Khuddakanikāye

3. Nanda Vagga

1. Commentary on the Kammavipākaja Sutta

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

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

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

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

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

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

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

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

The Commentary on the First Sutta is Finished.

2. Nandasuttavaṇṇanā

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

The Commentary on the Second Sutta is concluded.

3. Commentary on the Yasoja Sutta

ID598=In the third, yasojappamukhānī: here, yasojo is the name of that Thera. Because they went forth having made him the foremost and because of their association, those five hundred bhikkhus were called "yasojappamukhānī".

ID599=This was their prior connection: It is said that in the dispensation of Kassapa Dasabala in the past, a certain bhikkhu, a forest-dweller, lived in a leaf hut made on a rock in the forest. At that time, five hundred thieves, having committed acts such as village destruction and living by thievery, were doing thievish deeds. Pursued by people from the countryside, they entered the forest, and seeing no refuge or sanctuary, they saw that bhikkhu sitting on a rock not far away. Having paid homage, they told him what had happened and requested, "Venerable sir, be a refuge for us." The Thera said, "There is no refuge like virtue for you; all of you undertake the five precepts." They agreed, saying, "Good," and undertook the precepts. The Thera instructed them in the method of the saw simile (M.i.129ff), saying, "Now that you are established in virtue, do not let your minds become corrupted even when they destroy your lives." They agreed, saying, "Good." Then the country people reached them, searching here and there, saw the thieves, and killed them all. They, without even the slightest mental corruption, having unbroken virtue, passed away and were reborn in the desire-realm heavens. Among them, the chief thief became the chief devaputta, the others were his retinue.

ID600=They gave the name Yasoja. The others were also reborn as sons of fishermen. By reason of their former association, they all became friends and played together, growing up gradually, Yasoja being their leader. They all gathered together, taking nets and wandering about catching fish in rivers and ponds.

ID601=Then one day, when a net was cast in the Aciravati River, a golden-colored fish entered the net. Seeing this, all the fishermen were delighted, saying, "Our sons, catching fish, have caught a golden-colored fish!" Then those five hundred friends put the fish in a boat, lifted the boat, and showed it to the king. Seeing it, the king, thinking, "The Blessed One will know the reason for this golden color," had the fish taken and shown to the Blessed One. The Teacher said, "This one, in the dispensation of Kassapa Sammāsambuddha, having gone forth as a bhikkhu while the dispensation was declining, wrongly practiced, causing the dispensation to decline, was reborn in hell, suffering in hell for one Buddha-interval. Then, having passed away from there, he was reborn as a fish in the Aciravati." Having said this, he related the story of his maternal aunts being reborn in hell and his brother Thera having attained final Nibbāna and, with this story as the occasion, he taught the Kapila Sutta.

ID602=‘‘tena kho pana samayena yasojappamukhāni pañcamattāni bhikkhusatānī’’tiādi.

ID603=tedhā: here, they. Nevāsikehī: by those dwelling permanently. Paṭisammodamānā: when salutations were made by the resident bhikkhus with "kaccāvuso, khamanīya," etc., saying "āmāvuso, khamanīya," etc., in return, and rejoicing together with them, sharing in pleasant conversation. Senāsanāni paññāpayamānā: having inquired about lodgings appropriate for their teachers and preceptors and for themselves, and having the resident monks arrange lodgings for them, saying, "This is for your teachers, this is for your preceptors, this is appropriate for you," and having gone there themselves, opened the door panels, taken out couches, chairs, mats, and so on, dusted them off, and arranged them in their proper places, thus designating the lodgings.

ID604=Pattacīvarāni paṭisāmayamānā: gathering their monastic equipment, saying, "Bhante, keep this bowl for me, this robe, this alms bowl, this water dipper, this knife handle," and so on. Uccāsaddā mahāsaddā: uccāsaddā because of the raised sound, making the a into an ā. Mahāsaddā because of the great sound spreading everywhere. Kevaṭṭā maññe macchavilope: like fishermen plundering fish. Just as fishermen, named "kevaṭṭā" because of their circling in the water and their involvement in catching fish, cast nets into the water to catch fish, making loud noises, saying, "Has it entered or not? Has it been caught or not?" And just as they make loud noises when people go to the place where fish and baskets are placed, saying, "Give me a fish, give me a piece of fish, so-and-so was given a big one, mine is small," and so on, and plundering, prevent others from taking them, so were these bhikkhus, he shows. Tete: those ones. Kiṃnū: what indeed, what for indeed is the meaning. Teme: those ones. Paṇāmemī: I expel. Vo: you. Na vo mama santike vatthabbaṃ: you should not dwell near me. Coming to the dwelling place of a Buddha like me and making such a great noise, what kind of suitable behavior will you do, living according to your nature? There is no need for those like you to live near me, he indicates. When they were expelled in this way by the Blessed One, not even one bhikkhu said, "The Blessed One is expelling us merely for making a loud noise," or made any other reply. Respectfully accepting the Blessed One's word, they all said, "Yes, Bhante," and departed. Then it occurred to them, "We came thinking we would see the Teacher, hear the Dhamma, and live near the Teacher, but having come to such a venerable Teacher, we made a great noise. This is our own fault. Having been expelled, we were not able to live near the Teacher, to behold his radiant, golden-colored body, to hear the Dhamma spoken in a sweet voice." They became very dejected and departed.

ID605=Saṃsāmetvā: having thoroughly guarded. Vajjī: a country of that name, the Vajji were royal princes of the country; their residence, even though it was a single country, is commonly called "Vajji." Therefore it was said ‘‘vajjīsū’’. Vaggumudā: a river of that name, esteemed as meritorious by the world. Vaggamudā is another reading. Atthakāmenā: desiring only what is beneficial, without expecting any advantage. Hitesinā: desiring what is beneficial, with the desire that my disciples might be freed from the cycle of suffering, with the intention of benefitting what is the cause of that benefit. Therefore, without regard for his own bodily fatigue, having gone even to the distant abode of those to be trained, out of compassion, anukampakena. Because we were expelled based on that compassion, not out of expectation of service, etc., for the Buddhas, venerable ones worthy of reverence for their adherence to the Dhamma, are to be revered by proper practice. Since they expel even for merely making a loud noise, therefore, handa mayaṃ, āvuso, tathā vihāraṃ kappema, let us conduct ourselves in such a way, fulfilling the Apaṇṇaka practice everywhere with mindfulness and awareness, bringing the meditation subject we have taken up to its peak, let us conduct ourselves observing the four postures. Yathā no viharata: as we live, bhagavā attamano assa, the Blessed One would be pleased, that is, he would be satisfied with the offering of proper practice.

ID606=Tenevantaravassenā: in that same interval of the rains, without exceeding the Mahāpavāraṇā. Sabbeva tisso vijjā sacchākaṃsū: all those five hundred bhikkhus realized directly the three knowledges: the knowledge of remembering past lives, the knowledge of the divine eye, and the knowledge of the destruction of the āsavas. Of the mundane superknowledges, these two knowledges are very helpful for the knowledge of the destruction of the āsavas, but not so much the knowledge of the divine ear, the knowledge of reading minds, or the knowledge of psychic powers. Therefore, the three knowledges are mentioned here to show the attainment of those bhikkhus. Thus, in the Verañja Sutta (A.iv.228), the Blessed One, showing his own attainment to the Verañja Brahmin, taught only the three knowledges, not because the knowledge of the divine ear, etc., was absent. Thus, even though the knowledge of the divine ear, etc., existed for those bhikkhus, it was not mentioned. For those bhikkhus had the six superknowledges. And having done so, he will say, "Having disappeared on the bank of the Vaggumudā River, they appeared before the Blessed One in the great forest, in the Kūṭāgāra Hall," describing the display of psychic power by those bhikkhus.

ID607=Yathābhiranta: as he liked, as he wished. For Buddhas, while dwelling in one place, there is no displeasure due to unfavorable conditions of shade and water, or unsuitable lodgings, or the lack of faith in people. Nor is there a long stay because of the attainment of favorable conditions, thinking, "Let us live comfortably." But where, while the Blessed One dwells, people become established in the refuges, undertake the precepts, or attain the Sotāpatti path, etc., the Teacher dwells there to establish them in those attainments; in the absence of that, he departs. At that time, there was no Buddha-task to be done in Sāvatthi. Therefore it was said – ‘‘atha kho bhagavā sāvatthiyaṃ yathābhirantaṃ viharitvā yena vesālī tena cārikaṃ pakkāmī’’ti.

ID608=Cārikaṃ caramāno: traveling, going on a journey. And that journey of the Blessed One is of two kinds: a quick journey and a leisurely journey. Among them, going quickly to enlighten a person to be enlightened, seeing them even from afar, is called a quick journey; that should be seen in the Maha Kassapa's welcoming and others. But going along the path of villages, towns, and capital cities, benefiting the world with alms-gathering, etc., at the rate of one and a half or two yojanas per day, that is called a leisurely journey; that is what is intended here. Tadavasarī: he approached that, or he reached that, he entered there, is the meaning.

ID609=Tatrā: there. Suda: a mere particle. Vesāliyaṃ: in the city of the Licchavi kings, named "Vesālī" because it was extensive three times. Mahāvane: the great forest is a large, self-grown, unplanted forest with boundaries. But the great forest near Kapilavatthu was connected to the Himalayas, without boundaries, and stood touching the great ocean. This is not like that; the great forest is a large forest with boundaries. Kūṭāgārasālāyaṃ: in that great forest, in the monastery built for the Blessed One, the kūṭāgāra, enclosing the inside, built with a covering of geese and quail, the abode of the Buddha, endowed with all features, is called the kūṭāgārasālā; in that kūṭāgārasālā. Vaggumudātīriyānaṃ: of those dwelling on the bank of the Vaggumudā River. Cetasā ceto paricca manasi karitvā: having discerned their minds with his own mind, having considered in his mind, knowing the distinction attained by them with the knowledge of reading minds or with the knowledge of omniscience, is the meaning.

ID610=Ālokajātā viyā: as if light had arisen. The other is a synonym for that, as if illuminated by a thousand moons and a thousand suns. Because those five hundred bhikkhus led by Yasoja dwell having become light and illumination, completely dispelling the darkness of ignorance, therefore the Blessed One praises those bhikkhus with the statement, "This direction appears to me as if light has arisen, Ānanda," in the manner of speaking of praise with the direction in which they are dwelling. Therefore it was said – ‘‘yassaṃ disāyaṃ vaggumudātīriyā bhikkhū viharantī’’. Appaṭikūlā: not repulsive, pleasing, delightful is the meaning. For whatever region where great sages endowed with virtue, etc., dwell, even if it is rough, uneven, and rugged, it is nevertheless pleasing and delightful. This was said:

ID611=‘‘Whether in a village or in the forest,
Whether in a valley or on high ground;
Wherever Arahants dwell,
That land is delightful.’’ (Dhp. 98)

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

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

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

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

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

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

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

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

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

The commentary on the Third Sutta is finished.

4. Sāriputtasutta Commentary

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

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

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

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

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

The commentary on the Fourth Sutta is finished.

5. Mahāmoggallānasutta Commentary

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

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

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

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

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

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

The Commentary on the Fifth Sutta is finished.

6. Pilindavacchasutta Commentary

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

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

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

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

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

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

The Commentary on the Sixth Sutta is finished.

7. Sakkudāna Sutta Commentary

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

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

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

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

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

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

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

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

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

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

‘‘atha kho āyasmato mahākassapassa etadahosī’’tiādi.

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

‘‘assosi kho bhagavā dibbāya sotadhātuyā’’tiādi.

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

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

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

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

The commentary on the Seventh Sutta is finished.

8. Piṇḍapātikasuttavaṇṇanā

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

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

‘‘handāvuso, mayampi piṇḍapātikā homā’’tiādi.

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

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

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

Aṭṭhamasuttavaṇṇanā niṭṭhitā.

9. Sippasuttavaṇṇanā

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

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

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

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

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

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

Navamasuttavaṇṇanā niṭṭhitā.

10. Lokasuttavaṇṇanā

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

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

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

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

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

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

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

"Addasā kho bhagavā…pe… mohajehipī."

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

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

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

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

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

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

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

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

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

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

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

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

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

Likewise –

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

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

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

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

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

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

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

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

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

The Commentary on the Tenth Sutta is Finished.

And the Commentary on the Nanda Vagga is Finished.

4. The Meghiya Vagga

1. The Commentary on the Meghiya Sutta

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

"Accomplished in conduct and scope": Having completely avoided bad conduct (anācāraṃ) by not engaging in wrong livelihood such as bamboo-splitting etc. (veḷudānādimicchājīvassa) and bodily impudence etc. (kāyapāgabbhiyādīnañca), being accomplished in the conduct appropriate for a bhikkhu, which was said as "bodily non-transgression, verbal non-transgression, bodily and verbal non-transgression," and because he is accomplished in the scope consisting of suitable places for approaching for the sake of alms-food etc., avoiding places such as brothels, he is accomplished in conduct and scope.

Moreover, the bhikkhu who is respectful and deferential towards the Teacher, respectful and deferential towards his fellow Brahmacārīs, accomplished in shame and fear of wrongdoing, well-robed, well-covered, endowed with pleasing deportment in approaching, departing, looking ahead, looking around, drawing in, stretching out, restrained in the senses, moderate in eating, devoted to wakefulness, endowed with mindfulness and clear comprehension, of few desires, content, secluded, unmingled, who acts respectfully in the ābhisamācārika duties, with much regard and attentiveness, this one is said to be accomplished in conduct.

supporting scope.

protecting scope.

Entrenching scope (upanibandhagocaro): The four foundations of mindfulness, where a bhikkhu entrenches his mind; this was said by the Blessed One:

"And what, bhikkhus, is the bhikkhu's own ancestral territory, his own domain? It is the four foundations of mindfulness" (saṃ. ni. 5.372).

There, because the supporting scope has been said before, the scope should be understood here in terms of the others. Thus, because he is endowed with the conduct accomplishment as stated above and with this scope accomplishment, he is accomplished in conduct and scope.

"Seeing danger in the slightest faults": Because he is not heedless, he is accustomed to seeing danger in faults that are minute and immeasurable, such as unconsciously committing offenses, sekhiya offenses, unwholesome states of mind, etc. For the bhikkhu who sees a fault as small as a paramāṇu as being like Mount Sineru, which is one hundred thousand yojanas in height with an additional sixty-eight yojanas, and who sees even the slightest harsh speech as being like a pārājika offense, this one is called seeing danger in the slightest faults. "Undertaking, trains in the training rules": Whatever is to be trained in the training rules, he trains by undertaking all of it, entirely, in every way, completely and without remainder, he practices and fulfills it, this is the meaning.

"Abhisallekhikā": That which thoroughly scrapes away defilements, that which is suitable for reducing and abandoning them. "Conducive to mental purification": Because it causes the removal of the hindrances that obstruct the mind, it is conducive to the purifications of the mind, namely, samatha and vipassanā; or it is conducive because it is helpful to the purification or manifestation of the mind of samatha and vipassanā.

It was said, "For exclusive disenchantment", etc. There, "For exclusive disenchantment" means for disenchantment with the suffering of the round of existence in one way only. "For dispassion, for cessation" means for the fading away and cessation of that same. "For appeasement" means for the appeasement of all defilements. "For direct knowledge" means for the direct knowing of all that is to be directly known. "For awakening" means for awakening to the four paths. "For Nibbāna" means for Nibbāna without remainder of clinging. For in these, vipassanā is said by the first three terms, the path is said by the two, and Nibbāna is said by the two. This shows that all of this superior human quality, beginning with samatha and vipassanā and ending with Nibbāna, is attained by one who possesses the ten grounds for discussion.

He speaks beginning with "Talk about fewness of wishes". There, "Of few wishes" means no wishes; talk about that is talk about fewness of wishes, or talk connected with the state of few wishes is talk about fewness of wishes. Here, there are four types of individuals in terms of wishes: one of excessive wishes, one of evil wishes, one of great wishes, and one of few wishes. Among these, one who is not satisfied with whatever gains he has attained and who wishes for more and more gains is called one of excessive wishes. Regarding that, it was said:

"With four, he would attain eight; with eight, sixteen;
With sixteen, thirty-two: greed makes the wheel his foe;
For the person struck by greed, the wheel spins on his head." (jā. 1.5.103);

"Through excessive greed and excessive arrogance." (jā. 1.2.168);

one of evil wishes. Regarding that, it was said:

"What is deceitfulness? It is the establishing of posture by a deceitful person, of evil wishes, with inclination for gain, honor, and fame, either through deceptive muttering or through the manner of behavior" (vibha. 861).

one of great wishes. Regarding that, it was said:

"Here, a certain person, being faithful, wishes that people would recognize him as 'faithful'; being virtuous, he wishes that people would recognize him as 'virtuous'" (vibha. 851).

Not even his own mother, who gave birth to him, can please him. Therefore, it is said:

"A fire pit, the ocean, and a person of great wishes;
Even if you give them cartloads of requisites, these three are insatiable."

However, having avoided those faults such as being of excessive wishes from afar, one who intends to conceal his virtues and who knows moderation in receiving is one of few wishes. Even though a quality exists in himself, because he wants to conceal it, he does not wish that people would recognize him as "faithful" even though he is faithful, virtuous, learned, secluded, energetic, with established mindfulness, concentrated, or wise, he does not wish that people would recognize him as "wise."

one of few wishes regarding the four requisites: Looking at the giver of the requisites, the gift, and his own strength, even if the gift is abundant but the giver wants to give little, he takes only a little according to the giver. If the gift is little but the giver wants to give much, he takes only a little according to the gift. If both the gift is abundant and the giver wants to give much, knowing his own strength, he takes only what is appropriate. For a bhikkhu like this, he generates unarisen gain, establishes arisen gain, and pleases the minds of the givers. However, one who does not want to make known the existence of the dhutaṅga practices in himself is one of few wishes regarding the dhutaṅgas. One who does not want to make known his learning is one of few wishes regarding learning. Furthermore, one who, being one of the sotāpannas etc., does not want to make known his state of sotāpanna etc. to his fellow Brahmacārīs is one of few wishes regarding attainment. Thus, the talk that occurs in connection with these who are of few wishes, in terms of showing the various benefits through various modes of expression, and in terms of showing the drawbacks of wishing, which is opposed to that and has the divisions of excessive wishes etc., is talk about fewness of wishes.

Santuṭṭhikathā (Contentment Discourse): Here, santuṭṭhi means satisfaction (tuṭṭhi) with what one has obtained by oneself (sakena attanā laddhena). Or, abandoning unequal seeking of requisites (visamaṃ paccayicchaṃ pahāya), equal satisfaction (samaṃ tuṭṭhi) is santuṭṭhi. Or, satisfaction with what is present (santena vā vijjamānena) is santuṭṭhi. As it was said:

"Not grieving for the past, not longing for the future; Enduring with what is present, is called content (santuṭṭho)."

Or, satisfaction with requisites obtained lawfully (sammā) by the method approved by the Blessed One (bhagavatā anuññātavidhinā) is santuṭṭhi. In essence, it is contentment with any kind of requisite whatsoever (itarītarapaccayasantoso), and it is of twelve kinds. How? In regard to robes, there are three kinds: satisfaction with whatever is obtained (yathālābhasantoso), satisfaction according to one’s strength (yathābalasantoso), and satisfaction according to suitability (yathāsāruppasantoso). The same applies to alms-food and so on.

yathālābhasantoso (Satisfaction with whatever is obtained): Now, if someone is naturally weak (pakatidubbalo vā hoti) or overcome by illness and old age (ābādhajarābhibhūto vā), and he struggles when wearing a heavy robe (garuṃ cīvaraṃ pārupanto kilamati), he is still content (santuṭṭhova hoti) if he exchanges it with a fellow bhikkhu (sabhāgena bhikkhunā saddhiṃ taṃ parivattetvā) and lives with a lighter one (lahukena yāpentopi). This is his yathābalasantoso (satisfaction according to strength) in regard to robes. Another bhikkhu, having obtained an expensive robe such as one made of fine cloth (paṭṭacīvarādīnaṃ aññataraṃ mahagghacīvaraṃ labhitvā), thinks, "This is suitable for elders who have long been ordained (therānaṃ cirapabbajitānaṃ), this is appropriate for the learned (bahussutānaṃ anurūpaṃ), this is for the sick and weak (gilānānaṃ dubbalānaṃ), or let this be for those with little gain (appalābhīnaṃ vā hotū)," and having given it to them (tesaṃ datvā), and himself picking out rags from a refuse heap (saṅkārakūṭādito nantakāni uccinitvā) to make a double robe (saṅghāṭiṃ katvā), or taking their old robes (tesaṃ vā purāṇacīvarāni gahetvā) and wearing them, he is still content (santuṭṭhova hoti). This is his yathāsāruppasantoso (satisfaction according to suitability) in regard to robes.

yathālābhasantoso (Satisfaction with whatever is obtained): Now, if someone is ill (ābādhiko hoti), and after eating coarse (lūkhaṃ), naturally unsuitable (pakativiruddhaṃ vā), or disease-aggravating (byādhiviruddhaṃ vā) alms-food, he experiences a severe attack of his illness (gāḷhaṃ rogātaṅkaṃ pāpuṇāti), he is still content (santuṭṭhova hoti) if he gives it to a fellow bhikkhu (sabhāgassa bhikkhuno datvā), and eats suitable food from his hand (tassa hatthato sappāyabhojanaṃ bhuñjitvā), while practicing the life of a renunciate (samaṇadhammaṃ karontopi). This is his yathābalasantoso (satisfaction according to strength) in regard to alms-food. Another bhikkhu obtains excellent alms-food (paṇītaṃ piṇḍapātaṃ labhati), and thinking, "This alms-food is suitable for those long ordained (cirapabbajitādīnaṃ anurūpo)," like with robes, having given it to them (tesaṃ datvā), or taking what belongs to them (tesaṃ vā santakaṃ gahetvā), and himself going for alms (attanā piṇḍāya caritvā), or consuming mixed food (missakāhāraṃ vā paribhuñjantopi), he is still content (santuṭṭhova hoti). This is his yathāsāruppasantoso (satisfaction according to suitability) in regard to alms-food.

yathālābhasantoso (Satisfaction with whatever is obtained): Now, if someone is ill (ābādhiko hoti) or weak (dubbalo vā), and he obtains lodging that is disease-aggravating (byādhiviruddhaṃ vā) or naturally unsuitable (pakativiruddhaṃ vā), where he feels discomfort while living (yathtassa vasato aphāsu hoti), he is still content (santuṭṭhova hoti) if he gives it to a fellow bhikkhu (taṃ sabhāgassa bhikkhuno datvā), and lives in suitable lodging belonging to him (tassa santake sappāyasenāsane vasitvā), while practicing the life of a renunciate (samaṇadhammaṃ karontopi). This is his yathābalasantoso (satisfaction according to strength) in regard to lodging. Another person, even having obtained beautiful lodging (sundaraṃ senāsanaṃ pattampi), does not accept it (na sampaṭicchati), thinking, "Fine lodging is a place of negligence (paṇītasenāsanaṃ pamādaṭṭhāna)," or due to great merit (mahāpuññatāya vā), he obtains fine lodgings such as caves, pavilions, and storied dwellings (leṇamaṇḍapakūṭāgārādīni paṇītasenāsanāni labhati), and having given these to those long ordained, like robes and so on (cīvarādīni viya cirapabbajitādīnaṃ datvā), he is still content (santuṭṭhova hoti) wherever he lives (yattha katthaci vasantopi). This is his yathāsāruppasantoso (satisfaction according to suitability) in regard to lodging.

yathālābhasantoso (Satisfaction with whatever is obtained): Now, if someone in need of oil (telena atthiko) obtains molasses (phāṇitaṃ labhati), he is still content (santuṭṭhova hoti) if he gives it to a fellow bhikkhu (taṃ sabhāgassa bhikkhuno datvā), and takes oil from his hand (tassa hatthato telaṃ gahetvā), and makes medicine (bhesajjaṃ katvā), while practicing the life of a renunciate (samaṇadhammaṃ karontopi). This is his yathābalasantoso (satisfaction according to strength) in regard to medicinal requisites. Another person of great merit (mahāpuñño), obtains much fine medicine such as oil, honey, and molasses (telamadhuphāṇitādipaṇītabhesajjaṃ labhati), and having given it to those long ordained, like robes and so on (cīvarādīni viya cirapabbajitādīnaṃ datvā), he is still content (santuṭṭhova hoti) if he makes medicine with whatever is brought by them (tesaṃ ābhatena yena kenaci bhesajjaṃ karontopi). But when, having placed sour congee in one bowl and the four sweets in another (ekasmiṃ bhājane muttaharītakaṃ, ekasmiṃ catumadhuraṃ ṭhapetvā), he is told, "Take, venerable sir, whatever you wish (gaṇhatha, bhante, yadicchasī)," if his illness subsides with either of them (sacassa tesu aññatarenapi rogo vūpasammati), remembering the words, "Sour congee is praised by the Buddhas and others, ordination depends on urine-medicine, effort should be made there for as long as life lasts (muttaharītakaṃ nāma buddhādīhi vaṇṇitaṃ, pūtimuttabhesajjaṃ nissāya pabbajjā, tattha te yāvajīvaṃ ussāho karaṇīyo)" (mahāva. 128), he is exceedingly content (paramasantuṭṭhova hoti) when making medicine with sour congee, having rejected the four sweets (catumadhuraṃ paṭikkhipitvā). This is his yathāsāruppasantoso (satisfaction according to suitability) in regard to medicinal requisites.

santuṭṭhikathā (Contentment Discourse). In subsequent discourses as well, this is the method; we will speak only of the distinctions.

Pavivekakathā (Seclusion Discourse): Here, there are three kinds of seclusion: kāyaviveka (bodily seclusion), cittaviveka (mental seclusion), and upadhiviveka (seclusion from the substrata of existence). Among these, one goes, one stands, one sits, one lies down, one enters a village for alms, one retreats, one advances, one establishes a walking meditation, one walks, one dwells. Thus, in all activities, in all postures, abandoning association with groups, living in solitude is called kāyaviveka (bodily seclusion). The eight attainments (aṭṭha samāpattiyo) are cittaviveka (mental seclusion). Nibbāna is upadhiviveka (seclusion from the substrata of existence). As it was said:

"Bodily seclusion is for those delighting in renunciation, whose aggregates are secluded; mental seclusion is for those whose minds are purified, who have attained supreme cleansing; seclusion from the substrata of existence is for individuals without substrata, who have gone to the unconditioned (visaṅkhāragatāna)." (mahāni. 57).

pavivekakathā (Seclusion Discourse).

Asaṃsaggakathā (Non-association Discourse): Here, there are five kinds of association: hearing-association (savanasaṃsaggo), seeing-association (dassanasaṃsaggo), conversing-association (samullapanasaṃsaggo), sharing-association (sambhogasaṃsaggo), and bodily-association (kāyasaṃsaggo). Among these, here some bhikkhu hears (suṇāti), "In such and such village or town, a woman is beautiful, lovely, pleasing, endowed with supreme beauty of complexion (itthī abhirūpā dassanīyā pāsādikā paramāya vaṇṇapokkharatāya samannāgatā)," and hearing that (taṃ sutvā), he becomes attached (saṃsīdati), dejected (visīdati), and is unable to maintain the holy life (na sakkoti brahmacariyaṃ sandhāretuṃ), abandoning the training (sikkhaṃ paccakkhāya), he returns to the lower life (hīnāyāvattati). Thus, attachment to defilements arising from hearing objects of the opposite sex is called savanasaṃsaggo (hearing-association). The bhikkhu does not hear (na heva kho bhikkhu suṇāti), but he himself sees (sāmaṃ passati) a woman beautiful, lovely, pleasing, endowed with supreme beauty of complexion (itthiṃ abhirūpaṃ dassanīyaṃ pāsādikaṃ paramāya vaṇṇapokkharatāya samannāgataṃ), and seeing that (taṃ disvā), he becomes attached (saṃsīdati), dejected (visīdati), and is unable to maintain the holy life (na sakkoti brahmacariyaṃ sandhāretuṃ), abandoning the training (sikkhaṃ paccakkhāya), he returns to the lower life (hīnāyāvattati). Thus, attachment to defilements arising from seeing objects of the opposite sex is called dassanasaṃsaggo (seeing-association). Having seen (disvā), attachment to defilements arising from the exchange of talk and conversation (ālāpasallāpavasena) is called samullapanasaṃsaggo (conversing-association). This also includes cooing and so on (Sahajagghanādīnipi eteneva saṅgaṇhāti). Attachment to defilements arising from the consumption of items such as forest produce given to him by a woman, either giving something of his own to the mother-woman or not, is called sambhogasaṃsaggo (sharing-association). Attachment to defilements arising from physical contact such as holding the hand of a woman is called kāyasaṃsaggo (bodily-association). And also, he who –

"Dwells associated with householders, with unsuitable association, happy with the happy, sad with the sad, and when duties arise, he applies himself (Gihīhi saṃsaṭṭho viharati ananulomikena saṃsaggena sahasokī sahanandī sukhitesu sukhito, dukkhitesu dukkhito, uppannesu kiccakaraṇīyesu attanā uyyogaṃ āpajjatī)" (saṃ. ni. 3.3; mahāni. 164) –

asaṃsaggakathā (Non-association Discourse).

Vīriyārambhakathā (Effort Arousal Discourse): Here, vīriya means the state of a hero (vīrassa bhāvo, kammanti vā vīriyaṃ), or it should be exerted methodically (vidhinā īrayitabbaṃ pavattetabbanti vā vīriyaṃ). And that vīriya is the arousal (ārambhanaṃ) for abandoning unwholesome qualities and for attaining wholesome qualities (akusalānaṃ dhammānaṃ pahānāya kusalānaṃ dhammānaṃ upasampadāya). This is of two kinds: bodily (kāyiko) and mental (cetasiko); and of three kinds: the element of arousal (ārambhadhātu), the element of striving (nikkamadhātu), and the element of exertion (parakkamadhātu); and of four kinds in terms of the Four Right Exertions (sammappadhānavasena catubbidho). All of that should be understood as the basis for a bhikkhu who does not allow defilements that have arisen while walking to reach a standing position (gamane uppannaṃ kilesaṃ ṭhānaṃ pāpuṇituṃ na deti); nor those that have arisen while standing to reach a sitting position (ṭhāne uppannaṃ nisajjaṃ), nor those that have arisen while sitting to reach a lying down position (nisajjāya uppannaṃ sayanaṃ pāpuṇituṃ na deti), but right there, like one seizing a black snake with a forked stick and crushing it (ajapadena daṇḍena kaṇhasappaṃ uppīḷetvā gaṇhanto viya), or like one striking an enemy's neck with a sharp sword (tikhiṇena asinā amittaṃ gīvāya paharanto viya ca), he suppresses them with the power of effort (vīriyabalena niggaṇhāti), not allowing them to raise their heads (sīsaṃ ukkhipituṃ adatvā). A discourse connected with that is vīriyārambhakathā (Effort Arousal Discourse).

Sīlakathā (Virtue Discourse) and so on: There are two kinds of virtue (sīlaṃ): mundane (lokiyaṃ) and supramundane (lokuttarañca). Among these, mundane virtue is the fourfold purity of virtue beginning with the Pātimokkhasaṃvara (pātimokkhasaṃvarādi catupārisuddhisīlaṃ), and supramundane virtue is the virtue of the paths and the virtue of the fruits (maggasīlaṃ phalasīlañca). Similarly, the eight attainments along with access concentration (upacārena aṭṭha samāpattiyo), which are the foundation for insight (vipassanāya pādakabhūtā), are mundane samādhi (lokiyo samādhi), and the samādhi associated with the paths is called supramundane samādhi (lokuttaro samādhi). Similarly, paññā (wisdom) is also mundane: that which is acquired by learning (sutamayā), that which is acquired by thinking (cintāmayā), that associated with jhāna (jhānasampayuttā), and insight knowledge (vipassanāñāṇañca). Especially here, insight wisdom should be taken (visesato panettha vipassanāpaññā gahetabbā), and supramundane wisdom is the wisdom of the paths and the wisdom of the fruits (magga paññā phalapaññā ca). Vimutti (liberation) is also the liberation of the Noble Fruits and Nibbāna (ariyaphalavimutti nibbānañca). But others describe the meaning here in terms of liberation by temporary suppression (tadaṅgavimutti), liberation by overcoming (vikkhambhanavimutti), and liberation by eradication (samucchedavimuttīnaṃ vasenettha atthaṃ vaṇṇenti). Vimuttiñāṇadassana (knowledge and vision of liberation) is the nineteen-fold reviewing knowledge (ekūnavīsatividhaṃ paccavekkhaṇañāṇaṃ). Thus, a discourse that proceeds by way of expounding the benefits (ānisaṃsavibhāvanavasena ceva) of these virtues and so on, along with methods of demonstration and so on (sandassanādividhinā), in many ways (anekākāravokāra), and by way of expounding the disadvantages (ādīnavavibhāvanavasena ca) of their opposites, such as immorality and so on (dussīlyādīnaṃ), or a discourse connected with that, is called sīlādikathā (virtue discourses).

And here, from statements such as, "He is himself of few desires, and encourages others in talk about fewness of desires (attanā ca appiccho hoti, appicchakathañca paresaṃ kattā)" (ma. ni. 1.252; a. ni. 10.70) and "He is content with any kind of robe, and speaks in praise of contentment with any kind of robe (santuṭṭho hoti itarītarena cīvarena, itarītaracīvarasantuṭṭhiyā ca vaṇṇavādī)" (saṃ. ni. 2.144; cūḷani. khaggavisāṇasuttaniddesa 128), such a discourse should be delivered by one himself endowed with the qualities of fewness of desires and so on (appicchatādiguṇasamannāgatena), with the intention of benefiting others for that purpose (paresampi tadatthāya hitajjhāsayena), which is spoken of here specifically in terms of being reductive and so on (abhisallekhikādibhāvena visesetvā vuttā) should be understood as discourses on fewness of desires and so on (appicchakathādīti veditabbā). For a discourse by the one who is doing it is especially effective in accomplishing the intended purpose (Kārakasseva hi kathā visesato adhippetatthasādhinī). For so he will say, "This, Meghiya, is to be expected of a bhikkhu who has a good friend...pe.... easily obtains... (kalyāṇamittassetaṃ, meghiya, bhikkhuno pāṭikaṅkhaṃ…pe. … akasiralābhī)."

Evarūpāyā (Of such a kind) means of this kind, as described. Nikāmalābhī (Obtaining at will) means obtaining as desired (yathicchitalābhī), obtaining as liked (yathārucilābhī), obtaining as happily as he likes (yathāsukhaṃ labhanto) to hear and contemplate these discourses at all times. Akicchalābhī (Obtaining without difficulty) means obtaining without suffering (niddukkhalābhī). Akasiralābhī (Obtaining without strain) means obtaining abundantly (vipulalābhī).

Āraddhavīriyo (With aroused effort) means with persistent effort (paggahitavīriyo). Akusalānaṃ dhammānaṃ pahānāya (For the abandonment of unwholesome qualities) means for the purpose of abandoning unwholesome, evil qualities (akusalānaṃ pāpadhammānaṃ pajahanatthāya) because of their origin in unskillfulness (akosallasambhūtaṭṭhena). Kusalānaṃ dhammānaṃ (Of wholesome qualities) means for the sake of faultless (anavajjaṭṭhena ca) wholesome qualities, the path and fruit qualities along with insight (sahavipassanānaṃ maggaphaladhammānaṃ), because of the meaning of decline of what is blameworthy (kucchitānaṃ salanādiatthena). Upasampadāya (For attainment) means for the sake of production (sampādanāya), for producing in one's own mind-stream (attano santāne uppādanāya). Thāmavā (Strong) means endowed with the strength of effort called exertion (ussoḷhisaṅkhātena vīriyathāmena samannāgato). Daḷhaparakkamo (Firmly striving) means with firm exertion (thiraparakkamo), with unremitting effort (asithilavīriyo). Anikkhittadhuro (Not laying down the burden) means not putting down the burden (anorohitadhuro), not shirking the effort (anosakkitavīriyo).

Paññavā (Wise) means wise with insight-wisdom (vipassanāpaññāya paññavā). Udayatthagāminiyā (Leading to arising and passing away) means penetrating the arising and passing away of the five aggregates (pañcannaṃ khandhānaṃ udayañca vayañca paṭivijjhantiyā). Ariyāyā (Noble) means standing aloof from defilements by way of suppression (vikkhambhanavasena kilesehi ārakā dūre ṭhitāya), faultless (niddosāya). Nibbedhikāyā (Penetrative) means leading to penetration (nibbedhabhāgiyāya). Sammā dukkhakkhayagāminiyā (Rightly leading to the destruction of suffering) means rightly going to the Noble Path, named "the destruction of suffering (dukkhakkhayo)," because of dispelling the round of suffering (vaṭṭadukkhassa khepanato), by a correct reason (hetunā), in a proper way (ñāyena).

He expands on the teaching with ‘‘kalyāṇamittassetaṃ, meghiya, bhikkhuno pāṭikaṅkha’’ (This, Meghiya, is to be expected of a bhikkhu who has a good friend) and so on. There, pāṭikaṅkha (to be expected) means to be desired in one way (ekaṃsena icchitabbaṃ), the meaning is certainly-becoming (avassaṃbhāvīti attho). Ya (which) refers to the action (kiriyāparāmasanaṃ). This is what is said: "He will be virtuous (sīlavā bhavissatī)," here, that becoming virtuous (bhavanaṃ sīlasampannattaṃ), the accomplishment of virtue of a bhikkhu who has a good friend (kalyāṇamittassa bhikkhuno sīlavantatāya), that accomplishment of virtue of that bhikkhu is to be expected of him (tassa bhikkhuno sīlasampannattā etaṃ tassa pāṭikaṅkhaṃ), the meaning is that it is certainly becoming (avassaṃbhāvī) and under his control in one way only (ekaṃseneva tassa tattha niyojanatoti). The same method applies to ‘‘Pātimokkhasaṃvarasaṃvuto viharissati (He will dwell restrained with the restraint of the Pātimokkha)’’ and so on.

He said next, ‘‘tena ca pana, meghiya, bhikkhunā imesu pañcasu dhammesu patiṭṭhāya cattāro dhammā uttari bhāvetabbā (But further, Meghiya, a bhikkhu established in these five qualities should develop four qualities)’’ and so on. There, tena (by him) means by one endowed with the qualities of virtue and so on as described (yathāvuttasīlādiguṇasamannāgatena) due to reliance on a good friend (kalyāṇamittasannissayena). Therefore he said, ‘‘imesu pañcasu dhammesu patiṭṭhāyā (established in these five qualities)’’. Uttarī (further) means if defilements such as lust should arise to one whose young insight has been aroused (āraddhataruṇavipassanassa rāgādiparissayā ce uppajjeyyuṃ), then for the sake of purifying those (tesaṃ visodhanatthaṃ), above that (tato uddhaṃ), cattāro dhammā bhāvetabbā (four qualities should be developed), should be produced (uppādetabbā), and should be increased (vaḍḍhetabbā ca).

Asubhā means the contemplation of the unattractive, in any of the eleven asubha objects, as appropriate. Rāgassa pahānāyā means for the abandoning of sensual lust. This meaning should be understood by the simile of a paddy-thresher. For example, a man, having taken a scythe, threshes paddy in the paddy field starting from the edge. Then cows entered, breaking his fence. He, having put down the scythe and taken a stick, drove the cows out by that very path, repaired the fence to its original state, and again, having taken the scythe, threshed the paddy. Here, the Buddha's teaching should be seen as like the paddy field, the yogi as like the paddy-thresher, wisdom as like the scythe, the time of threshing as like the time of doing the work of insight, the stick as like the asubha meditation, the fence as like restraint, the cows entering breaking the fence as like the arising of lust through sudden inadvertence without reflection, putting down the scythe, taking a stick, driving out the cows by the path they entered, repairing the fence to its original state, and again threshing the paddy starting from where he stopped, as like suppressing lust by the asubha meditation and again doing the work of insight. This is the connection of the simile here. Referring to such a method of development, it was said, "Asubhā should be developed for the abandoning of lust."

Mettā means loving-kindness meditation. Byāpādassa pahānāyā means, in the manner stated, for the abandoning of arisen anger. Ānāpānassatī means mindfulness of breathing with the sixteen aspects. Vitakkupacchedāyā means, in the manner stated, for the cutting off of arisen thoughts. Asmimānasamugghātāyā means for the eradication of the nine kinds of conceit that arise, thinking 'I am'. Aniccasaññino means, because of impermanence, from being to non-being, from having arising and passing away, from dissolution, from being temporary, and from being the opposite of permanence, for one who has the perception of impermanence that proceeds in the way of contemplating impermanence, thinking, "All conditioned things are impermanent." (dha. pa. 277; cūḷani. hemakamāṇavapucchāniddesa 56) Anattasaññā saṇṭhātī means the perception of non-self, reckoned as contemplation of non-self, that proceeds thinking, "All things are non-self" (dha. pa. 279; cūḷani. hemakamāṇavapucchāniddesa 56) because of being without essence, from occurring involuntarily, from being other, from being empty, from being void, becomes established in the mind, becomes very firm. For when the characteristic of impermanence is seen, the characteristic of non-self is indeed seen. For when one of the three characteristics is seen, the other two are indeed seen. Therefore, it was said, "For one with the perception of impermanence, Meghiya, the perception of non-self becomes established." He said, "One with the perception of non-self attains the eradication of the conceit 'I am'," because when the characteristic of non-self is seen, the conceit that arises, thinking 'I am,' is very well abandoned. Diṭṭheva dhamme nibbāna means attains Nibbāna in this very life, in this very existence, without further conditions. This is the summary here, but the method of developing the asubha and so on should be understood in detail according to the way stated in the Visuddhimagga (visuddhi. 1.102).

Etamatthaṃ viditvā means having known this matter, the cutting off of the stock of good qualities of venerable Meghiya by the thieves of wrong thoughts. Imaṃ udāna means he uttered this utterance, which reveals the disadvantages and advantages in not eliminating and in eliminating sensual thoughts and so on.

Khuddā means inferior, base. Vitakkā means the three evil thoughts, namely, sensual thoughts and so on. For because they are repulsive compared to all thoughts, here they are called "inferior," as in "one should not do what is inferior" and so on (khu. pā. 9.3; su. ni. 145). Sukhumā means subtle, that is, thoughts connected with relatives and so on are intended. For thoughts connected with relatives, thoughts connected with the country, thoughts connected with the immortals, thoughts connected with compassion for others, thoughts connected with gain, honor, and fame, thoughts connected with non-disparagement—these thoughts are not harsh like sensual thoughts and so on, therefore, because of their non-coarse nature, they are called "subtle." Anugatā means followed by the mind. For when thoughts arise, the mind is indeed in accordance with them, because it directs itself to that object. "Anuggatā" is also a reading, meaning not arisen.

Ete avidvā manaso vitakke means not knowing these thoughts of the mind, such as sensual thoughts and so on, as they really are with regard to their allure, disadvantage, and escape, by means of knowing, scrutinizing, abandoning, and comprehending. Hurā huraṃ dhāvati bhantacitto means because his wrong thoughts have not been abandoned, with an unstable mind, he runs around to this and that object in terms of allure and so on, thinking "sometimes to forms, sometimes to sounds," and so on. Or else, hurā huraṃ dhāvati bhantacitto means because thoughts are not fully understood, with a mind wandering according to the defilements of ignorance and craving for their signs, he transmigrates again and again from this world to the next by means of taking up and laying down, that is the meaning.

Ete ca vidvā manaso vitakke means knowing these thoughts of the mind, such as sensual thoughts and so on, in the way previously stated with regard to allure and so on. Ātāpiyo means energetic. Saṃvaratī means restrains. Satimā means possessing mindfulness. Anuggate means unarisen due to being difficult to obtain. This is what was said: Knowing these thoughts of the mind, such as sensual thoughts and so on, which are the cause of the mind's wandering, really well by means of the wisdom of insight along with the wisdom of the path, being energetic and mindful because of the existence of right effort and mindfulness as its companions, he restrains in the moment of the path itself, which is unarisen and free from future arising, by means of the restraint of knowledge, cuts off the path of coming; and such a noble disciple, buddho, awakened by the four truths, with the attainment of arahantship, asesaṃ, completely, ete these sensual thoughts and so on pajahāsi abandoned, eradicated. Here too, some read "anugate." Its meaning is the same as stated below.

The commentary on the first sutta is finished.

2. Uddhatasutta Commentary

32.In the second [sutta], kusinārāya means in the city of the Malla kings named Kusinārā. Upavattane mallānaṃ sālavane means just as the Thūpārāma is to Anurādhapura, so too the pleasure garden is to Kusinārā, in the southwest direction. Just as the path for entering the city from the southern gate of the Thūpārāma goes east and then turns north, so too the grove of Sal trees from the pleasure garden goes east and then turns north, therefore it is called "Upavattana." In that grove of Sal trees of the Malla kings in the Upavattana. Araññakuṭikāya means a hut made in a place covered with a thicket of trees not far from the grove of Sal trees, referring to that it was said "was dwelling in a forest hut." But those monks were without reflection, with relaxed effort, living negligently, therefore it was said, ‘‘uddhatā’’ and so on.

uddhatā. Because of emptiness, conceit is like a reed, that is, conceit is like an uprooted reed, they are unnaḷā, meaning with uprooted empty conceit. Or capalā because they are endowed with restlessness due to adorning robes and bowls, or because of their abundance. Or mukharā because of harsh speech, harsh in the mouth. Or vikiṇṇavācā because of the abundance of animal talk, their speech is scattered and confused. Or muṭṭhassatino, their mindfulness is lost, meaning they are without mindfulness, living negligently. Asampajānā because they are entirely without full awareness. Asamāhitā because there is no concentration of mind even for the duration of a milking. Vibbhantacittā because of their fickle nature, like a frightened deer. Pākatindriyā because their senses are uncontrolled, because they do not restrain the six senses.

Etamatthaṃ viditvā means having known this fact, the negligent living of those monks due to haughtiness and so on. Imaṃ udāna means he uttered this utterance, which reveals the disadvantages and advantages in negligent living and non-negligent living respectively.

arakkhitenā means unguarded due to the absence of mindfulness as protection. Kāyenā means with the body of skin-consciousness, for when seeing a form with eye-consciousness, because of the arising of covetousness and so on in terms of taking hold of signs and details, there is an unguarded state of the door of consciousness due to mindfulness. The same method applies to ear-consciousness and so on. Thus, referring to the unguarded state of the body of skin-consciousness, he said, "with an unguarded body." But some say that "kāyena" means the body, for them too, mindfulness would be fitting with the connection of meaning in the way stated. But others read "arakkhitena cittenā," for them too, the meaning is the same as stated. Micchādiṭṭhihatenā means polluted by adherence to wrong views such as eternalism and so on. Thinamiddhābhibhūtenā means overwhelmed by sloth, which has the characteristic of the mind being unfit, and torpor, which has the characteristic of the body being unfit, or the connection is with that body and mind. Vasaṃ mārassa gacchatī means he goes to the control, to the state of being at the disposal of all the Māras, such as the Māra of defilements, he does not go beyond their domain, that is the meaning.

‘‘tasmā rakkhitacittassā’’ thus he spoke the second verse.

tasmā rakkhitacittassā means because one with an unguarded mind, being at the disposal of Māra, remains only in saṃsāra, therefore, his mind should be guarded by protecting and restraining the six senses with the restraint of mindfulness. For when the mind is guarded, the senses such as the eye are indeed guarded. Sammāsaṅkappagocaro means because one whose domain is wrong thoughts, thinking unwisely in that way and grasping various wrong views, being at the disposal of Māra with a mind struck by wrong view, therefore his domain should be right thoughts such as the thought of renunciation, doing deeds with wise attention, he should make right thought associated with jhāna and so on the place where his mind is active. Sammādiṭṭhipurekkhāro means having right view as his forerunner, with wrong views dispelled by being one whose domain is right thought, having Kammassakatā-knowledge, which is the characteristic of right view, foremost, and then having knowledge of things as they really are, he, having started insight by being devoted to and engaged in virtue and concentration in the way previously stated, and contemplating conditioned things, ñatvāna udayabbayaṃ having determined the arising and passing away in the five aggregates of clinging with equal wisdom in terms of their characteristics, and having attained knowledge of arising and passing away, and then having roused insight by way of contemplation of dissolution and so on, gradually grasping the noble path, with the highest path, thinamiddhābhibhū bhikkhu sabbā duggatiyo jahe thus, because the defilements that are to be destroyed by the lower paths have already been abandoned, because of eradicating with the path of arahantship the sloth and torpor that arise in states of mind accompanied by greed disconnected from wrong view, and because of the abandonment of conceit and so on that share the same basis, the bhikkhu whose defilements are completely destroyed, whose taints are destroyed, jahe, would abandon all destinations of woe reckoned as woeful states due to their association with the three kinds of suffering, because their root of becoming is cut off. Meaning, he would be established in Nibbāna on the other side of them.

The commentary on the second sutta is finished.

3. Gopālakasutta Commentary

33.In the third [sutta], kosalesū means in the Kosala country. The princes of the country are called Kosala, even a single district where they live is called "Kosala," in those Kosala districts. Cārikaṃ caratī means travels on a tour of the country by way of an unhurried tour. Mahatā means great by greatness of virtue, also great by greatness of number because it is of unlimited number. Bhikkhusaṅghenā means with a community of renunciates united by shared view and virtue. Saddhi means together. Maggā okkammā means having deviated from the road. Aññataraṃ rukkhamūla means the vicinity of a large tree endowed with dense leaves, branches, and twigs, with thick shade.

Aññataro gopālakoti one cowherd, his name was Nanda. He was wealthy, affluent, and possessed great riches. Just as Keṇiya the ascetic took ordination, so too, Nanda, while protecting Anāthapiṇḍika's herd of cows, warded off royal oppression by being a cowherd and protected his family. From time to time, he would take the five products of the cow, bring them to the great merchant, deliver them, and then go to the Teacher, see the Teacher, hear the Dhamma, and request the Teacher to come to his dwelling place. The Teacher, awaiting the maturation of his knowledge, did not go. Later, while wandering in the countryside surrounded by a large Saṅgha of bhikkhus, knowing that "now his knowledge is mature," he left the road not far from Nanda’s dwelling and sat at the foot of a certain tree, awaiting his arrival. Nanda, hearing that "the Teacher is wandering in the countryside and coming here," overjoyed, quickly went, approached the Teacher, paid homage, exchanged courteous greetings, and sat down to one side. Then the Blessed One taught him the Dhamma. He, established in the fruit of Stream-entry, invited the Blessed One and gave alms of milk-rice for seven days. On the seventh day, the Blessed One gave a thanksgiving talk and departed. Therefore it was said: "The Blessed One instructed that cowherd sitting to one side with a Dhamma talk…pe… and departed from his seat."

Sandassesīti showing directly the wholesome qualities, starting with "these qualities are wholesome, these qualities are unwholesome," and the results of karma in this world and the next, and at the end of the graduated teaching, he correctly showed the Four Noble Truths. Samādapesīti by correctly instructing him in the qualities such as virtue, saying, "these qualities should be developed in oneself for the attainment of the truth," and establishing him in them. Samuttejesīti just as those qualities, once undertaken and gradually developed, become conducive to penetration, sharp and clear, and quickly bring about the Noble Path, so too, he properly encouraged and truly inspired him. Sampahaṃsesīti he greatly gladdened him by gladdening of the mind through showing the successively higher states in meditation. Moreover, here, one should understand: sandassanaṃ as showing by removing delusion about blameworthy and blameless qualities, and about suffering, etc.; samādapanaṃ as encouraging by removing negligence in right practice; samuttejanaṃ as removing the mind’s sloth and inactivity; sampahaṃsanaṃ as gladdening by the success of right practice. Thus, he was established in the fruit of Stream-entry by the Blessed One’s inspiring Dhamma talk. Adhivāsesīti being invited by him, who had seen the truth, with "May the Blessed One consent, venerable sir," without disturbing the bodily action or verbal action, he consented with his mind alone, he accepted. Therefore, he said "by silence."

Appodakapāyāsanti milk-rice without water. Paṭiyādāpetvāti having prepared, having made ready. Navañca sappinti having taken fresh butter and clarified butter that was melted just then. Sahatthāti serving with his own hands, being full of respect. Santappesīti he fed him with the prepared food. Sampavāresīti he caused him to refuse with the words "enough, enough." Bhuttāvinti having finished the meal. Onītapattapāṇinti his hand removed from the bowl, or "dhotapattapāṇi" is also a reading, meaning with washed hands. Nīcanti taking a low seat; sitting on a seat is the custom of those living in noble lands; he sat near the wooden-plank seat that was prepared out of respect for the Teacher. Dhammiyā kathāyātiādi was said in reference to the thanksgiving talk given on the seventh day. It seems he had the Blessed One and the Saṅgha of bhikkhus stay there for a week and gave a great almsgiving. On the seventh day, he gave alms of milk-rice without water. The Teacher, since there was no maturity of knowledge in that existence for the higher paths, departed after giving only a thanksgiving talk.

Sīmantarikāyāti between the boundaries, the space between that village. It seems the villagers, relying on a certain pond, quarreled with him. He overcame them and took the pond. A certain man, holding a grudge because of this, took the Teacher’s bowl, followed him from afar, and when it was said, "Return, lay followers," after paying homage to the Blessed One, circumambulating him, and making añjali to the Saṅgha of bhikkhus, having raised his añjali, radiant with the joining of the ten fingernails, to his head until he had passed out of sight, he turned back and, going alone in a forest area between two villages, shot him with an arrow and killed him. Therefore it was said: "Soon after he had departed…pe… he killed him." Some bhikkhus, having fallen behind due to some business and going later, saw him dead in that way and reported the matter to the Blessed One. With reference to that, it was said: "Then many bhikkhus…"

Etamatthaṃ viditvāti because the man who killed Nanda, a noble disciple accomplished in view, had accumulated much demerit, an action with immediate result, therefore, knowing that the wrongly directed mind does something even more terrible to these beings than what should be done by thieves and enemies, having known this matter, he uttered this utterance illuminating its meaning.

diso disanti an enemy harming an object to be harmed, a thief harming a thief; disvā is to be supplied. Yaṃ taṃ kayirāti whatever misfortune or calamity he might cause him; the same method applies in the second phrase as well. This is what is said: one who is a treacherous friend, a thief, offending another in respect of children, wives, fields, property, cattle, buffaloes, etc., seeing that thief also offending himself in the same way, or an enemy, having conceived enmity for some reason, seeing an enemy, because of his own harshness and cruelty, whatever misfortune or calamity he might cause him, or might harm his children and wives, or might destroy his fields, etc., or might deprive him of life, because the wrongly directed mind is established in the ten paths of unwholesome action, it does a greater harm than that to him, it does a more evil deed to that man than that. For the enemy or foe of the kind mentioned, might inflict suffering or cause the destruction of life in this very existence on the enemy or foe. But this mind, wrongly established in the paths of unwholesome action, brings misfortune and calamity in this very life, and, throwing one into the four woeful states for hundreds of thousands of existences, it does not allow one to lift one’s head.

The commentary on the Third Sutta is finished.

4. Yakkhapahārasutta-vaṇṇanā

34. In the fourth, kapotakandarāyanti in a monastery named thus. It seems that in that mountain cave, many pigeons used to live in the past, therefore that mountain cave was called "kapotakandarā." Later, the monastery built there was also known as "kapotakandarā." Therefore it was said: "kapotakandarāya means in a monastery named thus." Juṇhāya rattiyāti on a full-moon night. Navoropitehi kesehīti with freshly shaved hair; this is an instrumental case indicating a specific characteristic. Abbhokāseti in an open space where there is no overhead covering or enclosure.

‘‘aññataraṃ samādhiṃ samāpajjitvā’’ti.

aññataraṃ samādhinti the attainment of the meditation of equanimity, the brahma-vihāra. Some say "the attainment of the cessation of perception and feeling"; others say "the attainment of the fruition that is the basis for the immaterial spheres." For these three attainments alone are capable of protecting the body. Among these, the occurrence of samādhi as a synonym for the attainment of cessation has already been stated below; but only the latter is described by the teachers. Uttarāya disāya dakkhiṇaṃ disaṃ gacchantīti going from the northern direction, where the yakkhas gather, to the southern direction to go to their own abode. Paṭibhāti manti it occurs to me. Manti is a word used in the sense of ownership in conjunction with the word paṭi; the meaning is that a thought arises in me to strike a blow on his head. It seems that in a previous life, he held a grudge against the Thera, therefore, having seen the Thera, his mind being corrupted, it occurred to him thus. The other, however, being of wise nature, therefore, forbidding him, said ‘‘alaṃ sammā’’tiādi. There, mā āsādesīti do not strike, do not give a blow is what is said. Uḷāroti endowed with excellent qualities such as virtue.

Anādiyitvāti not showing respect, not taking his words. Since one who does not accept his words is one who does not respect him, therefore it was said: "not respecting that yakkha." Sīse pahāraṃ adāsīti having generated effort with all his strength, standing in the sky itself, he gave a blow to the head, meaning he struck a blow with his fist on the crown of the head. Tāva mahāti the blow was so great due to its great strength. Tena pahārenāti by that blow as the instrumental cause. Sattaratananti seven ratanas by the ratana measurement of a man of medium stature. Nāganti an elephant. Osādeyyāti it would sink into the earth, would submerge. "Osāreyyā" is also a reading, meaning it would crush to powder. Aḍḍhaṭṭhamaratananti eight less a half, meaning seven and a half; that which is measured as seven and a half ratanas, that is aḍḍhaṭṭhamaratanaṃ, that seven and a half ratanas. Mahantaṃ pabbatakūṭanti a huge mountain peak like the Kelāsa peak. Padāleyyāti it would break it into pieces. Api osādeyya, api padāleyyāti sambandho—the connection is: either it would sink it, or it would shatter it.

‘‘atha ca pana so yakkho ‘ḍayhāmi ḍayhāmī’ti vatvā tattheva mahānirayaṃ apatāsīti. There, apatāsīti he fell.

‘‘addasā kho āyasmā mahāmoggallāno…pe… api ca me sīsaṃ thokaṃ dukkha’’nti.

thokaṃ dukkhanti my head is slightly pained, like a madhuraka plant, meaning I am experiencing a slight pain. For the head is the location of the pain, therefore it is said, "the head is painful." "Sīse thokaṃ dukkha" is also a reading. But how could there be even a slight pain in the Thera’s head when the body was supported by the power of the attainment? Because he had arisen from it recently. For the pain that is not apparent within the attainment became slightly apparent to him when he awoke, like the sensation caused by mosquitoes after falling asleep, because it was dependent on the body.

‘‘acchariyaṃ, āvuso sāriputtā’’tiādinā by the disclosure of the great power of the General of the Dhamma, he also, with ‘acchariyaṃ, āvuso moggallānā’’tiādi, indicates the complete abandonment of his own defilements of envy, stinginess, and conceit, under the guise of revealing the greatness of his supernormal power. Paṃsupisācakampi na passāmāti we do not even see a small ghost that wanders in heaps of rubbish, etc. Thus, the great Thera, foremost among those desiring attainment, speaks with reference to not seeing them due to not adverting at that time. Therefore, he said ‘‘etarahī’’ti.

‘‘assosi kho bhagavā’’tiādi, that is the meaning that has been stated already.

Etamatthaṃ viditvāti having known this fact, the greatness of supernormal power attained by the venerable Sāriputta who is endowed with the power of samādhi. Imaṃ udānanti he uttered this utterance illuminating the attainment of such a state by him.

yassa selūpamaṃ cittaṃ, ṭhitaṃ nānupakampatīti whose mind, the khīṇāsava, is like a mountain of solid rock, unmoving due to the absence of all agitations and having attained mastery, does not tremble, is not shaken by all the worldly conditions. Now, in order to show its state of non-trembling together with its cause, ‘‘viratta’’ntiādi was said. There, virattaṃ rajanīyesūti with the Noble Path, which is called detachment, detached in respect of all the three-planes-of-existence phenomena that are the cause of the arising of passion, which are objects of passion; the meaning is that passion is completely eradicated there. Kopaneyyeti in respect of all grounds for anger that are objects of irritation na kuppati does not become angry, does not become hateful, does not undergo change. Yassevaṃ bhāvitaṃ cittanti whose mind, of the noble individual mentioned before, is thus cultivated in the manner described above, bringing about such a state. Kuto taṃ dukkhamessatīti whence will suffering come to that excellent individual, from the sentient being or from the conditioned phenomena? There is no suffering for such a one.

The commentary on the Fourth Sutta is finished.

5. Nāgasuttavaṇṇanā

ID829=35. In the fifth, kosambiya means in the city named "Kosambī," which got its name because it was built in a place inhabited by an ascetic named Kusumba. Ghositārāme means in the monastery built by Ghosita the wealthy merchant. Bhagavā ākiṇṇo viharatī means the Blessed One dwells crowded. But is there crowding for the Blessed One, or association? No. Indeed, no one can approach the Blessed One against his will. For Buddhas, the Blessed Ones, are difficult to approach and are unattached everywhere. However, out of compassion for beings, wishing for their welfare, and in accordance with the promise "I will free the freed," he allows the four assemblies to approach him from time to time to cross the four floods, and he himself, motivated by great compassion, knowing the right time, approaches them. This is customary for all Buddhas; this is the crowding of dwelling intended here.

ID830=Here, when quarrels arose among the monks of Kosambi, the Teacher brought up the story of Dīghīti, the Kosala king, and gave advice beginning with, "Hatreds are never appeased by hatred in this world" (Dhp. 5; MN 3.237; Mahāva. 464). The night passed as they were still quarreling. On the second day, the Blessed One told the same story, and the night passed as they were still quarreling. On the third day, the Blessed One told the same story, and then a certain monk said to the Blessed One, "May the Blessed One, being without zeal, abide devoted to the bliss of dwelling in the present moment; we will make (the matter) known by this contention, quarrel, dispute, and strife." The Teacher thought, "These foolish men have minds that are closed; it is not possible to reconcile them now; there is no one here to reconcile. Suppose I were to live alone; in this way, these monks will abstain from quarreling." Because dwelling together in the same monastery with those quarrelsome monks was impossible, and making the dwelling crowded with visits from lay followers and others, it was said, "Then at that time, the Blessed One was dwelling crowded," and so on.

ID831=Dukkha means not pleasant, not agreeable because the mind is not pleased. Therefore, he said, ‘‘na phāsu viharāmī’’ meaning "I do not dwell comfortably." Vūpakaṭṭho means dwelling in seclusion, being far away. Having thought thus, the Blessed One, early in the morning, having attended to his bodily needs, after wandering for alms in Kosambi, without taking leave of anyone, went alone to the forest grove of Pārileyyaka in the Kosala country, to the root of a fine Sal tree. Therefore, it was said, ‘‘atha kho bhagavā pubbaṇhasamayaṃ…pe… bhaddasālamūle’’ meaning "Then the Blessed One, in the forenoon... to the root of a fine Sal tree." There, sāma means himself. Saṃsāmetvā means putting away. Pattacīvaramādāyā means taking his bowl and robe; here too, the word sāmaṃ should be brought in and connected. Upaṭṭhāke means without taking leave of the attendants such as Ghosita the wealthy merchant residing in Kosambi city, and Ānanda, the chief attendant in the monastery.

ID832=When the Teacher had gone thus, five hundred monks said to Venerable Ānanda, "Friend Ānanda, the Teacher has gone alone; we will follow him." "Friends, when the Blessed One himself puts away the lodging, takes his bowl and robe, and goes alone without taking leave of the attendants or informing the community of monks, then the Blessed One intends to wander alone; a disciple should act in accordance with the Teacher's intention; therefore, the Blessed One should not be followed in these days," he prevented them, and he himself did not follow.

ID833=Anupubbenā means gradually, wandering on alms round from village to village, thinking, "I will see the monk living alone," he went to the village of Bālakaloṇakāra and there, to Bhagu Thera, having spoken of the benefits of living alone for the entire after-meal period and the three watches of the night, on the following day, after wandering for alms with him who was his attendant, having sent him back there, thinking, "I will see the three sons of good family living harmoniously," having gone to the Migadaya in Pācīnavaṃsa, having spoken of the benefits of living in harmony for the entire night, having sent them back there, he alone arrived at the village of Pārileyyaka. The residents of Pārileyyaka went out to meet him, gave alms to the Blessed One, and not far from the village of Pārileyyaka, there was a grove of trees called Rakkhitavana; having built a leaf hut for the Blessed One there, they requested, "May the Blessed One dwell here," and made him dwell there. Bhaddasālo means there was a beautiful, auspicious Sal tree there; the Blessed One, depending on that village, dwelt near the leaf hut in the grove of trees, at the foot of that tree. Therefore, it was said, ‘‘pālileyyake viharati rakkhitavanasaṇḍe bhaddasālamūle’’ meaning "He dwells at Pārileyyaka, in the Rakkhitavana grove of trees, at the foot of a fine Sal tree."

ID834=Hatthināgo means a great elephant, the leader of the herd. Hatthikalabhehī means with young elephants. Hatthicchāpehī means with very young elephants who are milk-drinking, who are also called "bhiṅkā". Chinnaggānī means the broken-off ends, the remains of what was eaten, resembling stumps, are eaten by those elephants and others going ahead. Obhaggobhagga means what was broken off and dropped from a high place by that elephant. Assa sākhābhaṅga means they eat the broken branches belonging to him. Āvilānī means muddy waters mixed with mud are drunk, because they were stirred up by those who went down to drink earlier. Ogāhā means from the bathing place. "Ogāhaṃ" is also a reading. Assā means of the elephant. Upanighaṃsantiyo means rubbing against; even when being rubbed against, he does not get angry because of his noble nature; therefore, they keep rubbing against him. Yūthā means herds of elephants.

ID835=Yena bhagavā tenupasaṅkamī means it is said that elephant, being disgusted with living in a herd, having entered that grove of trees, having seen the Blessed One there, became peaceful as if his fatigue had been quenched by a thousand pots, and with a serene mind, stood near the Blessed One. From then on, standing at the head of his duty, he sweeps around the fine Sal tree and the leaf hut, making it less green, offers water for the Blessed One's face washing, brings bathing water, offers a toothpick, brings sweet fruits from the forest and offers them to the Teacher, and the Teacher consumes them. Therefore, it was said, ‘‘tatra sudaṃ so hatthināgo yasmiṃ padese bhagavā viharati, taṃ padesaṃ appaharitañca karoti, soṇḍāya bhagavato pānīyaṃ paribhojanīyaṃ upaṭṭhāpetī’’ meaning "Indeed, that elephant makes the place where the Blessed One dwells less green, and with its trunk, provides the Blessed One with drinking water and water for use." Having brought wood with his trunk, having made a fire by rubbing the wood against each other, having heated stones there, having turned them with sticks, having thrown them into the water with his trunk, having known that the water is hot, he approaches the Blessed One and stands there; the Blessed One, thinking, "The elephant wants to bathe me," goes there and performs the bathing duties; the same method is used for drinking water. But when it becomes cold, he approaches; referring to that, it was said, "With his trunk, he provides the Blessed One with drinking water and water for use."

ID836=Atha kho bhagavato rahogatassātiādi means the observation of the bliss of seclusion of both great elephants, that has already been stated. Attano ca pavivekaṃ viditvā means having known the physical seclusion attained by not being crowded by anyone, but the other seclusions exist for the Blessed One at all times.

ID837=Imaṃudānanti means he uttered this utterance expressing the similar inclination to the bliss of seclusion of himself and the elephant.

ID838=etaṃ īsādantassa means of the elephant with tusks like chariot poles. cittaṃ nāgena means the mind by the Buddha-elephant. cittena sameti means agrees, coincides. How does it agree? Yadeko ramatī vane means since the Buddha-elephant, having scorned the previous crowded dwelling, thinking "I formerly dwelt crowded," now as eko means alone, vane means in the forest, ramati means delights, even so this elephant, having scorned the previous crowded dwelling with his own elephants and others, now as eko means without a companion, vane means in the forest, ramati means delights. Therefore, cittaṃ nāgena sameti means it agrees with his mind, thus, it becomes similar in the delight of oneness, is the meaning.

ID839=The Commentary on the Fifth Sutta is finished.

ID840=##### 6. Piṇḍolasuttavaṇṇanā

ID841=36. In the sixth, piṇḍolabhāradvājo means Piṇḍola, because he went forth seeking alms. It is said that he, having been an aged brahmin enjoying wealth, having seen the great gain and honor of the community of monks, went forth seeking alms. He walks around taking a large potsherd as a "bowl," drinks a bowlful of gruel, eats rice, and consumes cakes and pastries. Then they reported his great gluttony to the Teacher. The Teacher did not allow him to have a bowl stand; he places the bowl upside down on the lower platform, and even when placing it, he scrapes it and then places it, and even when taking it, he scrapes it and pulls it to take it. As time went on, it became worn down by scraping, becoming only enough to hold a nāḷi of rice. Then they reported it to the Teacher, then the Teacher allowed him to have a bowl stand. Later, the Elder, developing his faculties, was established in the highest fruit of arahantship. Thus, he formerly sought alms in a special way, so he is Piṇḍola, but by clan he is Bhāradvāja, so putting both together, he is called "Piṇḍolabhāradvājo."

ID842=Āraññako means one who has dwelling in the forest as his, rejecting settlements and lodgings in villages; this is the name of one who conducts himself observing the practice of the āraññaka-dhutaṅga. Similarly, piṇḍapāto means the food ball, the alms consisting of food, obtained early in the morning; it means the falling of alms given by others into the bowl. piṇḍapātiko means one who gleans alms, seeking as he approaches each family; or, piṇḍapātī means one for whom it is a practice to wander to collect alms; a piṇḍapātī is indeed a piṇḍapātiko. Because it stands on top of dust in refuse heaps and other places, paṃsukūlaṃ means like being raised up by dust; or paṃsukūlaṃ means one who goes about seeking what is as undesirable as dust; the bearing of paṃsukūlaṃ is paṃsukūlaṃ, he has that as his practice, so he is paṃsukūliko. The three robes consisting of the Saṅghāṭi, Uttarāsaṅga, and Antaravāsaka are ticīvaraṃ, the bearing of the three robes is ticīvaraṃ, he has that as his practice, so he is tecīvariko. The meaning of the words Appiccho etc. has already been stated below.

ID843=Dhutavādo means dhuto is said to be a person who has shaken off defilements, or a teaching that shakes off defilements. Therein, there is one who has dhuto, but is not a dhutavādo, there is one who is not dhuto, but is a dhutavādo, there is one who is neither dhuto nor a dhutavādo, there is one who is both dhuto and a dhutavādo; this tetrad should be understood. Among them, the first is one who himself conducts himself observing the dhuta practices, but does not encourage others to observe them for that purpose. But the second is one who does not himself conduct himself observing the dhuta practices, but encourages others to observe them. The third is one who is devoid of both. But the fourth is one who is endowed with both. Venerable Piṇḍolabhāradvāja is such a one. Therefore, it was said "dhutavādo". This designation is through a partial similarity, just like "name and form."

ID844=Adhicittamanuyutto means here, the state of being super-mindful of the mind should be understood in connection with the attainment of the eight attainments or in connection with the attainment of the fruition attainment of arahantship; here, however, they say "arahatta-fruition-mind". In those attainments, concentration itself is the super-mind, but here, the arahantship-fruition-concentration should be understood. But some say, "In this Adhicitta Sutta (AN 3.103), as in 'A bhikkhu, monks, devoted to the super-mind should from time to time attend to three signs', the concentration-insight mind is intended here as the super-mind," but that is not beautiful. The former meaning should be taken.

ID845=Etamatthaṃviditvā means having known in every way this meaning of Venerable Piṇḍolabhāradvāja, which consists of devotion to the super-mind, endowed with the accomplishment of the undertaking and requisites. Thus, revealing "devotion to the super-mind is the practice of my teaching," he uttered this utterance.

Anūpavādo means not reviling anyone with speech. Anūpaghāto means not harming anyone with the body. Pātimokkhe: here, the meaning of the word pātimokkha has been stated in various ways below; in that pātimokkha. Saṃvaro is the characteristic of non-transgression of the seven āpattikkhandha (groups of offenses). Mattaññutā means knowing moderation in receiving and using. Pantañca sayanāsanaṃ means secluded lodging, free from crowding. Adhicitte ca āyogo means application to cultivation for the attainment of the eight attainments (samāpatti).

Anūpavādo means refraining from speech that obstructs anyone. Therefore, it encompasses all verbal morality. Anūpaghāto means not causing harm or injury to anyone with the body. Therefore, it encompasses all bodily morality. However, to show that both of these are included within the Buddhas’ teaching, it is said, ‘‘pātimokkhe ca saṃvaro.’’ The word ca is merely an expletive. Pātimokkhe ca saṃvaro means anūpavāda and anūpaghāta, which constitute restraint within the pātimokkha.

Pātimokkhe is a locative of location. Restraint is based on the pātimokkha. But what is it? It is anūpavāda and anūpaghāta. At the time of ordination (upasampadā), the pātimokkha morality is undertaken without distinction. For one who stands in that pātimokkha, restraint comes from not engaging in reviling and harming thereafter. Therefore, it is called anūpavāda and anūpaghāta.

Pātimokkhe is a locative of product, like "cessation of mind has wrong attention as its foundation" (saṃ. ni. 5.232). Therefore, anūpavāda and anūpaghāta are accomplished by the pātimokkha; the meaning is that anūpavāda and anūpaghāta are included within the pātimokkha restraint. Saṃvaro: by this, the four restraints—restraint of mindfulness (satisamvara), restraint of knowledge (ñāṇasamvara), restraint of patience (khantisaṃvara), and restraint of effort (vīriyasamvara)—are taken. This fourfold restraint is a means to the pātimokkha.

Mattaññutā ca bhattasmiṃ means knowing moderation in food regarding seeking, receiving, using, and relinquishing. Pantañca sayanāsanaṃ means secluded lodging, such as a forest or the foot of a tree, conducive to meditation. Adhicitte ca āyogo means application in the way of serenity and insight meditation for the purpose of accomplishing the supreme or highest mind, namely the fruition consciousness of arahantship, since it is superior to all other consciousnesses. Etaṃ buddhāna sāsanaṃ means that not reviling others, not harming, restraint in the pātimokkha, moderation in seeking, receiving, etc., living in seclusion, and application to the aforementioned higher mind, this is the teaching, advice, and instruction of the Buddhas. Thus, it should be understood that the three trainings are spoken of in this verse.

End of the commentary on the Sixth Sutta.

7. Sāriputtasuttavaṇṇanā

37.In the seventh, there is nothing new. In the verse, adhicetaso means one with a higher mind, one endowed with the highest mind, the fruition consciousness of arahantship. Appamajjato means not negligent, it is said of one endowed with continuous action in blameless qualities through diligence (appamāda). Munino: because "he knows both worlds, therefore he is called a sage (muni)" (dha. pa. 269; cūḷani. mettagūmāṇavapucchāniddesa 21), thus knowing both worlds is called silence (mona), therefore, a khīṇāsava is called a muni because he is endowed with knowledge, namely the knowledge of arahantship fruition. Monapathesu sikkhato means training in the paths of silence (mona), namely the thirty-seven factors of enlightenment (bodhipakkhiyadhamma) or the three trainings, which is the knowledge of arahantship. And this is said by taking the preliminary practice. For an arahat is one who has completed the training, therefore, the meaning here should be understood as follows: a muni is one who trains thus and has attained the state of a muni by this training. And since it is just this, therefore it is indeed fitting that the meaning of these three words—adhicetaso, appamajjato, and munino—be in terms of the lower path and fruition consciousnesses, in terms of diligence (appamāda) in the practice for the comprehension of the four noble truths, and in terms of the attainment of path knowledge. Alternatively, the words "appamajjato sikkhato" should be seen as having a causal meaning; adhicetaso because of diligence and because of training.

Sokā na bhavanti tādino means griefs, mental anguish based on unpleasant separations, etc., do not occur within such a tādi, a khīṇāsava muni. Or, alternatively, tādino means for such a muni endowed with such characteristics, griefs do not occur; this is the meaning here. Upasantassā means for one who is calmed by the utter calming of the passions, etc. Sadā satīmato means for one who is never without mindfulness due to having attained abundance of mindfulness.

Here, it should be understood that by "adhicetaso" is meant the higher mind training (adhicittasikkhā), by "appamajjato" is meant the higher morality training (adhisīlasikkhā), and by "munino monapathesu sikkhato" is meant the higher wisdom training (adhipaññāsikkhā). Or, by "munino" is meant the higher wisdom training, by "monapathesu sikkhato" is meant the preliminary practice of those supramundane trainings, and by "sokā na bhavantī" etc. is declared the benefit of the perfection of the trainings. The rest is as said before.

End of the commentary on the Seventh Sutta.

8. Sundarīsuttavaṇṇanā

38.In the eighth, the meaning of the words beginning with sakkato has already been described below. Asahamānā means not tolerating, being envious; the connection is that they were not tolerating the honor paid to the community of monks.

Sundarī was her name. It seems that at that time, among all the female wanderers, she was beautiful, lovely, pleasing, and endowed with the highest complexion; therefore, she was known as "Sundarī." And she was of unexpired youth and unrestrained behavior, therefore, those others incited Sundarī the female wanderer to evil deeds. For those other sectarians, seeing the great and immeasurable gain and honor accruing to the Blessed One and the community of monks from the time of the Buddha’s arising, in the manner described in the commentary on the Accosa Sutta below, being overcome by envy, gathered together and conferred, "We have been ruined and lost gain and honor since the arising of the ascetic Gotama; no one even knows of our existence. On what account does the world delight in the ascetic Gotama and offer him great honor and respect?" There one said, "He is born of a high family, descended from the unbroken lineage of Mahāsammata." Another said, "Many wonders appeared at his birth." Another, "When he was brought to salute Kāḷadeviḷa, his feet turned and rested in the ascetic's matted hair." Another, "At the plowing festival, when he was laid to sleep in the shade of a rose-apple tree, even when midday had passed, the shade of the rose-apple tree did not move but remained still." Another, "He is beautiful, lovely, pleasing, perfect in appearance." Another, "Seeing the signs of old age, sickness, death, and renunciation, he became agitated and renounced the future sovereignty of a wheel-turning monarch." Thus, not knowing the immeasurable accumulation of merit and wisdom that the Blessed One had gathered over countless eons, the unsurpassed path of alleviation that he had reached the peak of, and the incomparable Buddha-powers such as the accomplishment of knowledge and abandonment, they praised the various reasons for the Blessed One's esteem as they had seen and heard them, and seeking a reason for non-esteem and not finding it, they thought, "By what means could we create disrepute for the ascetic Gotama and destroy his gain and honor?" Among them, a sharp-witted counselor said, "Sirs, in this world of beings, there is no being not attached to the pleasure of women. And this ascetic Gotama is handsome, like a god, and young; having obtained a woman of his own kind, he would become attached. Even if he did not become attached, suspicion would arise in the people. Come, let us incite Sundarī the female wanderer in such a way that disrepute for the ascetic Gotama will spread throughout the earth."

‘‘aññatitthiyā paribbājakā bhagavato sakkāraṃ asahamānā’’tiādi.

Ussahasī means are you able. Atthaṃ means benefit or task. Kyāhaṃ means what shall I. Because those sectarians, being unknown to her, gathered her in with the mere connection of wandering ascetics as if they were relatives, saying, ‘‘ussahasi tvaṃ bhagini ñātīnaṃ atthaṃ kātu’’, therefore she, clinging to their feet like a deer to a vine, said, jīvitampi me pariccattaṃ ñātīnaṃ atthāyā, "even my life is relinquished for the benefit of my relatives."

Tena hī means, "Since you say, ‘even my life is relinquished for your benefit,’ and you are young, beautiful, and have attained loveliness, therefore you should do in such a way that disrepute will arise for the ascetic Gotama." Saying this, they incited her, "Go frequently to Jetavana." She, being foolish, like one wanting to play with a garland of flowers with a saw-toothed jaw, like one touching a rutting, fierce elephant with its trunk, like one grasping death with her forehead, assented to the words of the sectarians. Taking garlands, perfumes, unguents, betel, mouth fresheners, etc., and going towards Jetavana when the crowd was entering the city after hearing the Teacher’s Dhamma talk, if asked "Where are you going?", she would say, "To the ascetic Gotama; for I live with him in a private scented chamber." Living in a certain sectarian monastery, she would go down the road to Jetavana early in the morning and come towards the city. If asked "What, Sundarī, where have you gone?", she would say, "I lived with the ascetic Gotama in a private scented chamber, delighting him with the pleasure of passion, and have come back." Therefore it is said: ‘‘evaṃ ayyāti kho sundarī paribbājikā tesaṃ aññatitthiyānaṃ paribbājakānaṃ paṭissutvā abhikkhaṇaṃ jetavanaṃ agamāsī’’, "Thus, lady, Sundarī the female wanderer, promising those other sectarian wanderers, went frequently to Jetavana."

‘‘yadā te aññiṃsu titthiyā paribbājakā ‘vodiṭṭhā kho sundarī’’’tiādi.

Aññiṃsū means they knew. Vodiṭṭhā means clearly seen, especially seen coming and going to Jetavana, seen often. Parikhākūpe means in the moat gate. Yā sā, mahārāja, sundarī means, O great king, that female wanderer who is known and famous in this city as "Sundarī" because of her beauty. Sā no na dissatī means she, who should be cherished like our eyes and like our lives, is now not seen. Yathānikkhittaṃ means placed by oneself among garlands and ornaments as had been arranged by a man ordered to do so. "Yathānikhātaṃ" is also a reading, meaning in the manner of being buried in the earth.

Rathiyāya rathiyaṃ means from street to street. Vīthī means a thoroughfare. Siṅghāṭakaṃ means a three-way intersection. Alajjino means not ashamed, devoid of disgust for evil. Dussīlā means immoral. Pāpadhammā means of base nature, of low conduct. Musāvādino means being immoral, they are liars because they falsely say "we are virtuous." Abrahmacārino means they revile, saying "these are not followers of the noble life due to not abstaining from sexual intercourse." Dhammacārino means followers of good conduct. Samacārino means followers of right conduct of body, etc. Kalyāṇadhammā means of beautiful nature; the connection is that they will claim. Because of the association with the word nāma, here the future tense "they will claim" is used. Sāmaññaṃ means the state of an ascetic, the pacifying of evil. Brahmaññaṃ means the state of excellence, the banishing of evil. Kuto means for what reason. Apagatā means gone away, fallen away. Purisakiccaṃ they say referring to not abstaining from sexual intercourse.

‘‘atha kho sambahulā…pe… nihīnakammā manujā paratthā’’ti. There, neso, bhikkhave, saddo ciraṃ bhavissatīti the Teacher, knowing the arising of that disrepute with his all-knowing wisdom, spoke reassuring the monks.

Abhūtavādī means one who falsely accuses another of a fault without seeing it, falsely attributing what is untrue. Yo vāpi katvā means or one who, having done an evil deed, says "I did not do this." Pecca samā bhavantī means both of those people, having gone from here to the next world, become equal in destiny by going to hell. For their destiny is determined, but their lifespan is undetermined. For having done much evil, one suffers long in hell; having done little, one suffers for only a short time. However, since their actions are both base, therefore it is said: nihīnakammā manujā paratthā, "people of base deeds in the next world." The connection of the word "paratthā" is with the word "peccā" before it; having gone from here to the next world, those people of base deeds become equal in the next world; this is the meaning.

Pariyāpuṇitvā means having learned. Akārakā means not doers of the offense. Nayimehi kataṃ means, it seems they had this thought: "These renunciates, descendants of the Sakyans, surely have not committed that evil deed that other sectarians proclaimed while wandering throughout the city. Since they show no change even when we accuse them with such impolite, harsh words, and they do not abandon patience and gentleness, but only speak the Dhamma, saying, 'A liar goes to hell,' they are indeed swearing. These renunciates, descendants of the Sakyans, accuse us without investigation, as if swearing an oath." Or alternatively, "Those who, having done it, say, 'I did not do it'," are swearing, meaning they are swearing an oath to us to make us understand their non-doing.

For those people, immediately upon hearing the verse spoken by the Buddha, serenity arose due to the Buddha's power, and a sense of urgency arose: "This was not seen by us directly, what is heard is sometimes true and sometimes not, and these other sectarians wish them harm and are unkind to them, therefore we should not say this based on faith, for renunciates are difficult to understand." From then on, they refrained from that.

"Then a number of monks... the sound disappeared, venerable sir."

But why didn't the Buddha reveal to the monks that "this is the deed of the sectarians?" There is no purpose in revealing it to the noble ones; but to ordinary people, he didn't reveal it because "for those who would not believe, it would lead to long-term harm and suffering." Moreover, it is not customary for Buddhas to foretell such future events. The Buddha only reveals the defilement side with reference to others; and because an action that has been done cannot be reversed, the Buddha sat silently, overlooking the false accusation and its cause. For it was said:

"Not in the sky, nor in the middle of the ocean,
Nor by entering a cleft in the mountains;
There is no place on earth
Where one can stand and be freed from an evil deed." (dha. pa. 127; mi. pa. 4.2.4);

Etamatthaṃ viditvā means having known in every way that there is no endurance for the wise, endowed with the strength of patience, for harsh words uttered by foolish people, even in a heart-rending way. Imaṃ udānaṃ means he uttered this udāna that reveals the strength of endurance and patience.

tudanti vācāya janā asaññatā, sarehi saṅgāmagataṃva kuñjaraṃ means undisciplined, unrestrained foolish people, lacking any discipline of body etc., pierce and wound with word-arrows, word-weapons, like archers ( paṭiyodhā) [wound] an elephant in battle. This is their nature. Sutvāna vākyaṃ pharusaṃ udīritaṃ, adhivāsaye bhikkhu aduṭṭhacitto means the bhikkhu, hearing those harsh words, utterances spoken by those foolish people in a heart-rending way, rejecting the untrue from the true, remembering my simile of the saw (ma. ni. 1.222 ādayo), being even slightly without hatred in his mind, seeing fear in saṃsāra, [thinking] "this is the nature of saṃsāra," should endure, should be patient, standing in the endurance of patience. This is the meaning.

Here it is said: But what is that deed, that the Teacher, who for an immeasurable time had purposefully accumulated a vast store of merit, encountered such a terrible false accusation? It is said: This Blessed One, in a past life when he was a Bodhisatta, was a rogue named Muṇāli, frequented evil people, and was abundant in unwise consideration. One day, he saw a Paccekabuddha named Surabhi wrapping his robe to enter the city for alms. At that time, a certain woman was walking not far from him. The rogue falsely accused, "This renunciate is not practicing celibacy." Due to that deed, after suffering in hell for many hundreds of thousands of years, now, as a Buddha, he encountered a false accusation because of Sundarī, as a remainder of the result of that very deed. Just as this is, so too the sufferings attained by Ciñcamāṇavikā and other women who distorted [the truth] due to the accusation of the Blessed One, etc., are all remainders of the result of deeds done in the past, which are called "karmic remnants". It was said in the Apadāna (apa. thera 1.39.64-96) –

"Near Lake Anotatta, on a delightful stone slab;
Amidst various jeweled lights, in a forest of diverse scents.

"Surrounded by a large Saṅgha of monks, the Leader of the World;
Seated there, he declared his past deeds.

"Listen, monks, to what deed was done by me;
Even in Buddhahood, the remnant of a deed ripens.

1.

"I was a rogue named Muṇāli in former lives;
I falsely accused the Paccekabuddha Surabhi, who was innocent.

"By the result of that deed, I wandered long in hell;
For many hundreds of thousands of years, I felt painful sensations.

"By the remainder of that deed, in this final existence;
I received false accusation, because of Sundarī.

2.

"For the Buddha, the Overcomer of All, there was a disciple named Nanda;
Accusing him, I wandered long in hell.

"For ten thousand years, I wandered long in hell;
Having obtained human existence, I received much false accusation.

"By the remainder of that deed, Ciñcamāṇavikā;
Falsely accused me with what was untrue, before the assembly of people.

3.

"I was a Brahmin, learned, honored by Sakka;
In a great forest, I recited mantras to five hundred youths.

"The Ṛṣi Bhīma, the Accomplished One, possessed of five super-knowledges and great power;
Seeing him arrive, I falsely accused him, who was innocent.

"Then I said to my disciples, 'This Ṛṣi enjoys sensual pleasures';
As I spoke, the youths approved.

"Then all the youths, while begging from family to family;
Said to the great multitude, 'This Ṛṣi enjoys sensual pleasures.'

"By the result of that deed, these five hundred monks;
All received false accusation, because of Sundarī.

4.

"In the past, I killed my half-brother, for the sake of wealth;
I threw him into a mountain gorge, and crushed him with a stone.

"By the result of that deed, Devadatta threw a stone;
A fragment of rock crushed the toe of my foot.

5.

"In the past, as a boy, while playing on a great road;
Seeing a Paccekabuddha, I threw a potsherd on the path.

"By the result of that deed, in this final existence;
Devadatta employed killers to kill me.

6.

"In the past, I was an elephant trainer, to the supreme Paccekamuni;
As he went for alms, I frightened him with an elephant."

"By the result of that deed, the intoxicated elephant Nāḷāgiri;
Came violently in the city of Giribbaja.

7.

"I was a king, a ruler of the earth, I killed a man with a spear;
By the result of that deed, I suffered greatly in hell.

"By the remainder of that deed, now a splinter;
Pierced the skin on my foot, truly a deed does not perish.

8.

"In the village of Kevatta, I was a fisherman's boy;
Seeing the fish being killed, I felt joy.

"By the result of that deed, I had a headache;
And all the Sakyans were killed, when Viṭaṭūbha slew [them].

9.

"In the dispensation of Phussa, I criticized the disciples;
'Eat and consume barley, and do not eat rice'.

"By the result of that deed, I ate barley for three months;
Invited by a Brahmin, I resided in Verañja at that time.

10.

"While the Awakened One was living, I harassed Mallaputta;
By the result of that deed, I had a backache.

11.

"I was a physician, I purged a wealthy man's son;
By the result of that deed, I had dysentery.

12.

"I, Jotipāla, said to Kassapa, the Sugata, at that time;
'From where will a shaved-head obtain enlightenment? Enlightenment is extremely difficult.'

"By the result of that deed, I practiced much hardship;
For six years in Uruvelā, then I attained enlightenment.

"Not by this path did I attain supreme enlightenment;
I would seek by a wrong path, hindered by past deeds.

"Deeds of merit and demerit being exhausted, devoid of all torment;
Without sorrow, without effort, I will be extinguished, free from āsavas.

"Thus spoke the Victor, before the Saṅgha of monks;
Having attained all-knowledge and power, by the great lake Anotatta." (apa. thera 1.39.64-96);

The commentary on the Eighth Sutta is finished.

9. Upasenasuttavaṇṇanā

39.In the ninth, upasenassa here, Upasena is the name of that elder; but because he was the son of Vaṅganta the Brahmin, he is also known as "Vaṅgantaputta."

This elder was the younger brother of the venerable Sāriputta. Having gone forth into the Teaching, becoming an upajjhāya for two years without ordaining according to the prescribed rule, he ordained one monk and went with him to attend upon the Blessed One. The Blessed One, having asked about his relationship with that monk, according to the method that comes in the Khandhaka, rebuked him, "You are too quick, foolish man, to turn to abundance, to the formation of a group" (mahāva. 75). Like a fine horse struck with a goad, with a mind full of urgency, [thinking] "If I am now rebuked by the Blessed One because of the assembly, then indeed, relying on the assembly, I might be praised," he became energetic, undertaking all the dhuta practices and beginning insight meditation. Before long, having become a great arahant with the six super-knowledges and the analytical knowledges, having made those who were dependent on him observe the dhutaṅgas, he approached the Blessed One with them. According to the method that comes in the established rule of training (pārā. 565 ādayo), having received praise from the Blessed One because of his assembly, "Your assembly is delightful, Upasena," he was placed at the foremost, "Among my monastic disciples who are delightful in every way, this is Upasena Vaṅgantaputta" (a. ni. 1.213), and was among the eighty great disciples.

‘‘āyasmato upasenassa vaṅgantaputtassa rahogatassā’’tiādi vuttaṃ.

rahogatassāti of one gone into seclusion. Paṭisallīnassāti of one who is secluded. Evaṃ cetaso parivitakko udapādīti in this way, a thought of the mind arose in the way that is now being described. Lābhā vata meti "These are gains for me," referring to these things such as obtaining human existence, the arising of a Buddha, and the acquisition of faith. Suladdhaṃ vata meti "This is well-gained by me," referring to this going-forth, higher ordination in the Teaching of the Blessed One, attendance upon the Triple Gem, etc., that has been obtained by me. To explain the reason for that, he says ‘‘satthā ca me’’tiādi.

satthā. Because of reasons such as being fortunate, bhagavā. Because he is far from defilements, because he has destroyed the enemies of defilements, or because he has broken the spokes of the wheel of saṃsāra, because he is worthy of offerings, etc., because there is no secret in doing evil, arahaṃ. Because he is completely and rightly awakened to all dhammas, sammāsambuddhoti this is the summary here, but the detailed explanation should be taken from the section on recollection of the Buddha in the Visuddhimagga (visuddhi. 1.123 ādayo).

Svākkhāte means well-proclaimed, spoken having made it lead definitively to liberation. Dhammavinaye means in the Teaching and the Discipline. For, by preserving from falling into the suffering of saṃsāra, and by eliminating defilements such as greed, for those who practice according to the instruction, it is called Dhammavinaya. Sabrahmacārino means those who live together with (saha caranti) the dispensation of the Blessed One, known as Brahma in the sense of excellence, that is, the Noble Path (ariyamagga), that is, those who practice it. Sīlavanto means virtuous by way of the morality of the path and fruition (maggaphalasīla). Kalyāṇadhammā means those who have good and beautiful qualities (kalyāṇā sundarā dhammā) such as concentration, wisdom, deliverance, and the vision and knowledge of deliverance. By this, he shows the Sangha's good conduct. Sīlesu camhi paripūrakārī means "Having gone forth, I did not live indulging in idle talk, being of lax conduct; but indeed, fulfilling the four kinds of morality—the restraint of the Pātimokkha, etc.—unbroken, unblemished, spotless, without defects, freely held, praised by the wise, not clung to, I attained only the Noble Path." By this, he indicates his attainment of the two lower fruits. For the Stream-enterer and Once-returner are fulfillers of morality. Susamāhito camhi ekaggacitto means I am also, in every way, well-composed with concentration (samādhi), by way of access and attainment, and with undistracted mind. By this declaration of being a fulfiller in concentration, he indicates his attainment of the third fruit. For the Non-returner is a fulfiller in concentration. Arahā camhi khīṇāsavo means I am an Arahant, one whose āsavas are destroyed, since the āsavas of sensual desire, etc., are entirely destroyed; therefore, one who has exhausted the fetters of becoming, worthy of offerings in the world with its devas. By this, he shows that he has done what needs to be done. Mahiddhiko camhi mahānubhāvo means I am one of great power, possessing great mastery in the powers of resolve, transformation, etc., and one of great majesty, with the accomplishment of the majestic power of merit and the power of virtues. By this, he indicates his mastery of mundane supernormal knowledges (lokiyābhiññā), the sequential attainments of abiding, and the practice of concentration. For the noble ones, having mastery in the supernormal knowledges, are of great power by accomplishing what is desired, and of great majesty because their minds are purified by various attainments of abiding due to the accomplishment of prior conditions.

Bhaddakaṃ me jīvitanti as long as this body lasts for me, who am endowed with such virtues as morality, only the welfare and happiness of beings increase, and my life is auspicious and beautiful since I am a field of merit. Bhaddakaṃ maraṇanti but if this fivefold aggregation of existence were to be extinguished today or at this very moment, like a flame without fuel, then that death of mine, known as parinibbāna, without rebirth, would also be auspicious. Thus, he indicates such a state in both cases. Thus, the great elder, due to the overflowing of suppressed pleasantness, contemplated with great pleasantness and with appreciation and joyful response to the Dhamma.

‘‘atha kho bhagavā…pe… udānesī’’ti.

yaṃ jīvitaṃ na tapatīti that life does not torment or trouble the arahant in any way because of the complete absence of the continuation of aggregates in the future; or the present life does not trouble him since, due to the attainment of the fullness of mindfulness and wisdom, and the conjunction of mindfulness and clear comprehension in all things, it is entirely a conditioned phenomenon. For the blind worldling who associates with evil people and is abundant in unwise reflection, who has done no good and accumulated no merit, is tormented by remorse, saying, "I have not done good," etc.; thus, that life torments him. But the others, having done no evil and accumulated merit, along with the seven trainees (sekha), do not torment themselves with subsequent regret by avoiding tormenting things and possessing non-tormenting things; thus, their life does not torment them. In the case of the arahant, there is nothing more to say; thus, the description has been made in terms of the suffering of existence.

Maraṇante na socatīti he does not grieve at the end, which is called death, or near death, since sorrow has been uprooted by the path of the Non-returner. Sa ve diṭṭhapado dhīro, sokamajjhe na socatīti that one is called "diṭṭhapado", because he has seen the four foundations of mindfulness, or Nibbāna itself; "dhīro" because he is endowed with fortitude; the arahant does not grieve even while standing in the midst of "soka", that is, beings who have not overcome their attachment, who are named "soka" because of their nature to grieve, or in the midst of worldly conditions that are the cause of sorrow.

‘‘ucchinnabhavataṇhassā’’tiādi, he said. Therein, he whose craving for existence (bhavataṇhā) is entirely cut off by the supreme path is one whose craving for existence is cut off. Of that bhikkhu, whose defilements are without remainder, whose mind is peaceful, and whose āsavas are destroyed.

Vikkhīṇo jātisaṃsāroti The round of rebirths is extinguished i.e. the continuous succession of aggregates, elements and sense bases is called "saṃsāra".

natthi tassa punabbhavoti since there is no future existence for that noble person of such a kind, therefore, his round of rebirths is exhausted. But why is there no future existence for him? Because he is one whose craving for existence is cut off and whose mind is peaceful; therefore, it should be stated by turning it around. Or, the meaning should be construed as: the round of rebirths is exhausted, and therefore there is no future existence for him.

The commentary on the ninth sutta is finished.

10. Sāriputtaupasamasutta Commentary

40.In the tenth: attano upasamanti his own calming, the calming of his own defilements without remainder by the supreme path, which is the cause for the attainment of the highest perfection of a disciple.

‘‘attano upasamaṃ paccavekkhamāno’’ti.

Others say, "The elder, having attained the fruition attainment of arahantship and reviewing it, frequently contemplates calming, thinking, 'Indeed, this peaceful and refined state has the unconditioned element as its object, and is itself the calming of defilements.'" But others say, "Here, calming (upasama) is the supreme fruition that arises at the end of the calming of defilements without remainder, and he was sitting reviewing that."

Etamatthaṃ viditvāti having known in every way this meaning, which is stated in terms of calming (upasama), that is, the abandonment of defilements or the supreme fruition, which is the cause of great wisdom etc., of the venerable Sāriputta, which is unique among disciples and not shared by others, he uttered imaṃ udānaṃ, this utterance, which illuminates its power.

upasantasantacittassāti one whose mind is calmed and at peace is one whose mind is calmed, being calmed in itself. For the mind is said to be calmed through the suppression of defilements by attainment (samāpatti), but not entirely "calmed and at peace" because that calming is not permanent, unlike that by the supreme path. But since the defilements of the arahant are entirely eradicated by that path, his mind is said to be "calmed and at peace" because it is supremely peaceful, having been calmed from defilements by the lower paths of serenity and insight, and because there is no further need to calm defilements. Therefore, it was said: "one whose mind is calmed, being calmed in itself is upasantasantacitto". Upasantanti vā upasamo vuccati, calming is called "upasama"; therefore, "upasantasantacittassā" means of one whose mind is peaceful with supreme calming.

Or, even though there is the calming of defilements without remainder for all arahants, the Teacher said, distinguishing it with the word "upasantasantacittassā" "calmed and peaceful mind" in order to show that the calming of defilements of the general of the Dhamma is special, unique among disciples, and the cause for the attainment of the highest perfection of the knowledge of a disciple.

Netticchinnassāti "netti" means craving for existence (bhavataṇhā), because it leads (nayanato) to saṃsāra; he whose "netti" is cut off is netticchinno. Of that netticchinno, that is, of one who has abandoned craving. Mutto so mārabandhanāti such a one, whose fetters of existence are exhausted, is freed from all the bonds of Māra; there is nothing that needs to be done by him for liberation from the bonds of Māra; therefore, the general of the Dhamma contemplates his own calming. The rest is as previously stated.

The commentary on the tenth sutta is finished.

And the Meghiyavagga Commentary is finished.