Dhamma" (dha. pa. 169).

After the meal, relying on the talk of the qualities of Rāhula’s mother, having told the Candakinnarī Jātaka (jā. 1.14.18 ff.), on the third day, while the festive occasions of Nanda Kumāra’s consecration, house entry, and wedding were proceeding, having entered for alms and having placed his bowl in the hand of Nanda Kumāra, having spoken a blessing, rising from his seat, he departed without taking the bowl from the Kumāra's hand. And he was unable to say, "Take the bowl, Bhante," out of respect for the Tathāgata. He thought, "He will take the bowl at the top of the stairs," but the Teacher did not take it in that place. The other thought, "He will take it at the foot of the stairs," but the Teacher did not take it there either. The other thought, "He will take it in the royal courtyard," but the Teacher did not take it there either. The Kumāra, wanting to turn back, unwillingly going out of respect, unable to say, "Take the bowl," thinks, "He will take it here, he will take it there," and goes on.

At that moment, the janapadakalyāṇī said, "Venerable sir, the Blessed One is taking King Nanda away, he will separate you from me." She, with tears flowing, with her hair half-arranged, hastily ascending the palace, standing at the lion-window doorway, said, "May you come back quickly, dear son." Her words struck his heart and remained there, as if falling sideways. The Teacher, without taking the bowl from his hand, led him to the monastery and said, "Will you go forth, Nanda?" He, out of respect for the Buddha, not saying, "I will not go forth," said, "Yes, I will go forth." The Teacher, saying "Then ordain Nanda," went to Kapilavatthu City and on the third day ordained him. On the seventh day, Rāhula Kumāra, decorated and sent by his mother, having come to the monastery with him, saying, "Give me my inheritance, samaṇa," he ordained him. Then one day, having told the Mahādhammapāla Jātaka (jā. 1.10.92 ff.), he established the king in the fruit of non-returning.

‘‘tena kho pana samayena āyasmā nando…pe… hīnāyāvattissāmī’’ti.

But why did the Blessed One ordain him in this way? "It is not possible to separate him from sensual pleasures by showing him the dangers beforehand; but having ordained him, I will separate him from them by a skillful means and develop a further excellence," the Teacher, skilled in taming those to be tamed, first ordained him in this way.

Sākiyānīti a Sakyan royal princess. Janapadakalyāṇīti in the janapada, the most beautiful in form, free from six bodily defects, endowed with the five beauties. For since she was neither too tall nor too short, neither too thin nor too fat, neither too dark nor too fair, surpassing the human complexion, attaining the divine complexion, therefore she was free from six bodily defects. She was endowed with these five beauties: beauty of skin, beauty of flesh, beauty of nails, beauty of teeth, and beauty of youth.

chavikalyāṇatā. Her four hands and feet and the end of her mouth are like those treated with lac dye, similar to red coral or red cloth; this is her maṃsakalyāṇatā. Her twenty fingernails, in places free from flesh, are like those adorned with lac dye, and in places free, like a stream of milk; this is her nakhakalyāṇatā. Her thirty-two teeth, well-arranged, similar to a row of pure coral, appear like a diamond row; this is her aṭṭhikalyāṇatā. Even at the age of twenty, she appears like a sixteen-year-old, without grey hairs; this is her vayakalyāṇatā. She is also beautiful and endowed with such qualities, therefore it was said ‘‘janapadakalyāṇī’’ti.

Gharā nikkhamantassāti a careless expression of ownership, meaning "from the house he was going out." Some read ‘‘Gharā nikkhamanta’’. Upaḍḍhullikhitehikesehīti a causal expression indicative of a state, meaning "characterized by hair that was disheveled and unarranged." Some read ‘‘Aḍḍhullikhitehī’’. Ullikhananti means arranging the hair with a comb and so on; they also say ‘‘aḍḍhakāravidhāna’’. Apaloketvāti having looked back, as if binding with half an eye indicating an outpouring of affectionate emotion. Maṃ, bhanteti having said "me" even before, she said again "he told me this" due to her heart being agitated with longing. Tuvaṭanti quickly. Tamanussaramānoti recalling that word of hers, or that word of hers together with her gesture.

‘‘atha kho bhagavā āyasmantaṃ nandaṃ bāhāyaṃ gahetvā…pe… kakuṭapādānī’’ti.

bāhāyaṃ gahetvāti as if taking him by the arm. For at that time, the Blessed One performed such an act of psychic power, that Āyasmā Nanda was as if being led by the Blessed One, having been taken by the arm. And there, if the Blessed One had wanted to show or introduce him to the Tāvatiṃsa heaven, he would have shown that heaven to him as he was sitting, as at the time of revealing the world, or he would have sent him there by psychic power. But because he wanted to show him that monkey in the middle of the road in order to easily grasp the inferiority and repulsiveness of the human state compared to the divine state, and having immersed himself in the splendor and wealth of the heavenly world, he wanted to show it to him, therefore he took him there. For in this way, he would have a special delight in dwelling in the holy life for that purpose.

Kakuṭapādānīti feet similar to pigeons due to their red color. It is said that all those feet were so delicate because of the gift of oil for anointing the feet to the disciples of Kassapa Buddha. Passasi noti do you see? Abhirūpatarāti more beautiful. Dassanīyatarāti more worth seeing, in that they do not satisfy those seeing them even for a day. Pāsādikatarāti more pleasing from all sides, due to the beauty of all parts.

But why did the Blessed One show the nymphs to Āyasmā Nanda, whose mind was not free from attachment? In order to easily remove his defilements. Just as a skilled doctor, treating a person with aggravated humors, first excites the humors with oily drinks and so on, and then properly removes them with emetics and purgatives, so the Blessed One, skilled in taming those to be tamed, having shown the nymphs to Āyasmā Nanda, excited his lust, intending to completely remove it with the medicine of the noble path, should be understood.

Paluṭṭhamakkaṭīti a monkey with burnt limbs. Evameva khoti just as that monkey with cut ears and nose, with burnt limbs, shown to me by you, Bhante, compared to the janapadakalyāṇī, just so, the janapadakalyāṇī compared to these five hundred nymphs, is the meaning. Pañcannaṃ accharāsatānanti a possessive expression in the sense of use, meaning five hundred nymphs. Or this is a possessive expression in relation to parts, therefore the meaning is, by placing near the beauty of the five hundred nymphs. Upanidhāyāti having placed near, meaning taking near, is the meaning. Saṅkhyanti a reckoning as a woman. Kalabhāganti even a fraction of a part, having made one part out of sixteen parts, and having taken one part from there, in a calculation divided into sixteen, that single part which is there, that fraction of a part, he says, does not attain even that fraction of a part. Upanidhinti even placing near, taking in the manner of comparison, "this is similar to her."

abhirama, nanda, abhirama, nandā’’ti said in the manner of repetition. Ahaṃ te pāṭibhogoti why did the Blessed One, wanting his dwelling in the holy life, undertake a guarantee for non-dwelling in the holy life? He undertook a guarantee because that object in which his passion had firmly fallen could be easily abandoned by diverting it to an adventitious object. The story of heaven in the sequential account is an illustration of this meaning.

Assosuṃti: How did they hear? The Blessed One, having assigned duties to the venerable Nanda and gone to his own daytime dwelling, related that occurrence to the monks who came for attendance. Just as a skilled man, knowing that a peg is not yet removed, removes it and then shakes it with his hand and so on to get rid of it; in the same way, wishing to remove his lust for a habitual object by means of an adventitious object, and then, making even that a cause for the path of ব্রহ্মচরিয, He ordered, “Go, monks, address Nanda the monk with the language of a hireling, and with the language of a purchase.” Thus the monks heard. Some, however, say, "The Blessed One conjured up such a supernatural phenomenon, that those monks might know that matter."

Bhatakavādenā: by the language of a hireling. For whoever does work for hire is called a hireling (bhataka), and this venerable one, practicing the holy life for the sake of the nymphs' enjoyment, is like a hireling, therefore it is said, "by the language of a hireling." Upakkitakavādenā: he who buys something with kahāpaṇa coins and so on is called a purchaser (upakkitaka); this venerable one also buys his holy life for the sake of the nymphs, therefore, with such a saying, "a purchaser". Or else, because he maintains his life, which consists of dwelling in the holy life, by means of hire consisting of the enjoyment of nymphs, by the order of the Blessed One, he is said to be “a hireling” as if he were being supported by the Blessed One by means of that hire; so, because he stands in the command of the Blessed One, having made the enjoyment of nymphs something to be obtained by purchase, he is said to be “a purchaser” as if he were being assisted by the Blessed One by means of that purchase.

Aṭṭīyamāno: being oppressed, afflicted with suffering. Harāyamāno: being ashamed. Jigucchamāno: abhorring with disgust. Eko: without companionship. Vūpakaṭṭho: secluded, separated in body and mind from sense pleasures and defilements. Appamatto: unforgetful of mindfulness in his meditation subject. Ātāpī: ardent, having the ardour of bodily and mental effort; ardour because it heats up, burns up defilements, that is effort. Pahitatto: with his self sent forth, his being cast off, due to lack of concern for body and life, or with his mind sent forth to Nibbāna. Na cirassevā: before long from the start of the meditation subject. Yassatthāyā: for the sake of which. Kulaputtā: sons of good families are of two kinds, sons of good birth and sons of good conduct; but this one is a son of a good family in both ways. Sammadeva: truly, rightly, and for a reason and a cause. Agārasmā: from the household life. Anagāriyaṃ: to homelessness. For work such as agriculture and trade is beneficial to the household life, therefore it is called agāriyaṃ; since that is not present here, the renunciant life is called anagāriyaṃ. Pabbajantī: go forth. Tadanuttaraṃ: that unsurpassed. Brahmacariyapariyosānaṃ: the arahatta fruition, which is the culmination of the path of brahmacariya. For the sake of that, sons of good families go forth here. Diṭṭheva dhamme: in this very existence. Sayaṃ abhiññā sacchikatvā: having directly realized by his own wisdom, meaning having known without reliance on another. Upasampajja vihāsī: having attained or accomplished, he dwelt. While thus dwelling, he khiṇa jati…pe… abbhaññāsī: By this, his ground of reviewing is shown.

Khīṇā jātī: It is not that his past birth is destroyed, since it was already destroyed before; nor the future one, since it is in the future; nor the present one, since it is existing. But because the path has not been cultivated, whatever birth, whatever division of aggregates, whether one, four or five aggregates, would arise in the realms of one, four or five aggregates, that, because of the cultivation of the path, having attained the state of non-arising, is destroyed. Having reviewed the defilements abandoned by the cultivation of the path, he understood that even the existing kamma, due to the absence of defilements, becomes non-productive in the future. Vusitaṃ: lived, completely lived, done, practiced, meaning completed. Brahmacariyaṃ: the path of brahmacariya. For seven trainees together with an ordinary virtuous person live the brahmacariya, the khīṇāsava has lived out the life, therefore, reviewing his own brahmacariya, he understood "the brahmacariya has been lived." Kataṃ karaṇīyaṃ: the sixteenfold task in regard to the four truths has been completed, by way of full understanding, abandoning, realizing, and cultivating by the four paths. For ordinary virtuous people and so on do that task, the khīṇāsava has done what was to be done, therefore, reviewing his own duty, he understood "what was to be done has been done." Nāparaṃ itthattāyā: "Now there is no further task for me for the sake of such a state, for the sake of such a sixteenfold doing, or for the sake of the destruction of defilements by the cultivation of the path," he understood. Or nāparaṃ itthattāyā: "From this state, there is no other series of aggregates for me apart from this present series of aggregates of this kind; but these five aggregates are fully understood, standing like trees with their roots cut off, they will be extinguished with the cessation of the final consciousness, like a fire without fuel, they will go to a state of non- recurrence," he understood. Aññataro: one. Arahataṃ: he was one of the great disciples among the arahat disciples of the Blessed One, that is the meaning.

Aññatarā devatā: a certain Brahma deity who had attained the path. For she herself, being a non-trainee, understood the state of a non-trainee. For trainees know that which is the object of a trainee, and ordinary people know only their own ordinary object. Abhikkantāya rattiyā: when the night had passed, meaning in the middle watch. Abhikkantavaṇṇā: of exceedingly beautiful complexion. Kevalakappaṃ: entirely, completely all around. Obhāsetvā: having illuminated, having made the Jeta Grove one single blaze with her own radiance, like the moon or the sun. Tenupasaṅkamī: having known of the venerable Nanda's attainment of arahatta, full of joy and gladness, she approached him thinking, "I will report that to the Blessed One."

Āsavānaṃ khayā: Here, āsavā means that which flows (āsavantīti), because they proceed through the eye-door and so on. Or else, āsavā means that which flows towards the āgotrabhu or towards the realm of existence; because they proceed making these things and that opportunity internal. Their long association should be understood by the statement "The earliest beginning point of ignorance is not known" (A. X, 61), similar to liquor and other intoxicants due to their long association. Or, āsavā means that which flows, pours forth prolonged suffering in saṃsāra. Here, the former meaning applies to defilements, the latter to kamma. And not only kamma and defilements alone are āsavā, but also various kinds of misfortunes. Thus, in the statement "I do not teach the Dhamma, Cunda, only for the restraint of the āsavā pertaining to the immediately visible Dhamma" (D. III, 182), defilements that are the basis of disputes have come as āsavā.

"By which he would go to the state of a deity, a gandhabba, or a bird;

By which he would go to the state of a yakkha, or give up the state of a human being;

Those āsavā of mine are destroyed, demolished, and annihilated." (A. IV, 36) –

Here, three-realm kamma and the remaining unwholesome states have come as āsavā. "For the sake of restraint of the āsavā pertaining to the immediately visible Dhamma, for the sake of warding off the āsavā pertaining to the future" (Parā. 39) refers to various kinds of misfortunes consisting of harm, remorse, killing, imprisonment, and so on, as well as suffering in the lower realms.

However, these āsavā come in two ways in the Vinaya: "For the sake of restraint of the āsavā pertaining to the immediately visible Dhamma, for the sake of warding off the āsavā pertaining to the future" (Parā. 39). In the Saḷāyatana, they come in three ways: "There are these three āsavā, friend: the āsava of sensual pleasure, the āsava of existence, the āsava of ignorance" (D. III, 305), as well as in other suttas. In the Abhidhamma, the same ones come in four ways together with the āsava of views. In the Nibbedhika discourse, they come in five ways with the statement beginning "There are, monks, āsavā that lead to hell" (A. VI, 63). In the Chakka-nipāta, they come in six ways in the manner of the statement beginning "There are, monks, āsavā to be abandoned by restraint" (A. VI, 58). In the Sabbāsava discourse (M. I, 22), the same ones come in seven ways together with those to be abandoned by seeing. Here, however, the four āsavā should be understood according to the method of the Abhidhamma.

Khayā: Here, however, in passages such as "The destruction, the breaking up, the complete breaking up of the āsavā," the breakup of the essence of the āsavā has been called the destruction of the āsavā. In passages such as "Knowing and seeing, monks, I declare the destruction of the āsavā" (M. I, 15), the non-arising of the āsavā in the future has been called the destruction of the āsavā.

"For a trainee, one who is training, following the straight path;

Knowledge first arises in destruction, then immediately after, realization." (Itivuttaka 62) –

In passages such as these, the path has been called the destruction of the āsavā. "Through the destruction of the āsavā, one is a renunciant" (M. I, 438) and so on refers to the fruition.

"For one who is always finding fault in others, always dwelling in displeasure;

His āsavā increase, he is far from the destruction of the āsavā." –

And so on (Dhammapada 253) refers to Nibbāna. Here, however, the complete destruction or non-arising of the āsavā, or the path, is called "destruction of the āsavā."

Anāsavaṃ: free from āsava, with all āsava abandoned by way of tranquilization. Cetovimuttiṃ: the arahatta fruition samādhi. Paññāvimuttiṃ: the arahatta fruition wisdom. The statement of both is for the purpose of showing the yuganaddha nature of serenity and insight in the fruition, just as in the path. Ñāṇaṃ: the knowledge of omniscience. Immediately after the deity's statement, knowledge arose in the Blessed One, turning his attention, "Nanda has realized arahatta." For that venerable one, being thus ridiculed by his fellow monks, felt remorse, "A heavy thing has been done by me, that I, having gone forth in such a well-taught Dhamma and Vinaya, made the Teacher a guarantor for the sake of gaining nymphs," and having established shame and fear, striving and exerting, attained arahatta, he thought, "What if I should release the Blessed One from this promise?" He approached the Blessed One and reported his intention to the Teacher. Therefore it was said – "Atha kho āyasmā nando…pe… etasmā paṭissavā". There, paṭissavā: from the promise of being a guarantor, from the undertaking "I am a guarantor for the sake of gaining nymphs."

"Yadeva kho te nandā" and so on. There, yadeva: when. Te: your. Mutto: freed. This is what was said – in whatever time your mind was freed from the āsava, then immediately after I was freed from that guarantee.

That venerable one also, at the time of insight, generated enthusiasm, "I will properly restrain that cause of misfortune, by relying on which restraint of the senses I have attained this misfortune," and because he had done much in that, he went to the highest practice in sense restraint. This was said –

"If, monks, Nanda must look at the eastern direction, having completely directed his mind, Nanda looks at the eastern direction thinking, 'Thus, as I look at the eastern direction, evil, unwholesome states of covetousness and grief would not flow after me,' thus he is fully aware there.

The Commentary on the Second Sutta is concluded.

3. Commentary on the Yasoja Sutta

In the third, yasojappamukhānī: here, yasojo is the name of that Thera. Because they went forth having made him the foremost and because of their association, those five hundred bhikkhus were called "yasojappamukhānī".

This was their prior connection: It is said that in the dispensation of Kassapa Dasabala in the past, a certain bhikkhu, a forest-dweller, lived in a leaf hut made on a rock in the forest. At that time, five hundred thieves, having committed acts such as village destruction and living by thievery, were doing thievish deeds. Pursued by people from the countryside, they entered the forest, and seeing no refuge or sanctuary, they saw that bhikkhu sitting on a rock not far away. Having paid homage, they told him what had happened and requested, "Venerable sir, be a refuge for us." The Thera said, "There is no refuge like virtue for you; all of you undertake the five precepts." They agreed, saying, "Good," and undertook the precepts. The Thera instructed them in the method of the saw simile (M.i.129ff), saying, "Now that you are established in virtue, do not let your minds become corrupted even when they destroy your lives." They agreed, saying, "Good." Then the country people reached them, searching here and there, saw the thieves, and killed them all. They, without even the slightest mental corruption, having unbroken virtue, passed away and were reborn in the desire-realm heavens. Among them, the chief thief became the chief devaputta, the others were his retinue.

They gave the name Yasoja. The others were also reborn as sons of fishermen. By reason of their former association, they all became friends and played together, growing up gradually, Yasoja being their leader. They all gathered together, taking nets and wandering about catching fish in rivers and ponds.

Then one day, when a net was cast in the Aciravati River, a golden-colored fish entered the net. Seeing this, all the fishermen were delighted, saying, "Our sons, catching fish, have caught a golden-colored fish!" Then those five hundred friends put the fish in a boat, lifted the boat, and showed it to the king. Seeing it, the king, thinking, "The Blessed One will know the reason for this golden color," had the fish taken and shown to the Blessed One. The Teacher said, "This one, in the dispensation of Kassapa Sammāsambuddha, having gone forth as a bhikkhu while the dispensation was declining, wrongly practiced, causing the dispensation to decline, was reborn in hell, suffering in hell for one Buddha-interval. Then, having passed away from there, he was reborn as a fish in the Aciravati." Having said this, he related the story of his maternal aunts being reborn in hell and his brother Thera having attained final Nibbāna and, with this story as the occasion, he taught the Kapila Sutta.

‘‘tena kho pana samayena yasojappamukhāni pañcamattāni bhikkhusatānī’’tiādi.

tedhā: here, they. Nevāsikehī: by those dwelling permanently. Paṭisammodamānā: when salutations were made by the resident bhikkhus with "kaccāvuso, khamanīya," etc., saying "āmāvuso, khamanīya," etc., in return, and rejoicing together with them, sharing in pleasant conversation. Senāsanāni paññāpayamānā: having inquired about lodgings appropriate for their teachers and preceptors and for themselves, and having the resident monks arrange lodgings for them, saying, "This is for your teachers, this is for your preceptors, this is appropriate for you," and having gone there themselves, opened the door panels, taken out couches, chairs, mats, and so on, dusted them off, and arranged them in their proper places, thus designating the lodgings.

Pattacīvarāni paṭisāmayamānā: gathering their monastic equipment, saying, "Bhante, keep this bowl for me, this robe, this alms bowl, this water dipper, this knife handle," and so on. Uccāsaddā mahāsaddā: uccāsaddā because of the raised sound, making the a into an ā. Mahāsaddā because of the great sound spreading everywhere. Kevaṭṭā maññe macchavilope: like fishermen plundering fish. Just as fishermen, named "kevaṭṭā" because of their circling in the water and their involvement in catching fish, cast nets into the water to catch fish, making loud noises, saying, "Has it entered or not? Has it been caught or not?" And just as they make loud noises when people go to the place where fish and baskets are placed, saying, "Give me a fish, give me a piece of fish, so-and-so was given a big one, mine is small," and so on, and plundering, prevent others from taking them, so were these bhikkhus, he shows. Tete: those ones. Kiṃnū: what indeed, what for indeed is the meaning. Teme: those ones. Paṇāmemī: I expel. Vo: you. Na vo mama santike vatthabbaṃ: you should not dwell near me. Coming to the dwelling place of a Buddha like me and making such a great noise, what kind of suitable behavior will you do, living according to your nature? There is no need for those like you to live near me, he indicates. When they were expelled in this way by the Blessed One, not even one bhikkhu said, "The Blessed One is expelling us merely for making a loud noise," or made any other reply. Respectfully accepting the Blessed One's word, they all said, "Yes, Bhante," and departed. Then it occurred to them, "We came thinking we would see the Teacher, hear the Dhamma, and live near the Teacher, but having come to such a venerable Teacher, we made a great noise. This is our own fault. Having been expelled, we were not able to live near the Teacher, to behold his radiant, golden-colored body, to hear the Dhamma spoken in a sweet voice." They became very dejected and departed.

Saṃsāmetvā: having thoroughly guarded. Vajjī: a country of that name, the Vajji were royal princes of the country; their residence, even though it was a single country, is commonly called "Vajji." Therefore it was said ‘‘vajjīsū’’. Vaggumudā: a river of that name, esteemed as meritorious by the world. Vaggamudā is another reading. Atthakāmenā: desiring only what is beneficial, without expecting any advantage. Hitesinā: desiring what is beneficial, with the desire that my disciples might be freed from the cycle of suffering, with the intention of benefitting what is the cause of that benefit. Therefore, without regard for his own bodily fatigue, having gone even to the distant abode of those to be trained, out of compassion, anukampakena. Because we were expelled based on that compassion, not out of expectation of service, etc., for the Buddhas, venerable ones worthy of reverence for their adherence to the Dhamma, are to be revered by proper practice. Since they expel even for merely making a loud noise, therefore, handa mayaṃ, āvuso, tathā vihāraṃ kappema, let us conduct ourselves in such a way, fulfilling the Apaṇṇaka practice everywhere with mindfulness and awareness, bringing the meditation subject we have taken up to its peak, let us conduct ourselves observing the four postures. Yathā no viharata: as we live, bhagavā attamano assa, the Blessed One would be pleased, that is, he would be satisfied with the offering of proper practice.

Tenevantaravassenā: in that same interval of the rains, without exceeding the Mahāpavāraṇā. Sabbeva tisso vijjā sacchākaṃsū: all those five hundred bhikkhus realized directly the three knowledges: the knowledge of remembering past lives, the knowledge of the divine eye, and the knowledge of the destruction of the āsavas. Of the mundane superknowledges, these two knowledges are very helpful for the knowledge of the destruction of the āsavas, but not so much the knowledge of the divine ear, the knowledge of reading minds, or the knowledge of psychic powers. Therefore, the three knowledges are mentioned here to show the attainment of those bhikkhus. Thus, in the Verañja Sutta (A.iv.228), the Blessed One, showing his own attainment to the Verañja Brahmin, taught only the three knowledges, not because the knowledge of the divine ear, etc., was absent. Thus, even though the knowledge of the divine ear, etc., existed for those bhikkhus, it was not mentioned. For those bhikkhus had the six superknowledges. And having done so, he will say, "Having disappeared on the bank of the Vaggumudā River, they appeared before the Blessed One in the great forest, in the Kūṭāgāra Hall," describing the display of psychic power by those bhikkhus.

Yathābhiranta: as he liked, as he wished. For Buddhas, while dwelling in one place, there is no displeasure due to unfavorable conditions of shade and water, or unsuitable lodgings, or the lack of faith in people. Nor is there a long stay because of the attainment of favorable conditions, thinking, "Let us live comfortably." But where, while the Blessed One dwells, people become established in the refuges, undertake the precepts, or attain the Sotāpatti path, etc., the Teacher dwells there to establish them in those attainments; in the absence of that, he departs. At that time, there was no Buddha-task to be done in Sāvatthi. Therefore it was said – ‘‘atha kho bhagavā sāvatthiyaṃ yathābhirantaṃ viharitvā yena vesālī tena cārikaṃ pakkāmī’’ti.

Cārikaṃ caramāno: traveling, going on a journey. And that journey of the Blessed One is of two kinds: a quick journey and a leisurely journey. Among them, going quickly to enlighten a person to be enlightened, seeing them even from afar, is called a quick journey; that should be seen in the Maha Kassapa's welcoming and others. But going along the path of villages, towns, and capital cities, benefiting the world with alms-gathering, etc., at the rate of one and a half or two yojanas per day, that is called a leisurely journey; that is what is intended here. Tadavasarī: he approached that, or he reached that, he entered there, is the meaning.

Tatrā: there. Suda: a mere particle. Vesāliyaṃ: in the city of the Licchavi kings, named "Vesālī" because it was extensive three times. Mahāvane: the great forest is a large, self-grown, unplanted forest with boundaries. But the great forest near Kapilavatthu was connected to the Himalayas, without boundaries, and stood touching the great ocean. This is not like that; the great forest is a large forest with boundaries. Kūṭāgārasālāyaṃ: in that great forest, in the monastery built for the Blessed One, the kūṭāgāra, enclosing the inside, built with a covering of geese and quail, the abode of the Buddha, endowed with all features, is called the kūṭāgārasālā; in that kūṭāgārasālā. Vaggumudātīriyānaṃ: of those dwelling on the bank of the Vaggumudā River. Cetasā ceto paricca manasi karitvā: having discerned their minds with his own mind, having considered in his mind, knowing the distinction attained by them with the knowledge of reading minds or with the knowledge of omniscience, is the meaning.

Ālokajātā viyā: as if light had arisen. The other is a synonym for that, as if illuminated by a thousand moons and a thousand suns. Because those five hundred bhikkhus led by Yasoja dwell having become light and illumination, completely dispelling the darkness of ignorance, therefore the Blessed One praises those bhikkhus with the statement, "This direction appears to me as if light has arisen, Ānanda," in the manner of speaking of praise with the direction in which they are dwelling. Therefore it was said – ‘‘yassaṃ disāyaṃ vaggumudātīriyā bhikkhū viharantī’’. Appaṭikūlā: not repulsive, pleasing, delightful is the meaning. For whatever region where great sages endowed with virtue, etc., dwell, even if it is rough, uneven, and rugged, it is nevertheless pleasing and delightful. This was said:

‘‘Whether in a village or in the forest,
Whether in a valley or on high ground;
Wherever Arahants dwell,
That land is delightful.’’ (Dhp. 98)

Pahiṇeyyāsīti means you should send. Satthā āyasmantānaṃ dassanakāmoti refers to showing the sign of sending (a messenger) to those monks. Thus, the Blessed One, seeing that the purpose for which he had banished those monks had reached its peak, with his mind aroused (with joy), informed the Elder of his desire to see them. It seems that it occurred to him, "I will banish these monks who are making loud and very loud noises, then, like a fine thoroughbred horse touched by a whip, urged on by that (reproach), having attained saṃvega (spiritual urgency), striving and exerting themselves to please me, entering the forest, will quickly realize arahatship." Now, seeing them attained to the highest fruit (of arahatship), his mind pleased by that attainment of arahatship, wishing to see them, he thus commanded the treasurer of the Dhamma.

So bhikkhūti refers to a certain monk, possessing the six supernormal knowledges, who was thus instructed by Ānanda Thera. Pamukheti means in (his) presence. Āneñjasamādhināti means with the samādhi of the highest fruit, based on the fourth jhāna, or some say, "based on the arūpa jhāna." There is also a reading, "Āneñjena samādhinā". But why, although knowing of the arrival of those monks, did the Blessed One not offer a welcome, but rather entered into samāpatti? (He did so) in order for them to enter into samāpatti knowing that he himself had entered into samāpatti; to show them, who had been previously banished, that he now shared the same way of life (sāmanasambhoga); to reveal his power (anubhāva); and to reveal a different kind of explanation (aññabyākaraṇa) without a verbal exchange. Others, however, say, "To perform a welcome that is unique and extraordinary by producing supreme happiness for those who, having been previously banished, have now come into his presence." Those venerable ones also, knowing the Blessed One's intention, entered into that same samāpatti. Therefore, it was said: "katamena nu kho bhagavā vihārena etarahi viharatī"tiādi (what kind of dwelling is the Blessed One dwelling in now?).

Here, the fourth jhāna of the realm of form (rūpāvacara), due to the great distance from obstructive qualities (pāripantikadhamma) such as sloth (kosajja), and due to possessing the sixteen clarifying qualities (vodānadhamma) beginning with non-wavering (anoṇamana), which are the basis of iddhi (supernormal power), is called āneñja because it is by its very nature unmoving (aniñjanaṭṭhena). This has been said:

"The mind does not waver (iñjati) in sloth, therefore it is āneñja. The mind does not waver in restlessness, therefore it is āneñja. The mind does not waver in lust, therefore it is āneñja. The mind does not waver in ill-will, therefore it is āneñja. The mind does not rely on (issitaṃ) wrong views (diṭṭhiyā), therefore it is āneñja. The mind is not tied to desire and lust (chandarāge), therefore it is āneñja. The mind is freed from sensual lust (kāmarāge), therefore it is āneñja. The mind is disjoined from defilements (kilese), therefore it is āneñja. The mind has transcended the limits (vimariyādikataṃ) of defilements, therefore it is āneñja. The mind is unified (ekattagataṃ) against diverse defilements, therefore it is āneñja. The mind, supported by faith (saddhāya pariggahitaṃ), does not waver in lack of faith (assaddhiye), therefore it is āneñja. The mind, supported by energy (vīriyena pariggahitaṃ), does not waver in sloth, therefore it is āneñja. The mind, supported by mindfulness (satiyā pariggahitaṃ), does not waver in negligence (pamāde), therefore it is āneñja. The mind, supported by concentration (samādhinā pariggahitaṃ), does not waver in restlessness, therefore it is āneñja. The mind, supported by wisdom (paññāya pariggahitaṃ), does not waver in ignorance (avijjāya), therefore it is āneñja. The mind filled with light (obhāsagataṃ), does not waver in the darkness of ignorance (avijjandhakāre), therefore it is āneñja."

And the fourth jhāna of the realm of form itself, when developed through the cultivation of detachment from form (rūpavirāgabhāvanāvasena), becomes the four immaterial jhānas (arūpāvacarajjhāna) according to the division of objects (ārammaṇavibhāgena). The term āneñja applies to these five jhānas. The ancient teachers (porāṇā) say that the attainment of the fruition of arahatship, having made any one of these (jhānas) a basis (pādakaṃ katvā), is āneñjasamādhi.

Abhikkantāyāti means had passed. Nikkhanteti means had gone out, meaning had departed. Tuṇhī ahosīti means the Blessed One was silent with a noble silence. Uddhaste aruṇeti means when the dawn had risen; aruṇa is the light that arises from the eastern direction even before the sunrise. Nandimukhiyāti means, because of the rising of the dawn, as if the night had been born with a face causing joy (nandāpanamukhiyā) to beings who live depending on the sunlight, due to the light of the dawn; (it means) when (the night) was dawning, becoming visible.

Tamhā samādhimhā vuṭṭhahitvāti means, according to the defined limit (yathāparicchedaṃ), rising from that āneñjasamādhi, from the fruition attainment of arahatship. Sace kho tvaṃ, ānanda, jāneyyāsīti, the Blessed One (meant), "Ānanda, if you were to know that these monks were spending so much time in the bliss of this samāpatti." Ettakampi te nappaṭibhāseyyāti, referring to mundane friendly conversation (lokiyapaṭisammodanaṃ sandhāya), this much, that is, the response that arose to you three times, beginning with "abhikkantā, bhante, rattī," this much would not have occurred to you. And because you, Ānanda, being a learner (sekha), do not know the dwelling in samāpatti of a non-learner (asekkha), therefore, you became eager to cause me to engage in worldly friendly conversation with these monks. Showing that, "I, however, spend the night in supramundane friendly conversation with these monks," the Blessed One said: ‘‘ahañca, ānanda, imāni ca pañca bhikkhusatāni sabbeva āneñjasamādhinā nisīdimhā’’ti.

Etamatthaṃ viditvāti means knowing in all aspects this fact, consisting of the mastery (vasībhāva) of those monks to attain the same āneñjasamādhi as himself. Imaṃ udānanti means he uttered this utterance, revealing the characteristic nature such as the perfection of the abandonment of all defilements beginning with rāga, of those monks.

yassa jito kāmakaṇḍakoti by which noble person the kāma (desire), which is an obstacle (kaṇḍakabhūto) in the sense of piercing the wholesome side (kusalapakkhavijjhanaṭṭhena), has been completely conquered, abandoned without remainder; by this, he shows the absence of clinging (anunaya). There is also the reading "Gāmakaṇṭako." Its meaning is: gāme kaṇṭako means an obstacle in the village, sakalo vatthukāmo, the entire object of desire (kāma), by whom it is conquered. And his victory should be understood as the abandonment of desire and lust (chandarāga) attached to it; thereby the anāgāmi path is spoken of about them. And akkoso ca jito ti is connected. Vadho ca bandhanañcāti, the same method applies here as well. Among these, by the conquest of abuse (akkosajayena) the absence of verbal misconduct is shown, by the other (vadho) the absence of bodily misconduct is shown. By the complete abandonment of ill-will (byāpādassa), which is the cause of that, the third path is spoken of. Or else, by the statement of the conquest of abuse, etc., the third path is spoken of; there, the ultimate forgiveness of abuse, etc., is made clear; in both ways, he shows the absence of animosity among them. Pabbatoviya so ṭhito anejoti ejā means the impediment to movement (calanakilesaparipantho); due to the absence of the remaining defilements that are the cause of ejā, he is anejo (unmoving); being anejattā, being unmoving, he is like a solid mountain (ekagghanapabbatasadiso) because he is unshakable by all the defilements and the winds of opposing views. Sukhadukkhesu na vedhati sa bhikkhūti that bhikkhu who has destroyed the defilements (bhinnakileso), does not tremble (kampati) due to (causes of) pleasure and pain; the meaning should be understood in the same way as stated below. Thus, the Blessed One, having combined the attainment of such a state by the arahatship of those five hundred monks, uttered an utterance based on a single individual (ekapuggalādhiṭṭhānaṃ udānaṃ udānesi) .

The commentary on the Third Sutta is finished.

4. Sāriputtasutta Commentary

24.In the fourth (sutta), parimukhaṃ satiṃ upaṭṭhapetvāti means having established mindfulness (satiṃ ṭhapayitvā) facing the object (ārammaṇābhimukhaṃ), having placed it near the face (mukhasamīpe katvā). For it was said in the Vibhaṅga:

"Here, mindfulness is established, well-established at the tip of the nose or at the mouth; therefore, it is said 'having established mindfulness at the parimukha'" (vibha. 537).

"parīti is in the sense of surrounding (pariggahaṭṭho), mukhanti is in the sense of outlet (niyyānaṭṭho), satīti is in the sense of establishing (upaṭṭhānaṭṭho); therefore, it is said 'parimukhaṃ sati.'" Thus, the meaning here should be understood according to the method stated in the Paṭisambhidāmagga (paṭi. ma. 1.164). Here, the condensed meaning is: having made mindfulness that surrounds the outlet. Niyyāna means the object (ārammaṇa) to be immersed in by mindfulness, to be seen. And here, the former and the latter meanings should be seen as encompassing everything, the other as the preliminary activity (pubbabhāgasamannāhāravasena) of the attainment (samāpattiyā). Sati is also said to be jhāna with mindfulness as its head (satisīsena), as in "ye kāyagatāsatiṃ paribhuñjantī"tiādīsu (a. ni. 1.600). But which is that jhāna? It is the arahatship fruition-jhāna (arahattaphalajjhānaṃ) which is attained by making the fourth jhāna of the realm of form (rūpāvacaracatutthajjhānaṃ) a basis. How is this to be known? This meaning is understood from the verse itself, as the Blessed One uttered this utterance, revealing the special immovability (savisesaṃ niccalabhāvaṃ) and unshakability (akenaci akampanīyatañca) of the Elder, through the connection with āneñjasamādhi, by the simile of the mountain (pabbatopamāya pakāsento). And this sitting (nisajjā) is not for the Elder's realization of the truth (saccappaṭivedhāya), but rather for dwelling in happiness in this very life (diṭṭhadhammasukhavihārāya). For previously, while the Blessed One was teaching the Dhamma to his nephew, Dīghanakha the wandering ascetic, at the Sūkarakhatalena cave (ma. ni. 2.201), this great Elder brought the task of realizing the truth to its culmination.

Etamatthanti means knowing in all aspects (sabbākārato) this fact, consisting of the attainment of such a state by the Elder through the connection with āneñjasamādhi, and the unshakability by anyone, he uttered this utterance, revealing that meaning (tadatthavibhāvanaṃ).

yathāpi pabbato seloti just as a mountain of rock (silāmayo ekagghanasilāpabbato), not a mountain of dust, not a mixed mountain, is the meaning. Acalo suppatiṭṭhitoti means its roots are well-established, it is unmoving and unshakable by natural winds. Evaṃ mohakkhayā bhikkhu, pabbatova na vedhatīti, a bhikkhu who has destroyed all defilements (pahīnasabbākusalo bhikkhu) due to the complete destruction of delusion (moha), and because delusion is the root of all unwholesome things (sabbākusalānaṃ mohamūlakattā ca), does not tremble (na vedhati) by worldly conditions (lokadhammehi), just as that mountain (pabbato) (does not tremble) by natural winds. Or else, since nibbāna and arahatship are also called the destruction of delusion (mohakkhayoti vā yasmā nibbānaṃ arahattañca vuccati), therefore, due to the attainment of the cause of the destruction of delusion, of nibbāna or arahatship, he is well-established in the four noble truths (catūsu ariyasaccesu suppatiṭṭhito); even in the time when he is not in samāpatti, he does not tremble (na kenaci vedhati) like the mountain spoken of above, what to say when he is in samāpatti; this is the intention ( adhippāyo).

The commentary on the Fourth Sutta is finished.

5. Mahāmoggallānasutta Commentary

25.In the fifth (sutta), kāyagatāya satiyāti means by mindfulness (satiyā) that is directed to the body (kāye gatāya) in the manner of contemplation of the body (kāyānupassanāvasena), (where) kāya is the object (ārammaṇāya); this is an instrumental case (karaṇavacanaṃ) in the sense of possessing that quality (itthambhūtalakkhaṇe). Ajjhattanti, here, ajjhatta means one's own ajjhatta (niyakajjhattaṃ), therefore, the meaning is in oneself, in one's own mind-stream (attasantāneti). Or else, since here kāya is intended to mean the community of the thirty-two parts (dvattiṃsakoṭṭhāsasamudāyo) beginning with hair, which is the object of meditation (kammaṭṭhānabhūto), therefore, the meaning of the word ajjhatta should be understood as ajjhatta within the range of experience (gocarajjhattanti). Sūpaṭṭhitāyāti means well-established (suṭṭhu upaṭṭhitāya) in the kāya, which is one's own ajjhatta or within the range of experience. But what is this mindfulness (sati) that is said to be "well-established internally (ajjhattaṃ sūpaṭṭhitā)"? That which has been spoken of by the Blessed One, "atthi imasmiṃ kāye kesā lomā"tiādinā (dī. ni. 2.377; ma. ni. 1.110; khu. pā. 3.dvattiṃsākāra), in this body there are hairs, body hairs, etc., the thirty-two parts of the body that are internal (ajjhattakesādiko dvattiṃsākāro kāyo vutto), there, the mindfulness that is established in the body in the manner of proximity or attainment (upacārappanāvasena), when one develops the reflection on repulsiveness (paṭikūlamanasikāraṃ pavattentassa), that is called "mindfulness directed to the body (kāyagatā satī)." And just as this (is mindfulness directed to the body), so also mindfulness that is established in the body in the manner of proximity or attainment, when one develops reflection according to suitability (yathārahaṃ) in terms of mindfulness of breathing (ānāpāna), the four postures (catuiriyāpatha), mindfulness and clear comprehension (satisampajaññānaṃ), and in terms of the bloated (uddhumātaka), the discolored (vinīlaka), etc., is called "mindfulness directed to the body." Here, however, mindfulness directed to the internal body (ajjhattaṃ kāyagatā sati) is intended to mean vipassanā (insight) associated mindfulness (vipassanāsampayuttā sati) that is established by determining the four elements beginning with earth (pathavīādikā catasso dhātuyo) in some way or another among the four, either by way of condensed aggregates (sasambhārasaṅkhepādīsu) or others, and by observing their characteristics of impermanence, etc. (aniccādilakkhaṇasallakkhaṇavasena). The Elder, however, having thus contemplated, simply sat down having attained his own fruition attainment (phalasamāpattimeva samāpajjitvā nisīdi). Here too, the knowability of this meaning from the verse (gāthāya) should be connected in accordance with the method stated in "na cāyaṃ nisajjā"tiādinā.

Etamatthanti means knowing this fact, consisting of the Elder having entered into vipassanā by way of establishing the four elements (catudhātuvavatthānamukhena) through the establishment of mindfulness of contemplation of the body (kāyānupassanāsatipaṭṭhānena), and having attained the attainment of fruition (phalasamāpattisamāpajjanasaṅkhātaṃ). Imaṃ udānanti means he uttered this utterance, which reveals the attainment of nibbāna by the cultivation of the establishments of mindfulness (satipaṭṭhānabhāvanāya nibbānādhigamadīpakaṃ).

sati kāyagatā upaṭṭhitā (mindfulness directed to the body is established): Mindfulness with the characteristics described earlier, having attained companionship with faith, preceding and producing the respective functions of concentration, effort, and wisdom, with opposing factors eliminated, and being sharper and clearer than before, correctly noting the nature of non-deviation due to the restraint of the body as described and due to the convergence to one meaning, stands having approached. This shows the succession of knowledge occurring through noting the characteristics of the four elements called the body and the dependent materiality, and after determining the causes, through noting the characteristics of impermanence, etc. Or it shows the succession of knowledge associated with it, included in the three aspects of full understanding, with mindfulness as its head.Chasu phassāyatanesu saṃvuto (restrained in the six sense-spheres): Endowed with mindfulness established in the body as described, he is said to be "restrained there" by knowing the occurrence of knowledge and closing off the defilements such as covetousness that are liable to arise at the six doors that are the cause of contact in the eye, etc., due to the non-cultivation of mindfulness of the body, and due to its cultivation. This shows the restraint of knowledge.

Satataṃ bhikkhu samāhito (constantly the bhikkhu is concentrated): That bhikkhu, with mindfulness thus established and restrained everywhere, not scattering the mind in diverse objects, constantly concentrates with vipassanā, considering impermanence, etc., urging on insight, and with knowledge sharp and heroic. He is constantly concentrated with the concentration of insight from the arising of the adaptation knowledge (anuloma-ñāṇa) until the arising of the lineage-breaking knowledge (gotrabhu-ñāṇa).Jaññā nibbānamattano (would know Nibbāna for himself): Since the blissful Nibbāna, the unconditioned element, is inaccessible even in dreams to other ordinary people, but it is exclusively the property of the noble ones, and is like oneself, hence the term "self" is used for the path and fruition knowledge, as it has an exceedingly excellent object; that Nibbāna is called "his own." He would know that Nibbāna, understand it with the path and fruition knowledges, realize it; this is the meaning. This shows the confidence of the noble ones in Nibbāna. For the noble ones abide with a bent, inclined, and leaning mind towards Nibbāna even during the occurrence of heightened mind. And here, the connection of the verses should be understood thus: he whose mindfulness is established in the body, that bhikkhu is restrained in the six sense-spheres, and from that, being constantly concentrated, he would know Nibbāna for himself through direct personal experience. Thus, the King of the Dhamma shows the path of deliverance of a bhikkhu up to arahantship, beginning with the mindfulness of the body.

sati kāyagatā upaṭṭhitā (mindfulness directed to the body is established): This shows mindfulness of the body contemplation.Chasu phassāyatanesu saṃvuto (restrained in the six sense-spheres): The sense-spheres are those in which contact is the cause and origin; he is restrained in those sense-spheres, in the six kinds of feeling born of eye-contact, etc., due to the non-occurrence of craving, etc. This shows the mindfulness of feeling contemplation.Satataṃ bhikkhu samāhito (constantly the bhikkhu is concentrated): Constantly, at all times, without interruption, the bhikkhu is concentrated due to the absence of distraction. And this non-distraction occurs entirely by the culmination of the cultivation of mindfulness. For he considers and completely grasps the five aggregates subject to clinging, divided into past, etc., without remainder. This shows the remaining mindfulnesses.Jaññā nibbānamattano (would know Nibbāna for himself): Thus, having brought the cultivation of the four mindfulnesses to culmination, the bhikkhu with broken defilements would himself know his own Nibbāna of defilements with the knowledge of reviewing.

sati kāyagatā upaṭṭhitā (mindfulness directed to the body is established): The attainment of abundance of mindfulness of the Elder is shown by indicating the true-to-nature comprehension of the body of himself and others.Chasu phassāyatanesu saṃvuto (restrained in the six sense-spheres): The attainment of abundance of wisdom manifesting clear comprehension of the Elder is shown by indicating extreme restraint in the six doors of the eye, etc., in terms of constant abiding.Satataṃ bhikkhu samāhito (constantly the bhikkhu is concentrated): The nine successive abiding (navānupubbavihāra) attainments are shown by the demonstration of frequency in attainments. But the bhikkhu who is of such a nature, jaññā nibbānamattano (would know Nibbāna for himself): because of having done what was to be done, and there being nothing further to do, he would only know and think about his own Nibbāna without remainder of clinging; there is nothing else for him to think about.

The Commentary on the Fifth Sutta is finished.

6. Pilindavacchasutta Commentary

26. In the sixth, Pilindavaccho: Pilinda is his name, Vaccha indicates that they know the Elder by his clan. Vasalavādena samudācarati (addresses with abusive language): He addresses and speaks to the bhikkhus with abusive language, such as, "Come here, outcast! Go away, outcast!"Sambahulā bhikkhū (many bhikkhus): Many bhikkhus. Seeing the Elder addressing thus, not knowing that "being an arahant, he speaks thus due to unabandoned habit," thinking, "I think this Elder has an inner fault, thus he addresses," intending to make an accusation, they reported it to the Blessed One in order to remove him from that state. Therefore, it was said, "Venerable sir, Pilindavaccha addresses the bhikkhus with abusive language." But some say: "The bhikkhus recognize this Elder as an arahant, and this one addresses the bhikkhus with harsh words, not knowing his addressing thus due to the habit and not believing his state of nobility, thinking 'is there really an extraordinary human state in him?', they reported that matter to the Blessed One with a sense of resentment." The Blessed One, wishing to reveal the absence of inner fault of the Elder, having summoned him with a bhikkhu, said to him in his presence, "He addresses thus due to the habit acquired in the past, not with the intention of harsh language." Therefore, it was said – "Then the Blessed One addressed a certain bhikkhu" etc.

pubbenivāsaṃ manasi karitvā (having recalled former dwelling): The Teacher, having asked the Elder, "Is it true that you, Vaccha, address the bhikkhus with abusive language?" and when he said, "Yes, venerable sir," reflecting, "This Vaccha does not abandon abusive language due to the habit of defilements, did he perhaps belong to the brahmin caste in past existences?" recalling his former dwelling with the knowledge of former dwelling or with omniscient knowledge, having made his former dwelling, the continuum of aggregates lived in past lives, present in his mind in the manner of making it evident like an amalaka fruit placed in the palm of the hand.Bhikkhū āmantesī (addressed the bhikkhus): He addressed and spoke to those bhikkhus in order to inform them. Therefore, it was said "mā kho tumhe, bhikkhave" etc.

mā (do not): A particle of prohibition, its connection is with "ujjhāyittha" (resent).Mā ujjhāyitthā (do not resent): Do not think disparagingly, do not look down upon, is the meaning.Vacchassa bhikkhuno (of the bhikkhu Vaccha): And because resentment is the purpose of complaining, it is a dative case. Now, showing the reason why he should not be resented, he said, "na, bhikkhave, vaccho dosantaro bhikkhū vasalavādena samudācaratī" (Bhikkhus, Vaccha does not address the bhikkhus with abusive language with an inner fault). Its meaning is: Bhikkhus, this Vaccha does not address the bhikkhus with abusive language with an inner fault, being of faulty mind, of mind corrupted by malice, for malice has already been uprooted by the path. Showing the cause of his addressing thus even without an inner fault, he said "vacchassa, bhikkhave" etc.

abbokiṇṇānī (uninterrupted): Unmixed and uninterrupted by other castes such as the khattiya caste.Pañca jātisatāni brāhmaṇakule paccājātānī (five hundred births repeatedly born in brahmin families): All those five hundred births of Vaccha were born only in brahmin families in succession; this is the meaning.So tassa vasalavādo dīgharattaṃ samudāciṇṇo (that abusive language was long practiced by him): That abusive language, which even now occurs in one who is without taints, that abusive language of that bhikkhu Vaccha was long practiced from that birth onwards in the manner of ascending upwards for about five hundred births, due to being of the brahmin caste. For brahmins, haughty with pride born of caste, address others with abusive language. "Ajjhāciṇṇo" is also read, its meaning is the same.Tenā (therefore): Due to that long-practiced state, this shows that the cause of his addressing thus is habit. What is this habit? That which, even in one without defilements, is the cause of conduct similar to the conduct of those with unabandoned defilements, a mere capacity instilled by defilements cultivated from beginningless time, they call such conviction. But that is known by the accomplishment of determination in terms of abandoning the obscuration to knowledge; where defilements are abandoned, there it does not exist in the Blessed One's continuum. But where such defilements are not abandoned, there it exists in the continuum of disciples and Private Buddhas, therefore, only the Tathāgata has unobstructed knowledge and vision.

Etamatthaṃ viditvā (having known this matter): Having known this matter, the fact of absence of inner fault even in the abusive language of the venerable Pilindavaccha.Imaṃ udānaṃ (this utterance): He uttered this utterance declaring the attainment of the highest fruit.

yamhi na māyā vasati na māno (in whom neither deceit dwells nor conceit): In which noble person, neither deceit, the characteristic of concealing one's faults, nor conceit, which occurs in the manner of excessive pride, starting with "I am better," dwells, does not occur, does not arise, because it has been uprooted by the path.Yo vītalobho amamo nirāso (who is without greed, unattached, without longing): And who is without greed, due to the complete absence of greed, the characteristic of grasping an object, which occurs in terms of desire, etc., and therefore unattached due to the absence of possessiveness in anything such as forms, ungrasping, without longing due to not desiring future existences, etc.Panuṇṇakodho (anger has been banished): Due to the complete abandonment of anger, the characteristic of being angry, by the path of non-returning, anger has been banished, the cause of hate has been cut off.Abhinibbutatto (with a mind completely cooled): He whose mind is thus completely cooled with the complete stilling of defilements, due to the complete abandonment of all the factors of defilement with the uprooting of deceit, conceit, greed, and anger with their unification in one place, is completely cooled by the Nibbāna of defilements.So brāhmaṇo (he is a brahmin): Such a taintless one, due to completely rejecting evil, is a brahmin.so samaṇo sa bhikkhū (he is a samaṇa, he is a bhikkhu): He is a samaṇa due to appeasing evil and due to peaceful conduct, he is a bhikkhu due to completely breaking defilements. Bhikkhus, how could Vaccha, who is of such a nature, commit any kind of bodily action, etc., but he addresses with abusive language only due to the habit being unabandoned.

The Commentary on the Sixth Sutta is finished.

7. Sakkudāna Sutta Commentary

27. In the seventh, sattāhaṃ ekapallaṅkena nisinno hoti aññataraṃ samādhiṃ samāpajjitvā (he sits for a week in one posture, having attained a certain concentration): Here, some say, "arahatta-phala-samādhi (arahantship fruition attainment) is intended here by 'a certain concentration'. For the venerable one often attains that for the sake of pleasant abiding in the present life, and he is capable of spending even a week in fruition attainment. Thus, by the Blessed One –

"Bhikkhus, as long as I wish, quite secluded from sense pleasures, secluded from unwholesome states... I abide. Bhikkhus, Kassapa too, as long as he wishes, quite secluded from sense pleasures... he abides" (SN 2.152) –

he was placed in a position equal to himself in terms of extraordinary human states, such as the nine successive abidings, the six superknowledges, etc., and here it should not be said, "if so, the Elder would perform the Twin Miracle as well," because only the jhānas, etc., common to disciples are intended."

aññataraṃ samādhiṃ samāpajjitvā (having attained a certain concentration): Having attained cessation attainment (nirodha-samāpatti). But how is cessation attainment called concentration (samādhi)? By the meaning of concentration (samādhānaṭṭhena). What is this meaning of concentration? The state of being well-established. For by these two strengths, strength of serenity and strength of insight, with an unwavering attainment of power due to opposing factors; with sixteen courses of knowledge, namely, four path knowledges and four fruition knowledges being insight into impermanence, suffering, non-self, disenchantment, dispassion, cessation, relinquishment, and detachment; the eight concentrations beginning with the first jhāna concentration, and their access concentration which is taken together being nine concentrations, with nine courses of concentration, the non-occurrence of the continuum of mind and mental factors for the desired time is to be well-established by an arahant or non-returner who has attained mastery in the places mentioned, due to the suppression of the bodily formation, verbal formation, and mental formation in those places; that state of being well-established here is the meaning of concentration, therefore this abiding is called concentration, not by the meaning of non-distraction. It should be understood that by this, the meaning of attainment is also stated. For regarding this cessation attainment, in the Paṭisambhidāmagga –

"How, being endowed with two strengths, with sixteen courses of knowledge, with nine courses of concentration, due to being masterful, is there knowledge in cessation of perception attainment (saññānirodha-samāpatti) due to the suppression of the three formations?" (Paṭi. Ma. 1.83) –

Having asked, "with two strengths," the explanation is that the two strengths are the strength of serenity (samatha) and the strength of insight (vipassanā). The discourse on attaining the cessation attainment (nirodhasamāpatti) in the evening is indeed described in the Visuddhimagga (Visuddhi. 2.867 ff.). But why did this elder attain the cessation attainment without experiencing the fruition attainment (phalasamāpatti)? Out of compassion for beings. This great elder is skilled in all attainments, but mostly he attains cessation through consideration for beings. For even a small offering made to one arising from it bears great fruit and great benefit.

Vuṭṭhāsī means he arose with the arising of the fruition consciousness of arahantship. For an arahant having attained cessation is said to have arisen with the arising of the fruit of arahantship, and a non-returner (anāgāmī) with the arising of the fruit of non-returning.

Tena kho pana samayena sakko devānamindo āyasmato mahākassapassa piṇḍapātaṃ dātukāmo hotīti - How did the desire to give to him arise? The five hundred deities mentioned as "tāni pañcamattāni devatāsatānī" were attendants of Sakka, the king of gods, and were previously sent by Sakka, saying, "Venerable Mahākassapa is entering Rājagaha for alms; go and give alms to the elder." They went and stood ready to offer divine food but were refused by the elder and returned to the divine realm. Now, thinking about the previous refusal, "Perhaps he might accept it," they came of their own accord, without informing Sakka, wanting to give alms to the elder who had arisen from the attainment, and were refused by the elder in the same way as before and went to the divine realm. When Sakka asked, "Where did you go?" they reported the matter and when Sakka said, "Was alms given to the elder?" they said, "He does not wish to accept it." "What did he say?" "He said, 'I will support the poor'," they replied. "In what manner did you go?" "In this manner, O God." Sakka thought, "What can such as you give as alms to the elder?" Desiring to give himself, he transformed into an old, decrepit weaver with broken teeth and gray hair, and Sujā, into an equally old woman, the daughter of an Asura, and after constructing a weaver’s street, he was seated spreading out the warp while Sujā was filling the shuttle. Therefore, it was said – ‘‘tena kho pana samayena sakko devānamindo…pe… tasaraṃ pūretī’’ti.

tantaṃ vinātī means he was as if weaving the stretched-out warp. Tasaraṃ pūretī means as if increasing the shuttle's thread. Yena sakkassa devānamindassa nivesanaṃ tenupasaṅkamīti - the Elder, having dressed and taking his bowl and robe, thinking, “I will help the poor people,” was going towards the city, approached the weaver’s street constructed by Sakka outside the city, and seeing the old, dilapidated shed, and those husband and wife performing the weaving work in the manner described, thought, "Even in their old age, they are working. I think there are none poorer than these in this city. Having taken even a little greens given by these, I will help them." He went towards their house. Sakka, seeing him coming, said to Sujā, "My dear, my master is coming this way, you sit silently as if you do not see him. We will deceive him for a moment and give alms.” The Elder went and stood at the door of the house. They too, as if not seeing, waited a little while doing their own work. Then Sakka said, “There seems to be an elder standing at the door of the house, observe him a little." "You go and observe, master." He went out of the house, venerated the Elder with the five-fold prostration, and stretching his knees with both hands, got up groaning and said, "Who is this venerable elder?" He stepped aside a little and said, "My eyes are smoking," and placing his hand on his forehead, looked upwards and said, "Alas, it is venerable Mahākassapa Thera who has come to my hut after a long time. Is there anything in the house?" Sujā, being a little flustered, gave the answer, "There is, master." Sakka, "Venerable sir, without considering whether it is coarse or fine, please favour us," and took the bowl. The Elder, while giving the bowl, thought, "I must favour these very poor, old people." He entered inside, took out the pot-rice from the pot, filled the bowl, and placed it in the Elder's hand. Therefore, it was said –‘‘addasā kho sakko devānamindo…pe… adāsī’’ti.

ghaṭiyāti from the rice pot. "Ghaṭiodana" is also a reading; its meaning is that ghaṭiodana is a special type of food for the gods. Uddharitvāti having lifted out of some sort of vessel. That same food, consisting of many soups, appeared, while placing it in the bowl and placing it in the elder’s hand, like coarse food for the support of the wretched, but as soon as it was placed in the hand, it remained in its own divine nature. Anekasūpoti with many kinds of soups like green gram and black gram soups and various sweetmeats. Anekabyañjanoti with various kinds of side dishes. Anekarasabyañjanoti manifesting many flavours, with many soups and curries, and with sweet and other basic tastes as well as mixed tastes, meaning various excellent soups and curries.

‘‘atha kho āyasmato mahākassapassa etadahosī’’tiādi.

kosiyāti he addresses Sakka, the lord of gods, by his gotta (clan name). Puññena atthoti benefit with merit. The word ‘atthi’ (there is) is to be supplied. Vehāsaṃ abbhuggantvāti having ascended into the sky from the earth. Ākāse antalikkheti they call the sky itself ‘antalikkha’ (atmosphere) with a synonymous word. Or else, differentiating that it is the sky known as ‘antalikkha,’ not the sky that is kasina-exclusion etc. Aho dānanti - here, ahoti is a particle in the sense of wonder. Sakka indeed, the lord of gods, since "this divine food-offering has been given by me to venerable Mahākassapa Thera who has arisen from cessation, carefully, with his own hand, having pleased, without discarding it, not harming others in time, and putting right view in front; therefore, because it is endowed with even the threefold accomplishment of field-accomplishment, gift-accomplishment and mind-accomplishment, the giving has been made completely perfect by me," and with wonder and amazement arisen in his mind, uttering the joy and happiness gone into his heart, saying ‘‘aho dāna’’nti and revealing in the manner stated the supreme nature of that gift and the field-endowed state, he uttered the exclamation ‘‘paramadānaṃ kassape suppatiṭṭhita’’nti.

‘‘assosi kho bhagavā dibbāya sotadhātuyā’’tiādi.

dibbāya sotadhātuyāti because of being similar to the divine, it is divine. For deities have divine sensory faculty of hearing produced from good conduct, not obstructed by bile, phlegm, blood, etc., free from defilements, capable of taking even a distant object. And this auditory faculty of the Blessed One, born of the power of effort and cultivation, is just like that, so it is divine because of being similar to the divine. Moreover, it is divine because it is attained by way of divine abiding and because it depends on divine abiding itself. And sotadhātu is auditory faculty by way of hearing and by way of the holding of nature, sotadhātu, by acting as a sotadhātu, is sotadhātu; by that divine auditory faculty. Visuddhāyāti by the purified, undefiled. Atikkantamānusikāyāti having surpassed human behaviour, having surpassed the human fleshy auditory faculty by the hearing of sound, it stands.

Etamatthaṃ viditvāti having known this matter that "gods and humans, being respectful, greatly desire the superior person established in a special quality of right practice," and for the purpose of illuminating that meaning, he uttered this exclamation.

piṇḍapātikassa. Now, indeed, this verse was spoken having venerable Mahākassapa as the cause, and the Elder is the foremost of all practitioners of ascetic practices (dhuta), one who upholds the thirteen ascetic practices, so why is he praised with only one ascetic practice? This designation is by way of frequent occurrence. Or else, this is merely a mode of instruction; it should be understood that all his ascetic practices are stated by this instructional point. Or else, for the purpose of showing his entire alms-food practice without breaking it and with surpassing practice therein, because of his great desirelessness and compassion on families in the manner stated in the verse "just as a bee" (dha. pa. 49), ‘‘piṇḍapātikassā’’ti was said. "Piṇḍapātikassa" is a word in the dative case in relation to the word "pihayanti" (desire), and it should be seen in the sense of use. Attabharassāti to one who maintains only himself with the four requisites, which are said to be "few, easily obtained and blameless" (a. ni. 4.27; itivu. 101) in this way in the form of few, blameless and easily obtainable. Anaññaposinoti because he is not keen to nourish others, disciples etc., by accepting material things (āmisa), he is anaññaposino. By the two words (attabharo and anaññaposi), it shows his light livelihood, easy support and supreme contentment because of his wandering with a robe that is a bodily requisite and with alms-food that is a belly requisite. Or else, attabharassāti because of the desire for singularity, he maintains only this one self reckoned as the individual, not another beyond this, therefore he is attabharo, and from that itself, because of the absence of another to be nourished by himself, he is anaññaposi; by the two words, it shows the non-acquisition in the future by way of being a khīṇāsava.

Devāpihayanti…pe… satīmatoti sakkā and other gods desire, crave for that arahant who is peaceful with the subsiding of all the sufferings and torments with the attainment of the highest fruit and with the appeasement, mindful by way of constantly being of established mindfulness with the attainment of the fullness of mindfulness, and from that, having attained the state of suchness (tādilakkhaṇappattaṃ) in desirable and undesirable things, generating respect in his qualities of morality etc., they create regard, what to say of humans!

The commentary on the Seventh Sutta is finished.

8. Piṇḍapātikasuttavaṇṇanā

28.In the eighth, pacchābhattanti, for those who eat one meal a day (ekāsanika) and those who refuse subsequent meals (khalupacchābhattika), even having eaten early, even in the middle of the day, it is indeed after-meal (pacchābhatta); but here, after the usual meal itself, it should be known as after-meal (pacchābhatta). Piṇḍapātapaṭikkantānanti to those who have returned from alms-gathering, to those who have turned back from that in the manner of finishing the alms-food duty after seeking alms. Karerimaṇḍalamāḷeti - here, karerīti is the name of the varuṇa tree. It is said that it is between the pavilion of the Perfumed Chamber (gandhakuṭi) and the hall (sālā), therefore the Perfumed Chamber is also called "karerikuṭikā", and the pavilion and the hall are called "karerimaṇḍalamāḷo". Therefore, in the circular hall (maṇḍalamāḷa) made not far from the karerī tree, which is reckoned as the sitting hall. They call "maṇḍalamāḷa" a covering of grass and leaves that is rain-proof; others (apare) say that "maṇḍalamāḷa" is an Atimuttaka creeper pavilion etc.

Kālena kālanti at time to time, intermittently, the meaning is in that specific time. Manāpiketi mind-increasing, pleasing, desirable, is the meaning. And the state of desirable and undesirable should be taken by way of individuals and by way of doors. For what is considered desirable to one is undesirable to another, and what is considered undesirable to one is desirable to another. Similarly, what is desirable to one door is undesirable to another. Here, the decision should be understood by way of result (vipāka). For a wholesome result is certainly desirable, and an unwholesome result is certainly undesirable. Cakkhunā rūpe passitunti, having entered a village for alms, to see with the eye-door consciousness visible objects in the delightful varied colour reckoned as passion when the supporters bring various things like seats and canopies for the purpose of honouring them after they are invited to the house. Saddeti - similarly, having entered the house of wealthy people, to hear the sounds of songs and instruments they produce. Gandheti - similarly, to smell the smells of flowers and incense etc. brought by them in the manner of honour and respect. Raseti - to taste the various excellent flavours in the eating of the food given by them. Phoṭṭhabbeti - when seated on expensive spread-out seats, to touch pleasant tactile sensations. Having praised the attainment of desirable objects of the five-doors in this way, now to show the attainment of desirable objects of the mind-door, ‘‘sakkato’’tiādi was said. That is the very meaning stated below.

‘‘handāvuso, mayampi piṇḍapātikā homā’’tiādi.

Handā is an indeclinable used in the sense of invitation (vossaggatthe). Lacchāma means we will obtain (labhissāma). Tenupasaṅkamī: Having heard their conversation while sitting in the fragrant chamber, he thought, "These monks, having gone forth in the dispensation of a Buddha like me, even while living in the same monastery with me, how do they conduct themselves with such unwise attention (ayoniso-manasikāravasena), not engaging in expunging (sallekhe)? Let me prevent them from that and direct them to living a life of expunging." So he approached the cloister (maṇḍalamāḷaṃ). The rest is as stated below.

Etamatthaṃ viditvā: Knowing this matter, that "the gods cherish a monk who is a piṇḍapātika, turned to eradicating defilements and drying up craving by way of frugality, contentment, and expunging; they are fond of his practice, not otherwise," knowing this fact, he uttered this utterance expressing its meaning.

No ce saddasilokanissito: "Alas, the venerable one is frugal, content, and lives a life of supreme expunging," and so forth, the praise (silokaṃ) consisting of words (sadda) by which others might praise him. The meaning is that he is not dependent on craving (taṇhāya nissito). Or, sadda is the sound of praise, speaking well, and extolling to his face; siloka is praise behind his back or widespread fame. The rest is as stated in the immediately preceding sutta.

Aṭṭhamasuttavaṇṇanā niṭṭhitā.

9. Sippasuttavaṇṇanā

29.In the ninth: ko nu kho, āvuso, sippaṃ jānātī: "Friend, among us gathered here, who knows any livelihood (ājīvaṃ) that has the name 'craft' (sippa) in the sense of something to be learned for the sake of living?" Ko kiṃ sippaṃ sikkhī: Who, having attended upon a craft-master's family for a long time, has learned which craft among elephant-craft and others, both in theory and in practice? Kataraṃ sippaṃ sippānaṃ aggaṃ: Which craft is chief (aggaṃ), best, and most excellent among all crafts due to its deserving the highest respect (agārayhatāya), great fruitfulness (mahapphalatāya), and ease of accomplishment (akicchasiddhiyā)? The implication is, which, relying on which, can one live happily? Tatthekacce: Among those monks, some monks. Those who went forth from elephant-trainer families. Evamāhaṃsu: Thus they said. The same method applies even beyond this, in places where "ekacce" is stated. Hatthisippaṃ: All the craft (sippaṃ) related to what must be done with elephants, which has divisions such as grasping, taming, training, and treating diseases, is intended here by "hatthisippaṃ." Assasippaṃ: The same method applies here as well. Rathasippaṃ, however, should be understood both in terms of methods of taming and training chariot-horses and in terms of making chariots. Dhanusippaṃ: archery, which is called dhanubbedhoti. Tharusippaṃ: the remaining weapon crafts. Muddāsippaṃ: the craft of calculation using hand gestures. Gaṇanasippaṃ: the craft of impeccable calculation. Saṅkhānasippaṃ: the craft of calculating totals by way of summation, production, and so on. One who is skilled in that knows how to count, even seeing a tree, "there are this many leaves here." Lekhāsippaṃ: the craft of writing letters in various forms, or knowledge of scripts. Kāveyyasippaṃ: the craft of composing poetry of the four kinds of poets—the thinking poet, the hearing poet, the meaning poet, and the improvising poet—either by one's own thought or by way of received learning from another, thinking, "this is the meaning of this, I will connect it thus," or, seeing some poem, "I will make a poem equivalent to that," by way of the faculty of immediate inspiration. This was stated by the Blessed One:

"There are these four kinds of poets, monks—the thinking poet, the hearing poet, the meaning poet, the improvising poet" (a. ni. 4.231).

Lokāyatasippaṃ: the nihilistic (vitaṇḍa) doctrine (satthasippaṃ) which denies the other world (paraloka) and Nibbāna, proceeding with statements such as "the crow is white because bones are white, the heron is red because blood is red." Khattavijjāsippaṃ: the craft of the science of statecraft, such as defensive strategy and guarding against danger. These, it seems, are called the twelve great crafts. Therefore, he said there in each instance "sippānaṃ agga."

Etamatthaṃ viditvā: Knowing in every way this fact that all these craft-foundations (sabbasippāyatanānaṃ) are for the sake of livelihood, unable to escape from the round of suffering (vaṭṭadukkhato), and that only well-purified virtue (sīlādīnaṃ) and so on provide escape, and the state of being a monk with complete qualities, he uttered this utterance clarifying that meaning.

Asippajīvī: Because he does not make a living relying on any craft, the causes for craving (taṇhuppādānaṃ) having been dried up by the eradication (samuccheda) and suppression (vikkhambhana) of the causes, he is one who lives without craft (asippajīvī). With this, he shows the virtue of purity of livelihood (ājīvapārisuddhisīlaṃ). Lahū: Light (lahu) because of having few duties and a life of simplicity, unburdened (abahulasambhāro); with this, he shows the good support (subharataṃ) accomplished by contentment with the four requisites (catupaccayasantosa). Atthakāmo: Because he desires only the good (atthaṃ) of the world with its devas, he is one who desires the good (atthakāmo). With this, he shows the pātimokkhasaṃvarasīlaṃ, because the avoidance of harm to beings is revealed, through the description of abstaining from harming living beings, etc. Yatindriyo: One who has restrained his senses (yatindriyo) by restraining the six senses of sight, etc., from greed (abhijjhā) and so on. With this, indriyasaṃvarasīlaṃ is stated. Sabbadhi vippamutto: Having such well-purified virtue, established in contentment with the four requisites, understanding mind and matter (nāmarūpaṃ) along with their causes, contemplating formations (saṅkhāre) as impermanent and so on, developing insight (vipassanaṃ), and thereafter, because of the abandonment of fetters (saṃyojanānaṃ) by the four noble paths proceeding in due order, he is freed in every way (sabbadhi), everywhere, from existence (bhavādīsu).

Anokasārī amamo nirāso: Therefore, being freed in every way (sabbadhi), he is anokasārī, because of the absence of craving's activity in the six sense bases (āyatanesu) that are called dwelling places (okasaṅkhātesu); amamo because of the absence of "mine-making" (mamaṅkārābhāvato) anywhere in forms and so on; nirāso because of not desiring anything at all. Hitvā mānaṃ ekacaro sa bhikkhū: And such a one, at the very moment of attaining the path of arahantship (arahattamaggappattisamakālameva), having abandoned and relinquished pride (mānaṃ) completely, not making a group assembly (gaṇasaṅgaṇikaṃ) like these monks, and because he desires solitude and is without craving as a companion, wanders alone (ekacaro) in all postures; he is truly called a bhikkhu in the ultimate sense because he has shattered all defilements. Here, worldly qualities (lokiyaguṇā) are described with "asippajīvī" and so on, and supramundane qualities (lokuttaraguṇā) are described with "sabbadhi vippamutto" and so on. Among them, "asippajīvī" and so on show "this Dhamma is only for one established in prosperity, not for one making a living by wrong livelihood relying on craft; therefore, you should reject grasping the essence in crafts and learn only higher virtue and so on."

Navamasuttavaṇṇanā niṭṭhitā.

10. Lokasuttavaṇṇanā

30.In the tenth: buddhacakkhunā: Here, the knowledge of inclinations and underlying tendencies (āsayānusayañāṇaṃ) and the knowledge of the superiority or inferiority of faculties (indriyaparopariyattañāṇaṃ) is called the Buddha-eye. As it was said:

"Indeed, the Blessed One, looking out over the world with the Buddha-eye, saw beings with little dust in their eyes, with much dust in their eyes, with keen faculties, with dull faculties" (ma. ni. 1.283; 2.339).

Loka: there are three worlds (lokā): the world of space (okāsaloko), the world of formations (saṅkhāraloko), and the world of beings (sattaloko). Among them:

"As far as the moon and sun revolve,
Illuminating the quarters with their light;
So far extends a thousandfold world,
Wherein his power prevails."

And so on (ma. ni. 1.503), is the world of space. "One world—all beings are sustained by nutriment; two worlds—name and form; three worlds—the three feelings; four worlds—the four nutriments; five worlds—the five aggregates subject to clinging; six worlds—the six internal sense bases; seven worlds—the seven stations of consciousness; eight worlds—the eight worldly conditions; nine worlds—the nine abodes of beings; ten worlds—the ten sense bases; twelve worlds—the twelve sense bases; eighteen worlds—the eighteen elements" and so on (paṭi. ma. 1.112), is the world of formations. "The world is eternal, the world is not eternal" and so on, the world of beings is stated. Here also, the world of beings should be understood.

"Atha kho bhagavā tassa sattāhassa accayena tamhā samādhimhā vuṭṭhahitvā buddhacakkhunā lokaṃ volokesī."

Volokesī: He saw in various ways (vividhehi ākārehi passi), he made it evident to his knowledge as if it were an amalaka fruit placed on the palm of his hand (hatthatale ṭhapitaāmalakaṃ viya attano ñāṇena paccakkhaṃ akāsi). Anekehi santāpehī and so on, shows the manner of looking out. Anekehi santāpehī: By many sufferings (dukkhehi). For suffering is called torment (santāpa) in the sense of scorching and afflicting. As it was said, "Suffering has the meaning of affliction, the meaning of being conditioned, the meaning of torment, the meaning of change" (paṭi. ma. 1.17). And that is of many kinds, both in terms of suffering-suffering and so on, and in terms of birth and so on. Therefore, it was said "anekehi santāpehī." Being tormented, afflicted, and harassed by many sufferings. Pariḷāhehī: By burning. Pariḍayhamāne: Being completely burned on all sides by fire, like fuel. Rāgajehī: Born of lust (rāga). The same method applies in the remaining cases. For lust and so on, when they arise in a being, afflict it as if burning it up; therefore, it was said, "There are these three fires, monks—the fire of lust, the fire of hatred, the fire of delusion" (itivu. 93). Because they defile the mind and body, they are called defilements (kilesāti). And here, with "pariḍayhamāne," the Blessed One shows the painfulness of the arising of lust, etc., and the fact that beings are overcome by it. But with "santappamāne," he shows their painfulness over time, and also constant oppression.

"Addasā kho bhagavā…pe… mohajehipī."

Etamatthaṃ viditvā: Knowing in every way this fact that the world is overcome by the torments and burnings mentioned, imaṃ udānaṃ: he uttered this great utterance (mahāudānaṃ) revealing the liberation from all torment and burning, which is Nibbāna.

Ayaṃ loko santāpajāto: This entire world is born of torment, overcome by physical and mental suffering caused by old age, disease, and death, as well as various misfortunes and the encompassing of defilements (kilesapariyuṭṭhānehi), this is the meaning. Phassapareto: And therefore, surrounded and oppressed by many painful contacts (dukkhasamphassehi). Or, phassapareto: Overcome by the six contacts which are the cause of the three kinds of suffering—that is, pleasant, etc. (sukhādisaṅkhātānaṃ tissannaṃ dukkhatānaṃ paccayabhūtehi chahi phassehi)—assaulted by their arising at that and that sense-door and in that and that object. Rogaṃ vadati attato: Not knowing as it actually is the suffering, the disease (rogaṃ) consisting of feeling (vedanāsaṅkhātaṃ), which arises because of contact (phassapaccayā), or even the five aggregates, he speaks of it as "self" (attato) due to perception and clinging to views in the sense of "I," with the notion, "I am happy, I am suffering." Some read "attano" (of self). Its meaning is: this world, touched by some painful phenomenon, unable to endure it because of being undeveloped, wailing with "alas, suffering, may such suffering not be for my self," only speaks of its own suffering, but does not undertake its abandonment, this is the implication. Or, not knowing that aforementioned suffering as it actually is, he speaks of it as "self" due to craving and the notion of "mine," uttering the words "this is mine."

Yena yena hi maññatī: Thus, the world, calling this disease-like group of five aggregates as self or as belonging to self (attato attano vā), with whatever condition (kāraṇabhūtena) of form, feeling, etc., or with whatever mode of eternity, etc., thinks with views, pride, and craving-thinking (diṭṭhimānataṇhāmaññanāhi maññati). Tato taṃ hoti aññathā: Then (tato), from the way it is conceived by oneself, that group of five aggregates which is the object of that thinking becomes otherwise (aññathā), is just not-self (anattānattaniyameva hoti). The meaning is that because it cannot be made to obey one's will, it does not produce "I-making" and "mine-making." Or, tato: from that, from the mere state of thinking, that group of five aggregates, conceived as permanent, etc., is just of the nature of impermanence, etc. (aniccadisabhāvameva hoti). For thinking cannot change the state of being or the change of characteristics.

Aññathābhāvī bhavasatto means a being attached to and clinging to increase and happiness in what is impossible, even imagining the world of beings according to their liking, achieves only the opposite of that due to their wrong practice, becoming miserable and afflicted, and only reaches destruction. Bhavamevābhinandatī means even so, they rejoice in and greatly desire that nonexistent becoming (bhava) that is conceived by imagination. Or, aññathābhāvī means being oneself different from the form conceived by imagination, such as "my self is permanent," meaning impermanent and unstable. Bhavasatto means attached, clinging, and infatuated with becoming (bhava) in the realms of desire, etc., due to craving for becoming (bhava-taṇhā). Bhavamevābhinandatī means, having grasped becoming (bhava) with its nature of impermanence, etc., as permanent, etc., or rejoicing in it with conviction, perception, craving, and views, one does not become disgusted with it. Yadabhinandati taṃ bhayanti means whatever becoming (bhava), known as increase, or the becoming of desire, etc., that one rejoices in, that is fear (bhaya) in the sense of being extremely frightening because of its nature of changing into impermanence, etc., following upon many calamities, and being the cause of becoming (bhava). Yassa bhāyatīti means that from which one fears, such as old age and death, is suffering (dukkha) because it is the basis of suffering and the state of suffering-suffering. Or, yassa bhāyatīti means the non-becoming (vibhava) that one fears due to rejoicing in becoming (bhava) is non-becoming which is synonymous with annihilation (uccheda); and that fear is suffering in the sense of being the object of suffering, and because it does not transcend the suffering of birth, etc., it is simply the nature of suffering. Or, yassa bhāyati taṃ dukkhanti means that which one fears, such as impermanence, etc., not knowing the escape from it, that fear is suffering for that person, meaning it brings suffering.

‘‘bhavavippahānāya kho panidaṃ brahmacariyaṃ vussatī’’ti āha. Therein, bhavavippahānāyāti means for the abandoning of becoming (bhava) in the realms of desire, etc. Khoti is for emphasis, panāti is a particle used to fill out the phrase. Idanti is a word indicating what is near and evident. Brahmacariyanti is the Noble Eightfold Path (magga-brahmacariya). Vussatīti means will fulfill. This has been said – solely for the complete and unreserved abandonment of becoming (bhava) in the realms of desire, etc., through the abandoning of its origin, this Noble Eightfold Path, which includes the three aggregates of morality, etc., attained by me after practicing extremely difficult perfections (pāramī) for four incalculable eons with a hundred thousand aeons added, crushing the heads of the three Māras at the Bodhi tree, is lived, is developed.

‘‘ye hi kecī’’tiādimāha. Therein, yeti is an indefinite designation. Hīti is merely a particle. Kecīti is some. Even with two words, it indefinitely encompasses those with views who speak thus. Samaṇāti are samaṇas merely by having gone forth, not those who have calmed evil. Brāhmaṇāti are brāhmaṇas merely by birth, not those who have banished evil. The word vā is in the sense of विकल्प (vikappa). Bhavena bhavassa vippamokkhamāhaṃsūti means some declared liberation from all becoming (bhava), the purity of saṃsāra, by means of becoming in the realm of desire or becoming in the realm of form.

Who indeed speaks thus? Those who advocate Nibbāna in this very life. For some of them say, "The self, endowed with the abundant five strands of sense pleasure, attains supreme Nibbāna in this very life." Some say, "The self, possessing the first jhāna of the form realm…pe… Some say, "The self, possessing the second, third, fourth jhāna, attains supreme Nibbāna in this very life." As it was said –

"Here, bhikkhus, some samaṇa or brāhmaṇa is one who speaks thus, holds such a view: ‘When, good sirs, this self is endowed with the five strands of sense pleasure…’" (Dī. Ni. 1.94) – and so on.

But because, like a leech that has drunk its fill and is satisfied, there will be no desire for sense pleasures, etc., for that self that is endowed with sense pleasures, and in the absence of that, there will be only the absence of becoming (bhava), and whichever becoming (bhava) this method is found in, liberation from all becoming (bhava) occurs through that becoming (bhava), therefore it is said, "They declared liberation from becoming (bhava) by means of becoming (bhava)." And those whose doctrine is that "having wandered in saṃsāra for such and such a time, both fools and wise men, standing in the final becoming (bhava), are liberated from saṃsāra," they too declare liberation from becoming (bhava) by means of becoming (bhava). For it was said –

"Having wandered and transmigrated through eighty-four hundred thousand great eons, both fools and wise men will make an end to suffering." (Dī. Ni. 1.168).

bhavenāti means by the view of becoming (bhava). Because it exists and stands perpetually, the Sassata view, which is the Eternalist view, is called the view of becoming (bhava); here, the view of becoming (bhava) is simply called becoming (bhava) with the elision of the latter part of the compound, as in the case of craving for becoming (bhava-taṇhā), etc. And through the view of becoming (bhava), some imagine a particular kind of becoming (bhava) as the cessation of the activity of the defilements and the state of permanence, etc., due to the long duration of life, and liberation from becoming (bhava), just as the heron Brahmā said, "This is permanent, this is stable, this is eternal, this is not subject to change" (Ma. Ni. 1.501). How can there be liberation from becoming (bhava) for those who grasp perversely in this way, whose view is that there is escape where there is no escape? Therefore, the Blessed One said – ‘‘sabbe te ‘avippamuttā bhavasmā’ti vadāmī’’ti.

Vibhavenāti means by annihilation. Bhavassa nissaraṇamāhaṃsūti means they declared the going forth, the deliverance, the purity of saṃsāra, from all becoming (bhava). For those who did not approve of the doctrine of those who said, "Liberation from becoming (bhava) is by means of becoming (bhava)," asserted deliverance by means of the cessation of becoming (bhava). Vibhavenāti means by the annihilation view. Because the self and the world are annihilated and destroyed, the annihilation view is called "vibhava" in the manner stated above. For through the annihilation view, beings are annihilated after arising here and there, and that itself is the purity of saṃsāra, according to the annihilationists. For it was said –

"When, good sirs, this self is material, composed of the four great elements…pe… having attained the realm of neither-perception-nor-non-perception, then, good sirs, this self is completely annihilated" (Dī. Ni. 1.85).

Likewise –

"There is no giving, great king, no offering, no sacrifice…pe… both fools and wise men are annihilated and destroyed at the breakup of the body, they do not exist after death" (Dī. Ni. 1.171).

‘‘sabbe te ‘anissaṭā bhavasmā’ti vadāmī’’ti. For deliverance and liberation from becoming (bhava) are never possible without eradicating the remaining defilements through the cultivation of the Noble Path. Thus, because of the lack of understanding of reality of those samaṇas and brāhmaṇas, having fallen into the two extremes of "it is" and "it is not," it is merely the agitation and movement due to craving and views; because those who are attached to views are deluded even about the causes of existence, and are bound by the attachment of craving to the pillar of wrong view firmly planted in the ground of self-identity, like a monkey bound by a snare, they do not abandon the place of bondage, how can there be liberation for them?

‘‘upadhiṃ hī’’tiādimāha. Therein, upadhinti means the upadhi of the aggregates, etc. Hīti is merely a particle. Paṭiccāti means depending on, making a condition. Dukkhanti means suffering such as birth, etc. What is said? Where these adherents of views imagine liberation, there the upadhis of the aggregates, defilements, and volitional activities have been obtained; how can there be deliverance from suffering there? For where there are defilements, there is the uninterrupted continuation of the cycle of becoming (bhava) due to the arising of volitional activities; thus, the revolving suffering does not cease. Therefore, it was said – "For suffering arises dependent on upadhi."

‘‘sabbupādānakkhayā natthi dukkhassa sambhavo’’ti vuttaṃ. Therein, sabbupādānakkhayāti means due to the complete abandonment of all these four kinds of clinging—sense-clinging, view-clinging, habit-and-vow-clinging, and self-doctrine-clinging—through the attainment of the Noble Path. Among these, the three kinds of clinging—view-clinging, habit-and-vow-clinging, and self-doctrine-clinging—are destroyed by the Stream-entry Path, they attain the state of non-arising. Sense-clinging is destroyed by the first path, leading to states of woe; the gross form consisting of sensual lust is destroyed by the second; the subtle form by the third; the abandonment of attachment to form and formless realms is destroyed by the fourth. Thus, it should be understood that it is destroyed by all four paths, it attains the state of non-arising. Natthi dukkhassa sambhavoti means in this way, due to the complete destruction of clinging in every way, and due to the non-arising of the entire group of defilements because of its unity, there is no arising, no manifestation, of even a small amount of revolving suffering.

‘‘lokamimaṃ passā’’tiādimāha. Therein, lokamimaṃ passāti means directing the act of seeing to himself, the Teacher addresses himself, enjoining the act of seeing since this world has become accessible to his Buddha-eye as a direct object of perception. Puthūti means many, or separately, separately. Avijjāya paretāti means overpowered by ignorance, which covers the Four Noble Truths, as stated in the manner of "ignorance of suffering," etc. (Dha. Sa. 1106; Vibha. 226). Bhūtāti means born and produced from actions and defilements. Bhūtaratāti means delighting in beings, craving for other beings with the perception of mother, father, children, spouses, etc.; or delighting in the five aggregates, with the concept of man and woman, etc., because of not understanding their nature of impermanence, unpleasantness, suffering, and non-self, and due to the grasping of permanence, etc., and self and belonging to self. Bhavā aparimuttāti means not liberated from becoming (bhava), from saṃsāra, by the aforementioned grasping of craving and views.

And here, first, by drawing the entire community of beings together generally with the singular "lokamimaṃ," indicating an indefinite grasp, and then, proclaiming his Buddha-eye’s power of knowledge, "this world is diverse and different in terms of the womb of becoming, destination, status, abode of beings, and even there, it is seen by me individually in terms of this or that community of beings, etc.," the Teacher, making a change in wording, indicates a definite grasp with the plural "puthū avijjāya paretā bhūtā," etc. And having done so, by making "lokamimaṃ" a word of application, the indication in the plural of the individual is not contradictory, because it is a different sentence. But some recite "avijjāya paretaṃ bhūtaṃ bhūtarataṃ bhavā aparimuttaṃ," intending a single sentence; however, the ancient reading is due to the difference in inflection.

‘‘ye hi kecī’’tiādimāha. Therein, ye hi keci bhavāti means whatever becomings (bhava), differing in various ways through the division of becoming in the realm of desire, etc., becoming with perception, etc., becoming of one constituent, etc., whatever becomings that are delightful or undelightful, long-lasting or momentary. Sabbadhīti means in every way, through the division of upwards, downwards, across. Sabbatthatāyāti means through the division of heaven, the states of woe, human beings, etc. Sabbe tetiādīsu means all those becomings (bhava), being the phenomena of form, feeling, etc., are anicca in the sense of non-existence, dukkhā in the sense of being oppressed by arising and passing away, and vipariṇāmadhammā because they are subject to change in two ways, by old age and death. The word iti has the meaning of "and so on" or the meaning of "kind"; therefore, having included the characteristic of non-self, they are said to be anattā in the sense of not being under one's control, or in the sense of not being under one's control due to being subject to change.

Evaṃ, in the manner of penetrating the three characteristics, etaṃ, this group of five aggregates called becoming (bhava), yathābhūtaṃ, in accordance with reality, sammappaññāya, with right knowledge, with path knowledge accompanied by insight, passato, for one who sees, who penetrates in terms of comprehensive understanding, etc., taṇhā pahīyati, craving in becomings (bhava) that arises in the manner of "becoming (bhava) is permanent," etc., is abandoned, it ceases completely at the moment of attaining the supreme path, vibhavaṃ, annihilation, nābhinandati, he does not desire. For such a person, that craving (taṇhā), which has eight hundred varieties in terms of sensual craving, etc., and endless varieties in terms of conditions, etc., sabbaso, in every way, taṇhānaṃ khayā, due to the destruction of craving, the non-arising and cessation entirely of the entire side of defilement due to the Noble Path, is nibbāna.

"Tassa nibbutassa" etc., he said. Its meaning is: that bhikkhu who is extinguished by the cessation of craving, with defilements destroyed by the extinction of defilements in the manner stated, who has destroyed the āsavas, for that extinguished bhikkhu, without clinging because of the absence of clinging, or because of the non-grasping of the defilements, the formations, and Māra, there is no further becoming, there is no arising in the future as rebirth. And by him who is such, Māra is overcome; at the moment of the Noble Path, the Māra of defilements, the Māra of formations, and the Māra of the son of the gods; and at the moment of the final consciousness, the Māra of the aggregates and the Māra of death—these five kinds of Māra are overcome, defeated, made unable to raise their heads again, and rendered harmless, because the battle waged by the Māras in various places has been won by him. However, such a victor in battle, by attaining the characteristic of suchness due to the absence of change in all desirable things, is such, an arahant. He has transcended all existences—all existences in their stated variety—he goes beyond; he does not come to be reckoned anywhere. Rather, like a flame without fuel, he is unidentifiable after final extinction. Thus, the Blessed One concluded this great utterance by taking the pinnacle of the element of nibbāna without residue of clinging.

The Commentary on the Tenth Sutta is Finished.

And the Commentary on the Nanda Vagga is Finished.

4. The Meghiya Vagga

1. The Commentary on the Meghiya Sutta

31. In the first [sutta] of the Meghiya Vagga, at Cālikā: in a city of that name. It is said that around that city, except for the gate area, there was moving mud on all sides. Because it stood dependent on that moving mud, it appeared to those who looked at it as if it were moving; therefore, it is called "Cālikā." At Cālikā Mountain: not far from that city is a mountain. That too, because it is entirely white, appears to be moving to those who look at it on the Uposatha day of the dark fortnight; therefore, it has come to be known as "Cālikā Mountain." There, they built a large monastery for the Blessed One. At that time, the Blessed One, having made that city his alms village, was dwelling in that great monastery on Cālikā Mountain. Therefore, it was said, "He was dwelling at Cālikā, on Cālikā Mountain." Meghiya: the name of that Thera. Was the attendant: was the personal attendant. For the Blessed One, in the period after his first enlightenment, the attendants were not fixed; sometimes it was Nāgasamāla, sometimes Nāgita, sometimes Upavāṇa, sometimes Sunakkhatta. Even then, Meghiya Thera was the attendant. Therefore, he said, "At that time, Venerable Meghiya was the attendant of the Blessed One."

Jantugāma: the name of another alms village of that same monastery. "Jattugāma" is also a reading. Kimikāḷā: of the river named "Kimikāḷā" because of the abundance of black worms. For a walk: wandering for the purpose of relieving the weariness that had arisen in the legs from prolonged sitting. Delightful: because it brings delight to those who see it due to the unbroken line of trees and the smoothness of the foliage. Pleasant because of the density of the shade and the lovely expanse of ground. Charming because it gladdens the mind by generating joy and happiness in those who enter within. Enough: sufficient, or the meaning is suitable. One who desires seclusion: one who desires the practice of meditation through effort. For seclusion: for performing the practices of a renunciate. I would go: I would go. It seems that in the past, that place had been a park enjoyed by a king for five hundred lives in an unbroken succession. As soon as he saw it, his mind inclined to dwell there. Wait a while: the Teacher, having heard the Thera's words, considering, and knowing that "his knowledge has not yet matured," rejecting it, spoke thus. Just for a little while: this, however, he said for the purpose of generating in him the tenderness of mind [thinking], "Even if I go and the task is not accomplished, I will return again without disappointment out of affection." Until another bhikkhu comes: until another bhikkhu comes into my presence, wait for a while, is the meaning. "Let some bhikkhu be seen" is also a reading. "Let him come" is also read, and likewise, "Let him be seen."

There is nothing further to be done: because of the accomplishment of the sixteen duties of perfect knowledge etc., in the four truths by means of the four paths, or because of the attainment of complete enlightenment, there is nothing else further to be done. Nor is there any accumulation of what has been done: nor is there any further accumulation of what has been done. For the path that has been cultivated is not cultivated again, or there is no need to abandon again the defilements that have been abandoned. There is accumulation of what has been done: because the morality etc., the teachings, and the Noble Path that have been produced in my being have not been attained, there is a further accumulation, which is the increasing of that, which is desirable, is the meaning. If Meghiya were speaking of exertion, what could we say?: if he were speaking that, "I will do the practices of a renunciate", what else could we say?

Sat down for the day's retreat: he sat down for the sake of the day's retreat. And he sat down on the auspicious stone slab where, in the past, he had been seated as a king enjoying the pleasures of the park with a retinue of various dancers for five hundred lives in an unbroken succession. From the time he sat down, it was as if his state as a renunciate had disappeared, and he became as if he had assumed the attire of a king and was seated on a magnificent couch under a white parasol, surrounded by a retinue of dancers. As he was savoring that prosperity, a thought of sensual desire arose in him. At that very moment, he saw two thieves who had been caught red-handed being brought and placed before him. For one of them, a thought of ill-will arose in the manner of ordering execution; for the other, a thought of violence in the manner of ordering imprisonment. Thus, like a tree covered with a creeper or a honey-gatherer with bees, he was surrounded and enveloped by unwholesome thoughts. Referring to that, "Then, to Venerable Meghiya" etc., was said.

It is wonderful, indeed, O good sir: this is a wonder of censure, just as Venerable Ānanda said upon seeing the Blessed One's withered body, "It is wonderful, Lord; it is marvelous, Lord" (Saṃ. Ni. 5.511). Others, however, say, "At that time, due to greed for flowers, fruits, and leaves, a thought of sensual desire [arose]; due to hearing the harsh sounds of birds and other creatures, a thought of ill-will; due to the intention of repelling them with clods and other things, a thought of violence; 'I will dwell right here'—due to attachment to that place, a thought of sensual desire; seeing the forest dwellers here and there, due to mental aversion towards them, a thought of ill-will; due to the intention of harming them, a thought of violence arose in him." However it was, the arising of wrong thoughts in him was the cause of wonder. Lingering: clinging, pervading. The plural is seen even when referring to oneself, who is venerable and singular. "Following" is also a reading.

Approached the Blessed One: being thus enveloped by wrong thoughts, unable to do what was conducive to meditation, reflecting, "Having seen this, the Blessed One of far-reaching vision forbade it," and [thinking], "I will inform the Ten-Powered One of this reason," he rose from his seat and approached the Blessed One. Having approached, he reported his own experience with "Here, for me, Lord," etc.

For the most part: frequently, often. Evil: base. Unwholesome: arising from unskillfulness. Or, evil in the sense of leading to a bad destination, unwholesome because of being opposed to what is wholesome. Thinking, pondering, applying the mind to an object is vitakka; kāmavitakka is a thought accompanied by sensual desire, meaning a thought associated with sensual desire, with an object of sense pleasures. A thought accompanied by ill-will is byāpādavitakka. A thought accompanied by violence is vihiṃsāvitakka. Among these, the thought of sensual desire is opposed to renunciation, arising from delighting in sensual pleasures; the thought of ill-will is opposed to loving-kindness, arising from being angry with beings, [thinking], "Let these beings be killed or destroyed or may they not exist"; the thought of violence is opposed to compassion, arising from the intention of harming beings with hand, clod, stick, etc.

Why, then, did the Blessed One permit him to go there? [Because he thought,] "Even if I do not permit him, he will certainly leave me behind and go, and he might think, 'The Blessed One does not allow me to go because he desires to be served.' That would lead to his harm and suffering for a long time." So he permitted him.

He said, "For one whose liberation of mind is immature," etc. There, immature: not having attained maturity. Liberation of mind: liberation of the mind from defilements. In the earlier part, there is liberation of the mind from defilements by way of temporary suppression and by way of overcoming; in the later part, by way of complete eradication and by way of tranquility. That liberation has already been spoken of extensively below; therefore, it should be understood in the manner stated there. There, when the basis has been matured and awakened by the qualities that ripen liberation, as insight takes hold of the essence of the path and progresses towards maturity, the liberation of mind is said to be mature; in the absence of that, it is immature.

What, then, are the qualities that ripen liberation? Fifteen qualities should be understood, in the sense of purifying the faculties of faith etc. This was said:

"By avoiding a person without faith, by associating with, attending on, and waiting upon a person with faith, and by reflecting on inspiring discourses, the faculty of faith is purified by these three ways.

"By avoiding a lazy person, by associating with, attending on, and waiting upon a person with aroused energy, and by reflecting on right exertion, the faculty of energy is purified by these three ways.

"By avoiding a person of confused mindfulness, by associating with, attending on, and waiting upon a person of established mindfulness, and by reflecting on the foundations of mindfulness, the faculty of mindfulness is purified by these three ways.

"By avoiding a person who is not concentrated, by associating with, attending on, and waiting upon a person who is concentrated, and by reflecting on the liberations of jhāna, the faculty of concentration is purified by these three ways.

"By avoiding a person of little wisdom, by associating with, attending on, and waiting upon a person of wisdom, and by reflecting on the practice of profound knowledge, the faculty of wisdom is purified by these three ways.

"Thus, by avoiding these five types of individuals, by associating with, attending on, and waiting upon these five types of individuals, and by reflecting on these five discourses, these five faculties are purified by these fifteen ways" (paṭi. ma. 1.185).

After saying, "Five things conduce to maturity," he elaborated them, beginning with "Here, Meghiya, a bhikkhu is one with good friends."

Good friend: one whose friend is good, noble, and beautiful is a good friend. The person whose friend, endowed with qualities such as morality, is in every way helpful, [being] "the slayer of harm, the establisher of benefit," that person is indeed a good friend. He proceeds in all postures of conduct together with good individuals as stated, not without them; therefore, he is one with good companions. He conducts himself among good individuals with mind and body in a state of inclination, leaning, and bent; therefore, he is one who inclines to good. By three terms, he generates regard for association with good friends.

Herein, this is the characteristic of a good friend: here, a good friend is endowed with faith, endowed with morality, endowed with learning, endowed with generosity, endowed with energy, endowed with mindfulness, endowed with concentration, endowed with wisdom. There, by the endowment with faith, he has faith in the Tathāgata's enlightenment and in the fruit of action, and therefore, he does not abandon the welfare of beings, which is the cause of perfect enlightenment. By the endowment with morality, he is dear, agreeable, respected, and esteemed by his fellow ব্রহ্মচারীs, one who admonishes, one who censures evil, one who speaks, one who is patient in receiving instruction. By the endowment with learning, he is one who speaks of profound topics connected with truth, dependent origination, etc. By the endowment with generosity, he is content with little, satisfied, secluded, and unassociated. By the endowment with energy, he is one who has aroused energy for the practice of benefiting beings. By the endowment with mindfulness, he is one who has established mindfulness. By the endowment with concentration, he is undistracted and has a concentrated mind. By the endowment with wisdom, he knows without perversion. He, investigating the paths of wholesome qualities with mindfulness, knowing the beneficial and harmful to beings as they really are with wisdom, becoming single-minded there with concentration, preventing beings from the harmful and enjoining them in the beneficial with energy. Therefore, he said:

"Dear, respected, esteemed,
One who speaks and is patient in receiving instruction;
One who speaks on profound topics,
And does not engage [others] in what is inappropriate" (a. ni. 7.37);

"This first principle leads to maturity": This blameless principle, mentioned first among these five principles because of being the origin of the monastic life, known as good friendship, and because of being the main factor in many benefits for all wholesome qualities, leads to the maturity of liberation of mind by purifying faith and other qualities that are not yet purified. Here, the great benefit and importance of a good friend should be understood from the sutta passages such as the Dharma-treasurer, who said, "Venerable sir, good friendship is half of the monastic life," and the Buddha, having forbidden him twice, saying, "Not so, Ānanda," [and then saying,] "Good friendship, good companionship, is the whole of the monastic life, Ānanda." (saṃ. ni. 1.129; 5.2)

"Furthermore": Moreover, another category of Dhamma. "Virtuous": Here, in what sense is virtue (sīla) virtue? Virtue is virtue in the sense of "composing". What is this composing (sīlana) called? It is composure, meaning the non-scattering of bodily action, etc., due to good conduct. Or, it is supporting, meaning the state of being a foundation as a basis for wholesome qualities such as jhāna. Therefore, sīla means that which composes (sīleti) or is composed (sīlaṃ). This, for the moment, is the meaning of virtue (sīla) according to the way of defining characteristics. However, others explain the meaning according to the way of etymology: "It has the meaning of 'head' (siraṭṭho), the meaning of 'cool' (sītalaṭṭho), the meaning of 'virtue' (sīlaṭṭho), and the meaning of 'restraint' (saṃvaraṭṭho)." Therefore, one who possesses this virtue, whether completely or exceedingly, is virtuous (sīlavā), meaning accomplished in virtue.

He speaks beginning with "Restrained with the restraint of the Pātimokkha". There, Pātimokkha means the virtue of the training rules. For, that which protects one who guards it, that which liberates (mokkheti) and releases (moceti) one from suffering such as that of the apāya realms, is the Pātimokkha. Restraining is restraint (saṃvaro), non-transgression by body and speech. The Pātimokkha itself is restraint (saṃvaro), the restraint of the Pātimokkha (pātimokkhasaṃvaro); one whose body and speech are restrained (pihitakāyavāco) by that is "restrained with the restraint of the Pātimokkha"; this is a description of his state of being established in that virtue. "Dwells" is a description of being endowed with a mode of dwelling in accordance with that. "Accomplished in conduct and scope" is a description of the qualities that are helpful both to the restraint of the Pātimokkha below and to the practice of the special qualities above. "Seeing danger in the slightest faults" is a description of the quality of not deviating from the virtue of the Pātimokkha. "Undertaking" is a description of undertaking the training rules completely and without remainder. "Trains" is a description of being endowed with training. "In the training rules" is a description of the things to be trained in.

Another method: Because of the strength of the defilements, because of the ease of bad actions, and because of the difficulty of meritorious actions, a being is prone to falling into the lower realms many times, thus called "pātī", an ordinary person. Or, due to impermanence, one is prone to going (gamanasīloti pātī) wandering around without stability like a pot thrown by the force of karma in states of existence, or because of the tendency to fall into a state of existence in various realms of beings due to death (maraṇavasena vā tamhi tamhi sattanikāye attabhāvassa patanasīloti vā pātī), the continuum of beings, or even just the mind itself. That which releases those beings (pātinaṃ) from the suffering of saṃsāra is the Pātimokkha. For a being is called "liberated" (vimutto) by the liberation of the mind. For it was said, "Beings are purified by the cleansing of the mind" (saṃ. ni. 3.100), and "The mind is liberated, without clinging, from the āsavas" (mahāva. 28).

Or, because of ignorance, etc., one falls, goes, and continues in saṃsāra, thus is called "pāti", for it was said, "For beings obstructed by ignorance and bound by craving, they run and wander in saṃsāra" (saṃ. ni. 2.124). Release (mokkho) from the threefold defilements such as craving for that falling being is by this, thus it is Pātimokkha; the construction of the compound should be understood like that of "kaṇṭhekālo" etc.

Or, that which causes one to fall and perish (pāteti vinipāteti) from suffering is pāti, the mind. For it was said, "The world is led by the mind, the world is drawn around by the mind" (saṃ. ni. 1.62). Release for that which causes to fall is by this, thus it is Pātimokkha. Or, one falls into suffering of the lower realms and suffering of saṃsāra by this, thus pāti is defilements such as craving. For it was said, "Craving begets a person" (saṃ. ni. 1.55-57), and "Craving is the person's companion" (itivu. 15, 105). From that, release from falling is Pātimokkha.

Or, that in which one falls is pāti, the six internal and external sense bases. For it was said, "The world arises in the six, and makes intimacy in the six" (su. ni. 171). From that, release from pāti, which is the six internal and external sense bases, is Pātimokkha. Or, that which has falling (pāto) is pāti, saṃsāra. From that, release is Pātimokkha.

Or, because he is the lord of the Dhamma, the lord of the entire world, the Blessed One is called Pati, and that by which one is released is Mokkha. The Mokkha of Pati, because it is established by him, is Patimokkha, Patimokkha itself is Pātimokkha. Or, because it is the root of all good qualities, it is Pati in the sense of being supreme, and it is Mokkha in the sense as stated above, thus it is Patimokkha, Patimokkha itself is Pātimokkha. Thus it was said, "Pātimokkha is the face," and so on in detail.

pa is in the sense of "manner", atī is an indeclinable used in the sense of "exceedingly"; therefore, that which releases exceedingly in various ways is Pātimokkha. For this virtue, itself in terms of its components, and also together with samādhi and together with paññā, releases and liberates exceedingly by way of overcoming and by way of complete destruction, thus it is Pātimokkha. Or, pati mokkho is Patimokkha, meaning release individually from each fault of transgression. Patimokkha itself is Pātimokkha. Or, mokkha is Nibbāna, that which is like a reflection of that mokkha is Patimokkha. For restraint of virtue is like the rising of the dawn of the sun for Nibbāna, and is both its arising and its reflection, according to appropriateness, because it extinguishes defilements. Patimokkha itself is Pātimokkha. Or, that which turns away and releases from suffering is Patimokkha, Patimokkha itself is Pātimokkha. Thus, in this way, the meaning of the word Pātimokkha should be understood here.

That by which one restrains and covers is restraint (saṃvaro), the Pātimokkha itself is restraint, the restraint of the Pātimokkha (pātimokkhasaṃvaro). In terms of meaning, however, it is the abstinences and intention from that which should be transgressed. One who is endowed with and possesses that restraint of the Pātimokkha is said to be restrained with the restraint of the Pātimokkha. This was said in the Vibhaṅga:

"He is endowed with, possessed of, come to, fully come to, furnished with, fully furnished with, and associated with this restraint of the Pātimokkha, therefore he is called restrained with the restraint of the Pātimokkha" (vibha. 511).

"Dwells" means he dwells, behaves, and conducts himself with the behavior of the modes of conduct.