Namo tassa bhagavato arahato sammāsambuddhassa

Majjhimanikāya

Uparipaṇṇāsa-aṭṭhakathā

1. Devadahavagga

1. Devadahasuttavaṇṇanā

1. Evaṃ me sutaṃ means the Devadaha Sutta. Therein, devadahaṃ nāma means that devā are called kings, and there was a beautiful and well-protected auspicious pond of the Sakyan kings there, and because it was a pond (daha) of the gods (devānaṃ), it was known as "Devadaha". Based on that, that town also came to be known as Devadaha. The Blessed One, depending on that town, was dwelling in the Lumbini Grove. Sabbaṃ taṃ pubbekatahetū means because of past actions. With this, it shows that they reject both the feeling of action (kammavedana) and the doing of action (kiriyavedana) and accept only one feeling of result (vipākavedana). Evaṃ vādino, bhikkhave, nigaṇṭhā means that with this, he shows definitively what was previously stated indefinitely.

Ahuvamheva mayanti The Blessed One, knowing their state of unknowing, asks this only wishing to bring reproach upon the teaching. For how would those who do not even know "we existed" know whether an action was done or not done? The same method applies to further questioning.

2. Evaṃ sante means in the Cūḷadukkhakkhandha Sutta (M. i, 179-180), it means with the statement of Mahānigaṇṭha being true, but here it means with this much being your state of unknowing. Na kallaṃ means it is not fitting.

3. Gāḷhūpalepanenāti by means of thick plastering, repeatedly daubed, not like something smeared with lime. Esaniyāti with a probe, even with a measuring stick. Eseyyāti one should investigate whether it is deep or shallow. Agadaṅgāranti powder of scorched harītakī or āmalaka. Odaheyyāti one should throw in. Arogoti etc. is as stated in the Māgaṇḍiya Sutta (M. ii, 213).

Evameva khoti Here, this is a comparison: for the one pierced by an arrow, the time when the pain is evident is like the time for these people when it would be possible to know "whether we existed in the past or not, whether we did an evil deed or not, whether we did such an evil deed". The time when the pain is evident during the four stages such as cutting around the wound's opening, is like the time when it would be possible to know "this much suffering is exhausted for us, when this much is exhausted, all suffering will be exhausted, we will be established in purity." The time of knowing the ease in the aftermath is like the time of knowing the abandonment of unwholesome things and the attainment of wholesome things in this very life. Thus, here, one simile has three meanings, and one meaning is illuminated by four similes.

4. But these people do not know even one of these; like someone who has not been pierced by an arrow, once the arrow has gone, thinks "I have been pierced" merely from the word of an opponent, and like a man afflicted by suffering, they believe all this merely on the authority of Mahānigaṇṭha's word, and being unable to bring back the meaning with the simile of the arrow in this way, they, like a weak dog that stirs up game and turns it towards its master while retreating itself, put the argument on Mahānigaṇṭha's head and said, nigaṇṭho, āvuso, etc.

5. Then the Blessed One, refuting them along with their teacher, said pañca kho ime, etc. Tatrāyasmantānanti among those five things, to the venerable ones. Kā atītaṃse satthari saddhā means what is the faith in the teacher who advocates the past? What is the faith of you in Mahānigaṇṭha, who believe in the doctrine of the past? He asks whether it is based on truth or not, whether it has real results or not. The same method applies to the remaining phrases. Sahadhammikanti with a reason, with a cause. Vādapaṭihāranti a counter-argument. Thus, he shows their doctrine of cutting off faith, saying "remove faith, this is all weakness".

6. Avijjā aññāṇāti through ignorance and unknowing. Sammohāti through delusion. Vipaccethāti you believe wrongly, or you take a perverted grasp, is the meaning.

7. Diṭṭhadhammavedanīyanti giving results in this very existence. Upakkamenāti by effort. Padhānenāti by exertion. Samparāyavedanīyanti giving results in the second or third existence. Sukhavedanīyanti wholesome action that gives pleasant results from desirable objects. The opposite is dukkhavedanīyaṃ. Paripakkavedanīyanti to be experienced in a ripe, accomplished existence; this is another term for diṭṭhadhammavedanīyaṃ. Aparipakkavedanīyanti to be experienced in an unripe existence; this is another term for samparāyavedanīyaṃ. Even so, this is the distinction here: that which is done in the first age gives results in the first age, the middle age, or the last age; that which is done in the middle age gives results in the middle age or the last age; that which is done in the last age gives results right there; that is called diṭṭhadhammavedanīyaṃ. But that which gives results within seven days is called paripakkavedanīyaṃ. That can be either wholesome or unwholesome.

It is said that a poor man named Puṇṇa lived in Rājagaha, depending on the treasurer Sumana. One day, when a festival was announced in the city, the treasurer said to him, "If you plow today, you will get two oxen and a plow. Why play at the festival? Will you plow?" (Puṇṇa said:) "What use do I have for the festival? I will plow." "Then take the oxen you want and plow," (said the treasurer). He went to plow. On that day, the Elder Sāriputta arose from cessation and, considering, "For whom shall I do a favor?" seeing Puṇṇa, took his robe and bowl and went to the place where he was plowing. Puṇṇa stopped plowing, gave the elder a toothpick and water for his face. The elder refreshed himself and sat not far from the work, looking for an offering of food. Then, seeing his wife bringing food, he showed himself right on the road.

He was born as Puṇṇaseṭṭhi.

There was a poor man named Kāḷaveḷiya. His wife cooked gruel from stale leaves. The Elder Mahākassapa arose from cessation and, considering, "For whom shall I do a favor?" seeing him, went and stood at the doorway. She took the bowl, put everything in it, and gave it to the elder. The elder went to the monastery and presented it to the Teacher. The Teacher took only enough to sustain himself, and the rest was sufficient for five hundred monks. Kāḷavaḷiya also reached that place and received a small wage. Mahākassapa asked the Teacher about the result for Kāḷavaḷiya. The Teacher said, "On the seventh day from now, he will receive a treasurer's parasol." Hearing that story, Kāḷavaḷiya went and told his wife.

A yakkha named Dīghatāla, seeing her going by the root of that tree, said, "Stop, stop, you are food for me." "I am not your food; I am a royal messenger." "Where are you going?" "To the man sitting on the execution stake." "Can you carry a message for me too?" "Yes, I can." "Announce, 'Dīghatāla's wife, Sumana, daughter of the Deva-king, has given birth to a black son.'" "There are seven pots of treasure at the base of this tāla tree; you should take them." She went, proclaiming, "Dīghatāla's wife, Sumana, daughter of the Deva-king, has given birth to a black son."

The story of Mallikādevī should also be told. These, for now, are stories of wholesome actions.

Nandamāṇavaka however, acted improperly towards the therī Uppalavaṇṇā. As he got up from the bed and went out, the great earth split open, giving him space, and he fell into the great hell right there. Nanda also, the cattle slaughterer, having worked as a cattle slaughterer for fifty years, one day, not getting meat at mealtime, cut off the tongue of a living bull, cooked it on embers, and began to eat it. Then his tongue broke off at the root and fell right into the bowl of food; he died screaming and was reborn in hell. Nanda, the yakkha also, going through the sky with another yakkha, seeing the Elder Sāriputta sitting in the open at night with freshly shaved hair, wishing to strike him on the head, announced it to the other yakkha, and though prevented by him, he struck a blow and, screaming, "I am burning, I am burning," entered the earth right there and was reborn in the great hell. These are stories of unwholesome actions.

Samparāyavedanīyaṃ namely, the result that will arise from an undiminished jhāna is said here to be a result that has arisen here. The action that is the root of that is neither diṭṭhadhammavedanīyaṃ nor samparāyavedanīyaṃ; it is not considered, even though it is not considered, it should be understood to be samparāyavedanīyaṃ. The attainment of fruition (phalasamāpatti) result in a future life of the first path etc., is said here to be a quality that has arisen. Even though it is said thus, the path action should be understood to be paripakkavedanīyaṃ. For the path volition (maggacetanā) is the quickest to give fruit, because it has immediate fruit.

8. Bahuvedanīyanti associated with the realm of perception (saññābhavūpagaṃ). Appavedanīyanti associated with the realm of non-perception (asaññābhavūpagaṃ). Savedanīyanti action with results (savipākaṃ kammaṃ). Avedanīyanti action without results (avipākaṃ kammaṃ). Evaṃ santeti when there is no obtaining of the causes for being samparāyavedanīya etc. through effort in these actions of diṭṭhadhammavedanīya etc. Aphaloti fruitless, pointless. Thus, having shown the fruitlessness of effort in a non-emancipating teaching, it should be understood that he shows the doctrine of cutting off exertion. Sahadhammikā vādānuvādāti arguments and counter-arguments of the nigaṇṭhas are reasonable because of the reason stated by others. Gārayhaṃ ṭhānaṃ āgacchantīti they come to a cause that should be reproached by the wise. There is also the reading "vādānuppattā gārayhaṭṭhānā". Its meaning is: because of the reason stated by others, the nigaṇṭhas' argument, having arisen reasonably, comes to the ten grounds for reproach, such as disparaging that argument, weakening it, and being a doer of bad actions.

9. Saṅgatibhāvahetūti because of the cause of determinism. Pāpasaṅgatikāti those determined for evil. Abhijātihetūti because of the six causes of noble birth.

10. Thus, having shown the fruitlessness of effort for the nigaṇṭhas, now, in order to show the fruitfulness of effort and exertion in the emancipating teaching, he said kathañca, bhikkhave, etc. Therein, anaddhabhūtanti unoverpowered. The state of being human is called unoverpowered by suffering; that is, it does not overpower or dominate. But by making effort with various kinds of difficult practices, he overpowers it with suffering. But those who have gone forth in the Dispensation, whether they are forest-dwellers or tree-root dwellers, do not overpower themselves with suffering. For exertion in the emancipating Dispensation is called right effort (sammāvāyāma).

But the Elder said: one who is born in a wealthy family, being seven years old, adorned and dressed, sitting on his father's lap, having done the meal duties in the house, attains arahatta when the truths are revealed as the monastic community is making a blessing; or, told by his parents, "Will you go forth, dear?" says, "Yes, I will go forth," and having been bathed and adorned, is taken to the monastery, having learned the five aggregates, sitting down, he attains arahatta at the edge of the razor as his hair is being shaved off; or a newly ordained monk, with his head anointed with realgar oil, having eaten the rice sent by his parents the next day, attains arahatta sitting in the monastery; this one does not overpower himself with suffering. This is supreme honor. One who is born in a slave's womb, even wearing a silver ring, even anointing his body with millet flour and being brought, saying, "Let him go forth," attains arahatta at the razor's edge or the next day; this one also does not overpower himself with suffering.

Dhammikaṃ sukhaṃ means the four requisites-happiness arising from the Sangha or a group. Anadhimucchito means not infatuated by the intoxication of craving. Indeed, one should not be greedy, thinking, "I will not abandon this righteous happiness." For indeed, alms received by lot or the requisites for residing during the rains that arise from the Sangha, when consumed among the bhikkhus in the midst of the Sangha after determining "this is for this purpose," grow with virtue, concentration, insight, path, and fruition, like a lotus in a dish. Imassā means of these five aggregates in the present, which are the root. Dukkhanidānassā means of craving. For indeed, that is the origin of the suffering of the five aggregates. Saṅkhāraṃ padahato means while making an effort of application. Virāgo hotī means detachment occurs through the path. This is what is said: "By the effort of application, detachment from this origin of suffering occurs for me." Thus, evaṃ pajānātī means, with this, the path of pleasant practice with quick comprehension is described. In the second instance, the characteristic of equanimity of that effort of application is described. So yassa hi khvāssā—here, this is the meaning in brief: that person for whom detachment from the origin of suffering occurs through the effort of application, applies effort there, applies effort through the path. But for whom detachment from the origin of suffering occurs while maintaining equanimity, develops equanimity there, develops through the development of the path. Tassā means of that person.

11. Paṭibaddhacitto means one whose mind is bound by desire and lust. Tibbacchando means intense desire. Tibbāpekkho means intense longing. Santiṭṭhanti means they stand together. Sañjagghanti means laughing with great laughter. Saṃhasanti means making a smile.

Evameva kho, bhikkhave—here, this is an illustration: a certain man, being infatuated with a certain woman, provides her with food, clothing, garlands, ornaments, and so on, and keeps her in his house. She betrays him and associates with another. He thinks, "Surely, I am not showing her enough respect," and increases the respect. She betrays him even more. He thinks, "Even when being respected, she still betrays me; while living in my house, she might even cause harm; I will cast her out," and after making her blameworthy in the assembly, he dismisses her, saying, "Do not enter my house again." Unable to make friends with him by any means, she wanders about with dancers and entertainers. Seeing that, that man does not experience displeasure; rather, he experiences pleasure.

There, the time of the man's infatuation with the woman is like this bhikkhu's attachment to the body. The time of providing food, clothing, and so on, and keeping her in the house is like the time of taking care of the body. The time of her betrayal is like the body's illness due to disturbances of bile, etc., even while being cared for. Recognizing, "She is betraying me because she is not receiving respect appropriate to herself," and increasing the respect is like recognizing, "He is becoming like this because he is not receiving medicine," and the time of taking medicine. Even when the respect is increased, betraying again is like, when one medicine is administered for one of the bile, etc., again being ill due to the disturbance of the remaining ones. Making her blameworthy in the assembly and driving her out of the house is like, "Now I am neither your slave nor your servant; in this beginningless Saṃsāra, I wandered about attending to you alone; what use is there to me with you, whether you break or split?" having no regard for it, making effort firm, and eradicating the defilements with the path. Just as that man does not experience displeasure when seeing her wandering about dancing with dancers and entertainers, but only experiences pleasure, so too, this bhikkhu who has attained Arahatship does not experience displeasure when seeing the ailing body due to disturbances of bile, etc., but only experiences pleasure, thinking, "I will be freed from the suffering of the decay of the aggregates." However, this simile has come to illustrate this meaning: "Knowing that displeasure arises in one with an attached mind, but not in one with an unattached mind, he abandons lust for the woman; in the same way, this bhikkhu abandons the origin of suffering by accomplishing both effort of application or development of equanimity, knowing that the origin of suffering is abandoned, not otherwise."

12. Yathā sukhaṃ kho me viharato means by whatever happiness I wish to abide, while abiding. Padahato means while sending forth. And here, this was said referring to one for whom a pleasant practice is unsuitable, the mind is distracted while wearing fine robes and dwelling in a pleasant dwelling, and a painful practice is suitable, the mind becomes concentrated while wearing torn and coarse robes and dwelling at a charnel ground, at the foot of a tree, etc.

Evameva kho—here, this is the connection of the simile: the yogi, frightened of birth, aging, and death, should be seen as like the arrow-maker; the crooked, bent, and twisted mind is like the crooked, bent, and twisted arrow; the bodily and mental effort is like the two firebrands; faith is like the kañjika oil for straightening the arrow; the supramundane path is like the bending tool; just as the arrow-maker straightens the crooked, bent, and twisted arrow by anointing it with kañjika oil, heating it in the firebrands, and using the bending tool, so too, this bhikkhu straightens the crooked, bent, and twisted mind by anointing it with faith, heating it with bodily and mental effort, and using the supramundane path; just as the arrow-maker experiences the attainment after piercing the enemy with the arrow that has been straightened in this way, so too, it should be seen that this yogi experiences the happiness of fruition attainment, having pierced the host of defilements with the mind that has been straightened in that way, having gone to the base of the Nirodha in a pleasant dwelling. Here, the Tathāgata described the practices of the bhikkhu with pleasant practice and quick comprehension and the bhikkhu with painful practice and slow comprehension; the practices of the other two were not described. He began this discourse to describe them. Or, when these two have been described, the others are also described; however, the practice leading to coming back was not described; he began this discourse to describe that. Or, even the practice with coming back has already been described, but to show one arising of a Buddha that has not been shown, and to bring the discourse on the going forth of a clansman to a conclusion with Arahatship, he began this discourse. The rest is obvious everywhere.

The Devadahasutta Commentary in the Papañcasūdanī, the Commentary to the Majjhimanikāya,

is finished.

2. Pañcattayasutta Commentary

21. Evaṃ me sutaṃ means the Pañcattayasutta. There, eke means some. Samaṇabrāhmaṇā means ascetics by way of being wanderers, and Brahmins by birth, or those who are acknowledged by the world as ascetics and Brahmins in this way. Aparantakappikā means those who conceive and speculate about the future. Or, aparantakappikā also means those who have aparantakappo. And here, anto means a portion, as in "The existing body, friend, is one extreme" (A. N. 6.61). Kappo means craving and views. And this was said: "By way of designation, there are two kappas: craving-kappa and view-kappa." Therefore, aparantakappikā means those who conceive and remain fixed on a future portion of aggregates in terms of craving and views; thus, the meaning should be understood here. For those who remain fixed on the future in this way, the views that follow only the future due to repeated arising are called aparantānudiṭṭhino. These holders of such views, relying on, approaching, and depending on that future, also cause other people to adopt views, and assert various kinds of statement-grounds. Anekavihitānī means various kinds of. Adhivuttipadānī means terms of expression. Or, because they speak having overcome the existent reality without grasping it according to its own nature, adhivuttiyo means views are called, and the grounds of views are adhivuttipadāni, meaning statements that illuminate views.

Saññī means possessing perception. Arogo means permanent. Ittheke means in this way some, meaning in this very way. With this, the sixteen perception-theories are described. Asaññī—with this, the eight non-perception-theories. Nevasaññīnāsaññī—with this, the eight neither-perception-nor-non-perception-theories. Sato vā pana sattassā—with this, the seven annihilation theories. There, sato means of an existing being. Uccheda means annihilation. Vināsa means disappearance. Vibhava means cessation of existence. All of these are simply synonyms for one another. Diṭṭhadhammanibbānaṃ vā—with this, the five theories of Nibbāna in this very life are described. There, diṭṭhadhammo means the directly visible phenomenon, and that is a designation for the self attained in that very place. Diṭṭhadhamme nibbānaṃ means Nibbāna in this very life, meaning the cessation of suffering in this very existence. Santaṃ vā means existing in three ways in terms of being with perception, etc. Tīṇi hontī means being with perception is the self, and so on—one in terms of existing self, and the other two; thus, there are three.

22. Rūpiṃ vā means possessing form, either with material form or with a kasiṇa-form. There, one who has attained it grasps the kasiṇa-form as the self, and one who speculates grasps both forms. Arūpiṃ means either the object of formless attainment, or those who proclaim that the remaining immaterial phenomena, excluding the perception aggregate, are the self; both those who have attained it and those who speculate proclaim in this way. However, the third view occurs based on grasping a mixture, and the fourth is based solely on speculative grasping. In the second tetrad, the first view is described by way of the one who has attained it, the second view is described by way of the one who has not attained it, the third view is described by way of the limited or inferior kasiṇa preliminary work, and the fourth view is described by way of the extensive kasiṇa; this should be understood.

Etaṃ vā panekesaṃ upātivattata means those who have gone beyond the perception aggregate, which was stated in brief with the term "possessing perception." Others say eight. Both of those will become clear later. Here, this is the meaning in brief: for some, it is possible to transcend these seven or eight perceptions, but for some, it is not possible. There, only those who are able are taken. However, for some of those who are able to transcend, just as among people who have crossed the Ganges, one might go and stand at a long well, and another might go beyond that to a large village; in the same way, some, saying that the dimension of consciousness is immeasurable, make it unwavering, and some make it the dimension of nothingness. There, to show the dimension of consciousness, viññāṇakasiṇameke was said. Later, he will say, "ākiñcaññāyatanameke." Tayidaṃ means that, this: both the view, the condition for the view, and the object of the view. Tathāgato abhijānāti means. With this, he knows with distinguished knowledge that this particular view has been grasped by this condition.

ye kho te bhonto etc. was said. Yā vā pana etāsaṃ saññāna means whichever of these perceptions that were said, such as "if of perceptions of form." Parisuddhā means without defilements. Paramā means supreme. Aggā means best. Anuttariyā akkhāyatī means it is spoken of as incomparable. Yadi rūpasaññāna—with this, the four perceptions of the form realm are described. Yadi arūpasaññāna—with this, the perceptions of the dimension of the infinity of space and the dimension of the infinity of consciousness. However, it should be understood that with the other two terms, both the one who has attained it and the one who has not attained it are described; thus, these are eight in terms of portions, but seven in terms of meaning. For the one who has attained it is already included in the first six. Tayidaṃ saṅkhata means that, all of this aggregate of perception, together with the aggregate of views, is conditioned, made by coming together with conditions. Oḷārikaṃ means coarse precisely because it is conditioned. Atthi kho pana saṅkhārānaṃ nirodho means, however, there is Nibbāna, which is called the cessation of these conditioned Saṅkhāras that were mentioned. Atthetanti iti viditvā means having known that Nibbāna as "this exists." Tassa nissaraṇadassāvī means seeing the escape from that conditioned, seeing Nibbāna. Tathāgato tadupātivatto means he has transcended that conditioned; the meaning is he has completely transcended it.

23. Tatrati, therein, in those eight cases of beings without perception. Rūpiṃ vāti and the rest should be understood in the same way as stated regarding beings with perception. And since this is the case of beings without perception, the second tetrad is not stated here. Paṭikkosantīti, they reject, they refuse. Among Saññārogoti and the rest, rogo (disease) in the sense of affliction; gaṇḍo (boil) in the sense of fault; sallaṃ (dart) in the sense of not entering. Among Āgatiṃ vā gatiṃ vāti and the rest, āgatiṃ (coming) in the sense of rebirth; gatiṃ (going) in the sense of decease; cutiṃ (passing away) in the sense of dying; upapattiṃ (reappearance) in the sense of being reborn; vuḍḍhiṃ virūḷhiṃ vepullaṃ (growth, development, expansion) in the sense of repeatedly arising and successively increasing. Although in the four-aggregate existence (catuvokārabhave), consciousness (viññāṇa) can occur without form (rūpa), the remaining three aggregates cannot exist without it. However, this question is posed in relation to the five-aggregate existence (pañcavokārabhavavasena). In the five-aggregate existence, there is no occurrence of consciousness without so many aggregates. Here, a sophist (Vitaṇḍavādī) says, "Because of the statement 'other than form,' there is form even in the formless realm (arūpabhave), and there is consciousness in the realm of non-perception (asaññābhave), as well as in one who has attained cessation (nirodhasamāpannassa)." He should be told: If you refute the meaning by the shadow of the letter (byañjanacchāyāya), then by the statement 'coming or going,' it follows that consciousness, like winged bipeds and quadrupeds, flies up and then goes away, also goes on foot, and grows like the tendrils of cattle horns and vines. And the three realms that the Blessed One has mentioned in hundreds of suttas would become only two due to the absence of the formless realm. Therefore, do not say so; understand the meaning as stated.

24. Tatrati, therein, in the eight cases of neither-perception-nor-non-perception, is the explanation. Here too, rūpiṃ vāti and the rest should be understood in the same way as stated. Asaññā sammohoti, non-perception is indeed a state of delusion. For they say that one who knows nothing is a being without perception. Diṭṭhasutamutaviññātabbasaṅkhāramattenāti, by the mere perception of what is seen, by the mere perception of what is heard, by the mere perception of what is sensed, by the mere perception of what is cognized. Here, viññātabbaṃ (what is cognized) means what is known. The meaning here is simply the occurrence of five-door consciousness through what is seen, heard, sensed, and cognized. Saṅkhāramattenāti means simply the occurrence of gross formations (oḷārikasaṅkhārapavattimattenāti). Etassa āyatanassāti, of this realm of neither-perception-nor-non-perception. Upasampadanti, attainment. Byasanaṃ hetanti, this is ruin, this is decline, is the meaning. For one must attain that by making the occurrence of five-door consciousness or the occurrence of gross formations either non-existent or minimal. He shows that rising from that occurs through its occurrence. Saṅkhārasamāpattipattabbamakkhāyatīti, it is not said to be attainable by the occurrence of gross formations. Saṅkhārāvasesasamāpattipattabbanti, the formations that remain, the formations that have reached the subtlest state through cultivation, it is said to be attainable through the occurrence of those formations, is the meaning. For it is when such formations occur that this is said to be attainable. Tayidanti, that which is subtle but still conditioned, and because it is conditioned, it is gross.

25. Tatrati, therein, in the seven annihilationist views, is the explanation. Uddhaṃ saranti, uddhaṃ (above) refers to the doctrine of future existence, meaning they remember the doctrine of future existence. Āsattiṃyeva abhivadanti, they speak only of attachment. Āsatta’’ntipi is also a reading, meaning they speak only of craving. Iti pecca bhavissāmāti, thus, having passed away, we will be. Here, the method should be applied in this way: we will become khattiyas, we will become brahmins. Vāṇijūpamā maññeti, like a merchant’s analogy, or merchant-like, similar to merchants, appear to me. Sakkāyabhayāti, out of fear of self-identity (sakkāya). For just as, "These four, O great king, fear fearlessness. Which four? The earthworm, O great king, does not eat the earth for fear that the earth will diminish; the crane, O great king, stands on one leg for fear that the earth will sink; the lapwing, O great king, lies on its back for fear that the sky will fall; the brahmin-by-birth, O great king, does not practice celibacy for fear that the world will be annihilated. These four fear fearlessness; so it is with fear of self-identity." Sakkāyaparijegucchāti, disgusted with that very self-identity, reckoned as the threefold existence (tebhūmakasaṅkhātaṃ). Sā gaddulabaddhoti, a dog tied with a rope threaded through a stick. Evamevimeti, here, the self-identity, reckoned as the threefold realm (tebhūmakadhammasaṅkhāto), should be seen as a strong post or a stake; the dogmatist (diṭṭhigatiko) is like the dog; the view (diṭṭhi) is like the stick; the craving (taṇhā) is like the rope; the dog running around, unable to break free and go due to its own nature, like a dog tied to a post or stake by a rope, is comparable to the dogmatist running around, tied to self-identity by the rope of craving threaded through the stick of view.

26. Imāneva pañcāyatanānīti, these are the five causes. Even when establishing the matrix (mātikaṃ ṭhapentenapi), only five are established; even when concluding, only five are concluded; but when analyzing, four are analyzed. Where does the attainment of Nibbāna in this very life (Diṭṭhadhammanibbāna) enter? It should be understood as entering into two places in terms of oneness and difference.

27. Having shown these forty-four views pertaining to the future (aparantakappike), now, to show the eighteen views pertaining to the past (pubbantakappike), he said santi, bhikkhaveti and so on. There, pubbantakappikā means those who imagine and speculate about the past, reckoned as the past division. Or, those who have a past. Thus, the rest should be understood in the same way as previously stated. Sassato attā ca loko cāti, having taken one of form etc. as the self and as the world, they declare it to be eternal, immortal, permanent, and lasting. As it is said, "Declaring form to be both the self and the world, and eternal," and so on. The same method applies to non-eternality and so on. Here, the four eternalist views are stated by the first statement, and the seven annihilationist views by the second statement.

Antavāti, finite, limited, circumscribed. This occurs when one takes a kasiṇa that has not been developed and considers that kasiṇa to be the self and the world. The second view is stated in terms of a developed kasiṇa, the third view in terms of a kasiṇa developed horizontally but not vertically, and the fourth view is stated in terms of reasoning. The subsequent tetrad is the same as previously stated below.

Ekantasukhīti, continuously happy. This view arises in dependence on those who have gain (lābhī), have recollection of past lives (jātissara), and are reasoners (takkīnaṃ). For the one who has gain, recalling his birth in a khattiya family and so on by means of the knowledge of previous abodes, such a view arises. Similarly, for one who has recollection of past lives, experiencing present happiness and recalling a similar existence in the past seven lives. However, for the reasoner, it arises merely through reasoning that he was similarly happy in the past.

Ekantadukkhīti, this view does not arise for one who has gain, for he is continuously happy here with the happiness of jhāna. However, it arises for one who is touched by suffering here and who has recollection of past lives and for the reasoner. The third arises here for all those who have mixed happiness and suffering, and so does the fourth view. For one who has gain, now in dependence on the fourth jhāna, experiencing neither suffering nor happiness and recalling only the brahmaloka of the fourth jhāna in the past. Similarly, for one who has recollection of past lives, experiencing equanimity in the present and recalling only a state of equanimity. For the reasoner too, experiencing equanimity in the present and grasping merely through reasoning that it will be so in the future, this view arises. Thus, the four eternalist views, the four partly eternalist views, the four views of finitude and infinitude, the four evasive wriggler views, and the two views of fortuitous origination—these eighteen views pertaining to the past are stated.

28. Now, extracting the views, he said tatra, bhikkhaveti and so on. There, paccattaṃyeva ñāṇanti, direct knowledge. Parisuddhanti, without defilement. Pariyodātanti, radiant. Only the knowledge of insight (vipassanāñāṇaṃyeva) is stated by all the terms. For the five qualities beginning with faith (saddhādayo) also exist in external schools, but the knowledge of insight exists only in the Teaching. Tattha ñāṇabhāgamattameva pariyodapentīti, illuminating only that part of knowledge, thinking, "We know this." Upādānamakkhāyatīti, that is not knowledge, it is called wrong view; therefore, even that is said to be clinging to views (diṭṭhupādānaṃ) for those beings. However, although it is merely a part of knowledge because of its characteristic of knowing, it is still clinging because of following along with that view and because of the condition of clinging. Tadupātivattoti, having overcome that view. Thus, the four eternalist views, the four partly eternalist views, the four views of finitude and infinitude, the four evasive wriggler views, the two views of fortuitous origination, the sixteen views of perception, the eight views of non-perception, the eight views of neither-perception-nor-non-perception, the seven annihilationist views, and the five views of attaining Nibbāna in this very life—these sixty-two views that occur in the Brahmajāla Sutta are stated. But when the Brahmajāla Sutta is stated, this sutta remains unstated. Why? Because of the occurrence of the additional view of self-identity (sakkāyadiṭṭhiyā) beyond that. However, when this is stated, the Brahmajāla Sutta is indeed stated.

30. Now, to show that these sixty-two views, as they arise, arise primarily with self-identity view, he said idha, bhikkhave, ekaccoti and so on. There, paṭinissaggāti, by abandonment. Kāmasaṃyojanānaṃ anadhiṭṭhānāti, because of being free from the defilements of the five strands of sense-desire. Pavivekaṃ pītinti, the joy of the two jhānas with joy. Nirujjhatīti, it ceases with the cessation of jhāna. However, for one who has arisen from attainment, it is said to have ceased. For just as in "With the cessation of painful and pleasant feeling, painless happiness arises; with the cessation of painless happiness, painful and pleasant feeling arises," the meaning here is not that one attains the third jhāna after the cessation of the fourth jhāna and dwells in it. The meaning here is that one attains the third jhāna after rising from the fourth jhāna, and one attains the fourth jhāna after rising from the third jhāna; this should be understood in this way. Uppajjati domanassanti, disappointment due to the cessation of inferior jhāna. However, the fitness of mind is stated for one who has arisen from attainment.

Pavivekā pītīti, that very joy of the two jhānas. Yaṃ chāyā jahatīti, the place that the shade leaves. What is said? In the place where there is shade, there is no sunshine. In the place where there is sunshine, there is no shade.

31. Nirāmisaṃ sukhanti, the happiness of the third jhāna.

32. Adukkhamasukhanti, the feeling of the fourth jhāna.

33. Anupādānohamasmīti, I am without grasping. Nibbānasappāyanti, conducive to Nibbāna, helpful for Nibbāna. If the vision of the path (maggadassanaṃ) arises everywhere when craving is dried up, how is it born as a path helpful for Nibbāna? It is born as a path of help by not grasping in any way. Abhivadatīti, he speaks with conceit. Pubbantānudiṭṭhinti, all eighteen kinds of views following the past. Aparantānudiṭṭhinti, all forty-four kinds of views following the future. Upādānamakkhāyatīti, since grasping "I am" is included in self-identity view, it is called clinging to views.

Santivarapadanti, the peaceful, supreme state, because of the cessation of defilements. Channaṃ phassāyatanānanti, by the Blessed One, "Where the eye ceases and the perception of forms ceases, that is the realm to be known," Nibbāna is shown here by the rejection of two realms.

‘‘Where water and earth, fire and air do not find a footing,
There the stars cease to shine, there the wheel does not turn;
There name and form cease entirely.’’ (saṃ. ni. 1.27) –

Here, Nibbāna is shown by the rejection of formations (saṅkhāra).

‘‘Where do water and earth, fire and air not find a footing?
Where do long and short, subtle and gross, fair and foul cease?
Where do name and form cease entirely?’’ (dī. ni. 1.498);

There, the explanation is –

‘‘Consciousness is signless, endless, all-luminous’’ –

anupādāvimokkhoti, only Nibbāna is shown; here, however, it is the attainment of the fruit of Arahatship. The rest is clear everywhere.

End of the Papañcasūdanī, commentary on the Majjhima Nikāya

The Commentary on the Pañcattaya Sutta is complete.

3. Kinti Sutta Commentary

34. Evaṃ me sutaṃ refers to the Kinti Sutta. Here, pisinārāya means in a region of the country named thus. Baliharaṇe means in that grove they offer sacrifices to beings, therefore it is called Baliharaṇa. Cīvarahetū means because of robes, with the expectation of robes. Itibhavābhavahetū means, relying on this meritorious act consisting of teachings, what do you think of the idea that I will experience happiness in that and that existence by teaching the Dhamma?

35. Cattāro satipaṭṭhānā and so forth, the thirty-seven factors of enlightenment are spoken of as both mundane and supramundane. Tattha means among those thirty-seven qualities. Siyaṃsū means they would be. Abhidhamme means in the special Dhamma, meaning in these thirty-seven factors of enlightenment. Tatra ce means this too, emphatically, in the factors of enlightenment themselves. Atthato ceva nānaṃ byañjanato cā means here, when it is said, "The body itself is mindfulness meditation, feeling itself is mindfulness meditation," there is difference in meaning; however, when "mindfulness meditations" is said, there is a difference in the letter. Tadamināpī means you should understand that by this reason as well, and the meaning and the letter having been brought together, the fact that the meaning has been grasped differently and the fact that the letter has been wrongly applied should be shown. Yo dhammo yo vinayo means here, the meaning and the letter are the very cause of understanding, and so are the Dhamma and the Vinaya.

37. Atthato hi kho sametī means it is grasped as mindfulness itself is mindfulness meditation. Byañjanato nāna means you wrongly apply only the letter itself as mindfulness meditation or mindfulness meditations. Appamattakaṃ kho means having attained the Suttanta, the letter is called insignificant. Even if it is applied by emphasizing a little, it is possible to attain Nibbāna.

Here is a story: It seems that a certain Khīṇāsava Thera, residing in the Vijayārāma monastery, while explaining the practice by bringing a Sutta to two monks, said emphasizing, "The ocean, the ocean, O monks, is what an uninstructed worldling speaks." One monk said, "Venerable sir, what is 'samuddho'?" The Thera said, "Friend, even when 'samuddhoti' is said, we understand only the salt ocean; but you are not seekers of the meaning, but seekers of the letter. Go to the Great Monastery, to the monks skilled in the letter, and purify the letter," and he dismissed them without even giving the meditation subject. Later, he had a drum beaten in the Great Monastery and after asking a question about the four paths to the Saṅgha of monks, he attained final Nibbāna. Thus, having attained the Suttanta, the letter is insignificant.

But having attained the Vinaya, it is not insignificant. Even the Sāmaṇera ordination is valid only if it is pure in both respects, and the acts beginning with the higher ordination are ruined by merely making loose or emphasized sounds. Here, however, this was said with reference to the letter of the Suttanta.

38. Then why the dispute in the fourth instance? The dispute is over the perception. For they have the perception, "I speak only of mindfulness meditation itself, this one speaks of 'the body is mindfulness meditation.'" This is the same method in the letter too.

39. Na codanāya taritabbaṃ means one should not hasten for the sake of accusation. For a certain person, when told, "You have a mustard-seed sized pimple on your forehead," says, "You see a mustard-seed sized pimple on my forehead, but you do not see the large boil the size of a palmyra fruit on your own forehead." Therefore, a person should be investigated. Adaḷhadiṭṭhī means one of unsteady views does not grasp firmly, like one throwing a crocodile into the heart.

Upaghāto means the arising of suffering like that of one chafed by a wound due to harshness. Suppaṭinissaggī means having said one or two times, "What offense have I committed, when did I commit it?" or "You have committed an offense, your preceptor has committed an offense," he releases it only after remembering and recollecting, "Venerable sir, you committed such and such an offense on such and such a day, please remember it a little." Vihesā means the exhaustion of body and mind of one who brings much meaning and reason. Sakkomī means, for indeed, such a person, after making an opportunity, when told, "Venerable sir, you have committed an offense," says, "When, in what matter?" and when told, "On such and such a day, in such and such a matter," he says, "I do not remember, friend." Then, after saying much, "Venerable sir, please remember a little," he remembers having been reminded and releases it. Therefore he said, "Sakkomī." The meaning should be understood in all instances in this way.

Upekkhā nātimaññitabbā means upekkhā should not be transgressed; it should be done and produced. For indeed, one who, seeing such a person urinating while standing, says, "Friend, shouldn't you sit down?" transgresses upekkhā.

40. Vacīsaṃhāro means verbal communication. He should insert what was said by these people between those people, meaning he should insert what was said by those people to these people, saying, "You said this and that." Diṭṭhipaḷāso and so on, states the fact that the mind cannot be pleased. Taṃ jānamāno samāno garaheyyā means the Teacher, knowing and understanding that, would criticize us. Etaṃ panāvuso, dhammaṃ means this is the Dhamma of quarrel and dispute.

Tañce means that monk who causes the agreement. Evaṃ byākareyyā means he should explain thus, showing only the reason for which the agreement was made, without saying, "I have established these well in the Suttanta." Tāhaṃ dhammaṃ sutvā here, dhammo means the Dhamma to be remembered is intended. In na ceva attānaṃ and so on, one who says, "A fire as great as the Brahma world has arisen, who other than I is capable of extinguishing it?" exalts himself. One who says, "So many people are wandering about, an opportunity cannot be obtained, there is no one capable of extinguishing even so much," disparages others. He does not do both of those. Dhammo here means the explanation of the Sammāsambuddha; anudhammo means the agreement of those monks, and he explains tadeva thus. Na ca koci sahadhammiko means there is no other co-religionist of his whose statement or restatement, spoken with reason by others, would come to a state of being blameworthy. The rest is easy to understand everywhere.

In the Papañcasūdanī, commentary on the Majjhima Nikāya,

The Commentary on the Kinti Sutta is complete.

4. Sāmagāma Sutta Commentary

41. Evaṃ me sutaṃ refers to the Sāmagāma Sutta. Here, sāmagāme means in a village thus named because of the abundance of Sāmāka people. Adhunā kālaṅkato means recently deceased. Dvedhikajātā means born of doubt, born of two parts. In disputes and so on, bhaṇḍanaṃ means the initial quarrel; when that is increased by way of punishment and transgression of regulations, it is called kalaho; vivādo means contradictory speech such as "you do not understand this Dhamma-Vinaya." Vitudantā means disputing. Sahitaṃ me means my words are connected with the meaning. Adhiciṇṇaṃ te viparāvattaṃ means what is accustomed to you, proficient due to long practice, has been reversed by coming to my doctrine. Āropito te vādo means a fault has been placed upon you by me. Cara vādappamokkhāyā means taking your bowl and robe, go to each person, seeking further means for release from the charge. Nibbeṭhehi vā means or free yourself from the charge placed by me. Sace pahosī means if you are able. Vadhoyevā means it is only death.

Nāṭaputtiyesū means among the disciples of Nāṭaputta. Nibbinnarūpā means of a disgusted nature, not doing acts of greeting and so on. Virattarūpā means devoid of affection. Paṭivānarūpā means of a nature turned away from their respectful actions. Yathā taṃ means just as one should be with disgust, detachment, and aversion toward a Dhamma-Vinaya that is poorly proclaimed, they have become so. Durakkhāte means poorly spoken. Duppavedite means poorly explained. Anupasamasaṃvattanike means unable to lead to the subsiding of passions and so on. Bhinnathūpe means with a broken pillar. Here, Nāṭaputta himself was their pillar of support, but he is broken, dead. Therefore it is said, "bhinnathūpe." Appaṭisaraṇe means without refuge due to the absence of that very one.

But indeed, this Nāṭaputta was a resident of Nāḷandā, so why did he die in Pāvā? It seems that after Upāli the householder heard the virtues of the Buddha spoken in ten verses with penetrating truth, he vomited hot blood. Then, having taken him unwell, they went to Pāvā, he died there. And while dying, he said, "My doctrine is not a vehicle of deliverance, it is without essence; we are lost, may the remaining people not be filled with misfortune. But if I say, 'my teaching is not a vehicle of deliverance,' they will not believe it. What if I were to not teach both groups with a single intention, they will dispute with each other at my death. The Teacher will give a Dhamma talk in response to that dispute, then they will understand the greatness of the teaching."

Then a certain disciple approached him and said, "Venerable sir, you are weak, tell me the essence in this Dhamma, according to the teacher's measure." He said, "Friend, at my death, you should grasp the eternal." Another approached him, he had him grasp annihilation. Thus, without making even two people of one doctrine, he had many grasp in various ways and died. Having performed the rites for his body, they gathered together and asked each other, "To whom, friend, did the teacher tell the essence?" One stood up and said, "To me." "What did he tell?" "The eternal." Another, rejecting that, said, "He told the essence to me." Thus, all of them, increasing the dispute with each other, saying, "He told the essence to me, I am the elder," and uttering insults and abuse and engaging in blows with hands and feet and so on, not going in one direction by one path, they departed in various directions, some became householders.

However, even while the Blessed One was living, no dispute arose in the Saṅgha of monks. For the Teacher, as soon as a cause of dispute arose among them, either going himself or summoning those monks, would settle the dispute by speaking of one reason among the qualities of patience, loving-kindness, reflection, non-violence, and remembering. Thus, even while living, he was a support for the Saṅgha. Even while passing away, he passed away only after stating the cause of non-dispute. For the four great authorities taught in the Sutta by the Blessed One (a. ni. 4.180; dī. ni. 2.187) are a support and reliance for the monks until this very day. Likewise, the four great authorities taught in the Khandhaka (mahāva. 305) and the four question-answers stated in the Sutta (a. ni. 4.42). Therefore he said, "The Dhamma and the Vinaya taught and established by me, Ānanda, will be your teacher after my passing" (dī. ni. 2.216).

42. Atha kho cundo samaṇuddeso this Thera was the younger brother of the General of the Dhamma. The monks addressed him as Cunda the novice while he was not fully ordained, and even in his old age as a Thera they addressed him thus. Therefore it is said, "Cundo samaṇuddeso." Upasaṅkamī why did he approach? It seems that after Nāṭaputta died, people in Jambudīpa started a discussion here and there: "Nigaṇṭha Nāṭaputta was known as a teacher, due to his death such a dispute arose among the disciples; but the ascetic Gotama is clearly known in Jambudīpa like the moon and the sun, what kind of dispute will there be among the disciples when the ascetic Gotama passes away?" The Thera, hearing that talk, thought: "Taking this talk, I will inform the Ten-Powered One, and the Teacher, making this the occasion, will give a discourse." He went out and approached the Venerable Ānanda at Sāmagāma. Meaning, without going directly to the Blessed One, he approached the Venerable Ānanda, who was his preceptor. For it occurred to him thus: "My preceptor is greatly wise, he will inform the Teacher of this teaching, then the Teacher will teach a Dhamma that is in accordance with that." Kathāpābhata means the root of the talk, for the root is called pābhata. As it was said:

"Even with a small gift, the wise, the skillful,
Raises himself up, like a small fire when fanned." (jā. 2.1.4);

Dassanāyāti, for the purpose of seeing. But has the Blessed One not been seen by him before? No, he has been seen before. For this Venerable One goes to attend upon him nine times during the day and nine times during the night, thus eighteen times in one day. However, even if he wishes to go a hundred or a thousand times a day, he does not go without a reason; he goes only after taking up a question to ask. On that day, wishing to go for that reason, he said thus.

Ahitāya dukkhāya devamanussānanti, how does a dispute arising in the midst of the Saṅgha in one monastery lead to harm and suffering for gods and humans? Just as in the Kosambaka Khandhaka (mahāva. 451), when a dispute arose between two monks, their pupils in that monastery disputed, the community of nuns disputed, taking their advice, then their supporters disputed, and then the guardian deities of humans became two factions. There, the guardian deities of the upholders of the Dhamma were upholders of the Dhamma, and those of the non-upholders of the Dhamma were non-upholders of the Dhamma. Then the friendly earth deities of those guardian deities were divided. Thus, in succession, all gods and humans, except for the noble disciples, became two factions, up to the Brahma realm. However, the non-upholders of the Dhamma were more numerous than the upholders of the Dhamma, and so they took what was accepted by the majority. Rejecting the Dhamma, the majority accepted the non-Dhamma. Living by fulfilling that non-Dhamma, they were reborn in the woeful planes. Thus, a dispute arising in the midst of the Saṅgha in one monastery leads to harm and suffering for many.

43.Abhiññā desitāti, proclaimed after realizing directly while sitting at the foot of the Great Bodhi Tree. Patissayamānarūpā viharantīti, they live depending on (him). Bhagavato accayenāti, at present, they live respectfully, regarding the Blessed One as the senior. They cannot incite a dispute because of your, venerable sir, sharp energy and unapproachability, but they might incite a dispute after the Blessed One's passing away, he says. Showing where they might incite that dispute, he says, ajjhājīve vā adhipātimokkhe vā. There, ajjhājīveti, for the sake of livelihood, because of livelihood – the six training precepts that are laid down in the Parivāra in the manner beginning with "a bhikkhu utters a superhuman state, there is an offense entailing expulsion" (pari. 287), setting those aside, all the remaining training precepts are called adhipātimokkhaṃ. Appamattako so ānandāti, because a dispute arising in connection with the ajjhājīva and the adhipātimokkha is easily abandoned after reflecting on it, both because of the words of another and because of one's own nature, therefore it is said to be "easily abandoned."

Herein, this is the way: Here, someone, thinking "it is not possible to gain anything without uttering a superhuman state," etc., utters a superhuman state for the sake of livelihood or commits a sexual offense, or makes a flattering declaration in the manner of "the bhikkhu who lives in that monastery is an arahant," or, being not ill, requests and eats exquisite foods for his own sake, or a bhikkhunī, requesting them, incurs an offense of expiation. Whoever commits any offense that is a matter for a dukkaṭa or makes a request for any kind of soup and rice, or lives transgressing any regulation, his fellow ব্রহ্মচারী cognize him thus: "What is the use of this gain acquired by him, who, having gone forth in the Dispensation, makes a living by wrong livelihood, transgressing the regulations?" Or, it occurs to him according to his own nature: "What is the use to me of this gain, since I, having gone forth in such a well-proclaimed Dhamma-Vinaya, make a living by wrong livelihood, transgressing the regulations?" Reflecting thus, he desists from that. Thus, he is easily abandoned after reflecting on it, both because of the words of another and because of his own nature. Therefore, the Blessed One said "easily abandoned."

Magge vā hi, ānanda, paṭipadāya vāti, indeed, having attained the supramundane path, the dispute is entirely calmed; there is no dispute for those who have attained the paths. But this was said with reference to the preliminary-part path and the preliminary-part practice.

Herein, this is the way: Thus, people honor a bhikkhu in regard to supramundane qualities. When his pupils and so on come, pay homage, and stand there, he asks, "Why have you come?" "To ask about a meditation subject to be attended to, venerable sir." "Sit down, I will tell you a talk on a meditation subject capable of causing you to attain arahantship in a moment," he says, and then says: "Here, a bhikkhu, having entered his dwelling place and sat down, attends to the root meditation subject; as he attends to that, a light arises. This is called the first path. He produces a second light-knowledge; the second path is attained; thus, the third and the fourth as well. By this much, he is both a path-attainer and a fruition-attainer." Then those bhikkhus conclude, "An arahant is not able to speak about meditation subject in this way; surely this one is an arahant."

Then, after some time, he passes away. People come from all the alms-villages and ask, "Was the Elder asked a question by anyone, venerable sir?" "Lay followers, the question was told to us by the Elder earlier." They decorate a flower pavilion and a flower-roofed building, make eye-covers and face-covers, etc., out of gold, honor him with garlands of perfumes, etc., play a festival for a week, cremate him, take the bones, and build a cetiya. Other newcomers come to the monastery, wash their feet, and ask, "We will see the Great Elder; where is the Great Elder, venerable sir?" "He has attained final Nibbāna, venerable sir." "It was difficult, venerable sir, done by the Elder, producing the paths and fruits; was a question asked, venerable sir?" "He spoke about meditation subject to the bhikkhus according to this method, venerable sir." "This is not the path, venerable sir, this is a defilement of insight; you did not know, the Elder was an ordinary person, venerable sir." They, quarreling, get up and say, "The bhikkhus in the whole monastery and the people in the alms-villages do not know, only you know. By which path have you come, did you not see the cetiya at the monastery gate?" But for those bhikkhus who speak thus, even if there are a hundred or a thousand, as long as they do not abandon that view, both heaven and the path are blocked.

Another one, speaking about meditation subject in the same way, says thus: Having placed three pans on the three hearths by means of the mind, having made a fire below, having taken out one's thirty-two parts of the body by means of the mind and placed them in the pans, they should be fried turning and turning them with a stick by means of the mind. The ash that results from being burnt should be blown away with the breath of the mouth. By this much, he is called a monk who has shaken off evil. The rest should be expanded in the same way as before.

Another one says thus: Having placed a large pot by means of the mind, having added buttermilk, having taken out one's thirty-two parts of the body by means of the mind and placed them there, having poured in the buttermilk, it should be churned. While being churned, it dissolves, when dissolved, foam rises up. That foam should be consumed. By this much, you will have consumed the Deathless. From here on, everything beginning with "then those bhikkhus" should be expanded in the same way as before.

44. Now, showing the root of a dispute that might arise in this way, he says, chayimānīti, beginning with "these six." There, agāravoti, without respect. Appatissoti, without deference, not of humble conduct. Herein, the bhikkhu who, while the Teacher is living, does not go to attend upon him at the three times, and while the Teacher is walking without shoes, he walks with shoes, and while he is walking on a low promenade, he walks on a high promenade, and while he is dwelling below, he dwells above, and in the Teacher's place of seeing, he covers both shoulders, holds an umbrella, wears shoes, and makes excrement or urine in the bathing place, or, when he has passed away, does not go to pay homage at the cetiya, and does everything that was said in the place of declaration of the cetiya and the place of seeing the Teacher, and when other bhikkhus say, "Why do you do thus? This is not proper; it is proper to be ashamed of the Sammāsambuddha," he says, "Be quiet, why do you say 'Buddha, Buddha'?" This is called satthari agāravo, disrespect towards the Teacher.

dhamme agāravonāma, disrespect towards the Dhamma.

saṅghe agāravonāma, disrespect towards the Saṅgha. For even disrespect done towards a single bhikkhu is disrespect done towards the Saṅgha. However, one who does not fulfill the three trainings is called sikkhāya na paripūrakārī, not a fulfiller of the training.

Ajjhattaṃ vāti, either in oneself or in one's own group. Bāhiddhāti, either in another or in another's group.

46. Now, showing the adjudications that this dispute, arising dependent on these six grounds, reaches as it grows, he says, cattārimānīti, beginning with "these four." There, adhikaraṇāni, things to be adjudicated by means of settlements that proceed for the purpose of pacification. Dispute is itself an adjudication, vivādādhikaraṇaṃ, dispute adjudication. The same method applies to the others as well.

satta kho panimeti, beginning with "but indeed these seven." There, adhikaraṇāni samenti vūpasamentīti adhikaraṇasamathā, things that settle and pacify adjudications are settlements of adjudications. Uppannuppannānanti, of those that have arisen and arisen. Adhikaraṇānanti, of these four, beginning with dispute adjudication. Samathāya vūpasamāyāti, for the sake of settlement and for the sake of pacification. Sammukhāvinayo dātabbo…pe… tiṇavatthārakoti, these seven settlements should be given.

vivādādhikaraṇaṃnāma, dispute adjudication. The accusation and censure and blaming of those who accuse because of failure in morality or failure in conduct, view, or livelihood is called anuvādādhikaraṇaṃ, accusation adjudication. The seven groups of offenses that come in the Mātikā, five in the Vibhaṅga and two, are called āpattādhikaraṇaṃ, offense adjudication. The doing of the four kinds of acts, beginning with declaring before the Saṅgha, is called kiccādhikaraṇaṃ, business adjudication.

vivādādhikaraṇaṃ, dispute adjudication, is settled by two settlements, by sammukhāvinaya and by yebhuyyasikā. The sammukhāvinaya is settled either in the monastery where it arose, or on the road in between for those going to pacify it elsewhere, or where it has been handed over to the Saṅgha, it is settled by the Saṅgha or by a group, or, being unable to pacify it, it is settled by persons appointed by the ubbāhikā. However, in settling it thus, that presence of the Saṅgha, presence of the Dhamma, presence of the Vinaya, presence of the person, this is called sammukhāvinayo.

And there, the being present with the agreement of the acting Saṅgha is the presence of the Saṅgha. The truth of the thing to be settled is the presence of the Dhamma. The settling in the way that it should be settled is the presence of the Vinaya. The being present of both those who dispute and with whom they dispute, those two who are adversaries to each other, is the presence of the person. Here, in the pacification by the ubbāhikā, the presence of the Saṅgha is lost. Thus, it is settled by sammukhāvinaya.

yebhuyyasikānāma. Thus, dispute adjudication is settled by two settlements.

Anuvādādhikaraṇaṃ, accusation adjudication, is settled by four settlements, by sammukhāvinaya, by sativinaya, by amūḷhavinaya, and by tassapāpiyasikā. In settling by sammukhāvinaya, having heard the words of the one who accuses and of the one whom he accuses, if there is no offense, having made both ask for forgiveness, if there is, it is settled by deciding thus: "This is the offense here." There, the characteristic of sammukhāvinaya is as was said in the previous way.

When the Saṅgha gives sativinaya by a motion and three announcements to a bhikkhu who is a khīṇāsava, who is not being accused of a groundless failure in morality, and who is asking for sativinaya, then it is settled by sammukhāvinaya and by sativinaya. However, when sativinaya has been given, no accusation arises again in that person.

When a mad bhikkhu, being asked by bhikkhus, "The venerable sir remembers committing such an unmonkly act due to madness," says, "I did this due to madness, venerable sirs; I do not remember that," and still being blamed by the bhikkhus, asks for amūḷhavinaya again for the sake of non-accusation, and the Saṅgha gives him amūḷhavinaya by a motion and three announcements, then it is settled by sammukhāvinaya and by amūḷhavinaya. However, when amūḷhavinaya has been given, no accusation arises again in that person because of that cause.

When the Saṅgha, thinking "if this one is of unsevered root, he will be able to obtain rehabilitation by behaving well, but if he is of severed root, this will be his destruction," does tassapāpiyasikā by a motion and three announcements to a person of wicked nature who is going around making counter-accusations against another who is accusing him of an offense entailing expulsion or similar, then it is settled by sammukhāvinaya and by tassapāpiyasikā. Thus, accusation adjudication is settled by four settlements.

Āpattādhikaraṇaṃ (dispute concerning an offense) is settled by three means of settling disputes: by the Sammukhāvinaya, by the Paṭiññātakaraṇa, and by the Tiṇavatthāraka. It cannot be settled solely by Sammukhāvinaya. However, when a bhikkhu confesses a minor offense to another bhikkhu, either privately or in the midst of the Saṅgha assembly, the Āpattādhikaraṇa is settled by Sammukhāvinaya and Paṭiññātakaraṇa. Here, Sammukhāvinaya means that both the one who confesses and the one to whom he confesses are present. The rest is as previously stated. At the time of confession by an individual or a group, the presence of the Saṅgha is not required. Here, the declaration "I, venerable sir, have committed such-and-such an offense," and the affirmation "Yes, I see it," along with the undertaking "May you restrain yourself in the future," this is called Paṭiññātakaraṇa. In the case of a Saṅghādisesa offense, the request for parivāsa, etc., is the paṭiññā (acknowledgment), and the granting of parivāsa, etc., is called Paṭiññātakaraṇa.

Kiccādhikaraṇaṃ (dispute concerning a duty) is settled by one means of settling disputes: by Sammukhāvinaya alone.

samantapāsādikāya mentioned.

47. The detailed explanation in this sutta, beginning with "Here, Ānanda, bhikkhus dispute," should be understood as a concise summary in this way. Here, among the terms dhammo (Dhamma) and so on, in the context of the Suttanta, the ten wholesome courses of action are dhammo, and the unwholesome courses of action are adhammo (non-Dhamma). Similarly, the thirty-seven factors conducive to enlightenment (bodhipakkhiyadhammā) mentioned earlier as “four foundations of mindfulness” (cattāro satipaṭṭhānā), the three right efforts (tayo sammappadhānā), the three bases of psychic power (tayo iddhipādā), the six faculties (cha indriyāni), the six powers (cha balāni), the eight factors of enlightenment (aṭṭha bojjhaṅgā), the Noble Eightfold Path (ariya aṭṭhaṅgika magga), the four attachments (cattāro upādānā), the five hindrances (pañca nīvaraṇānī), and other defiled states, are adhammo.

There, taking any one aspect of adhammo, if they say, "We will make this adhammo into dhammo, thus our lineage of teachers will be liberating, and we will be renowned in the world," disputing that adhammo, they assert, "This is dhammo." Likewise, taking one aspect of dhammo, if they say, "This is adhammo," disputing that dhammo, they assert, "This is adhammo."

dhammo (Dhamma), but without accusing, refuting, or confessing based on untrue facts, the action to be taken is adhammo (non-Dhamma). Even among these, those who say that adhammo is dhammo dispute that it is dhammo, and those who say that adhammo is adhammo dispute that it is adhammo.

vinayo (Discipline), the lack of discipline, non-restraint, non-abandoning, and non-reflection regarding rāga (greed), etc., this is avinayo (lack of discipline). In the context of vinaya, the fulfillment of the matter (vatthusampatti), the fulfillment of the motion (ñattisampatti), the fulfillment of the announcement (anusāvanasampatti), the fulfillment of the boundary (sīmasampati), the fulfillment of the assembly (parisasampattī), this is vinayo, and the failure of the matter (vatthuvipatti)...pe... the failure of the assembly (parisavipattī), this is avinayo. Even among these, those who say that avinayo is vinayo dispute that it is vinayo, and those who say that vinayo is avinayo dispute that it is avinayo.

Dhammanetti samanumajjitabbā (The standard of Dhamma should be applied): the rope of Dhamma should be applied, rubbed with wisdom, and examined. This standard of Dhamma is mentioned in the Mahāvacchagotta Sutta (Majjhima Nikāya 2.194) as, "Thus, Vaccha, these ten things are unwholesome, these ten things are wholesome." Or let it be that which is stated here as Dhamma and Vinaya. Yathā tattha sametī (As it agrees with that): as it agrees with that standard of Dhamma, "Dhamma is indeed Dhamma, adhammo is indeed adhammo, vinayo is indeed vinayo, avinayo is indeed avinayo." Tathā ta (Thus that): thus, that dispute should be settled. Ekaccānaṃ adhikaraṇāna (Concerning some disputes): here, only the Vivādādhikaraṇa (dispute concerning an argument) is shown, but Sammukhāvinaya is not found in any one specific dispute.

48. Since this is settled by two means of settling disputes, by Sammukhāvinaya and by Yebhuyyasika (by the majority), therefore, even though the turn for Sativinaya (settlement by mindfulness) has arrived according to the order established in the preceding outline, without mentioning that, to show the second settlement for Vivādādhikaraṇa, he says, kathañcānanda, yebhuyyasikā (And how, Ānanda, is it by the majority?). Here, bahutarā (the majority) means exceeding by at least two or three. The rest here should be understood in the same way as stated above.

49. Now, to explain in order the remaining means of settling disputes, beginning with Sativinaya, which was not explained in detail above, he says, kathañcānanda, sativinayo (And how, Ānanda, is it by mindfulness?). Here, pārājikasāmantena vā (bordering on a Pārājika): there are two borders, the Khandhasāmanta (border of a group) and the Āpattisāmanta (border of an offense). There, the group of Pārājika offenses, the group of Saṅghādisesa offenses, the group of Thullaccaya, Pācittiya, Pāṭidesanīya, Dukkaṭa, and Dubbhāsita offenses, thus, the preceding group bordering on the following group is called Khandhasāmanta. However, in the beginning of the first Pārājika, there is Dukkaṭa, and for the rest, there is Thullaccaya; this is called Āpattisāmanta. There, in the Khandhasāmanta, the Pārājikasāmanta is called a serious offense. Saratāyasmā (May the venerable remember): may the venerable remember. Ekaccānaṃ adhikaraṇāna (Concerning some disputes): here, only the Anuvādādhikaraṇa (dispute concerning an accusation) is shown.

50. Bhāsitaparikkanta (Spoken and acted upon): spoken by speech and acted upon by body; that is, done after acting. Ekaccāna (Concerning some): here, too, the Anuvādādhikaraṇa is intended. In the Paṭiññātakaraṇa, "ekaccāna" shows the Āpattādhikaraṇa.

52. Davā (By force): suddenly. Ravā (By noise): something different spoken from what was intended. Evaṃ kho, ānanda, tassapāpiyasikā hotī (Thus, Ānanda, that one becomes more wicked): for that person, the increase of wickedness occurs. By this, the basis of the action is shown. For such a person, this action should be done. For by the action, the dispute is settled, not by the increase of wickedness of the person. And here, too, the dispute should be understood as the Anuvādādhikaraṇa.

53. Kathañcānanda, tiṇavatthārako (And how, Ānanda, is it the covering over with grass?): here, this action is called Tiṇavatthāraka because it is similar to covering with grass. Just as dung or urine, when disturbed, is offensive due to its foul smell, but when covered over with grass and well-concealed, that smell does not offend; in the same way, when a dispute, if settled by going to the root and its secondary causes, leads to harshness, vehemence, and division, when settled by this action, it is like dung covered with grass, settled and concealed. Therefore, this action is called Tiṇavatthāraka because it is similar to covering with grass. Of that, only the form is shown by the statement, idhānanda, bhikkhūnaṃ bhaṇḍanajātāna (Here, Ānanda, for bhikkhus who are quarrelsome). Here, the Kammavācā (formal act) that comes in the Khandhaka is the authority. Ṭhapetvā thullavajjaṃ ṭhapetvā gihipaṭisaṃyutta (Except for a serious offense, except for what is connected with laypersons). Here, thullavajja (serious offense) means a grave offense, both Pārājika and Saṅghādisesa. Gihipaṭisaṃyutta (connected with laypersons) means offenses involving insulting or reviling laypersons with base talk, or making agreements regarding Dhamma. Adhikaraṇāna (Concerning disputes): here, only the Āpattādhikaraṇa should be understood. However, nothing is said here about the Kiccādhikaraṇa. Although nothing is said, it should be understood that its settlement occurs only by Sammukhāvinaya.

54. Chayime, ānanda, dhammā sāraṇīyā (These six things, Ānanda, are conducive to cordiality): the sutta was started below with the cause of quarrel, and above, the things conducive to cordiality have come. Thus, the teaching has gone according to the connection. However, in the Kosambiya Sutta (Majjhima Nikāya 1.498-500) below, the Sammādiṭṭhi (Right View) of the Stream-entry path was spoken, and in this sutta, the Sammādiṭṭhi of the Stream-entry fruition is spoken, so it should be understood. Aṇu (Small): a slight offense. Thūla (Gross): a great offense. The rest here is self-explanatory.

Papañcasūdanīya Majjhimanikāyaṭṭhakathāya

Sāmagāmasuttavaṇṇanā is finished.

5. Sunakkhattasuttavaṇṇanā

55. Evaṃ me suta (Thus I have heard): the Sunakkhatta Sutta. There, aññā (direct knowledge) means Arahantship. Byākatā (declared) means spoken with the four phrases beginning with "Destroyed is birth." Adhimānenā (Out of arrogance): having the perception of attainment when not attained, having the perception of realization when not realized, they declared out of arrogance, "We have realized it."

56. Evañcettha sunakkhatta tathāgatassa hotī (And in this matter, Sunakkhatta, the Tathāgata has): Sunakkhatta, in this matter, in answering the questions of these bhikkhus—"This situation is unclear and obscure to them, therefore these ones have the perception of realization when not realized. Let me purify it, make it clear, and teach the Dhamma," and thus the Tathāgata has. Atha ca panidhekacce…pe… tassapi hoti aññathatta (But yet here some…pe… for him there is a change as well): the Blessed One teaches the Dhamma to those who are practicing. However, where some foolish men stand in accordance with their own desires, there the Blessed One sees—"These ones, having grasped this question, without knowing, will wander through villages and towns as if knowing, having the perception of attainment when not attained. That will be for their long-term harm and suffering." Thus, for the sake of those who stand in accordance with their own desires, and also for the benefit of those who are practicing, a change occurs in the mind that has arisen: "I will teach the Dhamma." This is what is meant by that statement.

58. Lokāmisādhimutto (Addicted to worldly enticements): addicted to, immersed in, heavily focused on, and inclined towards the five strands of sense pleasure, which are the enticements of becoming, the enticements of sensuality, and the enticements of the world. Tappatirūpī (Similar to that): sharing the nature of sense pleasures. Āneñjapaṭisaṃyuttāyā (Connected with the imperturbable): connected with the attainment of imperturbability. Saṃseyyā (Should relate): should speak. Āneñjasaṃyojanena hi kho visaṃyutto (For indeed, he is detached from the bond of the imperturbable): detached from the bond of the attainment of imperturbability. Lokāmisādhimutto (Addicted to worldly enticements): for such a one, wearing rough robes and carrying an earthenware bowl, goes to a border region with some of his kind. When entering a village for alms, people, seeing him, prepare rice-gruel and cooked rice, saying, "Great Pāṃsukulikas (wearers of rag-robes) have come," and respectfully give alms. When the meal is finished, after hearing the anumodana (words of appreciation), they say, "Venerable sir, may you enter here for alms tomorrow as well." "Enough, lay followers, even today much has been given to you." "In that case, venerable sir, may you reside here during the rains." Having accepted, they ask the way to the monastery and go to the monastery. There, having taken lodging, they put away their bowl and robes. In the evening, a resident monk asks those bhikkhus, "Where did you go for alms?" "In such-and-such village." "Was the alms plentiful?" "Yes, such is the faith of the people. Are they like this only today, or always like this?" "The people are always like this. This monastery thrives dependent on them." Then those Pāṃsukulikas repeatedly praise them, talking during the remainder of the day and talking at night as well. By this much, the head of one standing in accordance with his own desires is out, and his stomach is split. Thus, one addicted to worldly enticements should be understood.

59. Now, showing the arrogant one who has attained the imperturbable, he says, ṭhānaṃ kho paneta (But this is a case). Āneñjādhimuttassā (For one who is addicted to the imperturbable): for one who is addicted to, immersed in, heavily focused on, and inclined towards the lower six attainments, which are devoid of the defilements. Se pavutte (It is said): that is said. For the five strands of sense pleasure of an arrogant one who has attained the six attainments are like a fallen yellow leaf. Therefore, this is said.

60. Now, to show the decline of the arrogant one who has attained the Ākiñcaññāyatana (sphere of nothingness), he says, ṭhānaṃ kho panā (But this is a case). There, dvedhā bhinnā (Split in two): split in the middle. Appaṭisandhikā (Cannot be rejoined): small, the size of a fist or a rock, can be rejoined by sticking them together with lacquer or glue. However, this is said in reference to a large one, the size of a hall. Se bhinne (It is split): it is split. For the lower attainment of one who has attained a higher attainment is like a rock split in two; the mind does not arise to attain that. Therefore, this is said.

61. Now, showing the decline of the arrogant one who has attained the Nevasaññānāsaññāyatana (sphere of neither perception nor non-perception), he says, ṭhānaṃ kho panā (But this is a case). There, se vante (It is vomited): it is vomited. For the lower attainments of one who has attained the eight attainments are like vomit; the mind does not arise to attain them again. Therefore, this is said.

62. Now, showing the decline of the Khīṇāsava (one with destroyed taints), he says, ṭhānaṃ kho panā (But this is a case). There, se ucchinnamūle (It is cut off at the root): it is cut off at the root. For the lower attainment of one who has attained a higher attainment is like a palm tree cut off at the root; the mind does not arise to attain it again. Therefore, this is said.

63. Ṭhānaṃ kho panā means a specific connection. Below, the cessation of both the adhimānika who has attained samāpatti and the khīṇāsava has been discussed, but the cessation of the sukkhavipassaka, both adhimānika and khīṇāsava, has not been discussed. To show the cessation of both of them, this discourse was begun, but that was refuted. For when the cessation of the adhimānika who has attained samāpatti is discussed, it is as good as discussing the cessation of the adhimānika sukkhavipassaka; and when the cessation of the khīṇāsava who has attained samāpatti is discussed, it is as good as discussing the cessation of the sukkhavipassaka khīṇāsava. However, this discourse was begun to explain the suitable and unsuitable for these two bhikkhus.

Here, one might ask: how can the object be unsuitable for a khīṇāsava, when it is unsuitable for a puthujjana? In the same way that it is unsuitable for a puthujjana, it is also unsuitable for a khīṇāsava. Poison is poison whether eaten knowingly or unknowingly. A khīṇāsava should not be unmindful, thinking, "I am a khīṇāsava." A khīṇāsava should always be appropriately engaged.

64. Here, samaṇena means a Samaṇa of the Buddha. Chandarāgabyāpādenā means that ignorance, known as visadosa, is marred and troubled by desire, lust, and ill-will. Asappāyāni means objects that do not lead to growth. Anuddhaṃseyyā means should wither and fade away. Saupādisesa means with the remainder of grasping, what should be grasped, what should be taken; here, upādi is mentioned. Analañca te antarāyāyā means it is not capable of creating an obstacle to your life. Rajosūka means dust and awn of rice and other grains. Asu ca visadoso means that visadosa. Tadubhayenā means by both that unsuitable action and that visadosa. Puthuttaṃ means a state of greatness.

Evameva kho, here, the unabandoned visadosa of ignorance should be seen as being like a dart with its poison remaining, the time of unrestraint in the six sense doors as being like remaining in unsuitable activity, returning to a lower state after renouncing the training as being like the wound becoming great by both, death, and incurring a serious defiled offense as being like suffering only to the point of death. In the bright side, the connection of similes should be understood in this way.

65. Satiyāyetaṃ adhivacanaṃ, here, sati follows wisdom. With mundane wisdom, it is mundane; with supramundane, it is supramundane. Ariyāyetaṃ paññāya means with pure vipassanā wisdom.

So vatāti etc. Here, saṃvutakārī means one who acts with restraint. Iti viditvā nirupadhī means having known thus, one is without attachments due to abandoning the attachments of defilements, meaning without grasping. Upadhisaṅkhaye vimutto means liberated from attachments in Nibbāna, which is the cessation of attachments, with regard to the object. Upadhismiṃ means in the attachment of sensual pleasures. Kāyaṃ upasaṃharissatī means will bring the body near. This means that it is not possible for a khīṇāsava, liberated from attachments in Nibbāna, which is the destruction of craving, to engage in the five strands of sensual pleasure or to bring the body near, or to generate the mind. The rest is easily understood everywhere.

Sunakkhatta Sutta Commentary of Papañcasūdanī, Majjhima Nikāya Commentary, is ended.

Sunakkhattasuttavaṇṇanā niṭṭhitā.

6. Āneñjasappāyasuttavaṇṇanā

66. Evaṃ me sutaṃ means the Āneñjasappāya Sutta. Here, aniccā means impermanent in the sense of becoming and ceasing to be. Kāmā means both object of desire and defilement of desire. Tucchā means empty because they are devoid of permanence, essence, stability, true essence, and self-essence, but it should not be taken as non-existent. For when it is said "empty fist," it does not mean that the fist does not exist. One that has nothing inside is called empty. Musā means destructive. Mosadhammā means having the nature of decaying, like a field, a thing, or gold and silver, they do not appear, they disappear like things seen in a dream for a few days. Therefore, it is said "mosadhammā." Māyākatametaṃ means just as water is shown as a jewel by illusion, or a jujube leaf is shown as a kahāpaṇa, or any such thing is shown as such only to one who stands in the way of showing it, but from the moment the treatment is exceeded, it appears natural. Similarly, desires are said to be "māyākata" in the sense of being fleeting. And just as a magician deceives by showing water and other things as jewels and so on, so too desires deceive by showing impermanent and other things as permanent and so on; therefore, they are said to be "māyākata" in the sense of deception. Bālalāpanaṃ means the prattle of fools, such as "my son, my daughter, my gold, my silver." Diṭṭhadhammikā kāmā means the five human strands of sensual pleasure. Samparāyikā means the remaining, except those. Diṭṭhadhammikā kāmasaññā means the perception that arises in relation to human sensual pleasures. Ubhayametaṃ māradheyyaṃ means both these desires and perceptions of desire are the domain of Māra. For Māra wields power over those who are caught by both of these. Referring to that, it is said, "ubhayametaṃ māradheyyaṃ."

In Mārassesa visayo etc., just as the territory of the Coḷa is the Coḷa territory, the territory of the Paṇḍa is the Paṇḍa territory, the territory of the Saṃvara is the Saṃvara territory, the place of occurrence is called visaya, similarly, Māra wields power over those who have grasped these desires. Referring to that, it is said mārassesa visayo. But Māra goes scattering the five strands of sensual pleasure like seeds of bait. Māra wields power over those who have grasped them. Referring to that, it is said mārassesa nivāpo. And just as the place where elephants and other animals live is called elephant pasture, horse pasture, goat pasture, similarly, Māra wields power over those who have grasped these desires. Referring to that, it is said mārassesa gocaro.

Etthā means in these desires. Mānasā means born of the mind. Here one might ask: granted that abhijjhā, characterized by covetousness, and sārambha, characterized by violence, arise in relation to the two kinds of desires, how does ill will arise? They grieve even when the thing to which they are attached is not lost, they grieve when it is being lost, they grieve when they suspect it might be lost; thus arises the mind's aversion. Teva ariyasāvakassā means those three of the noble disciple. The letter "va" is merely for euphonic combination. Idha manusikkhato means for one training in this Dispensation, those three defilements are obstacles. Abhibhuyya lokaṃ means having overcome the world of sensual desire. Adhiṭṭhāya manasā means having resolved with a mind fixed on the object of jhāna. Aparittaṃ means the mind belonging to the realm of sensual desire is called limited (paritta); by rejecting that, the exalted (mahaggata) is called unlimited (aparitta). Pamāṇaṃ also refers to the realm of sensual desire, the realm of form and the formless realm are appamāṇaṃ. Subhāvitaṃ, however, is not a name for the realm of sensual desire and so on, but is a name only for the supramundane. Therefore, based on this, aparittaṃ appamāṇaṃ subhāvitaṃ should all be understood as supramundane.

Tabbahulavihārino means one who dwells frequently practicing that same path to counteract sensual desire. Āyatane cittaṃ pasīdatī means the mind becomes clear due to a cause. What is the cause here? Arahantship, or insight into arahantship, or the fourth jhāna, or the access to the fourth jhāna. Sampasāde satī, here there are two kinds of sampasāda: adhimokkha-sampasāda and paṭilābha-sampasāda. For one who dwells establishing insight into arahantship, when the great elements and so on appear, the hope remains even before attainment, with the thought, "I will attain arahantship today," as these great elements appear through this means, the derived form appears, name and form appear, conditions appear in every way, insight with its characteristic object appears, one obtains conviction (adhimokkha). Or, for one making the third jhāna the basis and doing kasiṇa-parikamma for the sake of the fourth jhāna, observing the overcoming of the hindrances and so on, the hope remains even before attainment, with the thought, "I will generate the fourth jhāna today," as these hindrances are overcome through this means, defilements subside, mindfulness is established, or the aggregate appears distinctly and clearly, just as the next world appears to the divine eye, the arising of the mind is concentrated with access concentration, like sticking to a lump of dough, one obtains conviction (adhimokkha). This is called adhimokkhasampasādo. When that sampasāda exists. But for one who attains arahantship or the fourth jhāna, the mind becomes very clear. Here, however, from the statement "āyatane cittaṃ pasīdatī," the attainment of both insight into arahantship and access to the fourth jhāna should be understood as paṭilābhasampasādo. For insight is the cause of conviction through wisdom, and access concentration is the cause of the imperturbable samāpatti.

Etarahi vā āneñjaṃ samāpajjati. Paññāya vā adhimuccatīti, here, the meaning should be understood by changing the word order to "etarahi vā paññāya adhimuccati, āneñjaṃ vā samāpajjatīti." This means that when that sampasāda exists, either he becomes convinced through wisdom at this moment, meaning he realizes arahantship. If he does not realize it, he attains the imperturbable, or paññāya vā adhimuccatī means he cultivates the path to arahantship; if he does not realize that, he attains the imperturbable. If he is unable to cultivate the path to arahantship, he realizes the four noble truths at this moment. If he does not realize that, he attains the imperturbable.

Here, this is the method: here, a bhikkhu, making the third jhāna the basis, does kasiṇa-parikamma for the sake of the fourth jhāna. His hindrances are overcome, mindfulness is established, the mind is concentrated with access concentration. He comprehends form and formless, he comprehends conditions, he determines insight with its characteristic object, it occurs to him: "May my jhāna become more excellent through access concentration; let the excellence remain, I will make it lead to penetration (nibbedha)," and developing insight, he realizes arahantship. Thus his task is accomplished. But if he is unable to realize arahantship, and his mind retreats from that, he does not remain in between, he attains the fourth jhāna itself. Like what? Just as a man, taking a spear to kill a wild buffalo in the forest, if he kills it, will please all the villagers, but if he is unable to, he will kill small game such as rabbits and iguanas along the way, fill his need, and come back.

There, the bhikkhu's making the third jhāna the basis and doing parikamma for the fourth jhāna is like the man taking a spear and following the wild buffalo in the forest; realizing arahantship by developing insight with the thought, "As I observe the overcoming of the hindrances and so on, may it become conducive to excellence; let the excellence remain, I will make it conducive to penetration," is like killing the wild buffalo; the bhikkhu's retreating from that and attaining the fourth jhāna is like the man who is unable to kill the buffalo, killing small game such as rabbits and iguanas along the way, fulfilling his need, and returning. This same method should be understood in the cultivation of the path and the application of the realization of the four noble truths.

kāyassa bhedāti, and so on, was stated. Therein, yanti: because of which reason that consciousness conducive to becoming, belonging to the imperturbable, exists; this is the meaning. And here, taṃsaṃvattanikanti: conducive to becoming for that bhikkhu. By which resultant consciousness that bhikkhu evolves, arises, that is consciousness. Āneñjūpaganti: belonging to the nature of wholesome imperturbability, may he have such a nature; this is the meaning. Some say wholesome consciousness. That wholesome consciousness of that bhikkhu which is conducive to becoming, the cause of rebirth, belonging to the imperturbable, may it be of the same name even at the time of result; this is the meaning. But this meaning should be understood in this way: "If he generates a meritorious formation, consciousness becomes merit-tending. If he generates a demeritorious formation, consciousness becomes demerit-tending. If he generates an imperturbable formation, consciousness becomes imperturbability-tending" (saṃ. ni. 2.51). Āneñjasappāyāti: suitable for the imperturbable, the fourth jhāna. And it should be understood that it is not only suitable for the imperturbable, but also beneficial for arahantship above it. Thus, in this first imperturbable, slipping away is described in terms of samādhi.

67. Iti paṭisañcikkhatīti: having attained the fourth jhāna, thus he reflects. For this bhikkhu is more wise than the lower bhikkhu, and he combines the meditation subject of both that bhikkhu and himself and contemplates. Tabbahulavihārinoti: for one dwelling having made that very practice abundant by repelling form. Āneñjaṃ samāpajjatīti: he attains the imperturbable of the sphere of infinite space. The rest is the same as before. And as here, so everywhere, but we will speak only of the distinction. Thus, in this second imperturbable, slipping away is described in terms of vipassanā; it is described by showing the path of vipassanā, saying "whatever form".

Iti paṭisañcikkhatīti: having attained the sphere of infinite space, thus he reflects. For this one is more wise than the two bhikkhus below, and he combines the meditation subject of those bhikkhus and himself and contemplates. Ubhayametaṃ aniccanti: here, eight individual sections are by way of immediate and future experiences, but having condensed them, "both" is said. Nālaṃ abhinanditunti: it is not proper to rejoice by way of craving and wrong view. The same method applies to the remaining two terms. Tabbahulavihārinoti: for one dwelling having made that very practice abundant by repelling sensual desire and by repelling form. Āneñjaṃ samāpajjatīti: he attains the imperturbable of the sphere of infinite consciousness. In this third imperturbable, slipping away is described in terms of vipassanā.

68. Iti paṭisañcikkhatīti: having attained the sphere of infinite consciousness, thus he reflects. For this one is more wise than the three bhikkhus below, and he combines the meditation subject of those bhikkhus and himself and contemplates all four. Yatthetā aparisesā nirujjhantīti: having attained the sphere of nothingness, where these all perceptions mentioned below cease without remainder. Etaṃ santaṃ etaṃ paṇītanti: this is peaceful due to the peace of the component, due to the peace of the object, and exquisite due to the supreme excellence. Tabbahulavihārinoti: for one dwelling having made that very practice abundant by repelling those perceptions. In this first sphere of nothingness, slipping away is described in terms of samādhi.

Iti paṭisañcikkhatīti: having attained the sphere of infinite consciousness itself, thus he reflects. For this one is more wise than the four bhikkhus below, and he combines the meditation subject of those bhikkhus and himself and contemplates all five. Attena vā attaniyena vāti: empty, void, and devoid of what should be taken as "I" or "mine." Thus, here, emptiness with two aspects is shown. Tabbahulavihārinoti: for one dwelling having made abundant both the practice mentioned below and this practice of emptiness. In this second sphere of nothingness, slipping away is described in terms of vipassanā.

70. Iti paṭisañcikkhatīti: having attained the sphere of infinite consciousness itself, thus he reflects. For this one is more wise than the five bhikkhus below, and he combines the meditation subject of those bhikkhus and himself and contemplates all six. Nāhaṃ kvacani kassaci kiñcanatasmiṃ, na ca mama kvacani kismiñci kiñcanaṃ natthīti: here, however, emptiness with four aspects is described. How? Here, nāhaṃ kvacanīti: he does not see himself anywhere, kassaci kiñcanatasminti: he does not see his own self to be brought into a state of anything for anyone else, meaning, he does not see his brother in the place of a brother, a friend in the place of a friend, or a requisite in the place of a requisite, thinking and approaching and bringing it there. Na ca mama kvacanīti: here, having put aside the word "mama" for the moment, the meaning is that he does not see the self of another anywhere. Now, having brought in the word "mama," mama kismiñci kiñcanaṃ natthīti: he does not see that the self of that other exists in any state of anything for me. He does not see the self of another in any place to be brought into this state of anything, whether it be a brother in the place of a brother, a friend in the place of a friend, or a requisite in the place of a requisite. Therefore, since he sees neither himself anywhere, nor sees that it should be brought into a state of anything for another, nor sees the self of another, nor sees that the self of another should be brought into his own state of anything, therefore this emptiness should be understood as having four aspects. Tabbahulavihārinoti: for one dwelling having made abundant both the practice mentioned below and this four-aspect emptiness. In this third sphere of nothingness also, slipping away is described in terms of vipassanā.

Iti paṭisañcikkhatīti: having attained the sphere of nothingness, thus he reflects. For this one is more wise than the six bhikkhus below, and he combines the meditation subject of those bhikkhus and himself and contemplates all seven. Yatthetā aparisesā nirujjhantīti: having attained the sphere of neither-perception-nor-non-perception, here these all perceptions mentioned below cease without remainder. Tabbahulavihārinoti: for one dwelling having made that very practice abundant by repelling those perceptions. In this sphere of neither-perception-nor-non-perception, slipping away is described in terms of samādhi.

71. No cassa no ca me siyāti: if the fivefold round of kamma had not been accumulated by me in the past, this fivefold round of result that I now have would not be, would not occur for me; this is the meaning. Na bhavissatīti: if the fivefold round of kamma will not be accumulated now. Na me bhavissatīti: if that does not exist, the fivefold round of result will not be for me in the future. Yadatthi yaṃ bhūtaṃ taṃ pajahāmīti: whatever exists, whatever has become, the five aggregates now, that I abandon. Evaṃ upekkhaṃ paṭilabhatīti: that bhikkhu thus attains the equanimity of insight; this is the meaning.

Parinibbāyeyya nu kho so, bhante, bhikkhu na vā parinibbāyeyyāti: what am I asking? he asks. Arahantship was described for one established having made the third jhāna the basis, and also slipping away, practice, and rebirth; similarly, for those established having made the fourth jhāna and so on the basis, nothing was described for one established having made the sphere of neither-perception-nor-non-perception the basis; I am asking about that, he asks. Apetthāti: even here. So taṃ upekkhaṃ abhinandatīti: he rejoices in that equanimity of insight with rejoicing of craving and wrong view. The same method applies to the remaining two terms. Tannissitaṃ hoti viññāṇanti: consciousness is dependent on insight. Tadupādānanti: that consciousness of delight, that is his clinging, namely, grasping. Saupādānoti: with grasping. Na parinibbāyatīti: a bhikkhu with attachment to insight does not attain final Nibbāna in my dispensation. He shows that there is nothing to say about one with attachment to the monastery, grounds, attendant, and so on. Kahaṃ panāti? But where? Upādiyamāno upādiyatīti: grasping, he grasps rebirth. Upādānaseṭṭhaṃ kira so, bhanteti: venerable sir, that bhikkhu, it seems, grasps the best, the most excellent existence, the best state for grasping; he grasps rebirth in an excellent existence; this is the meaning. By this, the rebirth of that bhikkhu is described. Now, in order to describe his arahantship, he said, idhānandāti, and so on.

73. Nissāya nissāyāti: relying on that particular attainment. Oghassa nittharaṇā akkhātāti: crossing the flood is described, the crossing of the flood is described for the bhikkhu established having made the third jhāna the basis…pe… the crossing of the flood is described for the bhikkhu established having made the sphere of neither-perception-nor-non-perception the basis, he says.

Katamo pana, bhante, ariyo vimokkhoti: here, what is he asking? A bhikkhu who, having made an attainment the basis, develops insight and attains arahantship, does not become weary, like one who crosses a great flood relying on a boat or a raft and goes to the other shore. But a dry-insight meditator, having contemplated scattered formations and attained arahantship, becomes weary, like one who cuts off the stream with the strength of his arms and goes to the other shore. Thus, I am asking about the arahantship of this dry-insight meditator, he asks. Ariyasāvakoti: a dry-insight meditator, a noble disciple. For this one is more wise than the eight bhikkhus below, and he combines the meditation subject of those bhikkhus and himself and contemplates all nine. Esa sakkāyo yāvatā sakkāyoti: as much as there is this aggregation of existence called sakkāya, reckoned by the threefold round, all that is this sakkāya; there is no sakkāya beyond this, he reflects.

Etaṃ amataṃ yadidaṃ anupādā cittassa vimokkhoti: but this liberation of the mind without clinging, this is the deathless, this is the peaceful, this is the exquisite, he reflects. And elsewhere, "liberation of the mind without clinging" is called Nibbāna. In this sutta, however, the arahantship of the dry-insight meditator is described. The rest is all straightforward everywhere.

Only, in this sutta, slipping away is described in seven places, rebirth in eight places, and arahantship is described in nine places, it should be understood. How? First, slipping away is described for the bhikkhu established having made the third jhāna the basis, rebirth is described, and arahantship is described; likewise, the fourth jhāna; likewise, the sphere of infinite space. But for the three bhikkhus established having made the sphere of infinite consciousness the basis, slipping away is described, rebirth is described, and arahantship is described. Likewise, for the bhikkhu established having made the sphere of nothingness the basis. But for one established having made the sphere of neither-perception-nor-non-perception the basis, there is no slipping away, but rebirth and arahantship are described. Only arahantship is described for the dry-insight meditator. Thus, it should be understood that slipping away is described in seven places, rebirth in eight places, and arahantship in nine places. By describing this slipping away in seven places, rebirth in eight, and arahantship in nine, by combining them, this Āneñjasappāya Sutta is indeed well-spoken.

The Aenñjasappāya Sutta Commentary in the Papañcasūdanī, the commentary to the Middle Length Discourses,

is finished.

7. Gaṇakamoggallāna Sutta Commentary

74. Evaṃ me sutaṃ is the Gaṇakamoggallānasutta. In that, yāva pacchimasopānakaḷevarā means just as a seven-storied palace cannot be built in one day from the first step-plank, it shows that here a gradual process is evident, starting from clearing the ground, raising the pillars, and continuing up to the application of decorative work. Yadidaṃ ajjhene means just as all three Vedas cannot be learned in one day; it shows that a gradual process is evident even in their study. Issatthe means just as in the art of archery, one cannot master vālavedhi (hair-splitting shot) in one day; it shows that here too a gradual process is evident through mastering posture, grip, etc. Saṅkhāne means in calculation. There, showing the gradual process himself, he said, evaṃ gaṇāpemā, and so on.

75. Seyyathāpi brāhmaṇā—here, because in other sects, the more skills they learn, the more rebellious they become, the Blessed One, not comparing his teaching with other sects, but comparing it with a fine thoroughbred horse, said, seyyathāpī, and so on. A fine thoroughbred horse does not transgress the training it has received for any reason, even for the sake of its life. Just so, a clansman who has rightly entered the Teaching does not transgress the boundary of morality. Mukhādhāne means in applying the bit.

76. Satisampajaññāya cā—for the purpose of being endowed with mindfulness and clear comprehension. There are two kinds of arahants: those who are constantly in attainment and those who are not. Of these, the satatavihārī (constantly abiding) is able to attain the fruition attainment after doing any kind of activity, but the nosatatavihārī (not constantly abiding) is not able to relinquish the fruition attainment even with a small task, being engrossed in the task.

Here is a story: It seems that a certain arahant elder, taking an arahant novice, went to live in the forest. There, the great elder's lodging was suitable, but the novice's was not. While considering this, the elder was unable to relinquish the fruition attainment even for a single day. The novice, however, having spent three months continuously in fruition attainment, asked the elder, "Has forest dwelling become agreeable, Bhante?" The elder said, "It has not become agreeable, Āvuso." Thus, showing that an arahant of this kind will be able to attain these qualities only after focusing on these qualities from the beginning, he said, "satisampajaññāya cā."

78. Yeme, bho gotamā—it seems that as the Tathāgata was speaking, the thought arose in the brahmin, "These individuals do not please (the Buddha), these do please," and he began to speak in this way to show that.

Paramajjadhammesū—ajjadhammā are the sixty-two doctrines; among them, Gotama's doctrine is the highest, the most excellent, is the meaning. The rest is straightforward everywhere.

The Gaṇakamoggallānasutta Commentary in the Papañcasūdanī, the commentary to the Majjhima Nikāya, is finished.

Gaṇakamoggallānasuttavaṇṇanā niṭṭhitā.

8. Gopakamoggallānasutta Commentary

79. Evaṃ me sutaṃ is the Gopakamoggallānasutta. In that, aciraparinibbute bhagavatī means when the Blessed One had recently attained final Nibbāna, at the time when they had come to Rājagaha to make the Dhātubhājanīya and hold the Dhammasaṅgīti. Rañño pajjotassa āsaṅkamāno—this king named Caṇḍapajjota was a friend of King Bimbisāra. From the time of having Jīvaka sent to him to make medicine, he became a firm friend. Having heard that "Ajātasattu, taking the word of Devadatta, killed his father," he spoke a word to his assembly, thinking, "Having killed my dear friend, he thinks he will rule the kingdom; I will make known the instability of my friend's friends." Hearing that, apprehension arose in him. Therefore, it was said, "rañño pajjotassa āsaṅkamāno." Kammanto means a place of work outside the city for repairing the city.

Upasaṅkamī—thinking that "We will arrange for a Dhamma and Vinaya council, and this powerful, royal favorite would protect Veḷuvana if a collection is made," he approached. Tehi dhammehī—with those qualities of the knowledge of the All-Knowing One. Sabbena sabbaṃ—everything in every way. Sabbathā sabbaṃ—everything in all aspects. What am I asking? Six teachers previously went forth from unknown families, and they passed away while the Tathāgata was still alive, and their disciples also went forth from unknown families. After their passing, they had great disputes. But the ascetic Gotama went forth from a great family, and the story arose, spreading throughout Jambudīpa, that after his passing, there would be great disputes among his disciples. While the Sammāsambuddha was alive, there was no dispute among the monks. And even if there was, it was quelled right there. But at the time of his Parinibbāna—"What will an old leaf stand before the wind that is capable of blowing away Mount Sineru, which is one hundred and sixty-eight thousand yojanas high? Who will the King of Death not be ashamed of, if he is not ashamed of the Teacher who has fulfilled the ten perfections and attained the knowledge of the All-Knowing One?"—having generated great agitation, the monks became even more united, exceedingly peaceful and subdued. What is this that I am asking? Anusaññāyamāno—anusañjāyamāno, meaning knowing what has been done and what has not been done. Or, anuvicaramāno (investigating).

80. Atthi nu kho—this also asks the same question as before. Appaṭisaraṇe—in a Dhamma and Vinaya that is without refuge. Ko hetu sāmaggiyā—what is the cause, what is the condition, for your state of concord? Dhammappaṭisaraṇā—the Dhamma is our refuge, the Dhamma is our necessity, he indicates.

81. Pavattatī—comes in a skillful manner. Āpatti hoti vītikkamo—both of these are transgressions of the Buddha's command. Yathādhammaṃ yathānusiṭṭhaṃ kāremā—we will act as the Dhamma and the instruction are established, is the meaning.

Na kira no bhavanto kārenti dhammo no kāretī—in both phrases, "no" is merely an expletive. Thus, the meaning here is, it is not that you do not act, but the Dhamma causes you to act.

83. Tagghā—a particle indicating certainty. Kahaṃ pana bhavaṃ ānando—does he not know that the elder lives in Veḷuvana? He knows. But the protection of Veḷuvana has been given by him, therefore he asks, wanting to exalt himself. Why was protection given there by him? It seems that one day, having seen the Elder Mahākaccāyana descending from Gijjhakūṭa, he said, "This one is like a monkey." The Blessed One, having heard that statement, said, "If he asks for forgiveness, that will be good. If he does not ask for forgiveness, he will become a gonaṅgala monkey in this Veḷuvana." Having heard that statement, he planted various kinds of trees in Veḷuvana and gave protection, thinking, "There is no duality in the word of the ascetic Gotama; later, when I have become a monkey, it will be a place for grazing." In the latter part, having died, he was reborn as a monkey. When "Vassakārā" was said, he came and stood nearby. Tagghā—in all instances, a particle indicating certainty. Taggha, bho ānandā—having known that the elder was exalting himself in the midst of the assembly in this way, he spoke thus, thinking, "I too will exalt the elder."

84. Na ca kho, brāhmaṇā—the elder thought, "There is jhāna praised by the Sammāsambuddha, and there is jhāna not praised. But this brahmin praises all of it, so he contradicts the question. It is not possible to look into his face, nor to protect the alms bowl; I will speak making the question straight," and he began to speak this.

Yaṃ no mayaṃ—it seems that this brahmin resents the Vassakāra brahmin, therefore, knowing that he did not answer the question asked, he became displeased, thinking, "He answered the question asked by Vassakāra extensively, repeatedly mentioning his name, but he answered the question asked by me only partially, as if prying it up with the tip of a stick." Therefore, he spoke thus. The rest is straightforward everywhere.

The Gopakamoggallānasutta Commentary in the Papañcasūdanī, the commentary to the Majjhima Nikāya, is finished.

Gopakamoggallānasuttavaṇṇanā niṭṭhitā.

9. Mahāpuṇṇamasutta Commentary

85. Evaṃ me sutaṃ is the Mahāpuṇṇamasutta. In that, tadahū means in that, on that day, is the meaning. Uposatho means they dwell observing. Uposatho means they dwell observing, being endowed with morality or fasting, is the meaning. Here is the extraction of meaning in this regard: In phrases such as, "Come, Āvuso Kappina, let us go to observe the uposatha," the recitation of the Pātimokkha is the uposatha. In phrases such as, "Visākha, the uposatha observed, endowed with eight factors," (A. N. 8.53) it is morality. In phrases such as, "Always fortunate is the pure one, always their uposatha is pure," (M. N. 1.79) it is fasting. In phrases such as, "Uposatha is the name of a Nāga king," (D. N. 2.246) it is designation. In phrases such as, "Monks, dwellings with monks should not be on the uposatha day," (Mahāva. 181) it is the day on which it should be observed. Here also, that same is intended. But this is threefold, divided into the eighth, fourteenth, and fifteenth. Therefore, to prevent the other two, pannarase (fifteenth) was said. Therefore, it was said, "upavasanti etthāti uposatho." Puṇṇā means full, complete, because of the fullness of the month. Mā means the moon, and here it is full, therefore puṇṇamā. Thus, the meaning should be understood in these two words, "puṇṇāya puṇṇamāya."

Desa means reason. Tena hi tvaṃ bhikkhu sake āsane nisīditvā pucchā—why did the Blessed One have him sit down and then speak, instead of speaking while he was standing? It seems that this monk was the elder of a group of about sixty striving monks; taking sixty monks, he lived in the forest, and they took a meditation subject from him and strove and endeavored. They grasped at the great elements, the dependent materiality, and the characteristics and objects of name-and-form-conditioned insight. Then, coming to attend upon their teacher, having paid homage and sat down, the elder would ask about the grasping of the great elements, etc. They would tell everything, but when asked about the path and fruition, they were unable to tell. Then the elder thought, "There is no deficiency in my instruction to them, and they live exerting effort. There is no action of negligence on their part even for the time it takes a chicken to drink water. Even so, they are unable to generate the paths and fruits. I do not know their inclinations; they will be those who are to be guided by the Buddha. Taking them, I will go to the Teacher's presence; then the Teacher will teach them the Dhamma according to their disposition." Taking those monks, he came to the Teacher's presence.

The Teacher also, in the evening, having taken the water brought by the Elder Ānanda and cooled his body, sat down on the excellent Buddha-seat prepared in the Migāramātupāsāda enclosure, and the community of monks sat down surrounding him.

At that time, the sun was setting, the moon was rising, and the Blessed One was sitting in the middle. There was no radiance of the moon, no radiance of the sun; having overwhelmed the radiance of the moon and sun, the six-hued, paired Buddha-rays were shining, rushing in clusters and clusters in the directions and intermediate directions, and all should be expanded in the manner stated below. This is called the field of beauty; here, the strength is the measure for the Dhamma speaker; as much as he is able, that much should be spoken. It should not be said that it is poorly spoken. When the assembly was thus seated, the elder stood up and made an opportunity for the Teacher to ask the question. Then the Blessed One, thinking, "If, when asking while standing in this manner, the remaining monks stand up, thinking, 'Our teacher has stood up,' then disrespect will have been shown to the Tathāgata. But if they ask while sitting, disrespect will have been shown to the teacher, and they will not be able to receive the Dhamma teaching with single-pointedness. But when the teacher is sitting, they too will sit down. Then they will be able to receive the Dhamma teaching with single-pointedness," for this reason the Blessed One had him sit down and then speak, instead of speaking while he was standing.

Ime nu kho, bhante is spoken as if asking a question of doubt. But the Elder, having comprehended the arising and passing away of the five aggregates, attained arahantship and is a great one of extinguished defilements; there is no doubt for him. However, it is proper to ask even knowing, as if not knowing. For if he asks as if knowing, saying "This one knows," he would explain only one aspect to each person. But when asked as if not knowing, he explains by bringing in reasons from here and there, making it clear. However, some who do not know also ask as if they know. What would the Elder do with such speech? He should be understood as asking as if not knowing, even though he knows.

Chandamūlakā means rooted in craving. Evaṃrūpo siyaṃ means if one desires to be fair, one wishes, "May I be the color of orpiment or realgar." If one desires to be dark, one wishes, "May I be the color of a blue lotus, or collyrium, or a flax flower." Evaṃvedano means one wishes, "May I have skillful feeling or pleasant feeling." The same method applies to perception, etc. Since in the past there is no such thing as wishing, and it is not possible to obtain that by wishing, and it does not occur in the present—for one who wishes to be fair does not become dark in the present, nor does one who is dark become fair, nor long become short, nor short become long—the wish of one who gives alms or undertakes precepts, wishing "May I become a khattiya or a brahmin in the future," is fulfilled. Therefore, only the future is taken.

Khandhādhivacanaṃ means he asks, "By how much does the designation of aggregates occur?"

Mahābhūtā hetū means among the great elements, the cause is stated in places such as "three wholesome roots" (dha. sa. 1441). Ignorance is a common cause because it is common to meritorious volitional activities, etc. Wholesome and unwholesome are supreme causes in giving their respective results. Here, causal condition (paccayahetu) is intended. Therein, the earth element, being a great element, is both a cause and a condition for the manifestation and demonstration of the other three elements and derived materiality. Thus, the application should be understood in the remaining cases as well.

Phasso (Contact): Because of the statement, "Touched, monks, one feels; touched, one perceives; touched, one intends" (saṃ. ni. 4.93), contact is both a cause and a condition for the manifestation of the three aggregates. Viññāṇakkhandhassa: Here, together with the rebirth-consciousness, about thirty kinds of material phenomena arise with the upper limit defined for those lying in the womb, and the three aggregates associated therewith; that name-and-form is both a cause and a condition for the manifestation of rebirth-consciousness. At the eye-door, there is the eye-sensitivity and the object of sight, which is form, and the three aggregates associated with it are name. That name-and-form is both a cause and a condition for the manifestation of eye-consciousness. The same method applies to the remaining consciousnesses.

87.Kathaṃ pana, bhante (But how, Bhante?) He says this, asking in a roundabout way, "By how much, indeed?" Sakkāyadiṭṭhi na hoti (There is no self-identification view): He says this, asking openly.

88.Ayaṃ rūpe assādo (This is the gratification in form): By this, both the penetration of full understanding and the truth of suffering are spoken. Ayaṃ rūpe ādīnavo (This is the danger in form): By this, both the penetration of abandonment and the truth of origin. Idaṃ rūpe nissaraṇaṃ (This is the escape from form): By this, both the penetration of realization and the truth of cessation. The qualities such as right view that are in these three instances, this is the penetration of development, the truth of the path. The same method applies in the remaining passages.

89.Bahiddhā (Externally) means in the sentient body of another. Sabbanimittesu (In all signs): By this, it includes even that which is not bound by the senses. Or, by the statement "in the sentient body," the body of both oneself and another is taken, and by taking all signs externally, it includes what is not bound by the senses.

90.Anattakatānī (Done as not self): Done while standing in non-self. Kamattānaṃ phusissanti (Which self will they touch?): He says this, stepping into the view of eternalism, "Standing in which self will they give their result?" Taṇhādhipateyyena (With craving as their lord): With craving as their leader. Tatra tatra (Here and there): In those various phenomena. Saṭṭhimattāna (About sixty): These monks, abandoning their basic meditation subject and focusing on a new meditation subject, broke their crossed legs and attained arahantship in that very seat. The rest is obvious everywhere.

The Great Commentary on the Majjhima Nikāya, called Papañcasūdanī

The Explanation of the Mahāpuṇṇama Sutta is Finished.

10. Cūḷapuṇṇama Sutta Explanation

91.Evaṃ me sutaṃ (Thus I have heard): The Cūḷapuṇṇama Sutta. Therein, tuṇhībhūtaṃ tuṇhībhūtaṃ (silent, silent): Whichever direction he surveys, it is silent there. Anuviloketvā (Having surveyed): Having opened his eyes adorned with the five sense-organs and looked here and there, seeing the absence of even the slightest remorse about hands or feet. Asappuriso (An unprincipled man): A wicked person. No hetaṃ, bhante (No, Bhante, it is not so): Because he, like a blind man, is not able to know that, they said this. By this same method, the meaning should be understood in the subsequent instances as well. Assaddhasamannāgato (Endowed with faithlessness): Endowed with evil qualities. Asappurisabhattī (Devoted to unprincipled men): One who associates with unprincipled men. Asappurisacintī (Thinking unprincipled thoughts): One who thinks with unprincipled thoughts. Asappurisamantī (Consulting unprincipled men): One who consults with unprincipled men. Asappurisavāco (Speaking unprincipled speech): One who speaks unprincipled speech. Asappurisakammanto (Doing unprincipled actions): One who does unprincipled actions. Asappurisadiṭṭhī (Having unprincipled views): Endowed with unprincipled views. Asappurisadānaṃ (Unprincipled alms-giving): Alms-giving that should be given by unprincipled men. Tyāssa mittā (Those are his friends): Those are his friends. Attabyābādhāyapi cetetī (Intends for his own affliction): He thinks, "I will kill living beings, I will take what is not given, I will engage in sexual misconduct, I will undertake and follow the ten unwholesome courses of action," thus he thinks for his own suffering. Parabyābādhāyā (For the affliction of others): He thinks, "Just as so-and-so kills living beings, takes what is not given belonging to so-and-so, follows the ten unwholesome courses of action, so will I command him," thus he thinks for the suffering of others. Ubhayabyābādhāyā (For the affliction of both): He thinks, "I will take such-and-such and undertake and follow the ten unwholesome courses of action," thus he thinks for the suffering of both.

Attabyābādhāyapi mantetī (Consults for his own affliction): When he consults, "I will undertake and follow the ten unwholesome courses of action," he consults for his own affliction. When he consults, "I will induce so-and-so to undertake the ten unwholesome courses of action," he consults for the affliction of others. With another, when he consults, "We both, together, will undertake and follow the ten unwholesome courses of action," he consults for the affliction of both.

Asakkaccaṃ dānaṃ detī (Gives alms disrespectfully): He does not respect either the gift or the recipient. He does not respect the gift, meaning he gives food mixed with husks and other defects, he does not make it pure. He does not respect the recipient, meaning without cleaning the seat, he has them sit just anywhere, and setting down any kind of support, he gives alms. Asahatthā (Not with his own hand): He does not give with his own hand, he has it given by slaves, servants, etc. Acittikatvā (Without regard): As said in the manner stated below, he does not give after regarding either the gift or the recipient. Apaviddhaṃ (Discarded): He gives as if wanting to throw it away, like one placing a snake in an anthill. Anāgamanadiṭṭhiko (Having no expectation of the future): He gives without expecting any result.

Tattha upapajjatī (He is reborn there): He is not reborn in hell because of giving alms. But with whatever evil view he has taken, he is reborn in hell because of that wrong view. The bright side should be understood by the opposite method as stated. Devamahattatā (Greatness among devas): The six sensual heavens. Manussamahattatā (Greatness among humans): The prosperity of the three clans. The rest is obvious everywhere. But this sutta is spoken purely in terms of the cycle.

The Great Commentary on the Majjhima Nikāya, called Papañcasūdanī

The Explanation of the Cūḷapuṇṇama Sutta is Finished.

The Explanation of the First Vagga is Finished.

2. The Anupada Vagga

1. Anupada Sutta Explanation

93.Evaṃ me sutaṃ (Thus I have heard): The Anupada Sutta. Therein, etadavocā (he said this): He spoke this account of the virtues of the General of the Dhamma, the Elder Sāriputta, in the manner beginning with "wise" (paṭi. ma. 3.4). Why? Among the remaining elders, the Elder Mahāmoggallāna was known for his power, the Elder Mahākassapa for his adherence to the ascetic practices (dhuta), the Elder Anuruddha for his divine eye, the Elder Upāli for his mastery of the Vinaya, the Elder Revata for his delight in meditation (jhāna), and the Elder Ānanda for his great learning. Thus, those particular virtues of those particular elders were well-known, but the virtues of the Elder Sāriputta were not well-known. Why? Because the virtues of the wise cannot be known unless spoken. Thus, the Blessed One thought, "I will speak of the virtues of Sāriputta," and awaited the assembly of a suitable gathering. For it is not proper to speak of virtues in the presence of unsuitable individuals; when virtues are spoken, they speak only of faults. But on this day, a suitable gathering of elders had assembled, and seeing that they had assembled, the Teacher, speaking of his virtues, began this discourse.

Paṇḍito (Wise): Wise because of these four reasons: skill in the elements (dhātu), skill in the sense-bases (āyatana), skill in dependent origination (paṭiccasamuppāda), and skill in possibilities and impossibilities (ṭhānāṭṭhāna). Mahāpañño (Of great wisdom): The meaning is endowed with great wisdom, etc.

Mahāpaññā (Great wisdom): Great wisdom because he comprehends the great aggregate of morality (sīlakkhandha), the great aggregate of concentration (samādhikkhandha), the aggregate of wisdom (paññākkhandha), the aggregate of liberation (vimuttikkhandha), the aggregate of the knowledge and vision of liberation (vimuttiñāṇadassanakkhandha); great wisdom because he comprehends the great possibilities and impossibilities, the great meditative attainments (vihārasamāpatti), the great noble truths, the great establishments of mindfulness (satipaṭṭhāna), the right efforts (sammappadhāna), the bases of power (iddhipāda), the great faculties (indriya), the powers (bala), the factors of enlightenment (bojjhaṅga), the great noble path, the great fruits of reclusiveness (sāmaññaphala), the great super-knowledges (abhiññā), the great ultimate goal, Nibbāna.

Puthupaññā (Extensive wisdom): Extensive wisdom because his knowledge extends to various aggregates. His knowledge extends to various elements, to various sense-bases, to various meanings, to various dependent origination, to various emptinesses that are not apprehended, to various meanings, to teachings, to etymologies, to ready-wittedness, to various aggregates of morality, to various aggregates of concentration, wisdom, liberation, and knowledge and vision of liberation, to various possibilities and impossibilities, to various meditative attainments, to various noble truths, to various establishments of mindfulness, right efforts, bases of power, faculties, powers, factors of enlightenment, his knowledge extends to various noble paths, fruits of reclusiveness, super-knowledges, transcending various things common to people, to the ultimate goal, Nibbāna.

Hāsapaññā (Joyful wisdom): Here, one is full of joy, full of delight, full of gladness, full of joy, and fulfills morality, fulfills sense-restraint, moderation in eating, wakefulness, the aggregate of morality, the aggregate of concentration, the aggregate of wisdom, the aggregate of liberation, the aggregate of the knowledge and vision of liberation; thus, joyful wisdom. Full of joy, full of gladness, he understands possibilities and impossibilities; joyful wisdom because he fulfills meditative attainments, joyful wisdom because he understands the noble truths. He develops the establishments of mindfulness, right efforts, bases of power, faculties, powers, factors of enlightenment, the noble path; joyful wisdom because he realizes the fruits of reclusiveness, understands the super-knowledges; joyful wisdom because, full of joy, full of delight, full of gladness, he realizes the ultimate goal, Nibbāna.

Swift Wisdom (javanapaññā), whatever form, past, future, or present…pe… whatever is far or near, all form is swift in its passing away as impermanent, thus, swift wisdom. Swift in its passing away as suffering… swift in its passing away as not-self, thus, swift wisdom. Whatever feeling…pe… whatever consciousness, past, future, or present…pe… all consciousness is swift in its passing away as impermanent, as suffering, as not-self, thus, swift wisdom. The eye…pe… old age and death, past, future, or present, are swift in their passing away as impermanent, as suffering, as not-self, thus, swift wisdom. Form, past, future, or present, is impermanent in the sense of decay, suffering in the sense of fear, not-self in the sense of being without substance, thus, having weighed, considered, discerned, and made distinct, one swiftly inclines in form-cessation, to Nibbana, thus, swift wisdom. Feeling, perception, volitional formations, consciousness, the eye…pe… old age and death, past, future, or present, are impermanent in the sense of decay…pe… having made distinct, one swiftly inclines in the cessation of old age and death, to Nibbana, thus, swift wisdom. Form, past, future, or present…pe… consciousness. The eye…pe… old age and death, past, future, or present, are impermanent, conditioned, dependently arisen, subject to decay, subject to decline, subject to fading away, subject to cessation, thus, having weighed, considered, discerned, and made distinct, one swiftly inclines in the cessation of old age and death, to Nibbana, thus, swift wisdom.

Sharp Wisdom (tikkhapaññā), swiftly cuts off defilements, thus, sharp wisdom. Does not tolerate an arisen sensual thought, an arisen thought of ill-will, an arisen thought of violence, arisen unwholesome evil states, arisen greed, hatred, delusion, anger, resentment, contempt, spite, envy, avarice, deceit, trickery, obstinacy, arrogance, conceit, pride, negligence, all defilements, all misconduct, all (karmic) formations tending to renewed existence, all actions leading to becoming; abandons, dispels, eliminates, causes them to be no more, thus, sharp wisdom. On one seat, the four Noble Paths, the four fruits of asceticism, the four kinds of analytical knowledge (paṭisambhidā), and the six supernormal knowledges are attained, realized, seen with wisdom, thus, sharp wisdom.

Penetrative Wisdom (nibbedhikapaññā), here someone is full of revulsion towards all conditioned things, full of dread, full of loathing, full of dissatisfaction, full of lack of delight, turned away, does not rejoice in all conditioned things, penetrates and splits the mass of greed which was never before penetrated and never before split, thus, penetrative wisdom. Penetrates and splits the mass of hatred which was never before penetrated and never before split, the mass of delusion, anger, resentment…pe… all actions leading to becoming, thus, penetrative wisdom.

Anupadadhammavipassanā (Successive Contemplation of Phenomena) means one contemplates the phenomena successively, either in terms of meditative attainment (samāpatti) or in terms of jhāna factors. Contemplating thus, he attains arahantship in half a month. The Venerable Mahā Moggallāna, however, (attained arahantship) in seven days. Even so, the Venerable Sāriputta was more greatly wise. For the Venerable Mahā Moggallāna, while consolidating the practice of disciples, like one prodding with the tip of a stick, consolidating only a portion, striving for seven days, attained arahantship. The Venerable Sāriputta, setting aside the consolidation practice of Buddhas and Paccekabuddhas, comprehensively consolidates the practice of disciples. Consolidating thus, he strives for half a month. It is said that having attained arahantship, he realized, "Setting aside the Buddhas and Paccekabuddhas, there will be no other disciple capable of attaining what I have attained through wisdom." Just as a man, thinking "I will take a bamboo stick," seeing a dense clump of bamboo, and thinking "If I cut the clump, there will be obstacles," would insert his hand in between and, having merely reached the stick, would cut it at the base and the tip, take it, and depart; although he goes sooner, he does not obtain a stick that is strong or straight. Another, seeing just such bamboo, thinking, "If I take a stick that has merely been reached, I will not obtain one that is strong or straight," would gird up his loins and, with a large knife, cut the bamboo clump, gather the sticks that are strong and straight, take them, and depart. Although this one goes later, he obtains sticks that are strong and straight. This should be understood as the state of these two elders’ striving.

Thus, striving for half a month, the Dhamma Commander, the Venerable Sāriputta, while the Vedanāpariggahasutta was being taught to his nephew, the wanderer Dīghanakha, standing, fanning the Ten Powers, sending his knowledge according to the teaching, on the fifteenth day from the day of his going forth, having reached the peak of the wisdom of a disciple, having penetrated sixty-seven knowledges, attained sixteen kinds of wisdom.

"Therein, bhikkhus, this is Sāriputta's anupadadhammavipassanā," that is, because one contemplates anupadadhammavipassanā, it is called anupadadhammavipassanā. Therein, this is Sāriputta's anupadadhammavipassanā. Now, with reference to that particular section of contemplation to be spoken of, this was said.

94."In the first jhāna," the phenomena that are in the first jhāna, in internal attainment. "Those he has," those he possesses. "Are successively established," are successively established, defined, known, understood. How? The Elder, observing those phenomena, knows that initial application (vitakka), characterized by directing the mind, is present. Likewise, sustained application (vicāra), characterized by repeated examination; rapture (pīti), characterized by pervading; happiness (sukha), characterized by satisfaction; one-pointedness of mind (cittekaggatā), characterized by non-distraction; contact (phassa), characterized by touching; feeling (vedanā), characterized by experiencing; perception (saññā), characterized by cognizing; volition (cetanā), characterized by intending; consciousness (viññāṇaṃ), characterized by discerning; intention (chanda), characterized by the desire to act; conviction (adhimokkha), characterized by deciding; energy (vīriyaṃ), characterized by exertion; mindfulness (sati), characterized by attending; equanimity (upekkhā), characterized by balance; attention (manasikāro), characterized by focusing, are present. Knowing thus, he defines initial application (vitakka) in terms of its own nature, by way of directing…pe… he defines attention (manasikāro) in terms of its own nature, by way of focusing. Therefore, it was said, "Those phenomena he has are successively established."

"Known they arise," arising, they arise known, manifestly. "Known they persist," even while persisting, they persist known, manifestly. "Known they cease," even while ceasing, they cease known, manifestly. Here, both simultaneity of knowledge and multiplicity of knowledge should be rejected. Just as it is not possible to touch the tip of a finger with that very fingertip, so too it is not possible to know the arising, persisting, or ceasing of that very mind with that very mind. Thus, simultaneity of knowledge should be rejected. But if two minds were to arise together, it would be possible to know the arising, persisting, or ceasing of one with the other. However, there are no two contacts, or feelings, or perceptions, or volitions, or minds that arise together; only one arises at a time. Thus, multiplicity of knowledge should be rejected. That being so, how (is it possible)? The Great Elder has sixteen phenomena known, manifest, in internal attainment. Because the base and the object have been grasped. For the Elder has grasped both the base and the object; therefore, when he attends to the arising of those phenomena, the arising is manifest; when he attends to the persisting, the persisting is manifest; when he attends to the dissolution, the dissolution is manifest. Therefore, it was said, "Known they arise, known they persist, known they cease." "Not having been, they come into being," with this he sees arising. "Having been, they vanish," with this he sees passing away.

"Without approaching (anupāyo)," without approaching by way of passion. "Without receding (anapāyo)," without receding by way of aversion. "Unattached (anissito)," unattached to the supports of craving and views. "Unbound (appaṭibaddho)," unbound by desire and lust. "Freed (vippamutto)," freed from sensual desire. "Unfettered (visaṃyutto)," unfettered by the four bonds or by all the defilements. "With a mind that has transcended limits (vimariyādīkatenā cetasā)," with a mind that has transcended limits, he dwells.

There, there are two kinds of limits: the limit of defilements and the limit of objects. If, while the sixteen phenomena that are occurring in his internal attainment are being considered, passion and the like were to arise, he would have made the limit of defilements; but not even one of them arose in him, so there is no limit of defilements. If, while the sixteen phenomena that are occurring in his internal attainment are being attended to, some did not come into range, there would be a limit of objects for him. But as he attends to those sixteen phenomena, there is no phenomenon that does not come into range, so there is no limit of objects either.

There are also two other kinds of limits: the limit of suppression (vikkhambhana) and the limit of eradication (samuccheda). Among these, the limit of eradication will come up later, but in this instance, the limit of suppression is intended. Because its opposing factors have been suppressed, he dwells with a mind that has transcended limits, because there are no limits.

"Further escape (uttari nissaraṇaṃ)," escape further than this. In other suttas, "further escape" is said to be Nibbana, but here it should be understood that immediate distinction is intended. "By frequent practice of that (tabbahulīkārā)," by frequent practice of that understanding. "It is surely his (atthitvevassa hotī)," it is indeed more firmly his. In this way, the meaning should be understood in the remaining instances as well.

"Confidence (sampasādo)." He defines it in its own nature.

"Equanimity (upekkhā)," in the place of happiness, it is only equanimity regarding feeling. "Because of the tranquility of mind, non-application (passaddhattā cetaso anābhogo)," that application of mind which says, "Whatever happiness is there," by this it indicates the grossness, thus "because of the tranquility of mind, non-application" is said, meaning the absence of that. "Purity of mindfulness (satipārisuddhī)," it is only pure mindfulness. "Equanimity also (upekkhāpi)," is purity of equanimity.

95."Mindful he emerges (sato vuṭṭhahatī)," mindful, endowed with mindfulness, knowing with comprehension, he emerges. "He reviews those phenomena (te dhamme samanupassatī)," since in the realm of neither-perception-nor-non-perception, anupadadhammavipassanā occurs only for Buddhas, not for disciples, therefore, showing aggregate contemplation here, he says thus.

"Having seen with wisdom, his āsavas are destroyed (paññāya cassa disvā āsavā parikkhīṇā hontī)," having seen the four Noble Truths with the wisdom of the path, the four āsavas are destroyed. There is also the instance of the Venerable Sāriputta attaining arahantship bringing together serenity and insight, and there is also the instance of one attaining the cessation attainment. The instance of attaining arahantship is taken here, but they say that he will attain cessation repeatedly through familiarity and mastery.

"Those phenomena (te dhamme)," the phenomena of form arisen from the three causes occurring in internal attainment, or the phenomena occurring in the attainment of the realm of neither-perception-nor-non-perception below. For those too are phenomena to be contemplated in this instance, therefore it should be understood that this was said in order to show that he contemplates those.

97."Mastery-attained (vasippato)," attained to mastery. "Perfection-attained (pāramippatto)," attained to fulfillment. Among "Genuine son (oraso)," etc., the Elder is called "genuine son" because he was born having heard the sound emanating from the Lord's chest; "born from the mouth (mukhato jāto)," because he was born having heard the sound proclaimed from the mouth; "Dhamma-born, Dhamma-created (dhammajo dhammanimmito)," because he was born of Dhamma, created by Dhamma; "heir to the Dhamma (dhammadāyādo)," because he takes up the inheritance of Dhamma; "not heir to material things (no āmisadāyādo)," because he does not take up the inheritance of material things. The rest is straightforward everywhere.

End of the Anupadasutta Commentary

in the Papañcasūdanī, Commentary to the Majjhima Nikāya.

2. Chabbisodhanasutta Commentary

98."Thus I have heard (Evaṃ me sutaṃ)," the Chabbisodhanasutta. There, in "Destroyed is birth (khīṇā jātī)," etc., even by one word, knowledge is explained, and also by two. But here, explanation of knowledge comes by four words. In "In the seen, seen-saying (Diṭṭhe diṭṭhavāditā)," etc., the intention (cetanā) by which one says "In the seen, it is seen by me," that is called "seen-saying in the seen." This is the method in the remaining words as well. "This is according to Dhamma (Ayamanudhammo)," this is according to nature. "Should be rejoiced over (Abhinanditabbaṃ)," not only should it be rejoiced over, but all reverence should be shown to him, the arahant whose āsavas are destroyed and who has attained Parinibbana. "Further question (Uttariṃ pañho)," he shows that if you are not satisfied with this explanation, this further question should be asked. This is the method in the three instances beyond this as well.

99. Abala means weak. Virāguna means of a nature to depart. Anassāsika means without breath. Upāyūpādānā is a designation for craving and wrong view (taṇhā and diṭṭhi). For craving and wrong view draw [beings] into the three realms, therefore they are upāyā; they are clung to, therefore they are upādānā. Cetaso adiṭṭhānābhinivesānusayā is also a name for these. For the mind stands, adheres, to the existing-personality-aggregate through craving and wrong view, therefore craving and wrong view are cetaso adhiṭṭhānā (the mind's foundation); it is intent on that, therefore they are abhinivesā (insistence); it lies latent through these, therefore they are called anusayā (latent tendencies). In khayā virāgā, the meaning is "through destruction and detachment." All these are merely synonyms for each other.

100. Pathavīdhātu is the element of solidity. Āpodhātu is the element of cohesion. Tejodhātu is the element of heat. Vāyodhātu is the element of motion. Ākāsadhātu is the element of space (unobstructedness). Viññāṇadhātu is the element of consciousness. Na anattato upagacchi means I did not approach with a self, as 'I am self'. Na ca pathavīdhātunissita means the remaining elements dependent on the earth element, and also the derived materiality (upādārūpa) and immaterial aggregates (arūpakkhandhā). For these too, dependent on materiality that is the support, are dependent on the earth element, thus in one sense, they are indeed dependent on the earth element. Therefore, in saying "na ca pathavīdhātunissita," he states that he does not approach the remaining material and immaterial phenomena as self. But in the phrase "dependent on the space element," all materiality, both primary and derived, is called ākāsadhātunissitaṃ due to its inseparability, and likewise the immaterial aggregates that have materiality as their support. Thus, here too, both form and formless aspects are included. In the phrase "dependent on the consciousness element," the three co-arisen aggregates and the materiality born of mind are viññāṇadhātunissita, thus form and formless aspects are included.

101. Rūpe cakkhuviññāṇe cakkhuviññāṇaviññātabbesu dhammesū: Here, whatever form in the past came into the range of the eye-door and ceased, and whatever in the future will come into range and cease, and whatever, now, having come, has ceased, all that is called 'form'. But whatever in the past ceased without coming into range, and in the future will cease without coming, and now ceases without coming, that is included in 'phenomena cognizable by eye-consciousness'. When this was said, Tipiṭaka Cūḷābhaya Thera said, "Divide it in two in this place; what will you do about the chandovāra above? This cannot be obtained." Therefore, all form, whether it has come into range in the three times or has not come, is all form, but the three aggregates associated with eye-consciousness should be understood as 'phenomena cognizable by eye-consciousness'. Here the meaning is, "in phenomena cognizable together with eye-consciousness." Chando is craving-desire. Rāgo is desire itself, in the sense of lusting. Nandī is delight itself, in the sense of rejoicing. Taṇhā is craving itself, in the sense of thirsting. The same method applies to the remaining doors.

102. Ahaṅkāramamaṅkāramānānusayā: Here, ahaṅkāra is conceit (māna), mamaṅkāra is craving (taṇhā), and it is also the latent tendency to conceit. Āsavānaṃ khayañāṇāyā: Why is this said without mentioning the knowledge of previous lives (pubbenivāsa) and the divine eye (dibbacakkhu)? Monks do not ask about mundane matters; they ask only about the supramundane. Therefore, speaking only about what was asked, he says this. This is called Ekavissajjitasutta, and also Chabbisodhana. For here four expressions, five aggregates, six elements, six internal and external sense bases, one's own body with consciousness, and the body with consciousness of others—these six sections are purified; therefore it is called "Chabbisodhana." Parasamuddavāsittherā, however, making one's own and others' bodies with consciousness as one, say there are six sections along with the four nutriments.

These six sections, however, are to be purified by way of the Vinaya instruction: "What have you attained? How have you attained it? When have you attained it? Where have you attained it? Which defilements have you abandoned? Of which teachings are you a gainer?" (pārā. 198).

Kiṃ te adhigataṃ is a question about attainment: What have you attained in terms of jhāna, liberation, or the path of stream-entry, etc.? Kinti te adhigataṃ is a question about method. Here the idea is this: Have you attained it by taking impermanence as the primary characteristic, or by another of the characteristics of suffering and non-self, or by being intent in terms of concentration, or in terms of insight; likewise, by being intent on form or formless states, or by being intent on the internal or external?

Kadā te adhigataṃ is a question about time: It means, "At what time, in the morning, midday, etc.?" Kattha te adhigataṃ is a question about place: It means, "In what place, in a night dwelling, day dwelling, at the foot of a tree, in a pavilion, or in which monastery?" Katame te kilesā pahīnā asks about abandoned defilements: It means, "Which defilements have you abandoned through which path?"

Katamesaṃ tvaṃ dhammānaṃ lābhī is a question about teachings gained: It means, "Of which teachings are you a gainer, the first path, etc.?"

Therefore, even if some monk now declares an attainment of superhuman states, he should not be honored merely by that much. But for the purpose of purification, he should be questioned in these six areas: "What have you attained? What jhāna, or another of the liberations, etc.?" For the teaching attained by someone is clear to him. If he says, "I have attained this," then he should be asked, "How have you attained it?" By taking which of impermanence, etc., as primary, or in which way have you been intent with regard to the thirty-eight objects, or in terms of form, formless states, internal, external, etc.? For whatever one's insistence is, that is clear to him.

If he says, "This is my insistence; I have attained it in this way," then he should be asked, "When did you attain it, in the morning or another time such as midday?" For the time of attainment is clear to everyone. If he says, "I attained it at such and such a time," then he should be asked, "Where did you attain it, in a day dwelling or another place such as a night dwelling?" For the place of attainment is clear to everyone. If he says, "I attained it in such and such a place," then he should be asked, "Which defilements have you abandoned, those liable to be abandoned by the first path or those liable to be abandoned by the second path, etc.?" For the defilements abandoned by one's attained path are clear to everyone.

If he says, "I have abandoned these defilements," then he should be asked, "Of which teachings are you a gainer, of the path of stream-entry or another such as the path of once-returning?" For the teaching attained by oneself is clear to everyone. If he says, "I am a gainer of these teachings," even then his words should not be trusted. For monks who are learned, skilled in recitation and questioning, are able to purify these six areas. The manner of approach of this monk should be examined. If the manner of approach is not pure, [saying] "supermundane attainments are not obtained by this path," he should be removed.

If, however, his manner of approach is pure, [and] it is evident that "for a long time he has been unheedful in the three trainings, devoted to wakefulness, unattached to the four requisites, abiding with his mind like a hand in space," then the monk's declaration corresponds and agrees with his practice. "Just as the water of the Ganges corresponds and agrees with the water of the Yamuna, so too, the path to Nibbāna well-proclaimed by that Blessed One corresponds and agrees with his disciples, both Nibbāna and the path" (dī. ni. 2.296), it is similar to what was said.

Moreover, honor should not be done merely by this much. Why? Because even some ordinary person has a practice similar to that of one whose taints are destroyed. Therefore, that monk should be frightened by various means. For one whose taints are destroyed does not have fear, terror, or hair-raising even if a thunderbolt were to fall on his head, but an ordinary person has it even with a slight [threat].

Here is an instance: It seems that Dīghabhāṇaka Abhaya Thera, being unable to receive one alms-portion, gave a signal to a young [monk]. He, while bathing, submerged in the opening of the Kalyāṇī River and grabbed his foot. The monk with the alms-portion, thinking it was a crocodile, made a great noise; then they recognized him as an ordinary person. During the reign of King Candamukhatissa, in the Mahāvihāra, a Saṅghathera, whose taints were destroyed, with weak eyes, remained in the monastery. The king, [thinking,] "I will attend to the thera," while the monks had gone for alms, approached him silently and grabbed his foot like a snake. The thera, becoming motionless like a stone pillar, said, "Who is here?" "I am Tissa, venerable sir." "Does the fragrance blow on you, Tissa, or not?" Thus, there is no fear for one whose taints are destroyed.

But some ordinary person is very brave and fearless. He should be examined with a delightful object. For King Vasabha, while attending to a thera, sat in a house and sat near him, crumbling badara fruits. The elder's saliva dripped; then the thera's state of being an ordinary person was revealed. For craving for flavors is well-abandoned in one whose taints are destroyed; there is no liking even in divine flavors. Therefore, having examined [him] by these means, if fear, terror, hair-raising, or craving for flavors arises in him, [saying] "you are not an arahant," he should be removed. If, however, he sits unafraid, unstartled, unalarmed, like a lion, and does not generate liking even for divine objects, this monk has accomplished [his training] and deserves the honor sent from all sides by kings, royal ministers, etc.

The Chabbisodhana Sutta Commentary

in Papañcasūdanī, Commentary to the Middle Length Discourses, is finished.

3. Sappurisadhamma Sutta Commentary

105. Evaṃ me sutaṃ: The Sappurisadhamma Sutta. There, sappurisadhamma means the teaching of good people. Asappurisadhamma means the teaching of bad people. Having established the outline in this way, again, just as a person skilled in paths abandons the left and takes up the right, first he speaks of what is to be abandoned; thus, first describing the teaching to be abandoned, he says, katamo ca, bhikkhave, asappurisadhammo, etc. There, uccākulā means a khattiya family or a brahmin family. For only these two families are called "high families." So tattha pujjo means that monk is worthy of honor among those monks. Antaraṃ karitvā means having made internal.

Mahākulā means khattiya family, brahmin family, or vessa family. For only these three families are called "great families." Mahābhogakulā means families endowed with great wealth. Uḷārabhogakulā means families endowed with abundant and excellent wealth. In these two phrases, all four families are obtained. For one born in any family whatsoever can become one of great wealth or abundant wealth through the power of merit.

106. Yasassī means one with a retinue. Appaññātā means they are not known in assemblies, etc., like arrows shot at night. Appesakkhā means those with small retinues.

107. Āraññiko means one who has undertaken the ascetic practice of dwelling in the forest (āraññikadhutaṅga). The same method applies to the remaining ascetic practices. In this sutta, only nine ascetic practices are mentioned in the Pāḷi, but in detail they are thirteen. Whatever is to be said about these is all said in every way in the section on ascetic practices in the Visuddhimagga.

108. Atammayatā means tammayatā is said to be craving; it means without craving. Atammayataññeva antaraṃ karitvā means having made non-craving itself the cause, or having made it internal, that is, having generated it in the mind.

Na kañci maññatī means he does not conceive of any person with three conceits. Na kuhiñci maññatī means he does not conceive in any place. Na kenaci maññatī means he does not conceive of that person with any thing. The rest is obvious everywhere.

The Sappurisadhamma Sutta Commentary

in Papañcasūdanī, Commentary to the Middle Length Discourses, is finished.

4. Sevitabbāsevitabba Sutta Commentary

109. Evaṃ me sutaṃ means the Sevitabbāsevitabba Sutta. There, tañca aññamaññaṃ kāyasamācāraṃ means I will speak of bodily conduct that should be cultivated differently, and bodily conduct that should not be cultivated differently; I do not say that what should be cultivated should in some way not be cultivated, or that what should not be cultivated should be cultivated. The same method applies to verbal conduct, and so on. Thus, the Blessed One established the matrix (mātikaṃ) with seven phrases and concluded the discourse without elaborating in detail. Why? To give Sāriputta Thera an opportunity to ask.

113. Manosamācāre: Wrong view and right view are not included because they stand as distinct factors based on the attainment of views (diṭṭhipaṭilābhavasena).

114. Cittuppāde: Covetousness (abhijjhā), etc., which have reached the level of non-virtuous paths of action (akammapathappattā), should be understood.

115.In the section on the attainment of perception (saññāpaṭilābhavāre), abhijjhāsahagatāya saññāya etc., are stated to show lustful perception etc. (kāmasaññādīnaṃ dassanatthaṃ).

117. Sabyābajjhaṃ means with suffering (sadukkhaṃ). Apariniṭṭhitabhāvāya means for the uncompleted state of existence (bhavānaṃ apariniṭṭhitabhāvāya). Here, being "with suffering" (sabyābajjhattabhāvā) is of four kinds. Even a worldling (puthujjana) who cannot complete existence with that self-nature (tenattabhāvena), from rebirth onwards, unwholesome states increase, and wholesome states decline, so it is called generating a suffering existence. The same applies to a Stream-enterer (sotāpanna), Once-returner (sakadāgāmi), and Non-returner (anāgāmi). Let alone the worldlings, etc., how does a Non-returner generate a suffering existence, and how do unwholesome states increase for them, and wholesome states decline? Even a Non-returner, having been born in the Pure Abodes (suddhāvāse), exclaims, looking at the pleasure gardens, mansions, and wish-fulfilling trees, "Oh, happiness! Oh, happiness!" The Non-returner's craving for existence (bhavalobho), craving for becoming (bhavataṇhā) are not yet abandoned; because of their unabandoned craving, unwholesome states increase, and wholesome states decline, so it is called generating a suffering existence, and he should be understood as having an uncompleted existence.

Abyābajjhaṃ means without suffering (adukkhaṃ). This too should be understood in terms of four types of people. Indeed, even a worldling who is able to complete existence with that self-nature, and does not take rebirth again, from the moment of taking rebirth, unwholesome states decline, and only wholesome states increase, so it is called generating a non-suffering existence, and he is said to have a completed existence. The same applies to a Stream-enterer, Once-returner, and Non-returner. Let alone the Stream-enterers, etc., how does a worldling generate a non-suffering existence, and how does the decline of unwholesome states, etc., occur for them? Even a worldling who is in their last existence (pacchimabhaviko) is capable of completing existence with that self-nature. For them, like Aṅgulimāla, even while killing almost a thousand people, his existence is indeed without suffering, and he indeed completes existence. Only unwholesomeness declines, and only insight (vipassanā) takes hold.

119. In Cakkhuviññeyya etc., because for some, attachment (rāga), etc., arise in that very form, they delight in it, enjoy it; while delighting in it and enjoying it, they attain ruin and misfortune; for some, they do not arise, they become disenchanted, they become dispassionate; while becoming disenchanted and dispassionate, they attain Nibbāna, therefore "tañca aññamaññaṃ" is not stated. This method applies everywhere.

Evaṃ vitthārena atthaṃ ājāneyyuṃ: Here, who understand the meaning of this utterance of the Blessed One, and who do not understand? Those who, having learned the Pali and commentary of this sutta, are not skilled in reasoning (takkarā), and do not practice according to what is said (yathāvuttaṃ anulomapaṭipadaṃ), they do not understand. But those who are skilled in reasoning, and practice according to what is said, they understand. Even so, may it be for the long-term benefit and happiness of those with rebirth (sapaṭisandhikānaṃ), how is it for those without rebirth (appaṭisandhikānaṃ)? Those without rebirth, like a fire that is without fuel, are extinguished, and even after hundreds of thousands of eons, there is no suffering for them again. Thus, it is certainly for their long-term benefit and happiness. The rest is clear everywhere.

The Sevitabbāsevitabba Sutta Commentary of the Papañcasūdanī, the Commentary to the Majjhima Nikāya, is finished.

Sevitabbāsevitabbasuttavaṇṇanā niṭṭhitā.

5. Bahudhātuka Sutta Commentary

124. Evaṃ me sutaṃ means the Bahudhātuka Sutta. There, in bhayānī etc., bhaya means agitation of mind (cittutrāso). Upaddavo means a state of being scattered (anekaggatākāro). Upasaggo means a state of being beset, a state of clinging here and there. Their distinctiveness should be understood thus: Robbers, relying on uneven terrain such as mountains, send word to the villagers, "We will attack your village on such and such a day." From the time they hear that news, they experience fear and dread. This is called agitation of mind. "Here, the enraged robbers might bring harm upon us," taking their wealth, along with bipeds and quadrupeds, they enter the forest and lie down on the ground here and there, being bitten by gnats and mosquitoes, they enter thickets, and tread on stumps and thorns. Their state of being scattered while wandering in this way is called a state of being scattered. Then, when the robbers do not come on the appointed day, "That will be an empty threat, we will enter the village," with their belongings, they enter the village, then, knowing that they have entered, the robbers surround the village, set fire to the gate, kill the people, plunder all the wealth, and leave. Those remaining after the killing extinguish the fire and sit clinging here and there in the shade of the walls of the storehouses and houses, lamenting what is lost. This is called a state of being beset, a state of clinging.

Naḷāgārā means houses covered with reeds; the remaining materials here are made of wood. The same method applies to grass huts. Bālato uppajjanti means they arise dependent on fools (bālameva nissāya uppajjanti). Indeed, a fool, an unwise person, desiring kingship or sub-kingship or any other great position, taking a few like himself, sons of widows, great rogues, "Come, I will make you lords," relying on mountain thickets, attacking villages on the borders, making their lawless nature known, gradually attacking towns and districts, people abandoning their homes, seeking a safe place, monks and nuns dwelling dependent on them also abandon their dwelling places and depart. In every place they go, alms and lodging become difficult. Thus, fear has indeed come to the four assemblies. Among those gone forth (pabbajitesu), two foolish monks, initiating a dispute with each other, begin accusation. Thus, like the Kosambi residents, a great quarrel arises, fear has indeed come to the four assemblies; thus, whatever fears arise, all of them should be understood as arising from fools.

Etadavocā: The Blessed One concluded the teaching without bringing it to its peak. Thinking, "What if I were to ask the One with Ten Powers and fulfill the completeness of his discourse with the knowledge of omniscience?" he said these words, "kittāvatā nu kho, bhante," etc.

125. Among the eighteen elements, eleven and a half elements are the grasping of form, and seven and a half elements are the grasping of the formless; thus, only the grasping of form and the formless is spoken of. All are the five aggregates (khandha) in terms of aggregates. The five aggregates are the truth of suffering (dukkhasaccaṃ), the craving that arises from them is the truth of origin (samudayasaccaṃ), the non-arising of both is the truth of cessation (nirodhasaccaṃ), the practice that knows cessation is the truth of the path (maggasaccaṃ). Thus, the contemplation of the four truths (catusaccakammaṭṭhānaṃ) is spoken of, bringing the going forth of a single monk to its peak. This is the summary here, but these elements in detail are spoken of in the Visuddhimagga. Jānāti passati means the path with insight (vipassanā) is spoken of.

The earth element (pathavīdhātu), etc., are spoken of to show the animate body as empty and without substance. These too should be filled with the previous eighteen elements. While filling, they should be filled by extracting them from the consciousness element (viññāṇadhātuto nīharitvā). This consciousness element is sixfold in terms of eye-consciousness, etc. There, when the eye-consciousness element is grasped, its base, the eye element (cakkhudhātu), and its object, the form element (rūpadhātu), these two elements are already grasped. This method applies everywhere. But when the mind-consciousness element is grasped, the mind element (manodhātu) in terms of prior and posterior, and the dhamma element (dhammadhātu) in terms of object, these two elements are already grasped. Thus, in these eighteen elements, eleven and a half elements are the grasping of form, so even in this way, the going forth of a single monk is spoken of, bringing it to its peak.

In Sukhadhātū etc., sukhañca taṃ nissattasuññataṭṭhena dhātu cāti sukhadhātu means the element of happiness (sukha), and that which is an element (dhātu) by way of being without substance and empty (nissattasuññataṭṭhena). This method applies everywhere. Here, the first four elements are grasped by way of having opposing factors (sappaṭipakkhavasena), the last two are by way of being similar (sarikkhakavasena). Indeed, due to its indistinct nature, the element of equanimity (upekkhādhātu) is similar to the element of ignorance (avijjādhātuyā). Here, when the elements of happiness and suffering are grasped, the body-consciousness element (kāyaviññāṇadhātu) is already grasped, when the remaining elements are grasped, the mind-consciousness element (manoviññāṇadhātu) is already grasped. These six elements too should be filled with the eighteen below. While filling, they should be filled by extracting them from the element of equanimity. Thus, in these eighteen elements, eleven and a half elements are the grasping of form, so even in this way, the going forth of a single monk is spoken of, bringing it to its peak.

The meaning of the element of sensual desire (kāmadhātu), etc., should be understood in the same way as stated in the Twofold Thinking (dvedhāvitakke) [MN 1.206], in the thoughts of sensual desire (kāmavitakkādīsu). In the Abhidhamma too, the expansion of these has already come in the same way, "There, what is the element of sensual desire? Thought and thinking associated with sensual desire" etc. [Vibha. 182]. These six elements too should be filled with the eighteen below. While filling, they should be filled by extracting them from the element of sensual desire. Thus, in these eighteen elements, eleven and a half elements are the grasping of form, so even in this way, the going forth of a single monk is spoken of, bringing it to its peak.

Among the elements of sensual desire (kāmadhātu), etc., the five aggregates pertaining to the sense-sphere (kāmāvacarakkhandhā) are called the element of sensual desire, the five aggregates pertaining to the form-sphere (rūpāvacarakkhandhā) are called the element of form, the four aggregates pertaining to the formless-sphere (arūpāvacarakkhandhā) are called the element of the formless. But in the Abhidhamma, the expansion of these has already come in this way, "There, what is the element of sensual desire? From below, having Avīci hell as its boundary" etc. [Vibha. 182]. These three elements too should be filled with the eighteen below. While filling, they should be filled by extracting them from the element of sensual desire. Thus, in these eighteen elements, eleven and a half elements are the grasping of form, so even in this way, the going forth of a single monk is spoken of, bringing it to its peak.

Saṅkhatā means made by coming together with conditions (paccayehi samāgantvā katā), this is a designation for the five aggregates. Na saṅkhatā means unconditioned (asaṅkhatā). This is a designation for Nibbāna. These two elements too should be filled with the eighteen below. While filling, they should be filled by extracting them from the conditioned element. Thus, in these eighteen elements, eleven and a half elements are the grasping of form, so even in this way, the going forth of a single monk is spoken of, bringing it to its peak.

126. Ajjhattikabāhirāni means internal and external. Here, the six internal are the eye, etc., and the six external are forms, etc. Here too, jānāti passati means the path with insight is spoken of.

Imasmiṃ sati idaṃ etc., has already been expanded in the Mahātaṇhāsaṅkhaya Sutta.

127. Aṭṭhānaṃ means the rejection of a cause. Anavakāso means the rejection of a condition. By both, it rejects the reason itself. Indeed, the reason is called the foundation (ṭhānanti) and the opportunity (avakāsoti) of its result because of its existence being dependent on it. Yaṃ means by which reason. Diṭṭhisampanno means endowed with the view of the path, a Stream-enterer, a noble disciple. Kañci saṅkhāraṃ means any one conditioned phenomenon among the four-element conditioned phenomena. Niccato upagaccheyya means would regard as permanent (niccoti gaṇheyya). Netaṃ ṭhānaṃ vijjatī means this reason does not exist, it is not found. Yaṃ puthujjano means by which reason a worldling. Ṭhānametaṃ vijjatī means this reason exists. Indeed, with the view of eternalism (sassatadiṭṭhiyā), he would regard any phenomenon among the three-element conditioned phenomena as permanent. But the fourth-element phenomena, like a heated iron ball hot all day, are not an object for the view of flies or other unwholesome beings. In this way, the meaning should be understood in kañci saṅkhāraṃ sukhato etc., as well.

Sukhato upagaccheyyā ti This is said with reference to clinging to happiness in terms of the self-view, thinking, "The self is exclusively happy and free from disease after death" (Majjhima Nikāya 3.21, 22). However, with a mind detached from views, a noble disciple, overwhelmed by torment, approaches any conditioned phenomenon (saṅkhāra) as happiness for the sake of alleviating the torment, like a young elephant frightened by a raging elephant, or like the brahmin Cokkha approaching excrement. Here, to include the kasiṇa and other concepts related to self, it is said "any phenomenon (dhamma)," rather than saying "any conditioned phenomenon (saṅkhāra)." Here too, it should be understood in terms of the four planes of existence (catubhūmaka) for a noble disciple, and in terms of the three planes of existence (tebhūmaka) for an ordinary person. In all cases, the delimitation should be in terms of the three planes of existence even for a noble disciple. For whatever an ordinary person grasps, from that, a noble disciple disentangles the grasping. Indeed, whatever an ordinary person grasps as permanent, happiness, or self, a noble disciple, grasping it as impermanent, suffering, or non-self, disentangles that grasping.

128. In Mātaraṃ ti etc., "mother" means the one who gives birth, "father" means the one who begets, and "a human being who is a perfected one with taints destroyed (khīṇāsava araha)" is intended. But could a noble disciple deprive another of life? This is also impossible. Even if someone were to say to a noble disciple who has gone to another existence (bhavantaragata), even one who is unaware of their own noble state, "Deprive this ant (kunthakipillika) of life, and you will attain sovereignty over the entire universe," they would never deprive it of life. Or if someone were to say to them, "If you do not kill this, we will cut off your head," they would rather have their head cut off, but they would not kill it. This is said to show the great faultiness of the state of an ordinary person and to highlight the strength of the noble disciple. The idea here is this: the state of an ordinary person is blameworthy, for in that state, an ordinary person will even commit matricide and other immediate-result (ānantariya) offenses. And the noble disciple is very powerful, for they do not commit these actions.

Duṭṭhacitto ti with a mind corrupted by the intention to kill. Lohitaṃ uppādeyya ti Even drawing a drop of blood from a living body, like the amount drawn by a small fly drinking. Saṅghaṃ bhindeyya ti divide a Sangha that dwells in communion, established within the same boundary, with five reasons. This was said: "The Sangha is divided in five ways, Upāli: by action (kamma), by recitation (uddesa), by declaration (vohāra), by proclamation (anussāvana), and by ballot (salākaggāha)" (Parivāra 458).

Kammenā ti by one of the four actions, beginning with formal act of announcement (apalokana). Uddesenā ti by one of the five recitations of the Pātimokkha. Voharanto ti speaking, revealing the eighteen grounds for division, such as declaring what is not the Dhamma to be the Dhamma, with those various assertions. Anussāvanenā ti by proclaiming, making a verbal distinction near the ear with such a method as, "Surely you know that I went forth from a high-class family and have great learning; it is fitting for you to produce even the thought that someone like me would grasp what is contrary to the Dhamma and the discipline, and the teaching of the Teacher. Is Avīci hell a cool lotus pond to me? Am I not afraid of the lower realms?" Salākaggāhenā ti by encouraging their minds after making such a proclamation, making them irreversibly committed, saying, "Take this ballot."

And here, the action itself or the recitation is the measure, but the declaration, proclamation, and ballot are preliminary. For when speaking in terms of revealing the eighteen grounds, the Sangha is divided when they are made to take the ballot after proclaiming to generate liking there. But when four or more take a ballot and perform an exclusive action or recitation, then the Sangha is said to be divided. It is impossible for a person endowed with (correct) view to divide the Sangha. Thus far, the five immediate-result actions, such as matricide, which an ordinary person does but a noble disciple does not, have been shown, for the sake of their manifestation—

From action and from the door,
And from duration of the aeon,
By result, commonality, and so on,
The judgment should be understood.

Kammato tāva Here, the action of a human being depriving a human mother or father of life – even one who is of changed gender – is immediate-result, even if they were to fill the entire universe with golden stupas the size of the great Cetiya, thinking "I will avert its result," even if they were to give a great offering to a Saṅgha of monks seated filling the entire universe, even if they were to wander around without releasing the edge of the Buddha's robe, they will be reborn in hell after the breakup of the body. But if one who is himself a human being deprives a mother or father who is a non-human being of life, or if one who is himself a non-human being deprives a human being of life, or if a non-human being deprives another non-human being of life, their action is not immediate-result, but it is weighty. An immediate-result action invariably remains (to ripen). However, this question is discussed with reference to human births.

Therein, the fourfold set regarding goats (eḷaka), the fourfold set regarding battles (saṅgāma), and the fourfold set regarding thieves (cora) should be spoken of. Indeed, even with the intention of killing a goat (eḷaka), if a person standing in a goat pen kills a mother or father who is a human being, they experience an immediate-result. But with the intention of a goat, or with the intention of the mother and father, if they kill a goat, they do not experience an immediate-result. With the intention of mother and father, if they kill mother and father, they certainly do experience it. The same method applies to the other two sets of four. And just as with mother and father, so too these fourfold sets should be understood with respect to the arahant.

Only by killing a human arahant does one experience an immediate-result, not by killing a non-human being. But the action is weighty, just like an immediate-result one. And if a weapon or poison is given to a human arahant while they are still an ordinary person, and if they attain arahantship and die from that same cause, it is indeed arahant-slaughter. But the gift that was given when they were an ordinary person, they use after attaining arahantship, it is given to an ordinary person. There is no immediate-result for killing the remaining noble individuals. But the action is weighty, just like an immediate-result one.

Lohituppāde Because the Tathāgata has an unbreakable body, there is no such thing as shedding blood by intentionally cutting the skin. But blood accumulates inside the body in one place. The splinter that flew off from the rock hurled by Devadatta also struck the Tathāgata's foot, and the foot was filled with internal bleeding, as if struck by an axe. Committing such an action is immediate-result. However, Jīvaka, according to the Tathāgata's preference, cut the skin with a knife and removed the bad blood from that place, making him comfortable. Performing such an action is a meritorious action.

Then what happens to those who destroy a shrine (cetiya), cut down a Bodhi tree, or attack a relic (dhātu) after the Tathāgata has passed away? The action is weighty, similar to an immediate-result one. But one may damage a stupa or statue that contains relics, and it is permissible to cut off a branch of the Bodhi tree. Even if birds nested there were to excrete waste on the shrine, it is permissible to cut it down. For a bodily shrine is more important than a shrine of use. After destroying the shrine object, it is permissible to even cut down the base of the Bodhi tree and carry it away. But one should not cut down a branch of the Bodhi tree that obstructs the Bodhi-hall in order to protect the hall, for the hall is for the sake of the Bodhi tree, not the Bodhi tree for the sake of the hall. The same method applies to a hall for sitting. But for the sake of protecting a hall for sitting in which a relic is placed, it is permissible to cut down a branch of the Bodhi tree. For the sake of tending to the Bodhi tree, it is indeed permissible to cut down a branch that draws sap or a rotten spot, just as there is merit in tending to the body of the Blessed One.

In the division of the Sangha, for one who makes declarations, proclamations, or takes ballots, or performs an action or recites an uddesa, taking a separate assembly (parisa) in a Sangha that is within the boundary (sīmaṭṭhaka) and has not assembled, there is both division and an immediate-result action. But if they perform an action thinking it is permissible with the perception of unity (samaggasaññā), there is only division, not an immediate-result action, and similarly in an assembly of fewer than nine. By the final determination, the one who divides the Sangha of nine or more people has an immediate-result action. For those who follow, who speak against the Dhamma, it is a very blameworthy action. But for those who speak in accordance with the Dhamma, it is blameless.

There, this sutta is in reference to a division of the Sangha of nine: "On one side, Upāli, there are four, on the other side there are four, and the ninth proclaims and takes the ballot, saying, 'This is the Dhamma, this is the discipline, this is the teaching of the Teacher; accept this, approve of this.' Thus, Upāli, there is both a faction in the Sangha and a division of the Sangha. For nine, Upāli, or for more than nine, there is both a faction in the Sangha and a division of the Sangha" (Cūḷavagga 351). Among these five, the division of the Sangha is a verbal action, the rest are bodily actions. Thus, the judgment should be understood from the perspective of action.

Dvārato ti All these arise from both the body door and the speech door. Among these, the first four, by way of spells (āṇattika) based on the power of knowledge (vijjā), arise from the speech door but fulfill the body door. The division of the Sangha, for one who causes division by hand gestures, arises from the body door but fulfills the speech door. Thus, the judgment should be understood from the perspective of the door as well.

Kappaṭṭhitiyato ti Here, only the division of the Sangha lasts for an aeon. Indeed, one who divides the Sangha in the middle of a stable aeon or at the juncture of aeons is only released at the destruction of the aeon. Even if one divides the Sangha today thinking that the aeon will be destroyed tomorrow, they are released tomorrow, but they are cooked in hell for one day. But there is no such action. The remaining four actions are only immediate-result, not lasting for an aeon. Thus, the judgment should be understood from the perspective of the duration of the aeon as well.

Pākato ti For whomever these five actions are committed, only the division of the Sangha ripens as rebirth-linking. The remaining actions are enumerated in such statements as "The action is past, the result of the action is not past." If there is no division of the Sangha, then the drawing of blood (lohituppāda) ripens. If there is no drawing of blood, then the slaughter of an arahant ripens. If there is no slaughter of an arahant, then if the father is virtuous and the mother is unvirtuous, or if they are not equally virtuous, the slaughter of the father ripens as rebirth-linking. If there is matricide and patricide, and they are equal in virtue or non-virtue, then only matricide ripens as rebirth-linking. For the mother does difficult deeds and is very helpful to her children. Thus, the judgment should be understood from the perspective of result as well.

Sādhāraṇādīhī ti The first four are common to all, both laypeople and monastics. But the division of the Sangha is only for a bhikkhu of the kind described, "Upāli, a bhikkhunī does not divide the Sangha, nor does a female trainee (sikkhamānā), nor a novice (sāmaṇera), nor a female novice (sāmaṇerī), nor a male lay follower (upāsaka), nor a female lay follower (upāsikā) divide the Sangha; it is a bhikkhu, Upāli, who is of sound mind, dwelling in communion, established within the same boundary, who divides the Sangha" (Cūḷavagga 351), not for another; therefore, it is not common. By the term "ādi" (and so on), all of them are accompanied by painful feeling and are associated with aversion and delusion. Thus, the judgment should be understood from the perspective of commonality and so on as well.

Aññaṃ satthāraṃ ti There is no such possibility that in a future existence, they would grasp another sectarian teacher, thinking "This is my teacher; he is incapable of performing the duties of a teacher."

129. Ekissā lokadhātuyā ti in a world-system of ten thousand. Tīṇi hi khettāni There are three fields: the field of birth (jātikhetta), the field of authority (āṇākhetta), and the field of range (visayakhetta). Therein, the jātikhetta is a world-system of ten thousand. It trembles at the time of the Tathāgata's descent into the mother's womb, at the time of emerging, at the time of enlightenment, at the time of setting the Wheel of Dhamma in motion, at the time of relinquishing the life-span, and at the time of passing away. However, a hundred thousand million world-systems is the āṇākhetta. Indeed, authority (āṇā) extends here for the Āṭānāṭiya, the Peacock Protection (Moraparitta), the Banner-top Protection (Dhajaggaparitta), the Jewel Protection (Ratanaparitta), and so on. There is no limit to the visayakhetta. Indeed, for the Buddhas, "As far as the knowledge (ñāṇa), so far the object of guidance (neyya); as far as the object of guidance, so far the knowledge; the object of guidance is limited by knowledge, the knowledge is limited by the object of guidance" (Paṭisambhidāmagga 3.5). Therefore, there is nothing that is not within range.

Tīṇi piṭakāni the Vinaya Piṭaka, the Suttanta Piṭaka, and the Abhidhamma Piṭaka. Tisso saṅgītiyo the Saṅgīti of the Elder Mahākassapa, the Saṅgīti of the Elder Yasa, and the Saṅgīti of the Elder Moggalliputtatissa. In these three Saṅgītis, in the Buddha's word, which has ascended into the three Piṭakas, there is no sutta stating that Buddhas arise elsewhere, leaving this universe, but there is (sutta stating) that they do not arise.

Apubbaṃ acarimaṃ means not before, not after. It means they do not arise simultaneously; it is said that they arise either before or after. Here, from the time the Bodhisatta sat down at the Bodhi-pallaṅka, resolving not to rise until attaining enlightenment, until the moment of conception in the mother's womb, that is not to be understood as "before." For with the Bodhisatta's conception, the field is marked out by the ten-thousand-world-system earthquake, and the arising of another Buddha is prevented. From the time of the Parinibbāna until a mustard-seed's worth of relics remains, that is not to be understood as "after." For while the relics remain, the Buddhas remain. Therefore, in this interval, the arising of another Buddha is prevented. But when the relics have undergone Parinibbāna, the arising of another Buddha is not prevented.

Tīṇi hi antaradhānāni means there are three disappearances: the disappearance of the Teaching (pariyatti), the disappearance of realization (paṭivedha), and the disappearance of practice (paṭipatti). Here, pariyatti means the three Piṭakas. Paṭivedha means the realization of the Truth. Paṭipatti means the practice. There, realization and practice both exist and do not exist. For at one time, there are many bhikkhus who have attained realization, yet a bhikkhu can be pointed out with a finger and said to be a worldling (puthujjana). In this island itself, there has been a time when there was no bhikkhu who was a worldling. And those who fulfill the practice are sometimes many, sometimes few. Thus, realization and practice both exist and do not exist, but for the duration of the Sāsana, the Teaching is the measure (pamāṇaṃ).

For a wise person, having heard the Tipiṭaka, fulfills both (realization and practice). Just as our Bodhisatta, having developed the five supernormal knowledges (pañcābhiññā) and the seven attainments (satta samāpattiyo) in the presence of Āḷāra, asked about the preliminary practice for the attainment of Neither-perception-nor-non-perception, and he said he did not know. Then, going to Udaka, and comparing the attainments he had gained, he asked about the preliminary practice for the attainment of Neither-perception-nor-non-perception, and he explained it. Immediately after hearing his words, the Great Being attained it. Just so, a wise bhikkhu, having heard the Teaching, fulfills both (realization and practice). Therefore, when the Teaching remains, the Sāsana remains.

The Abhidhamma Piṭaka will disappear. Of these, the Paṭṭhāna disappears first of all; gradually afterwards, the Dhammasaṅgaṇi. When that has disappeared, with the other two Piṭakas remaining, the Sāsana still remains. There, when the Suttanta Piṭaka is disappearing, first the Aṅguttara Nikāya disappears, starting from the eleventh (ekādasakato) down to the first (ekakā); after that, the Saṃyutta Nikāya disappears, starting from the wheel-sequence (cakkapeyyālato) down to the crossing of the flood (oghataraṇā); after that, the Majjhima Nikāya disappears, starting from the development of the faculties (indriyabhāvanato) down to the root discourse (mūlapariyāyā); after that, the Dīgha Nikāya disappears, starting from the ten-fold order (dasuttarato) down to the Brahma-net (brahmajālā). The asking of even one or two verses goes a long way, and it is not able to sustain the Sāsana, like the question of Sabhiya (su. ni. sabhiyasuttaṃ), or like the question of Āḷavaka (su. ni. āḷavakasuttaṃ; saṃ. ni. 1.246). It is said that these, in the time of Kassapa Buddha, were not able to sustain the Sāsana in between.

But even when two Piṭakas have disappeared, if the Vinaya Piṭaka remains, the Sāsana remains. When the Parivāra and Khandhakas have disappeared, if the Ubhatovibhaṅga remains, it still remains. When the Ubhatovibhaṅga has disappeared, if the Mātikā remains, it still remains. When the Mātikā has disappeared, if the Pātimokkha, pabbajjā, and upasampadā remain, the Sāsana remains. The (outward) sign goes a long way, but the lineage of white-robed ascetics, from the time of Kassapa Buddha, was not able to sustain the Sāsana. But from the last realization of the Truth and the last breaking of morality, the Sāsana is said to decline. From that point on, the arising of another Buddha is not prevented.

Tīṇi parinibbānāni means there are three Parinibbānas: the Parinibbāna of defilements (kilesaparinibbāna), the Parinibbāna of the aggregates (khandhaparinibbāna), and the Parinibbāna of the relics (dhātuparinibbāna). Of these, the Parinibbāna of defilements occurred at the Bodhi-pallaṅka, the Parinibbāna of the aggregates in Kusinārā, and the Parinibbāna of the relics will occur in the future. It is said that at the time of the decline of the Sāsana, in this Tambapaṇṇi Island, the relics will gather together and go to the Mahācetiya; from the Mahācetiya to the Rājāyatanacetiya in Nāgadīpa; from there they will go to the Mahābodhipallaṅka. From the Nāga realm, the Deva realm, and the Brahma realm, the relics will go only to the Mahābodhipallaṅka. Not even a mustard-seed's worth of relics will be lost in between. All the relics, gathered in a heap at the Mahābodhipallaṅka, having become a single mass like a golden trunk, will emit six-colored rays, which will pervade the ten-thousand-world-system.

Then, the deities in the ten-thousand-world-system, having gathered together, will feel a compassion greater than on the day the Teacher attained Parinibbāna, (saying) "Today the Teacher attains Parinibbāna, today the Sāsana declines, this is now our last sight." Except for non-returners (anāgāmi) and arahants, the rest will not be able to remain in their natural state. From the relics, the fire element will rise up to the Brahma realm; even with a mustard-seed's worth of relics remaining, it will be a single flame, and it will cease when the relics have completely disappeared. Having shown such great power, when the relics have disappeared, the Sāsana is said to have disappeared. As long as it has not disappeared in this way, it is called not-last (acarimam). Thus, it is not possible for an un-precedented, not-last (Buddha) to arise.

Why then do un-precedented, not-last (Buddhas) not arise? Because it would not be marvelous. For Buddhas are marvelous humans. As it was said: "O bhikkhus, when a single person arises in the world, he arises as a marvelous human. Who is that single person? The Tathāgata, the Arahant, the perfectly enlightened Buddha" (a. ni. 1.171-174).

And if two or four or eight or sixteen were to arise together, they would not be marvelous. For in a single monastery, the gain and honor of even two shrines is not great, and bhikkhus, even in great numbers, are not considered marvelous; thus, the Buddhas would be as well. Therefore, they do not arise.

And because there would be no distinction in the teaching. For the Dhamma with its distinctions of mindfulness, etc., that one teaches, if another were to arise, he would have to teach the same. Then he would not be marvelous; but when one teaches the Dhamma, the teaching itself is marvelous.

And because there would be no disputes. And with many Buddhas arising, like the disciples of many teachers, they would dispute, saying, "Our Buddha is pleasing, our Buddha has a sweet voice, is gainful, is meritorious." Therefore, they do not arise in this way. Moreover, this reason was elaborated by the Elder Nāgasena when questioned by King Milinda. For it was said (mi. pa. 5.1.1):

"There, Venerable Nāgasena, this was spoken by the Blessed One: 'O bhikkhus, this is impossible, there is no opportunity, that in one world-element two Arahants, perfectly enlightened Buddhas, should arise un-precedentedly, not-last; this is not possible.' And teaching, Venerable Nāgasena, all the Tathāgatas teach the thirty-seven factors of enlightenment (bodhipakkhiyadhamma), and speaking, they declare the four noble truths, and training, they train in the three trainings, and instructing, they instruct in the practice of diligence. If, Venerable Nāgasena, all the Tathāgatas have one teaching, one speech, one training, one instruction, for what reason do two Tathāgatas not arise at the same moment? Even with the arising of one Buddha, this world becomes illuminated. If there were a second Buddha, this world would become even more illuminated by the light of two. And two Tathāgatas advising would advise easily, and instructing would instruct easily; tell me the reason there, so that I may be free from doubt."

"O great king, this ten-thousand world-element is a single Buddha-bearing (ekabuddhadhāraṇī), it bears the quality of only one Tathāgata. If a second Buddha were to arise, this ten-thousand world-element would not bear it, it would shake, quake, bend, incline, lean, scatter, collapse, be destroyed, it would not attain stability.

Just as, O great king, there might be a ship that can bear only one man. When one man boards, that ship is well-supported. Then a second man comes, similar in age, complexion, stature, size, thinness, thickness, and all limbs and organs, and he boards that ship. Would that ship, O great king, be able to bear two? No, venerable sir, it would shake, quake, bend, incline, lean, scatter, collapse, be destroyed, it would not attain stability, it would sink in the water. Just so, O great king, this ten-thousand world-element is a single Buddha-bearing, it bears the quality of only one Tathāgata. If a second Buddha were to arise, this ten-thousand world-element would not bear it, it would shake…pe… it would not attain stability.

Or just as, O great king, a man might eat food to his fill, filling himself up to the throat with what he can chew, being nourished, satisfied, replete, without interruption, not leaning on a staff, then he might eat that much food again. Would that man, O great king, be happy? No, venerable sir, he would die having eaten once. Just so, O great king, this ten-thousand world-element is a single Buddha-bearing…pe… it would not attain stability."

"Is it because the earth moves from the burden of too much Dhamma, Venerable Nāgasena?" "Here, O great king, there might be two carts filled with jewels, up to the brim. Taking jewels from one cart, they might pile them into one cart. Would that cart, O great king, be able to bear the jewels of two carts? No, venerable sir, even its hub would fail, its spokes would break, its rim would collapse, its axle would break." "Is it because the cart breaks from the burden of too many jewels, O great king?" "Yes, venerable sir." "Just so, O great king, the earth moves from the burden of too much Dhamma."

"Moreover, O great king, this reason has been brought forth to illuminate the power of the Buddha. Listen to another appropriate reason there, for what reason two perfectly enlightened Buddhas do not arise at the same moment. If, O great king, two perfectly enlightened Buddhas were to arise at the same moment, a dispute would arise in their assembly—'Your Buddha, our Buddha'—they would be divided into two factions. Just as, O great king, a dispute would arise in the assembly of two powerful ministers—'Your minister, our minister'—they would be divided into two factions, just so, O great king, if two perfectly enlightened Buddhas were to arise at the same moment, a dispute would arise in their assembly—'Your Buddha, our Buddha'—they would be divided into two factions. This is one reason, O great king, for what reason two perfectly enlightened Buddhas do not arise at the same moment.

"Listen to another, further reason, O great king, for what reason two perfectly enlightened Buddhas do not arise at the same moment. If, O great king, two perfectly enlightened Buddhas were to arise at the same moment, the statement 'the Buddha is the foremost' would be false. The statement 'the Buddha is the eldest' would be false. The statement 'the Buddha is the best, the most distinguished, the highest, the excellent, the matchless, the incomparable, the peerless, the unrivaled, the unique person' would be false. Therefore, O great king, accept this reason as meaningful, for what reason two perfectly enlightened Buddhas do not arise at the same moment."

"Moreover, O great king, this is the inherent nature of the Blessed Buddhas, that only one Buddha arises in the world. For what reason? Because of the greatness of the qualities of the all-knowing Buddha. Moreover, O great king, whatever is great in the world is only one. The earth, O great king, is great; it is only one. The ocean is great; it is only one. Mount Sineru, the king of mountains, is great; it is only one. The sky is great; it is only one. Sakka is great; he is only one. Māra is great; he is only one. Brahmā is great; he is only one. The Tathāgata, the Arahant, the perfectly enlightened Buddha is great; he is only one in the world. Where they arise, there is no opportunity for another. Therefore, O great king, the Tathāgata, the Arahant, the perfectly enlightened Buddha arises as only one in the world." "Well spoken, Venerable Nāgasena, the question (is answered) with similes and reasons."

Ekissā lokadhātuyā means in one world-system (cakkavāḷe). Below, with this very term, ten-thousand world-systems are included, and it is fitting to define them as one world-system. For Buddhas, when arising, arise in this world-system; however, the place of arising is prevented, and it is thereby prevented that they do not arise in other world-systems other than this.

Apubbaṃ acarimanti: Here, apubbaṃ means before the appearance of the wheel-treasure, and acarimaṃ means after its disappearance. The wheel-treasure disappears in two ways: either due to the death of the wheel-turning monarch or due to his renunciation. However, the disappearing one vanishes on the seventh day from the death or renunciation, and after that, the appearance of a wheel-turning monarch is unprevented.

But why do two wheel-turning monarchs not arise in one cakkavāḷa? Because of the prevention of disputes, the lack of wondrousness, and the great power of the wheel-treasure. For if two were to arise, a dispute would arise: "Our king is greater, our king is greater." And it would not be wondrous if it were said, "A wheel-turning monarch in one island," and "A wheel-turning monarch in one island." And this great power of the wheel-treasure, which is capable of bestowing sovereignty over the four great islands with their two thousand surrounding islands, would diminish. Thus, due to the prevention of disputes, the lack of wondrousness, and the great power of the wheel-treasure, two do not arise in one cakkavāḷa.

130. Yaṃ itthī assa arahaṃ sammāsambuddho: Let alone the Buddhahood capable of producing all the qualities of omniscience and liberating the world, even the mere aspiration is not accomplished by a woman.

"To be a human being, to have the faculty of gender, the cause is seeing the Teacher;
Renunciation, accomplishment of qualities, and the will to be authorized;
Through the harmony of eight conditions, the aspiration is fulfilled." (bu. vaṃ. 2.59) –

For these are the causes for the accomplishment of aspiration. Thus, for a woman who is incapable of even accomplishing the aspiration, how could there be Buddhahood? Therefore, it was said, "This is impossible, there is no chance that a woman could be an arahaṃ sammāsambuddho." And a accumulation of merit that is complete in every way produces an existence that is complete in every way; therefore, only a man becomes an arahaṃ sammāsambuddho.

In Yaṃ itthī rājā assa cakkavattīti and the following, too, because the characteristics are not complete in a woman due to the absence of things such as a sheath, a hidden wrapping, and genitals; because the seven treasures are not harmonized due to the absence of a woman-treasure; and because there is no existence superior to all human beings; therefore, it was said, "This is impossible, there is no chance that a woman could be a wheel-turning monarch." And because the three states of being a sakka and so on are supreme, and the female gender is inferior, therefore her becoming a sakka and so on is also prohibited.

Now, isn't it the case that just as the female gender is absent, so too is the male gender in the Brahma-world? Therefore, shouldn't it also not be said, "If a man were to attain Brahma-hood, this state exists"? No, it should not be said. Why? Because here, a man is born there. For Brahma-hood is intended to mean Great Brahma-hood. And a woman, having cultivated jhāna here and having died, is reborn into companionship with the retinue of Brahma, not as a Great Brahma; but a man is not spoken of as being born there. Even though there is an absence of both genders there, the Brahmas are of male form, not of female form; therefore, this is well said.

131. Kāyaduccaritassā and so on: Just as neem seeds and kosātakī seeds and so on do not produce sweet fruit, but produce only unsavory and unpalatable fruit, so too, bodily misconduct and so on do not produce sweet ripening, but produce only unpalatable ripening. And just as sugarcane seeds and rice seeds and so on produce sweet and delicious fruit, not unsavory and bitter fruit, so too, bodily good conduct and so on produce only sweet ripening, not unpalatable ripening. And this was said:

"Whatever seed one sows, that is the fruit one reaps;
The doer of good [reaps] good, and the doer of evil [reaps] evil." (saṃ. ni. 1.256);

Therefore, it was said, "This is impossible, there is no chance that the bodily misconduct."

In Kāyaduccaritasamaṅgī and so on, samaṅgī means five kinds of association: association with accumulation (āyūhana), association with intention (cetanā), association with action (kamma), association with result (vipāka), and association with presentation (upaṭṭhāna). There, association with accumulation is said to be at the moment of accumulating skillful and unskillful actions. Likewise, association with intention. As long as beings do not attain arahatta, all beings are called "associated with action" with reference to past accumulated action that is fit for ripening; this is association with action. Association with result should be understood only at the moment of result. As long as beings do not attain arahatta, for those beings falling away from here and there and being born in hell, hell appears in the form of presentations such as flames of fire and pots of iron; for those taking on the state of lying in a womb, the mother's womb; for those being born in the heavens, the heavens in the form of presentations such as wishing-trees and mansions; thus, the sign of arising appears, so their unfreedom through this presentation of the sign of arising is called association with presentation. That is changeable; the rest are unchangeable. For even when hell appears, heaven appears; even when heaven appears, hell appears; even when the human world appears, the animal realm appears; and even when the animal realm appears, the human world appears.

Here is an incident regarding this: It seems that at the Acela monastery on the slope of Soṇagiri there was a dhamma speaker named Soṇa-thera, whose father was a dog-hunter. The thera, being unable to establish him in restraint even while resisting him, ordained him unwillingly in old age, thinking, "Lest the old man perish." For him, lying on his sickbed, hell appeared; huge dogs coming from the slope of Soṇagiri surrounded him as if wanting to devour him. He, greatly frightened by the great fear, said, "Ward them off, father Soṇa, ward them off, father Soṇa." (The thera asked:) "What, great thera?" (He replied:) "Don't you see, father," and he told that matter. Soṇa-thera thought, "How could my father be born in hell? I will be his refuge," so he had novices bring various flowers and had the grounds of the cetiya and the grounds of the Bodhi-tree arranged with a layer of sand and offered with seats, and bringing his father on a cot to the grounds of the cetiya and seating him on the cot, he said, "This great thera-offering was done for your sake; having said 'This is my Blessed One, the giver of gifts to the poor,' worship the Blessed One and clear your mind." Seeing the offering, that great thera, doing so, cleared his mind; immediately, heaven appeared to him: Nandanavana, Cittalatāvana, Missakavana, Phārusakavan, and mansions, and actors seemed to surround him, standing there. He said, "Go away, go away, Soṇas." (The thera asked:) "What is this?" (He replied:) "These, father, are your mothers coming." The thera thought, "Heaven has appeared to the great thera." Thus, association with presentation should be understood as changeable. Among these associations, here kāyaduccaritasamaṅgītiādi was said in terms of association with accumulation, intention, and action.

132. Evaṃ vutte āyasmā ānando: When this had been said by the Blessed One in this sutta, the thera, having rehearsed the entire sutta from the beginning and having made the sutta so splendid, thought, "The name of the sutta that was taught has not been taken by the Blessed One. Now, I will have the name taken," and he said this to the Blessed One.

Tasmā tiha tvantiādīsu: the connection of meaning here is as follows:

Hold it as bahudhātuko too. And since four revolutions were spoken of here in terms of the elements, sense bases, dependent origination, and possible and impossible conditions, hold it as catuparivaṭṭo too. And since, just as the reflection of a face is visible to one looking into a mirror, these meanings of elements and so on are evident to one looking into this exposition of the dhamma, hold it as dhammādāso too. And since, just as warriors crushing the army of the enemy, having taken up the martial music of battle, enter the army of the enemy, crushing the opponents and gaining their own victory, so too, yogis crushing the army of defilements, having taken up insight in the way stated here, crush the defilements and gain their own victory of arahatta, hold it as amatadundubhī too. And since, just as warriors in battle, having taken up the five weapons, destroy the army of the enemy and gain victory, so too, yogis, having taken up the weapon of insight stated here, destroy the army of defilements and gain the victory of arahatta, hold it as anuttaro saṅgāmavijayo too.

The Exposition of the Bahudhātuka Sutta is finished in the Papañcasūdanī, Commentary to the Middle Length Discourses.

The Bahudhātuka Sutta Commentary is Finished.

6. Isigili Sutta Commentary

133. Evaṃ me sutaṃ: Isigili Sutta. There, aññāva samaññā ahosīti: At the time when the designation Isigili arose for Isigili, Vebhāra was known as not-Vebhāra; its designation was other than that. Aññā paññattīti: This is a synonym for the previous phrase. The same method applies in the rest too.

It seems that then, the Blessed One, arising from attainment in the evening, having gone out from the Perfume Chamber, sat down surrounded by the community of monks in a place where five mountains were visible, and pointed out these five mountains in order. There is no purpose for the Blessed One with the mountains, but in these mountains being spoken of in order, the state of Isigili as Isigili must be told. While that is being told, the names of the five hundred sons of Padumavatī and the aspiration of Padumavatī will have to be told; thus, the Blessed One pointed out this order of the five mountains.

Pavisantā dissanti paviṭṭhā na dissantīti: Having wandered for alms in a suitable place and having finished the meal duty, coming and opening the twin great doors in the cetiya chamber as if, having split that mountain in two, having entered inside and having fashioned places for dwelling at night and places for dwelling during the day, they dwelt there; therefore, he said thus. Ime isīti: These are the paccekabuddha ascetics.

When did they dwell there? It seems that in the past, before the arising of a Tathāgata, in a village near Bārāṇasī, a daughter of a good family, guarding a field, gave a lotus flower along with five hundred handfuls of parched grain to a paccekabuddha and aspired for five hundred sons. And at that very moment, five hundred hunters, having given sweet meat, aspired, "May we be her sons." Having lived as long as she lived, she was reborn in the deva-world; fallen from there, she was born in the womb of a lotus, having the memory of her previous existence. A hermit, seeing her, cared for her; as she wandered, lotuses arose from the ground at every step. A forest-dweller, seeing her, informed the king of Bārāṇasī. The king, having had her brought, made her the chief queen; she became pregnant. Mahāpaduma-kumāra dwelt in the mother's womb, and the rest were born having emerged from the afterbirth. Having reached maturity, playing in the lotus pond in the garden, having established decay and death on each lotus and having produced the knowledge of paccekabodhi, this verse of declaration was theirs:

"Having known that the lotus, born of lotus petals,
Is well-flowered, frequented by swarms of bees,
Is subject to impermanence, let one wander alone like a rhinoceros horn."

At that time, they dwelt there; then the designation Isigili arose for that mountain.

135. Ye sattasārā: Having stated the names of thirteen paccekabuddhas—Ariṭṭha, Uparittha, Tagarasikhī, Yasassī, Sudassana, Piyadassī, Gandhāra, Piṇḍola, Upāsabha, Nīta, Tatha, and Sutavā Bhāvitatta—now, while indicating their names and the names of others in verse, he says ye sattasārā and so on. There, sattasārā means the essence of beings. Anīghā means without suffering. Nirāsā means without craving.

Dve jālino means two named Jāli—Cūḷajāli and Mahājālī. Santacitto means this too is merely the name of one. Passi jahi upadhidukkhamūlanti: Here, Passi is the name of that paccekabuddha; however, the praise of him is that he abandoned the root of suffering, the basis. Aparājito is merely the name of one.

Satthā pavattā sarabhaṅgo lomahaṃso uccaṅgamāyo: These are five people. Asito anāsavo manomayo: These three people too. Mānacchido ca bandhumā: Bandhumā is the name of one; however, he is called Mānacchida because of the cutting off of conceit. Tadādhimutto is merely a name.

Ketumbharāgo ca mātaṅgo ariyo: These three people. Athaccuto: Atha Accuta. Accutagāmabyāmaṅko: These two people. Khemābhirato ca sorato: These are just two.

Sayho anomanikkamo means Sayha is the name of that Buddha; however, because of unexcelled vigor (anomavīriyattā), he is called Anomanikkama. Ānando nando upanando dvādasā means twelve: four Ānandas, four Nandas, and four Upanandas, thus there are twelve. Bhāradvājo antimadehadhārī means Bhāradvāja is the name of that Buddha. Antimadehadhārī is a eulogy.

Taṇhacchido is a eulogy of Sikhī. Vītarāgo is a eulogy of Maṅgala. Usabhacchidā jāliniṃ dukkhamūla means Usabha is the name of that Buddha, who cut off the net (jāliniṃ), the root of suffering (dukkhamūla), this is the meaning. Santaṃ padaṃ ajjhagamopanīto means Upanīta is the name of that Buddha, who attained the peaceful state (santaṃ padaṃ ajjhagamā). Vītarāgo is also the name of one Buddha. Suvimuttacitto is a eulogy of Kaṇha.

Ete ca aññe cā means these who have come in the Pali and others who have not come in the Pali, have the same name as these. For among these five hundred Paccekabuddhas, there were those with the same name, like two, three, ten, or twelve Ānandas and others. Thus, because the names of all are mentioned with the names that have come in the Pali, he said "ete ca aññe cā" without mentioning them separately from here on. The rest is straightforward everywhere.

Commentary on the Isigili Sutta, from the Papañcasūdanī, Commentary to the Middle Length Discourses

The Exposition of the Isigili Sutta is complete.

7. Commentary on the Mahācattārīsaka Sutta

136.Evaṃ me sutaṃ refers to the Mahācattārīsaka Sutta. In that context, ariya means faultless, supramundane; for that which is faultless is called "ariya." Sammāsamādhi means concentration of the path (maggasamādhi). Saupanisa means with conditions (sapaccayaṃ). Saparikkhāra means with requisites (saparivāraṃ).

Parikkhatā means surrounded. Sammādiṭṭhi pubbaṅgamā hotī means right view is foremost in two ways: as preliminary insight (vipassanāsammādiṭṭhi) and as path right view (maggasammādiṭṭhi). Insight right view examines formations of the three realms (tebhūmakasaṅkhāre) in terms of impermanence and so on; path right view, however, arises at the end of the examination, uprooting and calming the round of existence (vaṭṭaṃ samugghāṭayamānā vūpasamayamānā) as if pouring a thousand pitchers of cold water on the head. Just as a farmer preparing a field first cuts down trees in the forest, then sets a fire, and that fire burns the cut trees completely, so too, insight right view first examines formations in terms of impermanence and so on; path right view, arising to uproot the formations examined, to prevent their further occurrence, is intended here in both these ways.

Micchādiṭṭhīti pajānāti means one understands wrong view (micchādiṭṭhiṃ) in terms of its object, through the characteristic of impermanence, suffering, and non-self; one understands right view (sammādiṭṭhiṃ) in terms of its function, as non-delusion (asammohato). Sāssa hoti sammādiṭṭhī means that understanding of his is called right view (sammādiṭṭhi).

Dvāyaṃ vadāmī means I speak of a duality, I speak of a division into two categories, this is the meaning. Puññabhāgiyā means belonging to the category of merit (puññakoṭṭhāsabhūtā). Upadhivepakkā means giving rise to the result (vipākassa dāyikā) that is clinging (upadhisaṅkhātassa).

Paññā paññindriyaṃ and so on; because it makes known and shows the door to the Deathless (amatadvāraṃ paññapeti dasseti), dividing and distinguishing, it is paññā (wisdom). Because it performs the function of mastery (indattaṃ karotīti) in that sense, it is paññindriyaṃ (faculty of wisdom). Because it does not waver from ignorance (Avijjāya na kampatīti), it is paññābalaṃ (power of wisdom). Having attained the enlightenment factor (Bojjhaṅgappattā hutvā), it investigates the four noble truths (catusaccadhamme vicinātīti), hence dhammavicayasambojjhaṅgo (the enlightenment factor of investigation of phenomena). Because it is excellent and beautiful through the attainment of the path (Maggasampattiyā pasaṭṭhā sobhanā diṭṭhīti), it is sammādiṭṭhi (right view). Being a limb of the Noble Path (ariyamaggassa aṅganti), it is maggaṅgaṃ (path factor). So means that bhikkhu. Pahānāyā means for the purpose of abandoning (pajahanatthāya). Upasampadāyā means for the purpose of attaining (paṭilābhatthāya). Sammāvāyāmo means the effort that leads out (niyyāniko kusalavāyāmo). Sato means having come together with mindfulness (satiyā samannāgato hutvā). Anuparidhāvanti anuparivattantī means surrounding, being co-nascent and pre-nascent (sahajātā ca purejātā ca hutvā parivārenti). Here, right effort (sammāvāyāmo) and right mindfulness (sammāsati) surround the supramundane right view, being co-nascent, like sword-bearers and umbrella-bearers standing in the same chariot as the king. Insight right view, however, surrounds, being pre-nascent, like foot soldiers and others in front of the chariot. From the second section (dutiyapabbato) onwards, however, it should be understood that the three, beginning with right thought, have only co-nascent retinues (sahajātaparivārāva hontīti).

137.Micchāsaṅkappoti pajānāti means one understands wrong thought (micchāsaṅkappaṃ) in terms of its object, through the characteristic of impermanence, suffering, and non-self; one understands right thought (sammāsaṅkappaṃ) in terms of its function, as non-delusion. The application should be understood in the same way for the remaining factors, beginning with right speech. Thoughts of sensual pleasure and so on have already been mentioned in the Two Kinds of Thinking Sutta (Dvedhāvitakkasutte) (MN 1.206).

Takko and so on; because of thinking (takkanavasena), it is takko (applied thought). That same one, having increased the word with a prefix (upasaggena padaṃ vaḍḍhetvā), is called vitakko (initial application); that same one, because of thinking (saṅkappanavasena), is saṅkappo (thought). Because it fixes on the object having become one-pointed (Ekaggo hutvā ārammaṇe appetīti), it is appanā (application). Having increased the word with a prefix, however, it is called byappanā. Cetaso abhiniropanā means fixing the mind. When there is initial application (vitakkasmiñhi sati), the initial application fixes the mind on the object (vitakko ārammaṇe cittaṃ abhiniropeti); when there is no initial application (vitakke pana asati), the mind itself ascends to the object by its own nature (attanoyeva dhammatāya cittaṃ ārammaṇaṃ abhiruhati), like a well-born and well-known man entering the royal palace. For one who is unknown needs a guard or doorkeeper (paṭihārena vā dovārikena vā attho hoti); one who is well-known and well-born, all the kings and great ministers know, and so he goes out and enters by his own nature (attanova dhammatāya nikkhamati ceva pavisati ca), this should be understood in this way. Because it fabricates speech (vācaṃ saṅkharotīti), it is vacīsaṅkhāro (verbal fabrication). Here, mundane initial thought (lokiyavitakko) fabricates speech, not the supramundane. Although it does not fabricate, it is still named verbal fabrication (vacīsaṅkhārotveva ca panassa nāmaṃ hoti). Sammāsaṅkappaṃ anuparidhāvantī means they surround the supramundane right thought (lokuttarasammāsaṅkappaṃ parivārenti). Here, all three, thoughts of renunciation and so on, are obtained in various minds in the preparatory stage (pubbabhāge nānācittesu labbhanti); at the moment of the path (maggakkhaṇe pana), however, making a break with all three, thoughts of sensual pleasure and so on (tiṇṇampi kāmasaṅkappādīnañca padacchedaṃ samugghātaṃ karonto), fulfilling the path factor (maggaṅgaṃ pūrayamāno), only one right thought arises and obtains three names, as thought of renunciation and so on (nekkhammasaṅkappādivasena tīṇi nāmāni labhati). This same method applies to right speech and so on afterwards (parato sammāvācādīsupi eseva nayo).

138.Musāvādā veramaṇī and so on, both abstinence and intention are valid. Āratī and so on, because it delights (ramatīti) far away (ārakā) from verbal misconduct (vacīduccaritehi), it is ārati (abstaining). Because it delights without those things, it is virati (desisting). Because it delights without those things, having turned away from that (Tato tato paṭinivattāva hutvā tehi vinā ramatīti), it is paṭivirati (refraining). Or, the word has been increased by means of a prefix (Upasaggavasena vā padaṃ vaḍḍhitaṃ), all this is a designation for the state of ceasing (oramanabhāvasseva adhivacanaṃ). Because it destroys (maṇati vināsetīti) enmity (veraṃ), it is veramaṇi (abstinence from). This too is a synonym for ceasing (oramanasseva vevacanaṃ).

139.Pāṇātipātā veramaṇī and so on, both intention and abstinence are valid.

140.Kuhanā and so on, because with a threefold object of deceit (tividhena kuhanavatthunā), they deceive and amaze the world (lokaṃ etāya kuhayanti vimhāpayantīti), it is kuhanā (hypocrisy). Because they speak with this, desiring gain and honor (lābhasakkāratthikā hutvā etāya lapantīti), it is lapanā (flattery). Those whose characteristic (nimittaṃ sīlametesanti) is omens are nemittikā, the state of those is nemittikatā (soothsaying). Those whose characteristic is pressure (nippeso sīlametesanti) are nippesikā, the state of those is nippesikatā (hinting). Those who desire or seek to conquer gain with gain (Lābhena lābhaṃ nijigīsanti magganti pariyesantīti) are those who conquer gain with gain, the state of those is lābhena lābhaṃ nijigīsanatā (pressure). This is a summary here, but these deceits and so on in detail have been shown in the Visuddhimagga, in the section on morality, by bringing forth both the Pali and the commentary. Micchāājīvassa pahānāyā means here, not only the wrong livelihood that has come in the Pali, but the seven paths of action involving intention, beginning with killing, that arise because of livelihood, are also wrong livelihood. The abstinence that arises making a break in those seven intentions themselves (Tāsaṃyeva sattannaṃ cetanānaṃ padapacchedaṃ samugghātaṃ kurumānaṃ), fulfilling the path factor (maggaṅgaṃ pūrayamānā), is called right livelihood.

141.Sammādiṭṭhissā means for the person standing in path right view (maggasammādiṭṭhiyaṃ ṭhitassa puggalassa). Sammāsaṅkappo pahotī means path right thought is able to, and for the right view of fruition, fruition right thought is able to, thus the meaning should be understood in this way in all instances (sabbapadesu). Sammāñāṇassa sammāvimuttī means here, reflection on the path (magga paccavekkhaṇaṃ) is able to occur for one standing in path right concentration (maggasammāsamādhimhi ṭhitassa), reflection on fruition is able to occur for one standing in fruition right concentration (phalasammāsamādhimhi ṭhitassa). And for one standing in reflection on the path (Maggapaccavekkhaṇasammāñāṇe ca ṭhitassa), path right liberation is able to occur (maggasammāvimutti pahoti), for one standing in reflection on fruition (phalapaccavekkhaṇasammāñāṇe ṭhitassa), fruition right liberation is able to occur (phalasammāvimutti pahotīti), this is the meaning. Here, it is said that setting aside the eight factors of fruition (ṭhapetvā aṭṭha phalaṅgāni), reflection after making right knowledge (sammāñāṇaṃ paccavekkhaṇaṃ katvā), it is fit to make fruition right liberation (sammāvimuttiṃ phalaṃ kātuṃ vaṭṭatīti).

142.Sammādiṭṭhissa, bhikkhave, micchādiṭṭhi nijjiṇṇā hotī and so on, the reciters of the remaining Nikāyas say that fruition has been spoken of; the reciters of the middle length, however, say that the path is spoken of in the place where the ten objects of wearing away have come. There, sammādiṭṭhi (right view) should be understood in the sense of seeing (dassanaṭṭhena), sammāñāṇaṃ (right knowledge) in the sense of knowing (viditakaraṇaṭṭhena), sammāvimutti (right liberation) in the sense of being freed from that.

Vīsati kusalapakkhā means ten are right view and so on, and ten are those spoken of by the method, "and many skillful qualities are conditioned by right view" (sammādiṭṭhipaccayā ca aneke kusalā dhammā), thus there are twenty skillful qualities (kusalapakkhā). Vīsati akusalapakkhā means ten are wrong view and so on, spoken of by the method, "wrong view is worn away" (micchādiṭṭhi nijjiṇṇā hotī) and so on, and ten are those spoken of, "and many evil things are conditioned by wrong view" (ye ca micchādiṭṭhipaccayā aneke pāpakā), thus twenty unskillful qualities should be understood. Mahācattārīsako means because of showing the forty qualities, both skillful and unskillful, which are great through giving great results (mahāvipākadānena mahantānaṃ kusalapakkhikānañceva akusalapakkhikānañca cattārīsāya dhammānaṃ pakāsitattā), it is the great forty (mahācattārīsako).

In this sutta, five right views are spoken of: insight right view (vipassanāsammādiṭṭhi), right view of the efficacy of action (kammassakatāsammādiṭṭhi), path right view (maggasammādiṭṭhi), fruition right view (phalasammādiṭṭhi), and reflective right view (paccavekkhaṇāsammādiṭṭhi). There, what is spoken of by the method "one understands wrong view as wrong view" (micchādiṭṭhiṃ micchādiṭṭhīti pajānātī) and so on, is called insight right view. What is spoken of by the method "there is giving" (Atthi dinnaṃ) and so on, is called right view of the efficacy of action. Here, where "for one with right view, bhikkhus, right thought arises" (sammādiṭṭhissa, bhikkhave, sammāsaṅkappo pahotī), both path right view and fruition right view are spoken of. Here, where "right knowledge arises," reflective right view is spoken of, this should be understood.

143.Sammādiṭṭhiṃ ce bhavaṃ garahatī means one disparages right view (sammādiṭṭhiṃ garahati nāma), even saying, "this wrong view is beautiful," or saying "this right view is not beautiful." Okkalā means inhabitants of the Okkala country (okkalajanapadavāsino). Vassabhaññā means two people, Vassa and Bhañña (vasso ca bhañño cāti dve janā). Ahetuvādā means those who say "there is no cause, there is no condition for the purification of beings" (natthi hetu natthi paccayo sattānaṃ visuddhiyāti evamādivādino). Akiriyavādā means those who reject action, saying "one who does does not do evil" (karoto na karīyati pāpanti evaṃ kiriyapaṭikkhepavādino). Natthikavādā means those who say "there is no giving" (natthi dinnantiādivādino). They were fixed in these three views (tīsupi dassanesu okkantaniyāmā ahesuṃ). How is there certainty in these (Kathaṃ panetesu niyāmo hotīti)? For whoever takes up such a view and recites and reflects on it while sitting day and night (rattiṭṭhānadivāṭṭhāne nisinno sajjhāyati vīmaṃsati), "there is no cause, there is no condition, one who does does not do evil, there is no giving, with the breakup of the body, one is annihilated" (natthi hetu natthi paccayo karoto na karīyati pāpaṃ, natthi dinnaṃ, kāyassa bhedā ucchijjatī), on that object, wrong mindfulness stands (tasmiṃ ārammaṇe micchāsati santiṭṭhati), the mind becomes one-pointed (cittaṃ ekaggaṃ hoti), the impulsions impel (javanāni javanti). In the first impulsion, there is attentiveness (satekiccho hoti), so too in the second and so on. In the seventh, even for the Buddhas, it is without attentiveness, irreversible, like an ariṭṭhaka thorn (ariṭṭhakaṇḍakasadiso hoti).

Nindābyārosaupārambhabhayā means because of the fear of self-reproach, because of the fear of collision, because of the fear of reproach (attano nindābhayena ghaṭṭanabhayena upavādabhayena cāti attho). The rest is straightforward everywhere.

Commentary on the Mahācattārīsaka Sutta, from the Papañcasūdanī, Commentary to the Middle Length Discourses

The Exposition of the Mahācattārīsaka Sutta is complete.

8. Ānāpānassati Sutta

144.Evaṃ me sutaṃ refers to the Ānāpānassati Sutta. There, aññehi cā means together with many other disciples known by name, setting aside the ten elders who have come in the Pali. At that time, it is said, there was a great Saṅgha of bhikkhus, with an unquantifiable number.

Ovadanti anusāsantī means having gathered them with two kinds of gathering, material and through the Dhamma (āmisasaṅgahena dhammasaṅgahena cāti dvīhi saṅgahehi saṅgaṇhitvā), they advise and instruct with advice and instruction on meditation subjects (kammaṭṭhānovādānusāsanīhi ovadanti ca anusāsanti ca). Te cā means the "ca" is merely a euphonic addition (āgamasandhimattaṃ). Uḷāraṃ pubbenāparaṃ visesaṃ jānantī means they know a more excellent further distinction (aparaṃ kasiṇaparikammādivisesaṃ jānantīti), more excellent than the previous distinction, from the fulfillment of morality and so on (sīlaparipūraṇādito pubbavisesato uḷārataraṃ), this is the meaning.

145. Āraddho means delighted. Appattassa pattiyā means for the attainment of the unattained Arahatship. The same meaning applies to the other two word pairs as well. Komudiṃ cātumāsini means the full-moon day of the fourth month, the last month of Kattika. Because it is when the kumuda flowers exist, it is called Komudī, and because it is the end of the four rainy season months, it is called Cātumāsinī. Āgamessāmī means I will wait, having dismissed [others] today, I will stay here without going anywhere until that [day] arrives. Thus, while granting the acceptance of the Pavāraṇā gathering for the bhikkhus, he said this.

Pavāraṇasaṅgaho means it is given by a formal act with a motion and a second declaration (ñattidutiyena kamma). But to whom is it given, and to whom is it not given? It is not given to one who is incapable, a foolish worldling (bālaputhujjana), nor to one who has aroused insight (āraddhavipassaka) and is a Noble Disciple (ariyasāvaka). But it is given to one whose serenity (samatha) or insight (vipassanā) is still fresh (taruṇa). The Blessed One, then, examining the behavior of the bhikkhus' minds and knowing the freshness of their serenity and insight, [thought:] "If I observe Pavāraṇā today, bhikkhus who have spent the rainy season in various directions will gather here. Then these bhikkhus, when dwelling places have been taken by older bhikkhus, will not be able to accomplish anything special. And even if I were to set out on tour (cārikaṃ), it would be difficult for them to find a place to stay. But if I dismiss [them], bhikkhus will not come to Sāvatthi, and I will not set out on tour either; thus, the dwelling places of these bhikkhus will be unencumbered. Living comfortably in their own dwelling places, having strengthened their serenity and insight, they will be able to accomplish something special." So, having dismissed [them] that day, he granted the bhikkhus the acceptance of the Pavāraṇā gathering, [saying that] he would observe Pavāraṇā on the Kattika full-moon day. Indeed, when the Pavāraṇā gathering has been received, even if the teachers and preceptors of one who is dependent on support (nissayapaṭipannassa) depart, he can stay until the last month of the hot season (gimhānaṃ) thinking, "If a suitable provider of support (nissayadāyako) comes, I will take dependence upon him." And even if bhikkhus of sixty years come, they are not allowed to take his dwelling place. Moreover, this Pavāraṇā gathering, even if given to one, is considered given to all.

Sāvatthiṃ osarantī this was said in reference to those who, having heard that the Pavāraṇā gathering has been granted by the Blessed One, having lived naturally in their respective places for a month, and having observed the Uposatha on the Kattika full-moon day, were descending (osarante). Pubbenāpara here, they performed the practice in the fresh serenity and insight, making serenity and insight strong; this is called the earlier distinction (pubbe viseso). Then, with a concentrated mind, having thoroughly examined (sammasitvā) conditioned phenomena (saṅkhāre), some realized the fruit of Stream-entry...pe...some realized Arahatship. This is called the later, sublime distinction (aparo uḷāro viseso).

146. Ala means fitting. Yojanagaṇanānī means one yojana is just a yojana, ten yojanas are just yojanas, but anything beyond that is called a calculation of yojanas. But here, even a hundred yojanas or a thousand yojanas are intended. Puṭosenāpī puṭosaṃ is called provisions (pātheyyaṃ). Even having taken those provisions, it is indeed fitting to approach [the Buddha], this is the meaning. There is also the reading "Puṭaṃsenā," its meaning is: puṭo aṃse assāti puṭaṃso, by that puṭaṃsa, it is said [that] even one carrying a bundle of provisions on [his] shoulder (aṃse).

147. Now, to show that bhikkhus endowed with such conduct exist here, he says santi, bhikkhave and so on. There, catunnaṃ satipaṭṭhānāna and so on, are said to show the established meditation subjects (abhiniviṭṭhakammaṭṭhānadassanatthaṃ) of those bhikkhus. There, the thirty-seven factors of enlightenment (bodhipakkhiyadhammā), mundane and supramundane, are spoken of. For those bhikkhus who develop the path at that moment, they are supramundane. For those who have aroused insight (āraddhavipassakānaṃ), they are mundane. Aniccasaññābhāvanānuyoga here, insight (vipassanā) is spoken of with perception (saññā) as the chief. Moreover, since many bhikkhus are established in the practice of mindfulness of breathing (ānāpānakammaṭṭhāna), therefore, having spoken of the remaining meditation subjects in brief, he speaks of the mindfulness of breathing meditation in detail, saying ānāpānassati, bhikkhave and so on. Now, this mindfulness of breathing meditation is explained in every way in the Visuddhimagga, therefore, its meaning in the Pali [text] and the method of development should be understood according to the method stated there.

149. Kāyaññatara I say one of the four bodies, such as the earth-body, I say the air-body, this is the meaning. Or else, the form-ayatana...pe...material food (kabaḷīkāro āhāro), these twenty-five parts of form are called the form-body (rūpakāyo). Among them, since breathing is included in the touch-element (phoṭṭhabbāyatane), it is one of the bodies (kāyaññataraṃ hoti), therefore, he says this. Tasmātihā since one contemplates breathing as one of the four bodies, the air-body, or as one of the twenty-five parts of the form-body, therefore, [he is] a bhikkhu who contemplates the body in the body, this is the meaning. The meaning should be understood in this way everywhere. Vedanāññatara one of the three feelings, this was said in reference to pleasant feeling. Sādhukaṃ manasikāra the beautiful attention (sundaramanasikāraṃ) that has arisen as being associated with joy (pītipaṭisaṃveditādivasena). But is attention pleasant feeling? It is not; this is a figure of speech. Just as in "aniccasaññābhāvanānuyogamanuyuttā," wisdom (paññā) is spoken of by the name of perception (saññā), so here too, feeling (vedanā) should be understood as spoken of by the name of attention (manasikāra). In this tetrad, in the first phrase, feeling is spoken of with joy as the chief, in the second phrase, it is spoken of as happiness (sukha) in its own nature. In the two phrases [referring to] mental fabrication (cittasaṅkhārapadadvaye), "perception and feeling are mental; these things are bound up with the mind; [they are] mental fabrications" (paṭi. ma. 1.174), and "having set aside initial and sustained thought, all the mental factors associated with the mind are included in mental fabrications," feeling is spoken of by the name of mental fabrication. Having included all that by the name of attention, here he says "sādhukaṃ manasikāra".

Even so, since this feeling is not an object (ārammaṇaṃ na hoti), therefore, contemplation of feeling is not appropriate. No, it is appropriate, for in the commentary on the Foundations of Mindfulness (satipaṭṭhānavaṇṇanāyaṃpi), it is said, "Having made the basis of each happiness, etc., the object, it is feeling that feels, but that is merely a conventional expression (vohāramattaṃ) [saying] 'I feel'." Moreover, the solution to this has already been stated in the explanation of the meaning of "experiencing joy," etc. For it has been said in the Visuddhimagga:

"Joy is experienced in two ways: in terms of object (ārammaṇato) and in terms of non-delusion (asammohato). How is joy experienced in terms of object? He attains the two jhānas associated with joy; at the moment of attainment, joy is experienced in terms of object by means of the attainment of jhāna, because the object has been experienced. How is joy experienced in terms of non-delusion? Having attained the two jhānas associated with joy, having arisen [from jhāna], he thoroughly examines (sammasati) the joy associated with jhāna as subject to dissolution and decay; at the moment of insight (vipassanākkhaṇe), joy is experienced in terms of non-delusion by means of the penetration of characteristics (lakkhaṇapaṭivedhā). And it has been said in the Paṭisambhidā, 'For one who understands the singleness and non-distraction of the mind due to long inhalation, mindfulness is established; by that mindfulness, by that knowledge, that joy is experienced.' In this same way, the remaining phrases should also be understood in terms of meaning."

Thus, just as joy, happiness, and mental fabrication are experienced in terms of object by means of the attainment of jhāna, so too, by means of the attainment of attention (manasikārapaṭilābhena) consisting of feeling (vedanāsaṅkhātamanasikāra), feeling is experienced in terms of object. Therefore, it is well said, "At that time, the bhikkhu dwells contemplating feeling in feelings."

Nāhaṃ, bhikkhave, muṭṭhassatissa asampajānassā here, this is the intention: since a bhikkhu who practices in the way [beginning with] "I shall breathe in experiencing the mind" (cittapaṭisaṃvedī assasissāmītiādinā), even though he makes the sign of the in-breath and out-breath the object, nevertheless, because of establishing mindfulness and full awareness in the object of that mind and practicing [accordingly], he is indeed called one who contemplates the mind in the mind. For one who is unmindful and without full awareness does not have the development of mindfulness of breathing. Therefore, at that time, the bhikkhu dwells contemplating the mind in the mind by way of experiencing the mind in terms of object, etc. So yaṃ taṃ abhijjhādomanassānaṃ pahānaṃ, taṃ paññāya disvā sādhukaṃ ajjhupekkhitā hotī here, sensual desire (kāmacchanda) is shown by way of covetousness (abhijjhāya), and ill-will (byāpāda) is shown by way of displeasure (domanassavasena). Now, this tetrad is spoken of only from the perspective of insight (vipassanāvaseneva), and contemplation of phenomena (dhammānupassanā) is sixfold by way of the Nīvaraṇa section, etc., and the Nīvaraṇa section is the beginning of that, and this pair of Nīvaraṇas is the beginning of that, thus, to show the beginning of the contemplation of phenomena, he says "abhijjhādomanassānaṃ." Pahānaṃ abandonment; here, the knowledge of abandoning (pahānakarañāṇaṃ) is intended, such that by contemplating impermanence, he abandons the perception of permanence (niccasaññaṃ pajahatīti). Taṃ paññāya disvā having seen that knowledge of abandoning, counted as knowledge of impermanence, dispassion, cessation, and relinquishment, by means of another insight-wisdom (vipasannāpaññāya), and that too by another, thus, he shows a succession of insight. Ajjhupekkhitā hotī he is one who either regards with equanimity (ajjhupekkhati) one who is practicing serenity, or he regards with equanimity the basis of mindfulness (upaṭṭhānaṃ), there are two ways of regarding with equanimity. There, there is regarding with equanimity of co-nascent [factors] (sahajātānampi ajjhupekkhana hoti) and regarding with equanimity of the object (ārammaṇassapi ajjhupekkhana), here, regarding with equanimity of the object is intended. Tasmātiha, bhikkhave since one who practices in the way [beginning with] "I will breathe in contemplating impermanence" (aniccānupassī assasissāmītiādinā), not only [contemplates] phenomena such as the Nīvaraṇas, but also, having seen with wisdom the knowledge of abandoning of the phenomena spoken of with covetousness and displeasure as the chief, he regards [them] with equanimity, therefore, it should be understood that "at that time, the bhikkhu dwells contemplating phenomena in phenomena."

150. Pavicinatī he investigates (pavicinati) by way of impermanence, etc. The other pair of words is a synonym for that very [word]. Nirāmisā without defilements (nikkilesā). Passambhatī he calms both body and mind (kāyopi cittampi passambhati) with the calming of bodily and mental anguish. Samādhiyatī it is well established (sammā ṭhapiyati), it is as if it has reached absorption (appanāpattaṃ viya hoti). Ajjhupekkhitā hotī he is one who regards with equanimity by means of regarding with equanimity of co-nascent [factors] (sahajātaajjhupekkhanāya).

Thus, for the bhikkhu who comprehends the body in fourteen ways, at that time, in that body, there is mindfulness as a factor of enlightenment (satisambojjhaṅgo), the knowledge associated with mindfulness is the investigation of phenomena as a factor of enlightenment (dhammavicayasambojjhaṅgo), the bodily and mental effort associated with that is vigor as a factor of enlightenment (vīriyasambojjhaṅgo), joy, tranquility, singleness of mind, [these are] concentration as a factor of enlightenment (samādhisambojjhaṅgo), the state of balance of these six factors of enlightenment, which is counted as neither lagging behind nor overstepping, is equanimity as a factor of enlightenment (upekkhāsambojjhaṅgo). Just as for horses that are well trained, there is no need for the charioteer to urge on [saying] "This one is lagging behind," or to pull back [saying] "This one is running too fast," but merely observing, he remains steady; just so, the state of balance of these six factors of enlightenment, which is counted as neither lagging behind nor overstepping, is called equanimity as a factor of enlightenment. What has been said so far? The insight factors of enlightenment (vipassanāsambojjhaṅgā), which are of diverse tastes and characteristics, arising in a single moment of consciousness (ekacittakkhaṇikā), have been spoken of.

152. Vivekanissita and so on, the meaning has already been stated. Here, the mindfulness that comprehends breathing is mundane (lokiyā hoti), mundane breathing fulfills the mundane Foundations of Mindfulness (lokiyasatipaṭṭhānaṃ paripūrenti), mundane Foundations of Mindfulness fulfill the supramundane Factors of Enlightenment (lokuttarabojjhaṅge paripūrenti), supramundane Factors of Enlightenment fulfill the wisdom, the liberation, the fruit, and Nibbāna (vijjāvimuttiphalanibbānaṃ paripūrenti). Thus, in the place where the mundane is reached (āgataṭṭhāne), the mundane has been spoken of, and in the place where the supramundane is reached, the supramundane has been spoken of. But the Elder says, "It is elsewhere in this way, but in this sutta, the supramundane comes above; mundane breathing fulfills the mundane Foundations of Mindfulness, mundane Foundations of Mindfulness fulfill the mundane Factors of Enlightenment, mundane Factors of Enlightenment fulfill the supramundane wisdom, liberation, the fruit, and Nibbāna; for here, the wisdom, liberation, the fruit, and Nibbāna are intended by the term 'wisdom and liberation (vijjāvimuttipadena).'"

The Ānāpānassatisutta Commentary is finished in the Papañcasūdanī, Majjhima Nikāya Commentary

The Commentary on the Ānāpānassatisutta is finished.

9. Kāyagatāsatisutta Commentary

153-4. Evaṃ me sutaṃ [This is what] I have heard, [regarding the] Kāyagatāsatisutta. There, gehasitā based on the five strands of sense pleasure. Sarasaṅkappā thoughts that flow, for those that flow are sarā, [that is,] flowing is the meaning. Ajjhattamevā only in one's own field. Kāyagatāsati mindfulness that both comprehends the body and has the body as its object. When [we] say comprehending the body, serenity (samatho) is spoken of, when [we] say having the body as its object, insight (vipassanā) is spoken of. Serenity and insight are both spoken of by the two [terms].

Puna caparaṃ…pe… evampi, bhikkhave, bhikkhu kāyagatāsatiṃ bhāveti Again, furthermore…pe…in this way too, bhikkhus, a bhikkhu develops mindfulness immersed in the body, in the Foundations of Mindfulness, contemplation of the body has been spoken of in fourteen ways.

156. Antogadhāvāssa means they are indeed included within that bhikkhu's meditation. Vijjābhāgiyā: here, vijjābhāgiyā means associating with vijjā due to connection. Or, vijjābhāgiyā means existing in the portion of vijjā, in the division of vijjā. There, vipassanāñāṇa (insight knowledge), mind-made body, and the six abhiññā (higher knowledges) are the eight vijjā. According to the former meaning, phenomena associated with these are also vijjābhāgiyā. According to the latter meaning, any one of them is vijjā, and the rest are vijjābhāgiyā. Thus, both vijjā and phenomena associated with vijjā should be understood as vijjābhāgiyā. Cetasā phuṭo: here, there are two kinds of pervading: pervading with water (āpopharaṇa) and pervading with the divine eye (dibbacakkhupharaṇa). Among them, having attained āpokasiṇa and pervading with water is called āpopharaṇa. Even when pervading thus, all the small rivers flowing into the great ocean are indeed included within it. However, increasing the light and seeing the entire ocean with the divine eye is called dibbacakkhupharaṇa. Even when pervading thus, all the small rivers flowing into the great ocean are indeed included within it.

Otāra means an opening, a gap. Ārammaṇa means a condition for the arising of defilements. Labhetha otāra means he might gain entry, penetrating through and going all the way to the end. Nikkhepana means a place for depositing.

157. Having thus compared a person who has not cultivated mindfulness of the body to a lump of soft clay, etc., now, to compare a person who has cultivated mindfulness of the body to heartwood, etc., he says, seyyathāpītiādi. There, aggaḷaphalaka means a door panel.

158. Kākapeyyo means something that can be drunk by a crow sitting on the edge of the mouth without bending its neck. Abhiññāsacchikaraṇīyassā means of what should be realized by higher knowledge. Sakkhibhabbataṃ pāpuṇātī means attains the state of direct experience. Sati sati āyatane means when the cause exists. What is the cause here? The higher knowledge is the cause. Āḷibandhā means bounded by a limit.

Yānīkatāyā means made like a harnessed vehicle. Vatthukatāyā means made a foundation. Anuṭṭhitāyā means not set in motion. Paricitāyā means made familiar. Susamāraddhāyā means well undertaken, well grasped. The rest is clear everywhere.

The Kāyagatāsatisutta Commentary from the Papañcasūdanī, the Commentary to the Majjhima Nikāya, is complete.

The Kāyagatāsatisutta Commentary is complete.

10. Saṅkhārupapattisutta Commentary

160. Evaṃ me sutaṃ: the Saṅkhārupapattisutta. There, saṅkhārupapatti means the arising of fabrications themselves, not of a being, not of a person, the arising of the aggregates of existence (bhavūpagakkhandha) by meritorious fabrication (puññābhisaṅkhāra).

161. Saddhāya samannāgato: the five qualities beginning with faith are worldly and cyclical. Dahatī means establishes. Adhiṭṭhātī means firmly establishes. Saṅkhārā ca vihārā ca: the five qualities beginning with faith, along with the aspiration. Tatrupapattiyā: for arising in that place. Ayaṃ maggo ayaṃ paṭipadā: the five qualities themselves, along with the aspiration. For someone who has the five qualities but no aspiration, their destination is unfixed. For someone who has aspiration but no five qualities, their destination is also unfixed. For those who have both, their destination is fixed. Just as there is no certainty whether a stick thrown in the air will fall with its tip, middle, or base downwards, so too is the grasping of rebirth by beings uncertain. Therefore, having done a meritorious deed, one should make an aspiration in a certain place.

165. Āmaṇḍa means myrobalan. Just as that is entirely visible to a person with perfectly clear vision, so too is a thousandfold world-system to that Brahmā, together with the beings reborn there. This method applies everywhere.

167. Subho means beautiful. Jātimā means possessing fine quality. Suparikammakato means well prepared by washing, etc. Paṇḍukambale nikkhitto means placed on a red blanket.

168. Satasahasso means a hundred thousand world-systems, the Brahmā who pervades with light. Nikkha means an ornament made of nikkha; a nikkha is five gold coins, because an adornment made of less than a nikkha is not suitable for rubbing and polishing. One made with more is suitable for rubbing and polishing but is not lustrous, appearing to be of a coarse substance. One made of nikkha is both suitable for rubbing and polishing and is lustrous. Jambonada means originating in the Jambu River. Each branch of the great Jambu tree grows fifty yojanas, and in them, great rivers flow. On both banks of those rivers, where the fallen Jambu fruits lie, gold sprouts arise, and these, carried by the river water, gradually flow into the great ocean. Referring to that, it is said, "Jambonada." Dakkhakammāraputtaukkāmukhasukusalasampahaṭṭha: well-hammered after being heated in a crucible by a skilled and deft smith. Ukkāmukhe means in a crucible. Sampahaṭṭha means washed, rubbed, and polished. Purification of alms-food is described in the Vatthūpama Sutta (ma. ni. 1.75-76) and in the Dhātuvibhaṅga Sutta (ma. ni. 3.357-360). In this sutta, purification of manufactured goods is described.

pharitvā adhimuccitvā is stated. There, there are five kinds of pervading: pervading with the mind (cetopharaṇa), pervading with kasiṇa (kasiṇapharaṇa), pervading with the divine eye (dibbacakkhupharaṇa), pervading with light (ālokapharaṇa), and pervading with the body (sarīrapharaṇa). There, cetopharaṇa is knowing the minds of beings in a thousandfold world-system. Kasiṇapharaṇa is spreading kasiṇa in a thousandfold world-system. Dibbacakkhupharaṇa is increasing the light and seeing a thousandfold world-system with the divine eye. Ālokapharaṇa is also the same. Sarīrapharaṇa is spreading with the radiance of the body in a thousandfold world-system. Everywhere, these five pervading should be spoken of without confusing them.

Adhimuccatī is a synonym for the word pervading (pharaṇa), or pharatī means spreads. Adhimuccatī means knows.

169. In Ābhā etc., there are no specific deities called Ābhā, etc. The three deities, Parittābhā, etc., are called Ābhā, as are Parittāsubhā, etc. Subhakiṇhā, etc., are called Subhā. The divisions of Vehapphalā, etc., are indeed well-known.

Having cultivated these five qualities, let him be reborn in the sense-sphere. But how does one attain the destruction of the āsavas, even when reborn in the Brahma world? These five qualities are virtue (sīla); established in this virtue, having done kasiṇa preparation and cultivated those attainments (samāpatti), he is reborn in the Rūpī Brahma world. Having generated the formless attainments (arūpajjhāna), he is reborn in the Arūpī Brahma world. Having developed insight based on the place of attainment and realized the fruit of non-returning (anāgāmiphala), he is reborn in the five Pure Abodes. Having cultivated the higher path, he attains the destruction of the āsavas.

The Saṅkhārupapattisutta Commentary from the Papañcasūdanī, the Commentary to the Majjhima Nikāya, is complete.

The Saṅkhārupapattisutta Commentary is complete.

The Second Vagga Commentary is complete.

3. Suññatavaggo

1. Cūḷasuññatasutta Commentary

176. Evaṃ me sutaṃ: the Cūḷasuññatasutta. There, ekamidaṃ: it seems the elder, having performed his duties to the Blessed One, went to his own daytime dwelling, and having made a determination of time, withdrew from the emptiness-fruit attainment that had nibbāna as its object, and sat down. According to his determination, he arose. Then, empty phenomena appeared to him. He became desirous of hearing a talk on emptiness. Then it occurred to him, "It is not possible to go to the Blessed One and say, 'Venerable sir, please tell me about emptiness,' as if striking one burden against another. Suppose I were to recall one talk that the Blessed One gave while dwelling near Nagaraka; thus, the Blessed One will tell me about emptiness." Recalling the Ten-Powered One, he said, ekamidaṃ etc.

idaṃ is merely an expletive. Kaccimetaṃ, bhante: the elder, standing in one place, was capable of learning and retaining sixty thousand words. Will he not be able to retain one word, "dwelling in emptiness"? However, it is not proper for someone who knows to ask as if he were listening, but wanting to make it clear and expanding it, he asks as if he does not know. One who does not know becomes as if he knows; what will the elder do with such deception? Even in the place of his own knowledge, showing respect to the Blessed One, he said, "Kaccimetaṃ," etc.

Pubbepī: even at the time of the first enlightenment, while dwelling near Nagaraka. Etarahipī: even now. Having spoken thus, he thought, "Ānanda is desirous of hearing a talk on emptiness; one can hear, but not retain; one can both hear and retain, but not speak; Ānanda, however, can hear, retain, and speak about the emptiness talk." Speaking thus to him, he said, seyyathāpī etc. There, suñño hatthigavāssavaḷavenā: there, there are elephants, etc., made of wood, plaster, and painting; also, in the places of Vessavaṇa, Mandhātā, etc., there are things made by way of painted works; and there are things arranged by way of windows, doorframes, couches, and chairs adorned with jewels; and there is gold and silver kept for the purpose of renovating what is old; and there are men and women coming for the sake of listening to the Dhamma, asking questions, etc., made in the form of wood, etc. Therefore, it is not empty of those things. This is said referring to the absence of elephants, etc., that are bound by the senses and have consciousness; of gold and silver that should be used at any desired moment; and of men and women who dwell there constantly.

Bhikkhusaṅghaṃ paṭiccā: even when the bhikkhus have entered for alms, it is not empty because of the bhikkhus who enjoy the monastery meals, and the bhikkhus who are sick, the attendants of the sick, those assigned duties, those engaged in robe-making, etc.; thus, because of the constant presence of bhikkhus, he says this. Ekattaṃ: oneness, meaning there is one emptiness. It is said that there is one state of non-emptiness. Amanasikaritvā: not making it in the mind, not considering, not reviewing. Gāmasaññaṃ: the perception of village that has arisen by way of convention or by way of defilements. The same method applies to the perception of human beings. Araññasaññaṃ paṭicca manasi karoti ekattaṃ: having regarded the perception of forest, he attends to the oneness, thinking, "This is a forest, this is a tree, this is a mountain, this is a blue-hued forest grove"; thus, regarding only one forest, he attends to the perception of forest. Pakkhandatī: descends. Adhimuccatī: ascertains that it is so. Ye assu darathā: and those anxieties, whether conventional anxieties or defilement anxieties, that would arise regarding the perception of village, they are not here in this perception of forest. The same method applies in the second phrase. Atthi cevāyaṃ: but this mass of conventional anxiety, arising regarding one perception of forest, exists.

Yañhi kho tattha na hotī: that which, like the elephants etc. in the Migāramātupāsāda, does not exist in this perception of forest, which is the kind of conventional or defilement anxiety that arises with the perception of village or the perception of human beings. Yaṃ pana tattha avasiṭṭhaṃ: that which, like the Saṅgha of bhikkhus in the Migāramātupāsāda, remains there, in the perception of forest, which is merely the conventional anxiety. Taṃ santamidaṃ atthīti pajānātī: he understands, "This exists," knowing that it is present. Suññatāvakkantī: the realization of emptiness.

177. Amanasikaritvā manussasaññanti here does not include the perception of a village. Why? Because it occurred to him thus: "Having averted the perception of a village with the perception of humans, the perception of humans with the perception of the forest, the perception of the forest with the perception of the earth, the perception of the earth with the perception of the realm of infinite space…pe…the perception of the realm of nothingness with the perception of the realm of neither-perception-nor-non-perception, the perception of the realm of neither-perception-nor-non-perception with insight (vipassanā), having averted insight with the Path, I will show the ultimate emptiness (suññata) gradually." Therefore, he began the teaching thus. Here, regarding pathavīsaññanti, why, having abandoned the perception of the forest, does he attend to the perception of the earth? Because he has not attained any distinction in the perception of the forest. Just as when a man, having seen a delightful field, thinks, "Here, rice and other crops will thrive well, I will gain great profit," even though he looks at the field seven times, the rice and other crops do not thrive; but if he makes that place free of stumps and thorns, plows it, and sows the seeds, then they will thrive; just so, even if one attends to the perception of the forest seven times, thinking, "This is the forest, this is the tree, this is the mountain, this is the blue-hued grove," one does not attain even proximity (upacāra) or concentration (samādhi). But by attending to the perception of the earth, by making the earth kasina, which is a constant resort and meditation subject, by developing the jhānas, and by increasing insight based on the jhānas, it is possible to attain arahantship. Therefore, having abandoned the perception of the forest, he attends to the perception of the earth. Paṭiccāti means arisen in dependence.seyyathāpīti, etc., he said. There, āsabhaṃ means belonging to a bull (usabha). For other cattle, there are tumors and blows as well. For when their hide is stretched, it does not become smooth, but because the bull is endowed with characteristics, those defects do not exist. Therefore, his hide is taken. Saṅkusatenāti means with a hundred pegs. Suvihatanti means well-beaten after stretching. For if it is beaten with less than a hundred pegs, it does not become smooth; beaten with a hundred pegs, it becomes smooth like a drumhead. Therefore, he said so. Ukkūlavikkūlanti means high and low places, elevated places, and depressions. Nadīvidugganti means rivers and inaccessible places. Pathavīsaññaṃ paṭicca manasi karoti ekattanti means he attends to a single perception arisen in dependence on the kasina earth. Darathamattāti from here onwards, in all instances, it should be understood as merely a crack (daratha), in terms of continuity.

182. Animittaṃ cetosamādhinti means the concentration of mind associated with insight (vipassanā). For that is called signless (animitta) because it is devoid of signs of permanence, etc. Imameva kāyanti shows the object of insight. There, imamevāti means just this body composed of the four great elements. Saḷāyatanikanti means connected with the six sense bases. Jīvitapaccayāti means it is said that as long as the life faculty continues, there is merely a crack that continues due to life as its condition.

183. Again, animittanti is said to show counter-insight (paṭivipassanā). Kāmāsavaṃ paṭiccāti means here, with regard to the defilement of sensuality, there is no crack of arising and continuing; this does not exist in the Noble Path and the fruit of the Path. Imameva kāyanti is said to show the crack of the remaining substratum. Thus, having averted the perception of a village with the perception of humans…pe…having averted insight with the Path, the ultimate emptiness is shown gradually.

184. Parisuddhanti means without defilements. Anuttaranti means without a superior, the best of all. Suññatanti means the attainment of the fruit of emptiness. Tasmāti means because in the past too, ascetics and brahmins, namely Buddhas, Paccekabuddhas, and disciples of the Buddhas; and in the future too, ascetics and brahmins, namely Buddhas and disciples of the Buddhas, and even now, abide having attained this very pure, supreme, unsurpassed emptiness; therefore. The rest is clear everywhere.

The Cūḷasuññata Sutta Commentary, from the Papañcasūdanī, the Majjhima Nikāya Commentary,

is finished.

2. Commentary on the Mahāsuññata Sutta

185. Evaṃ me sutanti means the Mahāsuññata Sutta. There, kāḷakhemakassāti means he was dark in complexion, hence kāḷo, but Khemaka was his name. Vihāroti means in that very Nigrodhārāma, in one area enclosed by a wall, having built a gatehouse and established dwelling places such as swan-shaped and quail-shaped, as well as a circular hall and a dining hall, etc., a monastery (vihāra) was made. Sambahulāni senāsanānīti means there were many appointed lodgings, such as couches, chairs, cushions, bolsters, mats, leather pieces, grass spreads, leaf spreads, and straw spreads. Couches were placed touching couches…pe…straw spreads were placed touching straw spreads; it was like a dwelling place for a group of monks.

Sambahulā nu khoti, because all defilements were uprooted at the Bodhi-seat itself of the Blessed One, there is no doubt for the Blessed One, this question is preceded by reflection, and in a question preceded by reflection, this "nu" is merely an expletive. One who goes to the point of settling the matter is not undecided. It seems that before this, the Blessed One had never seen ten or twelve monks dwelling in one place.

nirayoti means hell, is continuous with beings, like a trough filled with powder; in the place where deeds causing the five kinds of bondage are done, there is no measure or limit of beings; likewise, in places where cutting with axes, etc., is done; thus, they are cooked as a group. Tiracchānayoniyaṃti, in one anthill, there is no measure or limit of female ants; likewise, in each hole, there is no measure or limit of insects such as ants. In the animal realm (tiracchānayoni) too, there is group dwelling. Petanagarānica, the cities of ghosts, even those a league or half a yojana in size, are filled with ghosts. Thus, in the realm of ghosts too, there is group dwelling. Asurabhavanaṃ, the abode of the asuras, ten thousand yojanas in size, is like the ear hole made by a needle inserted into the ear. Thus, in the realm of the asuras too, there is group dwelling. Manussaloke, in Sāvatthī, there were five hundred and seventy million families; in Rājagaha, both inside and outside, eighteen kotis of humans lived. Thus, in other places too, in the human world, there is group dwelling. Bhummadevatā, beginning with the earth deities, in the world of the devas and the world of Brahmā too, there is group dwelling. For each deva-son has two and a half kotis of actresses, or even nine kotis; in one place, even ten thousand Brahmās dwell.

Then he thought: "I have fulfilled the ten perfections for more than a hundred thousand aeons to destroy group dwelling, and these monks, having formed a group from now on, have become fond of groups, doing what is unsuitable." He generated religious emotion (dhammasaṃvega) and further thought: "If it were possible to establish a training rule (sikkhāpada) that 'two monks should not dwell in one place,' I would establish a training rule, but this is not possible. Let me teach a discourse called the Mahāsuññatāpaṭipatti, which will be like the establishment of a training rule for sons of good families who desire training, and like a mirror placed at the city gate for all to see their physical faults. Then, just as in a mirror, Khattiyas and others, seeing their faults, abandon them and become faultless, even after my parinibbāna, for five thousand years, having reflected on this sutta, having dispelled groups, sons of good families who are fond of solitude will make an end to the suffering of the round." And as if fulfilling the Blessed One's wish, sons of good families who, having reflected on this sutta, having dispelled groups, having destroyed the suffering of the round, and attained parinibbāna, have gone beyond the path of reckoning. In the Vālikapiṭṭhi monastery too, a certain Abhayatthera, an Abhidhamma expert, having recited this sutta together with many monks during the time of entering the rains residence (vassūpanāyika), said, "The Perfectly Enlightened One does thus, what are we doing?" All of them, within the rains period, having dispelled groups, having become fond of solitude, attained arahantship. This sutta is called the breaking of groups.

186. Ghaṭāyāti means belonging to a Sakka named Ghaṭa. Vihāreti, this monastery too should be understood as having been made in one part of the Nigrodhārāma itself, like the monastery of Kāḷakhemaka. Cīvarakammanti means both the preparation that has been done, such as producing suitable spaces, washing, etc., for old and dirty robes, and the arrangement that has not been done for cloth that has arisen for robes, such as examining and sewing, etc., but here the arrangement that has not been done is intended. For people gave robe-cloths to Ānandatthera. Therefore, the Elder, having taken many monks, made robe-work there. Those monks, too, from the time of appearing of the needle-case in the morning, sit down and rise only at the time of non-appearance. They did not arrange the lodgings, thinking, "We will arrange the lodgings only when the needle-work is finished." Cīvarakārasamayo noti, the Elder thought, "Surely, these monks have not prepared the lodgings, and they will have been seen by the Blessed One. Thus, the Master, being displeased, wishes to strongly rebuke them, I will be a support for these monks"; therefore, he said so. Here is the intention in this matter - "Venerable Sir, these monks are not only fond of work, but live thus due to the task of making robes."

Na kho, ānandāti, Ānanda, whether it is a time for work or a time for no work, whether it is a time for making robes or a time for not making robes, a monk who is fond of association is not suitable. Do not be a support in a place where there is no support. There, saṅgaṇikāti means assembling one's own company. Gaṇoti means assembling various people. Thus, whether he is fond of association or fond of groups, in every way, a monk who is fond of the multitude, bound by the bond of the group, is not suitable. But a monk who, having swept the daytime dwelling after the meal, with hands and feet washed, having taken up the root meditation subject, and being devoted to solitude, is suitable in the Buddha's dispensation. Nekkhammasukhanti means the happiness of one who has gone forth from sensuality. Pavivekasukhanti is also the happiness of seclusion from sensuality. But because it conduces to the stilling of passions, etc., it is upasamasukhaṃ. Because it conduces to the enlightenment of the Path, it is sambodhisukhaṃ. Nikāmalābhīti means one who obtains desires, one who obtains what is wished for. Akicchalābhīti means one who obtains without difficulty. Akasiralābhīti means one who obtains abundantly.

Sāmāyikanti means freed from defilements at the time of application (appitappita). Kantanti means pleasing. Cetovimuttinti means the liberation of mind pertaining to the realms of form and the formless realms. For it was said, "The four jhānas and the four formless attainments, this is temporary liberation." Asāmāyikanti means not freed from defilements by way of time, but rather the supramundane, utterly freed. For it was said, "The four Noble Paths and the four fruits of recluseship, this is timeless liberation." Akuppanti means not to be shaken by defilements.

What is said to this extent? A monk who is fond of association, bound by the bond of the group, is not able to produce either mundane qualities or supramundane qualities, but one who is devoted to solitude, having dispelled the group, is able to do so. Thus, the Bodhisatta Vipassī, surrounded by eighty-four thousand renunciants, wandering for seven years, was not able to produce the quality of omniscience, but having dispelled the group, devoted to solitude for seven days, having ascended the Bodhimaṇḍa, he produced the quality of omniscience. Our Bodhisatta, wandering for six years with the group of five, was not able to produce the quality of omniscience, but when they had left, devoted to solitude, having ascended the Bodhimaṇḍa, he produced the quality of omniscience.

nāhaṃ ānandāti etc., he said. There, rūpanti means body. Yattha rattassāti means in whatever form one is attached due to passion. Na uppajjeyyunti means I do not see any form in which, if one is attached, passion would not arise; but it arises, just as with Sañcaya, due to the change of Sāriputta and Moggallāna's going to be disciples of the Ten-Powered One, like Nāṭaputta due to the change of Upāligahapati, and like the wealthy men and others in the Piyajātika Sutta.

187. Ayaṃ kho panānandā—what is the connection here? If some foolish, newly ordained monk were to say, "The Sammāsambuddha extracts us from the community just like cows entering a pasture, and engages us in solitary practice, while he himself lives surrounded by royal ministers and the like," to cut off that opportunity for speech, this discourse was begun to show that "even sitting in the midst of an assembly stretching to the edge of the universe, the Tathāgata is solitary." Here, sabbanimittāna—of all signs, meaning signs of form, etc., and signs of calculation. Ajjhattaṃ—internal object. Suññataṃ—the emptiness fruition attainment. Tatra ce—locative used in the sense of relation; it is as if "taṃ ca" (and that) was said. Again, tatrā—standing in that assembly. Vivekaninnenā—inclined towards Nibbāna. Byantībhūtena—having the state of being devoid, separated, disconnected from things that are the basis of the āsavas. Uyyojanikapaṭisaṃyuttaṃ—connected with an exhortative statement such as, "Go you."

Tasmātihānandā—therefore, Ānanda, since the dwelling in emptiness is peaceful and excellent.

188. Ajjhattamevā—only the internal object. Ajjhattaṃ suññataṃ—here, own internality, meaning based on one's own five aggregates. Sampajāno hoti—is fully aware by knowing the state of non-success of the meditation subject. Bahiddhā—in another's five aggregates. Ajjhattabahiddhā—internally at one time, externally at another time. Āneñjaṃ—the imperturbable, thinking "I will be liberated in both parts," directs the mind towards the imperturbable, the formless attainment.

Tasmiṃyeva purimasmiṃ—this was said with reference to the foundational jhāna. For when one rises from a deficient foundational jhāna and directs the mind towards internal emptiness, the mind does not incline there. Then, thinking, "What about in another's continuum?" directs the mind externally, but even there it does not incline. Then, thinking, "What about in my own continuum at one time, and in another's continuum at another time?" directs the mind internally and externally, but even there it does not incline. Then, desiring to be liberated in both parts, thinking, "What about in the formless attainment?" directs the mind towards the imperturbable, but even there it does not incline. Now, to show that, thinking, "My mind does not incline," one should not follow behind attendants and others with relaxed effort, but should repeatedly attend carefully to the foundational jhāna, "Just as when one is felling a tree, the axe becomes blunt, and when it is sharpened again, the axe continues to cut," tasmiṃyevā—he said, starting with that. Now, showing that for him, thus practicing, the attention is accomplished wherever he directs his mind, he said pakkhandati—it inclines.

189. Iminā vihārenā—with this dwelling of serenity and insight. Itiha tattha sampajāno—thus, even while walking back and forth, being fully aware in that meditation subject, he is fully aware by knowing, "My meditation subject is being accomplished." Sayatī—he lies down. Here, after walking back and forth for some time, knowing, "Now I will be able to walk back and forth for this long," one should remain without changing posture. This is the method in all cases. Na kathessāmīti, itiha tatthā—thus, knowing, "I will not speak," he is fully aware there.

evarūpiṃ kathaṃ kathessāmī—he is fully aware by knowing, "What kind of talk will I engage in?" For the serenity and insight of this bhikkhu are still young, and for the sake of protecting them—

"Dwelling, and range, and talk, the person, then the food,
Season and posture, and the suitable should be cultivated."

Seven suitable things should be desired. This was said to show those. In cases of thoughts, being fully aware is to be understood by knowing what is with thoughts and what is without thoughts.

190. Thus, after explaining two paths by the abandoning of thoughts, now, when teaching insight for the third path, he said, starting with pañca kho ime, ānanda, kāmaguṇā. Āyatane—in some base, in those sense pleasures themselves, in some cause of the arising of defilements. Samudācāro—because of the process of manifestation, defilements are unabandoned. Evaṃ santaṃ—even when thus existing. Sampajāno—fully aware by knowing the non-accomplishment of the meditation subject. In the second instance, evaṃ santametaṃ—when it is thus, this. Sampajāno—fully aware by knowing the accomplishment of the meditation subject. For he, reflecting, "Has the desire-passion in the five sense pleasures been abandoned by me, or not?" knowing the state of non-abandonment, generates effort and uproots it with the path of non-returning; then immediately after the path, fruition; rising from the fruition and reflecting, he knows the state of abandonment; by that knowing, it is said "sampajāno hoti."

191. Now, when teaching insight for the path of arahantship, he said, starting with pañca kho ime, ānanda, upādānakkhandhā. There, so pahīyatī—the conceit "I am in form," the desire "I am," the underlying tendency "I am" is abandoned. Similarly, being fully aware in feelings, etc., should be understood in the way already stated.

Ime kho te, ānanda, dhammā—he said referring to the serenity and insight path and fruition dhammas spoken of earlier. Kusalāyatikā—come from the wholesome. For wholesome things are both wholesome and lead to the wholesome; just as, the first jhāna is wholesome, the second jhāna is wholesome and leads to the wholesome... the base of nothingness is wholesome, the base of neither-perception-nor-non-perception is wholesome and leads to the wholesome, the base of neither-perception-nor-non-perception is wholesome, the path of stream-entry is wholesome and leads to the wholesome... the path of non-returning is wholesome, the path of arahantship is wholesome and leads to the wholesome. Similarly, the first jhāna is wholesome, the dhammas associated with it are wholesome and lead to the wholesome... the path of arahantship is wholesome, the dhammas associated with it are wholesome and lead to the wholesome.

Ariyā—noble, stainless, pure. Lokuttarā—transcendent, superior to the world. Anavakkantā pāpimatā—not entered by the evil Māra. For Māra does not see the mind of a bhikkhu sitting having excluded the eight attainments that are the basis of insight, he is not able to know, "Relying on such and such an object, it is proceeding." Therefore, it is said "anavakkantā."

Taṃ kiṃ maññasī—why was this said? He said this to show that there is also one benefit in a group.

Na kho, ānandā—here, although the Blessed One has made the noble disciple "armed with learning, abandoning the unwholesome, developing the wholesome, abandoning the blameworthy, developing the blameless, maintaining a pure self" (A. N. 7.67) like a warrior equipped with five weapons because he is very learned. Since he, even having grasped the learning of the texts, does not practice the corresponding practice that conforms to it, that weapon does not belong to him. It belongs only to him who practices. Therefore, showing that he is not fit to follow for this purpose, he said na kho, ānandā—.

yā ca kho—he said, starting with that. Thus, in this sutta, ten topics of discussion have come in three places: "Iti evarūpaṃ kathaṃ kathessāmī" came in terms of suitable and unsuitable, "yadidaṃ suttaṃ geyya" came in terms of learning of the texts, and in this place they came in terms of fulfillment. Therefore, in this sutta, one who speaks the ten topics of discussion should speak standing in this place.

evaṃ sante kho, ānandā—he said, starting with that. There, evaṃ sante—when there is thus unity.

193. Satthā—the external teacher, a sectarian teacher. Anvāvattantī—they turn towards, approach. Mucchaṃ kāmayatī—he desires stupefaction-craving, meaning he initiates it. Ācariyūpaddavenā—by the trouble to the teacher arising internally from defilements. The same method applies to the remaining troubles. Avadhiṃsu na—they did not kill him. For by this, the death of virtue is spoken.

Vinipātāyā—for utter ruin. But why was only the trouble to the holy life said to "lead to painful result, bitter result, and ruin"? For external going forth is of little gain, there is no great virtue to be produced there, it is only up to the eight attainments and the five superknowledges. Thus, just as one fallen from the back of a donkey does not have great suffering, only the marking of dust on the body, similarly, in external systems, he falls away only from worldly virtues, therefore the former two troubles were not said thus. But going forth in the Dispensation is of great gain, there are the four paths, the four fruitions, and Nibbāna, great virtues to be attained. Thus, just as a well-born noble prince, mounted on an excellent elephant, wandering through the city, falling from the elephant, encounters great suffering, similarly, falling away from the Dispensation, he falls away from nine transcendental virtues. Therefore, this trouble to the holy life was said thus.

196. Tasmā—therefore, since the trouble to the holy life has a more painful result than the remaining troubles, or since one who transgresses the practice of enmity leads to harm and suffering for a long time, and the practice of friendship leads to benefit, therefore. Thus, it should be connected with the meaning both above and below. Mittavatāyā—by the practice of friendship. Sapattavatāyā—by the practice of enmity.

Vokkamma ca satthusāsanā—for even one who intentionally transgresses even a slight wrong-doing or misspoken word is said to be transgressing. One who does not transgress that is said not to be transgressing.

Na vo ahaṃ, ānanda, tathā parakkamissāmī—I will not treat you thus. Āmake—unbaked. Āmakamatte—in an unbaked, not too dry vessel. For a potter gently holds an unbaked, not too dry, unbaked vessel with both hands, thinking "lest it break." Just as the potter treats it there, I will not treat you thus. Niggayha niggayhā—having admonished once, I will not be silent, having admonished, having admonished, I will repeatedly admonish, instruct. Pavayha pavayhā—having washed away, having washed away faults. Just as the potter, in the case of baked vessels, washes away broken, cracked, and shattered ones, and having gathered them together, strikes and strikes only the well-baked ones, similarly, I too, having washed away, having washed away, will repeatedly admonish, instruct. Yo sāro so ṭhassatī—thus, among you being admonished by me, that which is the essence of path and fruition will remain. Moreover, even worldly virtues are intended here as essence. The rest is obvious everywhere.

The Commentary to the Middle Length Discourses in Papañcasūdanī

The Explanation of the Greater Discourse on Emptiness is Finished.

3. Explanation of the Discourse on the Amazing and Wonderful

197. Evaṃ me sutaṃ—the Discourse on the Amazing and Wonderful. There, yatra hi nāmā—"indeed," is a particle in the sense of wonder. The meaning is "yo nāma tathāgato"—who is called the Tathāgata. Chinnapapañce—here, papañca means these three defilements: craving, conceit, and views. Chinnavaṭume—here, vaṭuma means the round of wholesome and unwholesome actions. Pariyādinnavaṭṭe—a synonym for that. Sabbadukkhavītivatte—one who has overcome all suffering, which is designated as the round of result. Anussarissatī—this is a future tense due to the particle "yatra," but the meaning here should be understood as past tense. For the Blessed One remembered those Buddhas, he will not remember them now. Evaṃjaccā—Vipassī and others were of the Khattiya caste, Kakusandha and others were of the Brāhmaṇa caste. Evaṃgottā—Vipassī and others were of the Koṇḍañña clan, Kakusandha and others were of the Kassapa clan. Evaṃsīlā—of such morality with worldly and transcendental morality. Evaṃdhammā—here, dhammas on the side of concentration are intended. The meaning is, of such concentration with worldly and transcendental concentration. Evaṃpaññā—of such wisdom with worldly and transcendental wisdom. Evaṃvihārī—here, since dhammas on the side of concentration were taken up below, the dwelling was already taken up, why is he taking up what has already been taken up? This is not what has already been taken up. For this is for the purpose of illuminating the cessation attainment, therefore, the meaning here is, one who dwells in such cessation attainment.

Evaṃvimuttāti: Here, vikkhambhana-vimutti, tadaṅga-vimutti, samuccheda-vimutti, paṭippassaddhi-vimutti, and nissaraṇa-vimutti are the five kinds of vimutti. Among these, the eight attainments (samāpattis), being free from the hindrances (nīvaraṇa) and so on by way of suppression, are called vikkhambhana-vimutti. The seven contemplations beginning with the contemplation of impermanence (aniccānupassanā), being abandoned due to serving as the counterpart to permanence-perception (niccasaññā) and so on, are called tadaṅga-vimutti. The four noble paths (ariyamagga), being free from the defilements by way of eradication, are called samuccheda-vimutti. The four fruits of recluseship (sāmaññaphalāni), arising due to the tranquility of the defilements through the power of the paths, are called paṭippassaddhi-vimutti. Nibbāna, being escaped, departed, and standing far away from all defilements, is called nissaraṇa-vimutti. Thus, in the sense of these five kinds of vimutti, "evaṃvimuttā" should be understood in this way here.

199.Tasmātihāti: Since you say, "The Tathāgatas are wonderful," therefore, may the Tathāgata's wonderful and marvelous qualities be even more evident to you. Sato sampajānoti: Here, there are two kinds of comprehension (sampajañña), in the human world and in the deva world. In the Vessantara Jātaka, after giving his two sons to the brahmin and then giving his wife to Sakka on the following day, while accepting the eight boons given by Sakka's pleased response—

‘‘Freed from here, may I, wise in special things, go to heaven;
May I not return from there, this is the eighth boon that I choose.’’ (jā. 2.22.2300) –

In this way, he took a boon wishing, "May I have rebirth in Tusita heaven." From then on, he knew that he would be reborn in Tusita heaven; this is comprehension in the human world. However, having passed away from the state of being Vessantara, he was reborn in Tusita heaven and knew, "I am reborn"; this is comprehension in the deva world.

Do the remaining devatās not know? No, they do not know. But they, looking at the pleasure-garden-mansions and wishing-trees, awakened by the sounds of deva-dramas and musical instruments, know when informed, "Sir, this is the deva world; you are reborn here." The Bodhisatta does not know in the first impulsion (javana), but knows from the second impulsion onward. Thus, he has a knowledge uncommon to others.

Aṭṭhāsīti: Here, although other devas also know, "We are standing here," they, overwhelmed in the six sense-doors by a powerful, desirable object, abandoning mindfulness and not even knowing whether they have eaten or drunk, die from the cessation of nourishment. Does the Bodhisatta not have such an object? No, he does not. He surpasses the other devas in ten ways, but does not allow the object to overpower him, but stands overcoming that object. Therefore it was said, "Mindful and fully aware, Ānanda, the Bodhisatta remained in the Tusita realm."

200.Yāvatāyukanti: In other existences, does he not remain for his full lifespan? Yes, he does not remain. At other times, if born in a long-lived deva world, it is not possible to fulfill the perfections (pāramiyo) there, so closing his eyes, performing what is called "death by aspiration," he is reborn in the human world. This death does not occur for others. But then, there is no un-given gift, there is no un-guarded morality; having fulfilled all the perfections, he remained for his full lifespan.

Sato sampajāno tusitā kāyā cavitvā mātukucchiṃ okkamatīti: Thus, having fulfilled all the perfections, the Bodhisatta then remained for his full lifespan. For devatās, however—"In terms of human reckoning, in seven days, death will occur"—five portents arise: garlands wither, clothes become soiled, sweat exudes from the armpits, ugliness invades the body, and the deva does not delight in the deva-throne.

Mālāti: The garlands worn on the day of conception. It is said that those garlands do not wither for 57,660,000 years, but then they wither. The same method applies to clothes. For such a long time, the devas experience neither cold nor heat; at that time, sweat exudes from the body, drop by drop. And for such a long time, ugliness in their bodies, in the form of spots and blemishes, is not apparent; deva-daughters appear like sixteen-year-olds, and deva-sons appear like twenty-year-olds. But at the time of death, their form becomes weary. And for such a long time, there is no discontent in their deva world, but at the time of death, they sigh, they yawn, and they do not delight in their own seat.

However, these portents, just as in the world, omens such as falling stars, earthquakes, and lunar eclipses appear only for those of great merit, such as kingly rulers and great ministers, and not for everyone, just so, these appear only for devatās of great power, and not for everyone. And just as among humans, only those who read the stars and so on know the portents, not everyone, just so, all the devas do not know these, but only the wise ones know. Among them, those deva-sons who are born with weak merit fear when these arise—"Who knows now where we will be reborn?" Those of great merit do not fear, thinking, "Relying on the alms we gave, the morality we guarded, and the meditation we cultivated, we will experience prosperity in the higher deva worlds." The Bodhisatta, seeing those portents, also did not fear, thinking, "Now, in the next existence, I will become a Buddha." Then, when those omens appeared to him, devatās from ten thousand world-systems gathered and begged—"Sir, you have fulfilled the ten perfections, not desiring the prosperity of Sakka, nor the prosperity of Māra, Brahmā, or a wheel-turning monarch, but fulfilling them desiring Buddhahood for the sake of liberating the world. Now is the time for you, sir, for Buddhahood; the time for you, sir, for Buddhahood."

He surveyed the so-called five great surveys. Therein, first, he surveyed the time: "Is it the time, or is it not the time?" Therein, a period of life-expectancy increased above one hundred thousand years is not called the time. Why? Because at that time, birth, aging, and death are not apparent to beings, and for Buddhas, there is no teaching of the Dhamma without the three characteristics. When they say "impermanent, suffering, not-self," people do not heed or believe, thinking, "What is this they are saying?" Therefore, there is no realization, and in its absence, the teaching is without deliverance. Therefore, that is not the time. A period of life-expectancy less than one hundred years is also not called the time. Why? Because at that time, beings have rampant defilements, and advice given to those with rampant defilements does not stand in place of advice, but quickly vanishes like a line drawn on water. Therefore, that too is not the time. But from one hundred thousand years down to one hundred years, a period of life-expectancy above that is called the time. And then, there is a one-hundred-year period. Then, the great being saw the time as "the time to be reborn."

While surveying the continent, surveying the four continents with their retinues—"Buddhas are not born in the three continents, but only in Jambudīpa"—he saw the continent.

While surveying the country, he saw the middle country (majjhimadesa). The middle country is that which is stated in the Vinaya (mahāva. 259), beginning with "In the eastern direction, there is a village called Gajaṅgala." That, however, is three hundred yojanas in length, two and a half hundred yojanas in width, and nine hundred yojanas in circumference. In this region, four, eight, or sixteen incalculable ones, and also one hundred thousand aeons, having fulfilled the perfections, perfectly enlightened Buddhas arise. Two incalculable ones, and also one hundred thousand aeons, having fulfilled the perfections, Paccekabuddhas arise, one incalculable one, and also one hundred thousand aeons, having fulfilled the perfections, great disciples such as Sāriputta and Moggallāna arise, and wheel-turning monarchs who have lordship and sovereignty over the four great continents and two thousand minor continents arise, and other powerful khattiyas, brahmins, householders, and great families arise. And here, this is the city named Kapilavatthu; there, I must be reborn. Thus, he decided.

While surveying the family—"Buddhas are born in a family regarded as reputable in the world, and now the khattiya family is regarded as reputable, there I will be born; a king named Suddhodana will be my father"—he saw the family.

While surveying the mother—"A Buddha's mother is not fickle or addicted to liquor, but has fulfilled the perfections for one hundred thousand aeons and has unbroken five precepts from birth; and this Mahāmāyā-devī is such. She will be my mother. How long is her lifespan?"—reflecting thus, he saw "Seven days beyond ten months."

Having surveyed the five great surveys, doing a favor to the devatās—"It is time for my Buddhahood, sirs"—giving his promise, and dismissing those devatās saying, "Go now," surrounded by the Tusita devatās, he entered the Nandana Grove in the Tusita heaven. In all the deva worlds, there is indeed a Nandana Grove. There, the devatās wander, reminding him of the opportunity for previously done wholesome deeds—"Having passed away from here, may you go to a good destination; having passed away from here, may you go to a good destination." Thus, surrounded by the devatās reminding him of wholesome deeds, wandering there, he passed away.

Having passed away thus, he knows "I am passing away," but he does not know the death-consciousness. Even having taken rebirth, he does not know the rebirth-consciousness, but he knows thus: "I have taken rebirth in this place." But some elders say, "The opportunity for adverting should be obtained; he will know in the second or third moment of consciousness." But Tipiṭaka-Mahāsīva-thera says, "The rebirth of great beings is not like the rebirth of others; their mindfulness and comprehension reach the highest point. But since it is not possible to know that consciousness with that same consciousness, therefore he does not know the death-consciousness. Even at the moment of death, he knows 'I am passing away'; even having taken rebirth, he does not know the rebirth-consciousness, but he knows 'I have taken rebirth in such-and-such a place,' and at that time, the ten-thousandfold world trembles." Thus, while mindfully and knowingly entering his mother's womb, with one of the nineteen rebirth-consciousnesses, he took rebirth with a great resultant consciousness similar to the wholesome consciousness associated with joy, accompanied by knowledge, and unprompted, which is the preliminary part of loving-kindness (mettā). But Mahāsīva-thera said, "accompanied by equanimity (upekkhā)."

While taking rebirth, he grasped (rebirth) on the full-moon day of Āsāḷhi, under the Uttarāsāḷha constellation. At that time, it is said that Mahāmāyā, from the seventh day before the full-moon day, having given up drinking liquor, experiencing festive games adorned with garlands and perfumes, on the seventh day, rising early in the morning, having bathed with scented water, adorned with all ornaments, having eaten excellent food, undertaking the observance of the Uposatha, entering the royal chamber, lying down on the royal bed, while falling asleep, saw this dream—"Four great kings, it is said, lifting her up together with the bed, taking her to Anotatta Lake, stood to one side. Then their devis came, bathed her to remove human impurities, dressed her in divine cloths, anointed her with perfumes, adorned her with divine flowers, and then, not far from there, there was a silver mountain; inside it was a golden mansion; in that, they laid her down with her head to the east. Then, the Bodhisatta, becoming a noble white elephant, having roamed there on a golden mountain not far from there, descending from there, ascending the silver mountain, coming from the north direction, entering the golden mansion, circumambulating his mother, seemed to split open her right side and enter her womb."

Then, awakened, the devi told the king about the dream. The king, in the early morning, having summoned about sixty-four brahmins of high repute, having prepared magnificent seats on the ground adorned with greenstone and auspicious offerings made of parched grain and so on, having filled golden and silver bowls with excellent rice-gruel mixed with ghee, honey, and sugar for the brahmins sitting there, gave them, overturning the golden and silver bowls, and satisfied them with other gifts of newly made cloths and brown cows and so on. Then, having made them satisfied with all desires, having told them about the dream, he asked, "What will happen?" The brahmins said, "Do not worry, great king; an embryo has been established in your devi's womb, and that is certainly a male embryo, not a female embryo; a son will be born to you. If he lives in a house, he will become a king, a wheel-turner. If, having left the house, he goes forth, he will become a Buddha, an উন্মোচিতচ্ছদ (vivaṭṭacchado) in the world." Thus, mindfully and knowingly, the Bodhisatta, having passed away from the Tusita realm, enters his mother's womb.

Sato sampajānoti: By this, he shows that he enters with the fourth kind of conception. For there are four kinds of conception.

"These are the four ways of entering a womb, venerable sir. Here, venerable sir, someone unknowingly enters the mother's womb, unknowingly stays in the mother's womb, and unknowingly exits from the mother's womb. This is the first way of entering a womb.

Furthermore, venerable sir, here someone knowingly enters the mother's womb, unknowingly stays in the mother's womb, and unknowingly exits from the mother's womb. This is the second way of entering a womb.

Furthermore, venerable sir, here someone knowingly enters the mother's womb, knowingly stays in the mother's womb, and unknowingly exits from the mother's womb. This is the third way of entering a womb.

Furthermore, venerable sir, here someone knowingly enters the mother's womb, knowingly stays in the mother's womb, and knowingly exits from the mother's womb. This is the fourth way of entering a womb," (dī. ni. 3.147).

Among these, the first is for ordinary worldlings; the second is for the eighty great disciples; the third is for the two chief disciples and the Paccekabodhisattas. It is said that they, by the winds born of kamma, emerge from the vulva head-up and feet-down, like those falling into a chasm filled with hundreds of men, or like an elephant through a hole made for a cymbal, enduring immense suffering from the extremely narrow vulva. Therefore, they do not have awareness that "we are exiting." The fourth is for the all-knowing Bodhisattas. Indeed, they know when they take rebirth in the mother's womb, and they know while dwelling there. Even at the time of exiting, the winds born of kamma are not able to throw them head-up and feet-down. Having extended both hands and opened their eyes, they emerge standing upright.

201.Mātukucchiṃ okkamatīti here, mātukucchiṃ okkanto hotīti attho, means he has entered the mother’s womb. Indeed, it is thus when he has entered, not while he is entering. Appamāṇoti, means measureless like the Buddha, vast. Uḷāroti, is a synonym of that. Devānubhāvanti, here, devānaṃ ayamānubhāvo means this is the power of the devas – the radiance of the cloth worn spreads for twelve yojanas, likewise that of the body, likewise that of the ornaments, likewise that of the mansion, having transcended that, is the meaning.

Lokantarikāti, between every three cakkavāḷas there is one lokantarikā, like the space in the middle of three cartwheels whose rims have been struck and placed against each other. But that lokantarika hell is eight thousand yojanas in extent. Aghāti, is always open. Asaṃvutāti, has no support even below. Andhakārāti, is darkness itself. Andhakāratimisāti, is complete with darkness that causes blindness, preventing the arising of eye-consciousness. It is said that eye-consciousness does not arise there. Evaṃmahiddhikāti, it is said that the moon and sun appear in the three continents with a single ray, they are of such great power. Having dispelled the darkness for nine hundred thousand yojanas in each direction, they show the light, they are of such great power. Ābhāya nānubhontīti, they are not able to illuminate with their own radiance. It is said that they travel in the middle of the cakkavāḷa mountain, and the lokantarika hell is beyond the cakkavāḷa mountain, therefore they are not able to illuminate there with their radiance.

Yepi tattha sattāti, also those beings reborn in that great lokantara hell. But what kamma did they do to be born there? They are born having committed grave and cruel offenses against their mother and father, righteous ascetics and brahmins, and other violent deeds such as killing living beings, day by day, like Abhaya the thief, Nāga the thief, and others in Tambapaṇṇidīpa. Their body is three gāvutas in size, they have long nails like bats. They cling to the base of the cakkavāḷa with their nails like bats on trees. But when, crawling, they come within reach of each other's hands, then thinking "food has not been obtained for us," whirling around there, they fall into the water that holds the world together. Struck by the winds, they fall into the water broken like madhuka fruits. And as soon as they have fallen, they dissolve in the extremely salty water like a lump of flour.

Aññepi kira bho santi sattāti – "Just as we experience great suffering, so indeed other beings experiencing this suffering are reborn here," they see that day. But this light does not last even for the time it takes to drink a mouthful of gruel, it lasts only as long as it takes to wake up from sleep and recognize the object. Long reciters, however, say, "Like a flash of lightning, it flares up only for the time it takes to say 'What is this?' and then disappears." Saṅkampatīti, it trembles all around. The other two are synonyms in the previous passage. Again, appamāṇo cātiādi is said for the purpose of conclusion.

202.Cattāro devaputtā catuddisaṃ ārakkhāya upagacchantīti, here, cattāroti, is said in terms of the four Great Kings, but in the ten thousand cakkavāḷas there are forty thousand, four by four. There, in this cakkavāḷa, the Great Kings, with swords in hand, came and approached to protect the Bodhisatta, having entered the auspicious chamber, the others, starting from the entrance of the womb, having repelled the crowds of yakkhhas such as paṃsupisācas who had been warded off, took up guard as far as the cakkavāḷa.

But for what purpose did this protection come? Surely, even if hundreds of thousands of Māras, from the moment of conception as kalala, were to lift up hundreds of thousands of Sinerus and come to cause harm to the Bodhisatta or the Bodhisatta's mother, all would disappear in between. This was also said by the Blessed One in the case of the production of blood – "This is impossible, monks, there is no opportunity, that a Tathāgata should be deprived of life by the assault of another. By not assaulting, monks, Tathāgatas attain parinibbāna. Go, monks, as you please, Tathāgatas do not need protection" (cūḷava. 341). Thus it is, there is no danger to their life by the assault of another. But there are non-humans, deformed, difficult to see, with frightening forms, birds, whose form having been seen or sound having been heard, fear or terror might arise in the Bodhisatta's mother, they took up guard to prevent them. Moreover, having developed respect by the power of the Bodhisatta's merit, urged on by their own respect, they did thus.

But do those four Great Kings, having entered and remained inside the womb, show themselves to the Bodhisatta's mother, or do they not show themselves? At the time of bodily functions such as bathing, adorning, and eating, they do not show themselves, but having entered the auspicious chamber and lying on the excellent bed, they do show themselves. There, although the sight of non-humans is frightening to humans, the Bodhisatta's mother, by the power of her own and her son's merit, is not afraid upon seeing them, trust arises in them in her mind, like in the palace guards by nature.

203.Pakatiyā sīlavatīti, is accomplished in virtue by nature itself. It is said that before a Buddha has arisen, people, having approached ascetics and wanderers, having knelt down, take the precepts, the Bodhisatta's mother also takes them from the ascetic Kāḷadevala. But when the Bodhisatta is in the womb, it is not possible to sit at the foot of another, even taking the precepts while sitting on an equal seat would only be a cause for disrespect. Therefore, it is said that she took the precepts herself.

Purisesūti, in regard to men, beginning with the Bodhisatta's father, a desire-filled mind does not arise in some men. And that is out of respect for the Bodhisatta, not because defilements have been abandoned. But it is not possible to say that a man's passion does not arise upon seeing the Bodhisatta's mother's form, which even skilled artisans cannot make in paintings and so on. But if he, with a lustful mind, desires to approach, his feet do not carry him, they are bound like divine chains. Therefore, "cannot be transgressed," and so on, is said.

Pañcannaṃ kāmaguṇānanti, previously, kāmaguṇūpasaṃhita the rejection of objects was spoken of in terms of the intentions of men, here the obtaining of sense objects is shown. It is said that then, having heard "A son of such a kind has arisen in the devi's womb," kings from all around send tribute consisting of objects of the five senses, such as expensive ornaments and musical instruments, because of the abundance of the kamma done by the Bodhisatta and the Bodhisatta's mother, there is no limit to gain and honor.

204.Akilantakāyāti, just as other women are exhausted by the burden of the womb, their hands and feet swell up and so on, she had no such exhaustion. Tirokucchigatanti, inside the womb. Having passed the kalala stage and seeing the developed limbs and organs, having reached the state of unimpaired faculties. For what purpose does she see? For the sake of comfortable dwelling. Just as a mother, sitting or lying down with her son, watches her son for the sake of comfortable dwelling, thinking "I will lift up and arrange his hand or foot that is hanging down," so also the Bodhisatta's mother, watching the Bodhisatta for the sake of comfortable dwelling, wondering "Is there suffering for my son from the mother's rising, going, turning, sitting, and during times of eating hot, cold, salty, bitter, pungent foods," sees the Bodhisatta sitting cross-legged. Just as other beings inside the womb overwhelm the stomach bag, lift up the stomach, put the abdominal membrane behind, rely on the backbone, and sit crouching down on two fists with the chin placed on them, like monkeys in tree hollows when the gods are raining, the Bodhisatta is not like that. But the Bodhisatta, putting his backbone behind, sits cross-legged, facing east, like a Dhamma speaker on a Dhamma seat. But previously done kamma purifies the object for him, in the purified object subtle beauty arises. Then the skin is not able to cover him inside the womb, he appears as if standing outside to the one watching. Explaining that meaning with an simile, he said seyyathāpītiādi. But the Bodhisatta, being inside the womb, does not see the mother. Indeed, eye-consciousness does not arise inside the womb.

205.Kālaṃ karotīti, she dies not because of the pain of childbirth, but only due to the exhaustion of her lifespan. Indeed, the place inhabited by a Bodhisatta is like a cetiya shrine and is not for the use of others, and it is not possible to remove the Bodhisatta's mother and place another in the position of chief queen, therefore the Bodhisatta's mother's lifespan is only so long, therefore she dies then. But in which age does she die? In middle age. Indeed, in early age, desire and passion are strong in the bodies of beings, therefore a woman who has conceived then is not able to protect that fetus, the fetus has many ailments. But having passed two parts of middle age, in the third part the object is clear, children born in a clear object are healthy. Therefore, the Bodhisatta's mother also, having experienced prosperity in early age, having given birth in the third part of middle age, dies.

Nava vā dasa vāti, here, by the word "or" (vā), the inclusion of possibilities such as seven or eight or eleven or twelve should also be understood. There, one born in the seventh month lives, but is not tolerant of cold and heat. One born in the eighth month does not live, the rest live.

Ṭhitāvāti, having stood up. Devī Mahāmāyā also announced to the king, "I will go to the clan home for postpartum care." The king had the road from Kapilavatthu to Devadahanagara village decorated and seated the devi in a golden palanquin. Surrounded by all the Sakyans living in the city, worshiping with perfumes, garlands, and so on, they carried the devi. She, having seen the Lumbini Sāla grove not far from Devadahanagara, generated the intention to wander in the grove and gave a sign to the king. The king had the grove prepared and arranged protection. As soon as the devi entered the grove, weakness of body arose in her, then they prepared an auspicious bed at the foot of a auspicious Sāla tree and surrounded it with cloth. Having entered inside the cloth, she stood holding a Sāla branch with her hand. Then, at that very moment, the emergence of the fetus occurred in her.

Devā naṃ paṭhamaṃ paṭiggaṇhantī means the purified Brahmās of the Suddhāvāsa realm receive him first. How? Some say by taking the afterbirth. Rejecting that, it is said: Then, the Bodhisatta's mother, having put on a cloth adorned with gold and covered herself with a dukūla cloth resembling a fish's eye down to her feet, stood there. Then she experienced an easy emergence of the fetus, like the flowing out of water from a water filter. Then they, in their natural Brahmā form, approached and first received him with a golden net. From their hands, humans received him with a dukūla cloth. Therefore, it was said, "The devas receive him first, then humans."

206.Cattāro naṃ devaputtā means the four Great Kings. Paṭiggahetvā means having received him with an antelope hide. Mahesakkho means of great power, great fame, endowed with auspicious marks; this is the meaning.

Visadova nikkhamatī means he emerges clearly; unlike other beings who emerge from the womb clinging, broken and torn, he does not emerge like that, he emerges without clinging; this is the meaning. Udenā means with water. Kenaci asucinā means as other beings, propelled by kammaja winds, head downwards and feet upwards, are thrown into the womb passage, falling as if into a great hellish abyss of a hundred men's height, and are dragged out through a window, experiencing great suffering like an elephant, smeared with various impurities, the Bodhisatta does not emerge like that. For the kammaja winds are not able to make the Bodhisatta head downwards and feet upwards. He, like a preacher descending from the Dhamma seat, or like a man descending from a ladder, with both hands and feet extended, stands and emerges without being smeared by any impurity arising from the mother's womb.

Udakassa dhārā means streams of water. In them, cool water falls into a golden bowl, and hot water into a silver bowl. This was said to show that on the surface of the earth, unmixed with any impurity, there was water for drinking and using, as well as water for playing, uncommon to others. But there is no limit to the water brought in golden and silver pots, and the water in ponds with swans and ducks, etc.

207.Sampatijāto means newly born. However, in the Pali, it is shown as just having emerged from the mother's womb, but it should not be seen like that. For just having emerged, the Brahmās first received him with a golden net, from their hands the four Great Kings with an antelope hide for auspiciousness and pleasant touch, from their hands humans with a dukūla cloth, and having been released from the hands of humans, he stood on the earth.

Setamhi chatte anudhāriyamāne means while a divine white parasol was being held over him. Here, the five royal emblems of dignity, including the sword, etc., which are the retinue of the parasol, are also included. However, in the Pāli, only the parasol is mentioned, like a king in a royal procession. Among them, only the parasol is visible, not the parasol bearers. Similarly, only the sword, fan, peacock feather fan, yak-tail whisk, and diadem are visible, not their bearers. It is said that all those invisible deities took them. This was also said:

"The parasol with many branches and a thousand circles,
The deities held it in the sky;
Golden-handled chowries flutter down,
The chowrie and parasol bearers are not seen." (Sn. 693);

Sabbā ca disā means this looking at all directions is said as if he were standing on the seventh step, but it should not be seen like that. For the Great Being, having been released from the hands of humans, looked towards the eastern direction; thousands of cakkavāḷas became like a single courtyard. There, devas and humans, worshiping with perfumes, garlands, etc., said, "Great man, there is no one here like you, how could there be anyone greater?" In this way, having looked at the four directions, the four intermediate directions, below, and above, the ten directions, and not seeing anyone equal to himself, thinking "this is the north direction," he went with the gait of seven steps. This is how the meaning should be understood here. Āsabhi means excellent. Aggo means foremost in qualities. The other two words are synonyms for this. Ayamantimā jāti, natthi dāni punabbhavo with these two phrases, he declared the attainment of Arahatship in this existence.

Here, the standing on the earth with even feet is a preliminary sign of obtaining the four bases of psychic power (iddhipāda), the facing of the northern direction is a preliminary sign of overcoming and overpowering the great mass of people, the walking of seven steps is a preliminary sign of obtaining the seven jewels of enlightenment factors (bojjhaṅga), the holding of the divine white parasol is a preliminary sign of obtaining the parasol of liberation (vimutti), the five royal emblems of dignity are a preliminary sign of being liberated by the five liberations (vimutti), the looking at the directions is a preliminary sign of obtaining unobstructed knowledge, the uttering of the āsabhi speech is a preliminary sign of the turning of the irreversible wheel of the Dhamma, and the lion's roar "This is the last birth" should be understood as a preliminary sign of the complete passing away into the Nibbāna element without remainder (anupādisesā nibbānadhātu). These instances have come in the Pāli, but many instances have come, they should be brought forth and explained.

For on the day the Great Being was born, the ten-thousand world-system trembled. In the ten-thousand world-system, the deities assembled in one cakkavāḷa. First the devas received him, then the humans. Stringed lutes and leather-covered drums sounded themselves without being played by anyone, and the bonds of men, such as waistbands, broke into pieces. All diseases vanished like copper dirt washed with vinegar, the congenitally blind saw forms. The congenitally deaf heard sounds, the lame became swift, the memory of the congenitally idiotic and mute became established, ships sailing to foreign lands arrived safely, and treasures fixed in the sky and on the earth shone with their own light. Enemies regained thoughts of loving-kindness, the fire in Avīci went out. Light arose in the world-interstice, water did not flow in the rivers, in the great oceans the water was like honey, the wind did not blow, birds in the sky, on mountains, and in trees chirped and came down to earth, the moon shone brightly, the sun was neither hot nor cold, pure, and in season, the deities, standing at the doors of their respective mansions, played great games with hand-clapping, shouting, and throwing cloths, a great four-continent cloud rained, the great mass of people were not afflicted by hunger or thirst, the door panels opened themselves, trees bearing flowers and fruits bore flowers and fruits, the ten-thousand world-system became adorned with a single flag garland.

And there, that trembling of the ten-thousand world-system is a preliminary sign of the attainment of omniscience, the assembly of deities in one cakkavāḷa is a preliminary sign of assembling with one blow at the time of the turning of the wheel of the Dhamma and receiving the Dhamma, the receiving by the deities first is a preliminary sign of the attainment of the four fine-material Jhānas, the receiving by humans later is a preliminary sign of the attainment of the four immaterial Jhānas, the self-sounding of stringed lutes is a preliminary sign of the attainment of the gradual abidings, the sounding of leather-covered drums is a preliminary sign of the proclaiming of the great drum of the Dhamma, the breaking of waistbands, etc., is a preliminary sign of the destruction of the conceit "I am", the vanishing of all diseases is a preliminary sign of the vanishing of all defilements, the seeing of forms by the congenitally blind is a preliminary sign of the attainment of the divine eye, the hearing of sound by the congenitally deaf is a preliminary sign of the attainment of the divine ear element, the swiftness of the lame is a preliminary sign of the attainment of the four bases of psychic power (iddhipāda), the establishment of mindfulness in the idiotic is a preliminary sign of the attainment of the four establishments of mindfulness (satipaṭṭhāna), the safe arrival of ships sailing to foreign lands is a preliminary sign of the attainment of the four kinds of analytical knowledge (paṭisambhidā), the shining of the jewels with their own light is a preliminary sign of what will show the light of the Dhamma to the world.

The regaining of loving-kindness by enemies is a preliminary sign of the attainment of the four sublime states (brahmavihāra), the extinguishing of fire in Avīci is a preliminary sign of the extinguishing of the eleven fires, the light in the world-interstice is a preliminary sign of dispelling the darkness of ignorance and seeing the light of knowledge, the sweetness of the great ocean is a preliminary sign of the oneness in the taste of Nibbāna, the non-blowing of the wind is a preliminary sign of breaking the sixty-two views, the birds going to the earth is a preliminary sign of the great mass of people, having heard the advice, going for refuge with their lives, the over-shining of the moon is a preliminary sign of being beloved by many, the absence of hot and cold and the seasonal pleasantness of the sun is a preliminary sign of the arising of physical and mental happiness, the deities playing at the doors of their mansions with hand-clapping, etc., is a preliminary sign of uttering the utterance after attaining Buddhahood, the raining of the great four-continent cloud is a preliminary sign of the raining of the great Dhamma cloud, the absence of affliction by hunger is a preliminary sign of the attainment of mindfulness occupied with the body (kāyagatāsati), the absence of affliction by thirst is a preliminary sign of being happy with the happiness of liberation (vimutti), the self-opening of the door panels is a preliminary sign of the opening of the eightfold path, the trees bearing flowers and fruits is a preliminary sign of being flowered with the flowers of liberation and filled with the burden of the fruits of monkhood, and the ten-thousand world-system being adorned with a single flag garland should be understood as a preliminary sign of being adorned with the garland of the noble flag. This is called the extensive instance.

Here they ask a question: "When the Great Being stands on the earth, goes facing the north, and utters the āsabhi speech, then did he go on the earth, or through the sky? Did he go visibly, or invisibly? Did he go naked, or adorned and dressed? Did he go as a young man, or as an old man? Afterwards, was he the same, or again a young child?" This question was answered by Tipiṭaka Cūḷābhaya Thera in the assembly of the Sangha at the Lohapāsāda below. It is said that the Thera, in accordance with the doctrine of fate, past actions, the will of a creator, and the creation of a lord, said much and then finally explained thus: "The Great Being went on the earth, but to the great mass of people, it seemed as if he were going through the sky. He went visibly, but to the great mass of people, it seemed as if he were invisible. He went naked, but to the great mass of people, he appeared adorned and dressed. He went as a young man, but to the great mass of people, he seemed about sixteen years old. Afterwards, however, he was again a young child, not like that." When this was said, his assembly was pleased, saying, "The question has been answered by the Thera as if he were a Buddha." The inter-world instance has the same meaning as stated before.

Viditā means having become evident. For just as disciples are not able to contemplate past aggregates in an isolated place, at a time when there is no opportunity, such as during bathing, face washing, eating, and drinking, but only contemplate them when there is an opportunity, so it is not with the Buddhas. For the Buddhas, having contemplated the aggregates established within seven days from the beginning, apply the three characteristics and then explain them. There is no Dhamma that is not discerned by them. Therefore, he said "Viditā". The rest is clear everywhere.

The Acchariya-abbhuta Sutta Commentary of the Papañcasūdanī, Majjhima Nikāya Aṭṭhakathā, is finished.

The Commentary on the Wonderful and Marvellous Things Sutta is finished.

4. Bākula Sutta Commentary

209.Evaṃ me sutaṃ is the Bākula Sutta. There, bākulo is like how dvāvīsati is said as bāvīsati instead of dvāvīsati (twenty two), and dvattiṃsa is said as bāttiṃsa instead of dvattiṃsa (thirty two), similarly dvikulo is said as bākulo. For that Thera had two families. It seems that he, having passed away from the Deva realm, was born in a great wealthy family in the city of Kosambi. On the fifth day, they bathed his head and played in the Ganges. While the nurse was playing with the child by immersing and emerging him in the water, a fish saw the child and, thinking, "This is my food," approached with its mouth open. The nurse threw away the child and fled. The fish swallowed him. The meritorious being did not experience suffering, he was as if lying down having entered his sleeping chamber. The fish, burning as if having swallowed a hot iron ball because of the child's power, quickly went thirty yojanas and entered the net of a fisherman living in the city of Bārāṇasi. Usually, great fish die when caught in a net and being struck. But this one, just as it was taken out of the net, died because of the child's power. And the fishermen, having obtained a great fish, would cut it up and sell it. But because of the child's power, without cutting it up, they went around the city announcing, "We will give the whole thing for a thousand kākaṇas." No one took it.

In that city, there was a wealthy treasurer's family with eighty crores of wealth but no heir. Reaching their doorstep and being asked, "What will you take in exchange?", they said "a kahāpaṇa." They were taken after giving a kahāpaṇa. The treasurer's wife also, on other days, did not play with fish, but on that day, she herself sliced the fish, placing it on a plank. While slicing the fish badly, she saw a gold-colored boy in the fish's belly and, exclaiming, "I have found a son in the fish's belly," took the boy and went to her husband. The treasurer immediately had a proclamation made with a drum and, taking the boy, went to the king, saying, "O King, I found a boy in the fish's belly; what shall I do?" He is meritorious, having stayed unharmed in the fish's belly; raise him.

Another family heard, "It is said that in Bārāṇasī a treasurer's family has found a boy in a fish's belly," and they went there. Then his mother, having adorned the boy and seeing him being played with, went and declared, "This boy is pleasing," and told her story. The others said, "He is my son," and so on. "Where did you find him?" "In a fish's belly." "No, he is my son." "Where did you find him?" "I carried him for ten months in my womb, and then a fish swallowed him while he was playing in the river." "Your son must have been swallowed by another fish, but this one I found in the fish's belly." Both went to the royal court. The king said, "Because she carried him for ten months in her womb, she cannot be deprived of being his mother; also, when catching fish, there is no one who removes the entrails and such before taking it, so she cannot be deprived of being his mother either. Let the boy be the heir of both families; let both raise him." And both raised him.

When he came of age, they built palaces in both cities and provided theatrical performances. He lived in each city for four months. After staying for four months in one city, they built a pavilion for the journey, and there they brought him together with the actors. Enjoying the prosperity, he went to the other city. The residents of that city went halfway to meet the troupe. They greeted him, surrounded him, and led him to their palace. The other actors turned back and went to their own city. After living there for four months, he went to the other city again in the same way. Thus, eighty years were completed while he enjoyed his wealth.

He went to the Saṅgha as Bākula.

Purāṇagihisahāyo: a friend from his former lay life. This long-lived one also went in his eightieth year to see the Elder after he had ordained. Methuno dhammo: a foolish naked ascetic asks a foolish question; it is not a teaching of the Dispensation. Now, standing in the way the Elder has given, he asked imehi pana te.

210.Yaṃpāyasmā and the other words were established by the Elders who compiled the Dhamma for all occasions. There, consciousness arises instantly, thought is a breach of the path of action. But the Elder said, "Why do you separate them? Both are breaches of the path of action."

211.Gahapaticīvara: a robe for the rains residence. Satthenā: with a pipphalaka. Sūciyā: meaning, I do not remember having sewn with a needle. Kathine cīvara: a kathina robe, for a kathina robe also follows the course of the rains residence. Therefore, he said there, "I do not recognize having sewn."

But how does a robe arise for him, who for so long has not used a householder's robe, not cutting or sewing or the like? From two cities. For the Elder is of great renown; his sons, daughters, grandsons, and great-grandsons have robes made of fine cloths, dye them, pack them in chests, and send them. At the time of the Elder's bathing, they place them in the bathing chamber. The Elder wears and puts them on, and he gives the old robes to the monks who have arrived. The Elder, having worn and put them on, does no new work; there is no effort to maintain them. He sits after attaining the fruition attainment repeatedly. When four months have passed, they are soiled with dirt, then they send and give them to him again in the same way. Some even say that he changes them every half-month.

And this is not surprising for the Elder, who has great merit, great knowledge, and fulfilled perfections for a hundred thousand aeons. Nigrodha Thera, the family chaplain of King Asoka Dhammarañña, changed his robe once a day. For his three robes, placed on an elephant's back, were brought every morning together with five hundred perfume boxes and five hundred flower boxes, and so also during the day and in the evening. It is said that the king, changing his clothes once a day, would ask, "Has the Elder's robe been taken?" and, having heard "Yes, it has been taken," would then change. The Elder also did not tie up and keep the robes, but gave them to fellow monastics who had arrived. It is said that at that time, the Saṅgha of monks in Jambudīpa mostly had robes belonging to Nigrodha himself.

Aho vata maṃ koci nimanteyyā: but is it a burden not to produce a thought, or to abandon one that has arisen? The mind is quick to change; therefore, not producing one is a burden, and abandoning one that has arisen is also a burden. Antaraghare: in the Mahāsakuludāyi Sutta (M. ii. 237), "antaraghara" means from the door-pillar onwards; here, it refers to the place where the water is poured for washing. But how did alms arise for him? The Elder was known in two cities; as soon as he arrived at the door of a house, they would take his bowl and fill it with food of various flavors. He would return from the place where he received alms, but the place for doing his meal duty was fixed. Anubyañjanaso: it is said that the Elder had never looked at a woman after taking a sign from her form. Mātugāmassa dhamma: it is proper to teach the Dhamma to women with five or six sentences, and it is proper to speak a thousand verses if asked a question. But the Elder did not do even what was permissible. For this is generally the work of the family chaplain Elders. Bhikkhunupassaya: a nunnery. It is proper to go there to inquire about the sick, but the Elder did not do even what was permissible. This is the method everywhere. Cuṇṇenā: with kosamba powder and the like. Gattaparikamme: in the act of massaging the body. Vicāritā: having made use of. Gaddūhanamatta: for the time it takes to hold a cow's udder and milk a single drop of milk.

But for what reason was the Elder free from disease? It is said that in the time of the Buddha Padumuttara, while he was wandering with a Saṅgha of a hundred thousand monks, poison trees blossomed in the Himalayas. A disease of grass and flowers arose for the hundred thousand monks. At that time, the Elder was a powerful ascetic; going through the air, he saw the Saṅgha of monks, descended, inquired about the disease, and brought medicine from the Himalayas and gave it. The disease subsided merely by smelling it. Also, in the time of the Buddha Kassapa Sammāsambuddha, on the first day of the planting festival, after setting up the planting, he had a fire hall and toilet built for the use of the Saṅgha of monks, and he established a supply of medicine for the Saṅgha of monks; by this action, he was free from disease. But he was one who insisted on dwelling at the foot of a tree and in the wilderness; therefore, he said, "I do not remember leaning against a backrest or using a backrest," and so on.

Saraṇo: with defilements. Aññā udapādī: it is not proper to declare knowledge to one who is not yet ordained. Why did the Elder declare it? The Elder did not say "I am an arahant," but he said "Knowledge has arisen." Moreover, the Elder was known to be an arahant; therefore, he said this.

212.Pabbajja: the Elder neither ordained himself nor had anyone ordained, but he had monks do so. Avāpuraṇaṃ ādāyā: taking the key.

Nisinnakova parinibbāyī: even while alive, I was not a burden to any other monk; may my body not be a burden to the Saṅgha of monks even after I have attained final Nibbāna." He attained the fire element and passed away. Flames rose from his body; his skin, flesh, and blood were consumed like ghee being burned away, and only relics resembling jasmine buds remained. The rest is obvious everywhere. It is said that this sutta was chanted at the Second Council.

The Bākulasutta Commentary in the Papañcasūdanī, the Commentary to the Majjhima Nikāya, is finished.

The Bākulasutta Commentary is finished.

5. Dantabhūmisutta Commentary

213.Evaṃ me sutaṃ: the Dantabhūmisutta. There, araññakuṭikāya: in a secluded place in that same Veḷuvana, in a dwelling made for monks engaged in striving. Rājakumāro: Bimbisāra's own son.

Phuseyyā: may attain. Ekaggata: having practiced thus, one attains samāpatti, one attains jhāna. This is what he says, "This I have heard." Kilamatho: bodily fatigue. Vihesā: that same fatigue mentioned. Yathāsake tiṭṭheyyāsī: may he remain in his own sphere of unknowing.

214.Desesī: he taught that concentration of mind is attained in this way, that samāpatti is produced in this way, bringing it to approach and access concentration, explaining the exercise of a single kasina. Pavedetvā: having revealed.

Nekkhammena ñātabba: to be known by the quality of being free from sensuality. This was said with the intention that a concentrated state is to be known by a person established in a quality free from sensuality. The remaining are synonyms of that. Kāme paribhuñjanto: enjoying both kinds of sensual pleasures.

215.Hatthidammā vā assadammā vā godammā vā: here, people lacking concentration of mind should be seen as being like untamed elephant trainers and the like; those endowed with concentration of mind, like tamed elephants and the like. Just as untamed elephant trainers and the like cannot make a hook, cannot cast off the yoke, cannot go to the place for training elephants, or reach the ground to be reached with tusks, so too, those lacking concentration of mind cannot produce the quality produced by those with accomplished concentration of mind, or reach the ground to be reached.

216.Hatthavilaṅghakenā: taking hand in hand.

Daṭṭheyya: suitable to be seen. Āvuto: covered. Nivuto: restrained. Ophuṭo: closed.

217.Nāgavanika: the man who roams in the elephant forest in the Elephant Footprint Simile (M. i. 288 ff.) is called "nāgavaniko"; here, it means one skilled in elephant training, capable of capturing elephants. Atipassitvā: having seen. Etthagedhā: greed in this. Sarasaṅkappāna: of running thoughts. Manussakantesu sīlesu samādapanāyā: here, when the elephant does not show any agitation while being fondled and played with by women, boys, and girls holding onto his trunk and so on, then these human-pleasing habits are said to be adopted.

Pemanīyā: words that are to be loved and drunk in by the elephants, such as, "Dear one, the king is pleased with you; he will keep you in the place for auspicious elephants, and you will receive foods and the like fit for a king." Sussūsatī: he wants to hear that endearing talk. Tiṇaghāsodaka: grass and water; tiṇaghāsa: grass to be eaten, meaning to be consumed.

Paṇavo: a small drum. Sabbavaṅkadosanihitaninnītakasāvo: with all the crooked faults removed and the astringency taken away. Aṅganteva saṅkhaṃ gacchatī: it becomes equal to a limb.

219.Gehasitasīlāna: of habits dependent on the five strands of sensual pleasure. Ñāyassā: of the eightfold path.

222.Adantamaraṇaṃ mahallako rañño nāgo kālaṅkato: the king's old elephant, dying an untamed death, has passed away; the meaning here is that an untamed death is what passing away is called. This is the method everywhere. The rest is obvious.

The Dantabhūmisutta Commentary in the Papañcasūdanī, the Commentary to the Majjhima Nikāya, is finished.

The Dantabhūmisutta Commentary is finished.

6. Bhūmijasutta Commentary

223.Evaṃ me sutaṃ: the Bhūmijasutta. There, bhūmijo: this Elder was the maternal uncle of Prince Jayasena. Āsañca anāsañcā: sometimes hoping, sometimes not hoping. Sakena thālipākenā: with his own bowl of food, he served him with food from what was left over from his own finished meal. The rest is obvious everywhere.

The Bhūmijasutta Commentary in the Papañcasūdanī, the Commentary to the Majjhima Nikāya.

Bhūmijasutta Commentary is finished.

7. Anuruddhasutta Commentary

230.Evaṃ me sutanti is the Anuruddhasutta. In that, evamāhaṃsūti, it was the time of discomfort for that lay follower (upāsaka), then they approached and spoke thus. Apaṇṇakanti is unobstructed. Ekatthāti, regarding the statement that concentration of mind (cittekaggatā) is referred to as one-pointedness (ekattha) as either immeasurable (appamāṇa) or exalted (mahaggata) jhāna, he said this with that in mind.

231.Yāvatā ekaṃ rukkhamūlaṃ mahaggatanti pharitvā adhimuccitvā viharatīti, having suffused and resolved on a space the size of the base of a single tree with a kasiṇa sign, he dwells having suffused and resolved on the exalted jhāna in that kasiṇa sign. But for him, there is no object (ābhogo); however, this is said only in terms of the occurrence of the exalted jhāna. This is the method everywhere. Iminā kho etaṃ gahapati pariyāyenāti, by this method. Here, the sign of the brahmavihāras, which are said to be immeasurable (appamāṇa), does not grow, the removal (ugghāṭanaṃ) does not occur, those jhānas are not the basis for abhiññā or cessation (nirodha), but they are bases for vipassanā, the turning of the wheel (vaṭṭapādakāni), and the inclination to existence (bhavokkamanāni). But for the kasiṇa jhānas, which are said to be exalted (mahaggatā), the sign grows, the removal occurs, there are transcendences (samatikkamā), they are the basis for abhiññā, the basis for cessation, the turning of the wheel, and the inclination to existence. Thus, these phenomena are of different meanings, and the immeasurable (appamāṇā) and exalted (mahaggata) are of different expressions.

232.Now, leading out from the attainment of the exalted (mahaggatasamāpatti), showing the cause of rebirth (bhava-upapattikāraṇaṃ), he said beginning with catasso kho imāti. Parittābhāti, for one who knows having suffused, this object exists; thus, one who cultivates the jhāna that is the cause of rebirth among the gods of limited radiance (parittābha), is spoken of in this way. This is the method everywhere. The Limited Radiance (Parittābhā) may be of defiled radiance (saṃkiliṭṭhābhā), may be of pure radiance (parisuddhābhā); the Immeasurable Radiance (Appamāṇābhā) may be of defiled radiance, may be of pure radiance. How? Having done the kasiṇa preliminary work (kasiṇa-parikamma) to the extent of a handful or a pot, and having produced the attainment, because the mastery of practice (āciṇṇavasibhāvo) in the five ways is not well purified from opposing factors (paccanīkadhammānaṃ), having weakened the attainment, standing in jhāna with little merit, upon death, he is reborn among the Limited Radiance, and his color is limited and defiled. But having done the mastery of practice in the five ways, having well purified the opposing factors, having strengthened the very pure attainment, standing in jhāna with great merit, upon death, he is reborn among the Limited Radiance, and his color is limited and pure. Thus, the Limited Radiance may be of defiled radiance, may be of pure radiance. But having done extensive preliminary work on the kasiṇa and produced the attainment, the mastery of practice in the five ways, all should be understood just as before. Thus, the Immeasurable Radiance may be of defiled radiance, may be of pure radiance.

Vaṇṇanānattanti is the difference in the color of the body. No ca ābhānānattanti, a difference in light is not evident. Accinānattanti, the difference in flames (acci) due to being long or short, subtle or gross.

Yattha yatthāti, wherever, in pleasure gardens, mansions, wishing trees, riverbanks, and the shores of ponds. Abhinivisantīti, they dwell. Abhiramantīti, they delight, they do not become bored. Kājenāti, with any kind of relish, whether gruel, rice, oil, molasses, fish, or meat. ‘‘Kācenāti’’pi is also a reading, this is the same meaning. Piṭakenāti, with a basket. Tattha tatthevāti, from places where ghee, honey, and molasses are easily available, having brought them to places abundant in salt and rotten fish, they do not produce thoughts such as, "Our former dwelling place was comfortable, we lived happily there, here either the salt afflicts us, or the smell of rotten fish causes headaches," but they delight in those very places.

234.Ābhāti, radiant. Tadaṅgenāti, by the factor of that rebirth, that is, by the cause of rebirth. Now, asking about that cause, he said beginning with ko nu kho, bhanteti.

Kāyaduṭṭhullanti, the sluggishness of the body. Jhāyatoti, of one who burns up.

235.Dīgharattaṃ kho meti, it seems that the Elder, while fulfilling the perfections (pāramiyo), having gone forth into asceticism (isipabbajjaṃ), having produced attainment, continuously obtained three hundred existences in the Brahma world; with that in mind, he said this. And this was said:

"Three hundred unscattered, when I went forth into asceticism;
Seeking the unconditioned, my former conduct."

The rest is straightforward everywhere.

In the Papañcasūdanī, Commentary to the Majjhima Nikāya,

The Anuruddhasutta Commentary is finished.

8. Upakkilesasutta Commentary

236.Evaṃ me sutanti is the Upakkilesasutta. In that, etadavocāti, he did not say this with the intention of causing division, nor to be pleasing, but rather he thought, "These monks, having taken my words, will not cease, and Buddhas are known to be compassionate, surely the Blessed One will say one reason for them, having heard that, they will cease, then there will be a comfortable dwelling for them." Therefore, he spoke these words beginning with "idha, bhante." Mā bhaṇḍanantiādīsu, having taken the remainder of the reading ‘‘akatthā’’ti, the meaning should be seen as "mā bhaṇḍanaṃ akatthā" (do not make strife). Aññataroti, it seems that monk desired the welfare of the Blessed One; it seems his intention was, "These monks, overcome by anger, do not heed the Teacher's words, may the Blessed One not become weary while advising them," therefore, he spoke thus.

Piṇḍāya pāvisīti, he not only entered for alms, but he also resolved that whoever had not seen him, should see him. Why did he resolve that? For the sake of taming those monks. Indeed, the Blessed One, having returned from the alms round, having spoken the gāthā beginning with "puthusaddo samajano," went to Kosambī, to Bālakaloṇakāragāma. From there, to Pācīnavaṃsadāyaṃ, then going to Pāḷileyyakavanasaṇḍaṃ, dwelling being attended to by the Pāḷileyyaka elephant for three months. The townspeople also, "The Teacher has gone to the monastery, let us go to hear the Dhamma," with fragrant flowers in their hands, went to the monastery and asked, "Where, venerable sir, is the Teacher?" "Where will you see the Teacher? The Teacher came thinking, 'I will unite these monks,' being unable to unite them, he left." "We are not able to bring the Teacher back even giving a hundred or a thousand, he came unasked by us of his own accord, we, because of these monks, were not able to hear the Dhamma in the Teacher's presence. These ones went forth dedicating themselves to the Teacher, even while uniting in him, they were not united, whose else word will they do. Enough, alms should not be given to these monks," they imposed a penalty in the entire city. On the next day, having walked for alms in the entire city, not obtaining even a spoonful of food, they came to the monastery. The lay followers also again said to them, "Until you appease the Teacher, that same penalty will be upon you." Those ones, "We will appease the Teacher," when the Blessed One arrived in Sāvatthī, went there. The Teacher taught them the eighteen grounds for division; this is the extra-canonical story here.

237.Now, in the gāthās beginning with puthusaddoti, because the great sound is extensive (puthu), it is puthusaddo. Samajanoti, a similar, uniform group of people, all these people who cause strife are said to be both extensive because of the emission of sound from all around, and similar. Na bālo koci maññathāti, there, not even one thinks "I am a fool," all are conceited as being wise. Nāññaṃ bhiyyo amaññarunti, not even one thought "I am a fool," and further, when the Saṅgha is being split, not even one thought "the Saṅgha is being split because of me," this is the meaning.

Parimuṭṭhāti, those with confused mindfulness. Vācāgocarabhāṇinoti, the short vowel has been applied to the letter ra; they are in the domain of speech (vācāgocarāva), not in the domain of mindfulness (satipaṭṭhānagocarā), and they are speakers, how are they speakers? Yāvicchanti mukhāyāmaṃ, to the extent that they wish to stretch their mouths, having stretched that far, they are speakers, not even one contracts their mouth out of respect for the Saṅgha, this is the meaning. Yena nītāti, by which quarrel they have been led to this shamelessness. Na taṃ vidūti, they do not know "this is the fault."

Ye ca taṃ upanayhantīti, those who harbor that attitude, such as "he abused me." Sanantanoti, ancient.

Pareti, those other than the wise, those who cause strife are called "others." While causing strife in the midst of the Saṅgha, they do not know that "we are dying, approaching, perishing, constantly going to the presence of death." Ye ca tattha vijānantīti, and those wise ones there, know that "we are going near to death." Tato sammanti medhagāti, indeed, those knowing thus, producing proper attention, undertake the calming of strife and quarrels.

Aṭṭhicchinnāti, this gāthā appears in the Jātaka (Jā. 1.9.16), and was spoken regarding Brahmadatta and Dīghāvukumāra. Here is the meaning: even for those whose enmities occurred in that way, there is association, why is there not for you, for whom the bones of neither mother nor father have been cut, nor lives taken, nor cattle, horses, or wealth taken.

Sace labhethātiādi, the gāthā was spoken for the purpose of showing the merits and demerits of a wise companion and a foolish companion. Abhibhuyya sabbāni parissayānīti, having overcome all dangers, both apparent dangers and hidden dangers, he should wander mindfully and happily with him.

Rājāva raṭṭhaṃ vijitanti, just as a great king, a universal monarch, or an emperor, having abandoned his conquered kingdom, wandered alone, so he should wander, this is the meaning. Mātaṅgaraññeva nāgoti, like the Mātaṅga elephant in the forest. Mātaṅgoti, an elephant is called. Nāgoti, this is a term for "great." Just as the Mātaṅga elephant, supported by his mother, wandered alone in the forest, and did no evil, and just as the Pāḷileyyaka, so he should wander alone, and should do no evil, is what was said.

238.Bālakaloṇakāragāmoti, the village of enjoyment of Upāligahapati. Tenupasaṅkamīti, why did he approach? It seems that having seen the fault in a group (gaṇe), a desire arose in him to see a monk dwelling alone, therefore, as if desiring warmth when afflicted by cold and so on, he approached. Dhammiyā kathāyāti, with talk connected to the benefits of unity. Yena Pācīnavaṃsadāyo, why did he approach there? It seems that having seen the faults in those who cause strife, a desire arose in him to see the monks living in harmony, therefore, as if desiring warmth when afflicted by cold and so on, he approached there. Āyasmā ca anuruddhotiādi, the manner already stated.

241.Atthi pana voti, in the final question, he might ask about supramundane Dhamma. But that does not exist for the Elders, therefore, it is not fitting to ask about that, he asks about the preliminary sign (parikammobhāsaṃ). Obhāsañceva sañjānāmāti, we perceive the preliminary sign. Dassanañca rūpānanti, and we perceive the seeing of forms with the divine eye. Tañca nimittaṃ nappaṭivijjhāmāti, and we do not know that cause, by which our sign and seeing of forms disappear.

Taṃ kho pana vo anuruddhā nimittaṃ paṭivijjhitabbanti, that cause should be known by you. Ahampi sudanti, Anuruddhas, you do not feel troubled, I too have been troubled by these eleven defilements, to show this, he began this discourse. Vicikicchā kho metiādīsu, for the Great Being, having increased the light, having seen various kinds of forms with the divine eye, doubt arose, "what is this?" Samādhi cavīti, the preliminary samādhi fell away. Obhāsoti, the preliminary sign also disappeared, and he did not see forms with the divine eye. Amanasikāroti, as he was seeing forms, doubt arose, now "I will not attend to anything," so non-attention arose.

Thinamiddhanti, for one not attending to anything, sloth and torpor (thinamiddhaṃ) arose.

Chambhitattanti: Having increased the light towards the Himalayas, he saw ogres, demons, pythons, etc., and then fright arose in him.

Uppilanti: Thinking, "The fear I saw is not seen when looking normally. What fear is unseen?", elation arose in him. Sakidevāti: With a single application, one might see even five treasure pots.

Duṭṭhullanti: "I have exerted energy strongly, therefore elation has arisen in me," thus he slackened his energy, and then bodily agitation, bodily sluggishness, bodily laziness arose.

Accāraddhavīriyanti: "Sluggishness arose because I slackened my energy," thus, as he again exerted energy, excessive exertion of energy arose. Patameyyāti: One might die.

Atilīnavīriyanti: "This has arisen because I exerted my energy," thus, as he again slackened his energy, deficient energy arose.

Abhijappāti: Having increased the light towards the heavens, as he saw the assembly of deities, craving arose.

Nānattasaññāti: "Craving arose in me while focusing on a uniform form; I will focus on diverse forms," thus, at times increasing the light towards the heavens, at times towards the human world, as he focused on diverse forms, perception of diversity (nānattasaññā) arose.

Atinijjhāyitattanti: "Perception of diversity arose in me while focusing on diverse forms; I will focus on only a single kind, either desirable or undesirable," thus, as he focused in that way, over-contemplation of forms arose.

243.Obhāsanimittaṃ manasi karomīti: I focus only on the preliminary sign of light. Na ca rūpāni passāmīti: I do not see forms with the divine eye. Rūpanimittaṃ manasi karomīti: I focus only on the visible form with the divine eye.

Parittañceva obhāsanti: Light in a limited space. Parittāni ca rūpānīti: Forms in a limited space. The second instance should be understood in the opposite way. Paritto samādhīti: Limited is the preliminary light; indeed, with reference to the limitation of light, here the preliminary concentration is called "limited." Parittaṃ me tasmiṃ samayeti: At that time, even the divine eye is limited. The same method applies in the case of the immeasurable.

245.Avitakkampi vicāramattanti: In the fivefold system, the second jhāna concentration. Avitakkampi avicāranti: In both the fourfold and fivefold systems, the concentration of the three jhānas. Sappītikanti: The concentration of the first and second jhāna. Nippītikanti: The concentration of the third jhāna. Sātasahagatanti: The concentration of the third and fourth jhāna. Upekkhāsahagatanti: In the fourfold system, the fourth jhāna concentration; in the fivefold system, the fifth jhāna concentration.

When does the Blessed One cultivate this threefold concentration? Seated at the foot of the Great Bodhi Tree in the last watch of the night. For the Blessed One, the first path was of the first jhāna; the second, etc., were of the second, third, and fourth jhāna. In the fivefold system, there is no path of the fifth jhāna, therefore it was mundane; this was said with reference to the mixture of mundane and supramundane. The rest is straightforward everywhere.

From Papañcasūdanī, commentary to the Majjhima Nikāya.

The Commentary on the Upakkilesa Sutta is finished.

9. Bālapaṇḍitasuttavaṇṇanā

246.Evaṃ me sutanti: The Bālapaṇḍita Sutta. There, bālalakkhaṇānīti: These are the characteristics by which a fool is identified and known; therefore, they are the characteristics of a fool. These very things are the cause of his recognition, thus bālanimittāni. These are the misdeeds of a fool, thus bālāpadānāni. Duccintitacintīti: While thinking, he thinks only evil thoughts in terms of covetousness, ill will, and wrong view. Dubbhāsitabhāsīti: While speaking, he speaks only evil speech in terms of false speech, etc. Dukkaṭakammakārīti: While doing, he does only evil deeds in terms of killing living beings, etc. Tatra ceti: Where he is seated, in that assembly. Tajjaṃ tassāruppanti: Of that kind, befitting that, meaning connected with the disadvantages of the five fears in this life and the next. Tatranti: While that talk is in progress. Bālanti, etc., are words used in the sense of ownership.

248.Olambantīti: They attend. The other two terms are synonyms for that; indeed, they attend in the manner of hanging down, etc.; therefore, it is said thus. Pathaviyā olambantīti: They spread out on the ground. The other two terms are synonyms for that. Indeed, this is the manner of spreading out. Tatra, bhikkhave, bālassāti: In that manner of attendance, when it comes within range of vision, such a thing occurs to the fool.

249.Etadavocāti: The bhikkhu skilled in connecting the sequence of thought said this, thinking, "The Blessed One does not say, 'It is not possible to make a simile for hell,' but he says, 'It is not easy.' But it is possible to do what is not easy; come, let me have the Ten-Powered One make a simile," thus he spoke this word, "It is possible, venerable sir." Haneyyunti: They would strike repeatedly so that two blows fall in one place, striking in a manner of going right through. Thus, he would have two hundred wounds. The same method applies from here on.

250.Pāṇimattanti: Only enough to be held in a closed fist. Saṅkhampi na upetīti: It does not even go to the point of being counted. Kalabhāgampīti: It does not even go to the point of being said that it approaches a hundredth part of a kala, a thousandth part of a kala, or a hundred thousandth part of a kala. Upanidhampīti: It does not even go to the point of placing something nearby; there is not even a look when one looks. Tattaṃ ayokhilanti: Having laid a body of three gāvutas face up on a blazing iron ground, they insert an iron stake the size of a palm tree into his right hand, and likewise into his left hand, etc. And just as they lay him face up, so too they do by laying him on his chest, right side, and left side, and they do that work. Saṃvesetvāti: Having wrapped a body of three gāvutas in blazing iron ground. Kuṭhārīhīti: With large axes the size of one side of a roof covering a house, they chop. Blood flows like a river, flames rise from the iron ground and seize the chopped place. Great suffering arises, but as they chop, they make eight pieces or six pieces just like wood is cut following the grain. Vāsīhīti: With adzes the size of large winnowing baskets. As they chop with those, they slowly chop from the skin down to the bones, and what is chopped is restored. Rathe yojetvāti: Having harnessed to a chariot blazing on all sides, together with the yoke, straps, five wheels, pole, and goad. Mahantanti: The size of a large peaked house. Āropentīti: They lift up, striking with blazing iron mallets. Sakimpi uddhanti: Just as rice thrown into a well-cooked cooking pot goes upwards, downwards, and sideways.

Bhāgaso mitoti: Divided by placing (them) in sections. Pariyantoti: Enclosed. Ayasāti: Covered on top with an iron plate.

Samantā yojanasataṃ pharitvā tiṭṭhatīti: It stands pervading a hundred yojanas all around; it stands pervading in such a way that when one stands in a place a hundred yojanas away all around and looks, his eyes come out like jujube fruits.

Na sukarā akkhānena pāpuṇitunti: It is not easy to bring to a conclusion by speaking, even if one speaks for a hundred years or a thousand years, saying, "Hell is so painful, hell is so painful," meaning it is not easy to bring to a conclusion.

251.Dantullehakanti: Having licked with the teeth, meaning having scraped off. Rasādoti: One who has consumed the flavor with a craving for flavor.

252.Aññamaññakhādikāti: Mutual eating.

Dubbaṇṇoti: Ugly. Duddasikoti: Frightful, like a goblin made to frighten children. Okoṭimakoti: With a sunken neck and a large belly. Kāṇoti: Blind with one eye or blind with both eyes. Kuṇīti: Crippled in one arm or crippled in both arms. Pakkhahatoti: Paralyzed. So kāyenāti: This is begun to show the connection to suffering.

Kaliggahenāti: By defeat. Adhibandhaṃ nigaccheyyāti: Because even all his possessions are not enough since he has won much, therefore he would even go into bondage himself. Kevalā paripūrā bālabhūmīti: Having filled up the three evil deeds, the fool is reborn in hell; having come to human existence with the remainder of his karma, he is reborn in the five low families; having again filled up the three evil deeds, he is reborn in hell; this is the complete, perfect ground of the fool.

253.Paṇḍitalakkhaṇānīti, etc., should be understood according to what has been said. Sucintitacintīti, etc., here should be connected in terms of good mental conduct, etc.

Cakkaratanavaṇṇanā

256.Sīsaṃ nhātassāti: Of one who has bathed his head with scented water. Uposathikassāti: Of one who has undertaken the Uposatha vows. Uparipāsādavaragatassāti: Of one who has gone to the top of the excellent palace, having eaten fine food, having entered the auspicious chamber on the great terrace on top of the excellent palace, reflecting on his virtues. It seems that then the king, having given away a hundred thousand in the morning and given a great gift, having again bathed his head with sixteen pots of scented water, having put on a clean upper robe, having arranged it over one shoulder, having sat cross-legged on the fine bed on top of the palace, sits reflecting on the accumulation of his meritorious deeds of giving; this is the nature of all Wheel-Turning Monarchs.

dibbanti: Was said. Sahassaṃ assa arānanti sahassāraṃ: It has a thousand spokes. Saha nemiyā saha nābhiyā cāti sanemikaṃ sanābhikaṃ: With the rim and with the hub. Sabbehi ākārehi paripūraṃ: Complete in every way.

cakkaratanaṃ: The hub with which it is said to be "with a hub" is made of sapphire. In the middle is a silver pipe, by which it shines as if laughing with a row of pure, smooth teeth. In the middle, with a hole like the orb of the moon, there is a border made of a silver plate on both the outer and inner sides. In those (parts) the lines dividing the hub, pipe, and border plates are well-defined and appear distinct. This, for the present, is the completeness in every way of its hub.

The spokes by which it is said to be "thousand-spoked" are made of the seven precious gems, possessing brightness like rays of the sun. The lines dividing the jewel decorations, etc., of those too appear well-defined. This is the completeness in every way of its spokes.

The rim with which it is said to be "with a rim" is made of pure, smooth coral, beautifully red, like mocking the splendor of a cluster of young sunbeams. At the joints, there appear well-defined dividing lines, round and even, of red jambu-colored plates resembling the glow of twilight. This is the completeness in every way of its rim.

On the back of the rim's circle, between every ten spokes, there is a coral rod, like a bamboo tube with hollow interior holes, a wind catcher, the sound of which, when struck by the wind, is melodious, delightful, and pleasing, like a well-tuned five-piece orchestra. Above that coral rod is a white umbrella; on both sides are rows of garlands of gathered flowers; thus, with a hundred rods adorned with a hundred white umbrellas and surrounded by two rows of garlands of gathered flowers, there are two lion faces inside the two hub pipes, from which hang two strings of pearls, like overpowering the splendor of the path of the celestial Ganges, each the size of a palm tree trunk, with a cluster of rays like a full moon and ends like young suns and red woolen balls, which, as they revolve together in the sky with the Wheel Jewel, appear as if three wheels are turning together. This is its completeness in every way in every respect.

That Wheel Jewel, thus complete in every way, approaches the capital city, as if proclaiming the power of the merit of the Wheel-Turning Monarch, adorning the sky not too high and not too low near the tops of the groves of trees, drawing the ears of beings with a sweet sound heard from twelve yojanas away, delighting the eyes with a variety of brilliant colors arising from a yojana away, for humans who have eaten their evening meal in the normal way and are seated on seats prepared at their own house doors engaging in conversation, and for children playing in the intersections of roads, etc.

A jewel-treasure appears. Upon its arrival, it is placed in a net of pearls and hoisted sixty hatthas into the sky on a bamboo frame. At night, its light spreads for a yojana in all directions, illuminating the entire area as if it were dawn. Then farmers begin their work, merchants open their shops, and artisans engage in their respective crafts, thinking it is day. Therefore, it is said, "Furthermore, monks... a jewel-treasure appears."

Description of the Woman-Treasure

A woman-treasure appears. Either his chief queen is brought from the Madda royal family, or by the power of merit, she comes from the Uttarakuru by herself. The rest of her qualities are described in the Pali itself, in the passage beginning, "Furthermore, monks, a wheel-turning king's woman-treasure appears, beautiful, lovely..."

Abhirūpā: (Beautiful) Pleasing the eyes when seen, therefore dassanīyā: (lovely) worth seeing, even if it means neglecting other tasks. And pāsādikā: (charming) gladdens the mind with delight when seen. Paramāya: (Supreme) Because of such charm, she is excellent. Vaṇṇapokkharatāya samannāgatā: (Endowed with supreme beauty of complexion) Endowed with beauty of color. Or, abhirūpā (beautiful) because she is neither too tall nor too short; dassanīyā (lovely) because she is neither too thin nor too fat; pāsādikā (charming) because she is neither too dark nor too fair; paramāya vaṇṇapokkharatāya samannāgatā (endowed with supreme beauty of complexion) because she surpasses human beauty and has not attained divine beauty. For the aura of humans does not radiate outwards, while that of gods radiates far, but her bodily aura illuminates an area of about twelve hatthas.

In "neither too tall," etc., her perfection of height is described by the first pair, her perfection of circumference by the second pair, and her perfection of complexion by the third pair. Or, with these six, the absence of bodily defects is stated, and with "surpasses human complexion," bodily perfection is stated.

Tūlapicuno vā kappāsapicuno vā: (Like cotton-wool or cotton-down) Her physical touch is like that of cotton-wool that has been struck a hundred times or cotton-down that has been struck a hundred times, placed in clarified butter and kept.Sīte: (In the cold) In the king's cold season.Uṇhe: (In the heat) In the king's hot season.Candanagandho: (Sandalwood scent) The scent of freshly ground, new red sandalwood, combined with the four kinds, always wafts from her body.Uppalagandho: (Lotus scent) When she laughs or speaks, a very fragrant scent of a blue lotus, as if just bloomed, emanates from her mouth.

"Taṃ kho panā" etc., was stated. There, pubbuṭṭhāyinī: (She rises before) she rises first, as if burned by fire, immediately upon seeing the king.Pacchānipātinī: (She retires later) after performing duties such as fanning the king with a palm-leaf fan, she lies down and sits down later.Kiṃkārapaṭissāvinī: (Answering what needs to be done) she acknowledges what service needs to be done by saying, "What shall I do, Sire?"Manāpacārinī: (Pleasing in conduct) she behaves and acts only in a way that is pleasing to the king.Piyavādinī: (Speaking agreeably) she speaks only what is dear to the king.

"Taṃ kho panā" etc., was said. There, no aticaratī: (She does not transgress) she does not behave transgressively, she does not desire another man even in thought. There, the qualities stated in the beginning, such as "beautiful," and at the end, such as "she rises before," are natural qualities. However, the qualities beginning with "surpasses human complexion" arise due to the merit of the wheel-turning king, based on the fruition of former deeds, starting from the appearance of the wheel-treasure. Or, beauty and so forth become fully complete in every way from the appearance of the wheel-treasure. Therefore, he said, "Such a woman-treasure appears."

Description of the Householder-Treasure

A householder-treasure appears. By nature, he is a man of great wealth, born into a wealthy family, a treasurer who increases the king's wealth. However, with the power of the wheel-treasure, a divine eye arises from his karmic result, with which he sees treasures within the earth for a yojana. Seeing that wealth, with a joyful heart, he goes and presents the king with wealth and accomplishes all financial needs. Therefore, it is said, "Furthermore, monks... such a householder-treasure appears."

Description of the Counselor-Treasure

A counselor-treasure appears. He is the eldest son of the king. By nature, he is wise, clever, and intelligent. Relying on the king's meritorious power, knowledge of others' minds arises in him due to his own karmic power. With this, knowing the thoughts of the royal assembly within twelve yojanas, he is able to determine what is harmful and beneficial to the king. Seeing his own power, he is delighted and advises the king in all matters. Therefore, it is said, "Furthermore... a counselor-treasure appears." There, ṭhapetabbaṃ ṭhapetu: (What should be placed, he places) he places what should be placed in its proper place.

259. Samavepākiniyā etc., has already been stated below.

260. Kaṭaggahenā: (With a clod of grass) With grass for good luck.Mahantaṃ bhogakkhandha: (A great mass of wealth) Two or three hundred thousand in one go.Kevalā paripūrā paṇḍitabhūmī: (The entirely perfect ground of the wise) A wise person, having fulfilled the three kinds of good conduct, is reborn in heaven, then comes to the human world and is reborn with family, beauty, and wealth, and having fulfilled the three kinds of good conduct there, is reborn again in heaven. This is the entirely perfect ground of the wise. The rest is clear everywhere.

Explanation of the Bālapaṇḍita Sutta in the Papañcasūdanī, Commentary to the Majjhima Nikāya, is finished.

The Bālapaṇḍita Sutta Commentary is complete.

10. Devadūta Sutta Commentary

261. Evaṃ me sutaṃ: (Thus I have heard) the Devadūta Sutta. There, dve agārā: (Two houses) etc., is explained in detail in the Assapura Sutta.

262. Nirayaṃ upapannā: (Those who have been reborn in hell) Sometimes the Buddha begins his discourse from hell and ends it with the deva-world, and sometimes he begins from the deva-world and ends it with hell. If he wishes to describe heavenly bliss in detail, he speaks of the suffering of hell in brief, and speaks of the suffering of the animal realm and the realm of ghosts, and the bliss of the human world in brief, and describes only the bliss of heaven in detail. If he wishes to describe the suffering of hell in detail, he speaks of the bliss in the deva-world and the human world, and the suffering in the animal realm and the realm of ghosts in brief, and describes only the suffering of hell in detail. In this sutta, he wishes to describe the suffering of hell in detail; therefore, beginning from the deva-world, he ends the discourse with hell. Having spoken of the bliss in the deva-world and the human world, and the suffering in the animal realm and the realm of ghosts in brief, in order to describe the suffering of hell in detail, he said, "Then, monks, the wardens of hell..."

"There are no beings called ‘wardens of hell’; it is only karma that causes things to happen, like a machine.’" Their view has already been refuted in the Abhidhamma (Kathā. 866) with the argument, "Are there wardens of hell in hell?" "Yes, there are wardens and there are those who cause things to be done." Just as there are workers who cause things to be done in the human world, so too there are wardens of hell in hell.Yamassa rañño: (Of King Yama) King Yama is a king of the departed who dwells in a celestial mansion. At one time, he experiences celestial bliss in a divine palace with divine wishing trees, divine gardens, and divine theatrical performances. At another time, he experiences the result of karma. He is a righteous king. And he is not alone; there are four beings at each of the four gates.Nāddasa: (Did you not see) He speaks thus, referring to the absence of any deva-messenger sent to his presence. Then Yama, knowing that he "does not understand the meaning of what has been said," wishing to make him understand, says, "Good sir..."

Jātidhammo: (Subject to birth) The nature of birth, not freed from birth, birth exists within me. The same method applies to jarādhammo: (Subject to aging) and so on.

263. Paṭhamaṃ devadūtaṃ samanuyuñjitvā: (Having questioned the first deva-messenger) Here, the young child speaks meaningfully, "Look, sirs, I too have hands and feet like you, but I am lying in my own filth, unable to get up and bathe due to my nature. I am soiled, and I cannot even say, 'Bathe me,' because I am born and not freed from birth, I have become like this. But it is not just I alone; you too are not freed from birth. Just as birth will come to me, so too it will come to you. Therefore, do good before it comes." Therefore, he is called a deva-messenger because he is born. However, the meaning of the words has already been stated in the Maghadeva Sutta.

Dutiyaṃ devadūtaṃ: (The second deva-messenger) Here too, the old and decrepit being speaks meaningfully, "Look, sirs, I too was once young, endowed with strength in my thighs, arms, and swiftness, but those strengths and swiftness have disappeared. Though my hands and feet exist, they do not perform the functions of hands and feet. Because I am not freed from aging, I have become like this. But it is not just I alone; you too are not freed from aging. Just as aging will come to me, so too it will come to you. Therefore, do good before it comes." Therefore, he is called a deva-messenger.

Tatiyaṃ devadūta: (The third deva-messenger) Here too, the sick being speaks meaningfully, "Look, sirs, I too was once healthy like you, but now I am afflicted with illness, lying in my own filth, unable even to get up. Though my hands and feet exist, they do not perform the functions of hands and feet. Because I am not freed from illness, I have become like this. But it is not just I alone; you too are not freed from illness. Just as illness will come to me, so too illness will come to you. Therefore, do good before it comes." Therefore, he is called a deva-messenger.

265. Catutthaṃ devadūta: (The fourth deva-messenger) Here, either the executioners are deva-messengers or those who cause the executions are. Among them, on the side of the executioners, the thirty-two executioners speak meaningfully, "We, as we arise, do not arise in trees or stones, but we arise in the bodies of beings like you. Therefore, do good before we arise." Therefore, they are called deva-messengers. Those who cause the executions also speak meaningfully, "We, performing the thirty-two executions, do not perform them on trees etc., but we perform them only on beings like you. Therefore, do good before we cause executions in you." Therefore, they too are called deva-messengers.

266. Pañcamaṃ devadūta: (The fifth deva-messenger) Here, the dead body speaks meaningfully, "Look, sirs, I have been thrown into the charnel ground, reduced to a swollen and decaying state. Because I am not freed from death, I have become like this. But it is not just I alone; you too are not freed from death. Just as death will come to me, so too death will come to you. Therefore, do good before it comes." Therefore, he is called a deva-messenger.

Who obtains this questioning by the deva-messengers, and who does not? He who has done much evil goes and is reborn in hell. But he who has done a little evil obtains it. Just as they seize a thief with stolen goods and do what needs to be done, they do not investigate. But one who is seized after investigation is taken to a place of judgment, and he obtains a judgment. This is similar. Those who have done little evil remember by their own nature, and they remember when reminded.

There, a Tamil named Dīghajayantadamiḷa remembered by his own nature. It seems that this Tamil decorated the sky-cetiya in the Sumanagiri Vihāra with red cloth. Then, reborn on the outskirts of hell, upon hearing the sound of the flames, he remembered the cloth he had offered, and he went and was reborn in heaven. Another, while giving a shoulder cloth to his young bhikkhu son, placed it at his feet. At the time of death, he took the sound "paṭa paṭa" as a sign, and he too, reborn on the outskirts of hell, remembered that cloth upon hearing the sound of flames and was reborn in heaven. Thus, indeed, one remembers a wholesome act by one's own nature and is reborn in heaven.

But if one does not remember by one's own nature, he asks the five deva-messengers. There, some remember with the first deva-messenger, and some with the second and so on. But if one does not remember with any of the five, King Yama himself reminds him. It seems that a courtier, having offered a handful of sumana flowers to the great cetiya, gave the merit to Yama. They took him, reborn in hell due to an unwholesome deed, to Yama's presence. As he did not remember any wholesome deed with any of the five deva-messengers, Yama, looking himself, saw and reminded him, "Did you not offer a handful of sumana flowers to the great cetiya and give the merit to me?" At that time, remembering, he went to the deva-world. But Yama, even looking himself and not seeing, remains silent, thinking, "This being will experience great suffering."

267. Mahāniraye means in the Avīci Great Hell. What is its extent? Internally, it is a hundred yojanas in length and breadth. The ground is of iron, the covering is of iron, and each wall is nine yojanas high. From the eastern wall, a flame arises and, seizing the western wall, pierces through it and goes a hundred yojanas beyond. The same method applies to the remaining directions. Thus, in terms of the extent of the mesh, it is three hundred yojanas plus eighteen yojanas in length and breadth, but in terms of circumference, it is nine hundred and fifty-four yojanas, and all around, together with the elevations, it is ten thousand yojanas.

268. Ubbhataṃ tādisameva hotī means that even when lifted, it remains the same; the implied word "akkanta" (trodden) means that it is not possible to firmly lift it up even when one is standing. The meaning here is this: it burns from below and scorches from above. Thus, while being burned during the time of entry, it is noticeable, and when lifted, it is just the same. Therefore, it is said thus. Bahusampatto means having reached many hundreds and thousands of years.

Why is this hell called Avīci? Vīci means an interval. There is no interval there, either of flames, of beings, or of suffering. Therefore, it is called Avīci. For from its eastern wall, flames arise, continuously spreading a hundred yojanas, piercing through the western wall, and going a hundred yojanas beyond. The same method applies to the remaining directions.

In the middle of these six flames, Devadatta is reborn, his body measuring a hundred yojanas. His two feet, up to the ankles, are sunk into the iron ground. His two hands, up to the wrists, are sunk into the iron walls. His head, up to the eyebrows, is sunk into the iron roof. From below, an iron stake pierces his body, going through it and into the roof. A stake emerging from the eastern wall pierces his heart and enters the western wall. A stake emerging from the northern wall pierces his ribs and enters the southern wall. Because he wronged the unwavering Tathāgata, he suffers being unwavering. He is born like this due to the similarity of his karma. Thus, due to the continuous nature of the flames, it is called Avīci.

Inside, in a space of a hundred yojanas, beings are continuous like flour stuffed into a tube; it cannot be said, "There is a being in this place, there is none in that place." There is no end to those who are going, standing, sitting, or lying down. Neither do those who are going, standing, sitting, or lying down obstruct each other. Thus, due to the continuous nature of beings, it is Avīci.

At the body door, six types of consciousness accompanied by equanimity arise, and one accompanied by suffering. Even so, just as when six drops of honey are placed on the tip of the tongue, and among them a drop of molten copper is placed, only that is perceived due to the strength of its burning sensation, while the others are merely nominal, similarly, only suffering is continuous here due to the strength of its burning sensation, while the others are merely nominal. Thus, due to the continuous nature of suffering, it is Avīci.

269. Mahanto means a hundred yojanas in size. So tattha patatī means one foot is in the Great Hell, and one falls into the dung hell. Sūcimukhā means having faces like needles; they are the size of an elephant's neck or the size of a single trough-like boat.

Kukkulanirayo is also a hundred yojanas in extent, an ignited charcoal hell, like a peaked house full of embers, where those who fall, fall, taking hold of the bottom surface, just like fragments of wood, axes, and stones thrown into a heap of ashes.

Āropentī means they force them to climb by striking them with iron clubs. While they are climbing, the thorns face downwards, and while they are descending, they face upwards.

Vāteritānī means moved by karma-made winds. Hatthampi chindantī means they chop off even their hands, like mincing meat on a plank. If they rise and flee, an iron wall rises up and surrounds them, and a razor's edge rises up below.

Khārodakā nadī means the Vetaraṇī River, a copper-colored river. Therein are iron thorny sand, lotus leaves, and below is a razor's edge, with cane creepers and kusa grass on both banks. So tattha dukkhā tibbā kharā means he, being carried upwards and downwards there, is cut by the lotus leaves. He is pierced by the thorns of the thorny sand shaped like a crossroads, split by the razor's edge, scraped by the kusa grass on both banks, pulled by the cane creepers, and split by sharp knives.

270. Tattena ayosaṅkunā means when they say, "I am hungry," they fill a large iron pot with iron balls and approach him. Knowing it to be iron balls, he touches his teeth together. Then, with a heated iron stake, they open his mouth. Bringing molten copper in a large iron cauldron, they do likewise. Again, mahāniraye means, starting from the fivefold binding up to the drinking of molten copper, and from the drinking of molten copper again, after making them undergo the fivefold binding, etc., they throw them into the Great Hell. There, some are released by the fivefold binding itself, some by the second, some by the third, some by the drinking of molten copper. But when their karma is not exhausted, they throw them back into the Great Hell.

While learning this sutta, a young bhikkhu said, "Bhante, do they throw beings who have experienced so much suffering back into the Great Hell again?" "Yes, friend, when their karma is not exhausted, they do so again and again." "Let the exposition stand, Bhante; please tell us about the meditation subject (kammaṭṭhāna) instead." After having the meditation subject explained and becoming a Sotāpanna, he returned and grasped the exposition. There is no counting the number of others who, in this region, having set aside the exposition, attained Arahantship. And this sutta is never abandoned by all Buddhas.

271. Hīnakāyūpagā means having gone to a base body. Upādāne means in clinging, such as craving and wrong view. Jātimaraṇasambhave means in the causes of birth and death. Anupādā means without clinging with the four kinds of clinging. Jātimaraṇasaṅkhaye means they are liberated in Nibbāna, which is called the destruction of birth and death.

Diṭṭhadhammābhinibbutā means extinguished in this very life (diṭṭhadhamma) with the extinction of all defilements. Sabbadukkhaṃ upaccagunti means they have transcended all suffering.

The Commentary on the Majjhima Nikāya, Papañcasūdanī

The Devadūta Sutta Commentary is finished.

The Commentary on the Third Vagga is finished.

4. Vibhaṅga Vagga

1. Bhaddekaratta Sutta Commentary

272. Evaṃ me sutaṃ means the Bhaddekaratta Sutta. Therein, bhaddekarattassā means of the fortunate one's single night, due to being endowed with the practice of Vipassanā. Uddeso means the summary (mātika). Vibhaṅga means fit for detailed explanation.

Atīta means the past five aggregates. Nānvāgameyyā means one should not pursue them with craving and wrong view. Nappaṭikaṅkhe means one should not long for them with craving and wrong view. Yadatīta here is a causal statement. Because that which is past is abandoned, ceased, and has passed away, therefore one should not pursue it again. And because that which is future is unattained, unborn, and unarisen, therefore one should not long for it either.

Tattha tatthā means even the present Dhamma, wherever it arises, one should contemplate it right there with the seven contemplations, such as the contemplation of impermanence, whether in a forest or elsewhere. Asaṃhīraṃ asaṃkuppa is stated to show what conforms to and what opposes Vipassanā. Vipassanā is not drawn in or shaken by rāga, etc., thus it is asaṃhīraṃ asaṃkuppaṃ. One should develop it, increase it, contemplate it repeatedly, that is what is meant. Or, Nibbāna is not drawn in or shaken by rāga, etc., thus it is asaṃhīraṃ asaṃkuppaṃ. Vidvā, a wise bhikkhu, should develop it, increase it, again and again experiencing that fruit attainment with that object as the focus, that is the meaning.

Ajjeva kiccamātappaṃ means the effort (vīriya), which gets its name from the heating up and tormenting of defilements (kilesa), should be done today. Ko jaññā maraṇaṃ suve means who knows whether there will be life or death tomorrow? Showing that one should make an effort now, without thinking, "I will give alms today, or observe morality, or do some other meritorious deed, but I will create proliferation (papañca) today and do it tomorrow or the day after," one should make an effort today. Mahāsenena means there are many causes of death, such as fire, poison, and weapons; that is the army. On account of that great army, there is no bargaining (saṅgaro) with death, such as "Wait a few days until I perform the Buddha-puja, etc., my necessary tasks," which would be considered an act of friendship or intimacy, or "Take this hundred or thousand and wait a few days," which would be considered offering a bribe, or "I will ward you off with this mass of strength," which would be considered a mass of strength. Saṅgaro is a name for acts of friendship, offering bribes, or showing a mass of strength; therefore, this meaning is stated.

Atanditaṃ means unwearied, energetic. Because he practices thus, he is a fortunate one for a single night, bhaddekaratto. Thus, the Buddha-sage (buddhamuni), being peaceful due to the appeasement of rāga, etc., declares that person who practices thus to be a "bhaddekaratto."

273. In Evaṃrūpo etc., he was of such a form only due to the pleasant nature of the form, like being black but having the color of an Indranīla gem. He was of such feeling only due to the feeling of skillful joy and gladness. He was of such perception, such formation, and such consciousness only due to the corresponding perception, etc., in the past time.

Tattha nandiṃ samanvānetī means he becomes involved with and indulges in craving for those forms, etc. But he does not think, "I was of such a form because of an inferior form, etc.... I was of such a consciousness."

Nandiṃ na samanvānetī means he does not indulge in craving or wrong view associated with craving.