Khuddakanikāye

5. Soṇavagga

1. Piyatarasutta Commentary

41.In the first of the Great Section, mallikāya deviyā saddhinti with Mallikā, his queen consort by name. Uparipāsādavaragatoti he went to the top of the excellent palace. Kocañño attanā piyataroti is there anyone else more dear than oneself. Atthi nu kho teti he asks the queen, "Do you have?"

Why does he ask? Because she was the daughter of a poor garland-maker in Sāvatthi. One day, having taken a cake from the shop and going to the garland-maker's park, intending to eat it, she saw the Blessed One, surrounded by the Sangha of bhikkhus, entering for alms on the way, and with a delighted mind, she gave it to the Blessed One. The Teacher indicated a manner of sitting in such a place. The Elder Ānanda spread out a robe and gave it. The Blessed One sat there, ate that cake, rinsed his mouth, and showed a smile. The Elder asked, "What will be the result of this gift, venerable sir?" "Today, Ānanda, she has given the first meal to the Tathāgata; today, she will become the chief queen consort of King Kosala, beloved and pleasing." On that very day, the king, having fought with his nephew in the village of Kāsī and being defeated, fled and entered the city, thinking, "I will await the arrival of the army," he entered that garland-maker's park. Seeing the king arrive, she did her duty to him. The king, pleased with her service, had her father summoned, gave great wealth, had her brought to the inner palace, and established her in the position of chief queen consort. Then one day, the king thought, "I have given her great wealth; why don't I ask her, 'Who is dear to you?' She will say, 'You, great king, are dear to me,' and then she will ask me again, and then I will say to her, 'You yourself are dear to me.'" Thus, he asked, making an agreeable conversation for the purpose of generating mutual trust.

‘‘natthi kho me, mahārāja, kocañño attanā piyataro’’ti she said, "There is no one else dearer to me than myself, great king." Having spoken, desiring to make the meaning she declared herself apparent to the king by skillful means, ‘‘tuyhaṃ pana, mahārāja, atthañño koci attanā piyataro’’ti she asked the king in the same way that she had been asked by the king himself. The king, unable to turn away because she spoke with a charming manner, also spoke with the same charming manner as the queen had declared.

Having declared it, he thought, being of slow wit, "I am the king, the lord of the earth, having conquered and inhabited a great territory; it is fitting for me to say, 'I do not see anyone else dearer than myself,' but this lowly woman, born of a humble family, having been placed in a high position by me, does not cherish me, her lord, in that way; she says in my presence, 'Only myself is dear'; how harsh she is!" Being displeased, he reproached her, saying, "Are not the three jewels dearer to you?" The queen said, "I cherish the three jewels, desiring my own happiness in heaven and the happiness of liberation; therefore, only myself is dearer to me." And all this world cherishes only its own benefit; even when desiring a son, it desires, "This one will support me in old age"; a daughter, "She will increase my family"; a wife, "She will attend to my feet"; and other relatives and friends for the sake of their respective duties; thus, seeing only its own benefit, the world cherishes others. This is the queen's intention.

‘‘atha kho rājā pasenadi kosalo…pe… piyataro’’ti.

Etamatthaṃ viditvāti having fully known this meaning stated by the king, "In the world, only oneself is dearer to all beings," he uttered imaṃ udānaṃ, this utterance, which illuminates its meaning.

sabbā disā anuparigamma cetasāti having gone around with the mind all the ten directions without remainder in the manner of seeking. Nevajjhagā piyataramattanā kvacīti a person, seeking with all his effort, would never find or see anyone else exceedingly dearer than oneself anywhere in all directions. Evaṃ piyo puthu attā paresanti thus, because of the unavailability of anyone dearer than oneself, one's own self is dear to each and every being separately. Tasmā na hiṃse paramattakāmoti since in this way every being cherishes itself, desiring its own happiness and averse to suffering, therefore, one who desires one's own welfare and happiness should not harm another being, even beginning with a small ant, nor should one injure them even with a hand, clod of dirt, or stick. For the suffering done to another will appear in oneself at a later time, like one moving from there. This is the nature of actions.

The commentary on the first sutta is finished.

2. Appāyukasutta Commentary

ID958=42. In the second instance, "acchariyaṃ, bhante" (amazing, venerable sir), this should be understood in the sense of reproachful amazement, as in the Meghiya Sutta. "Yāva appāyukā" (of short life) means having a very limited lifespan, living only a very short time. "Sattāhajāte" (born after seven days) means born in seven days, referring to one born after seven days. "Tusitaṃ kāyaṃ upapajjī" (was reborn in the Tusita realm) means was reborn in the Tusita deva-realm, in the manner of taking rebirth.

ID959=He began with "acchariyaṃ, bhante," etc.

ID960="He began with ‘acchariyaṃ, bhante’ etc." That is without reason. The Blessed One, in permitting a woman, whether his mother or another woman, to go forth in his Dispensation, does so with great consideration, not lightly, desiring its long continuance.

ID961=He spoke the words beginning with ‘acchariyaṃ, bhante’.

ID962=He began with "evametaṃ, ānandā" (so it is, Ānanda), etc. But this is a law, since just as all Bodhisattas, having fulfilled the perfections and being reborn in the Tusita heaven, remain there as long as their lifespan lasts, and at the end of their lifespan, being entreated by deities from ten thousand world-systems gathered together to attain complete enlightenment by taking rebirth in the human world, consider the island, country, and family, just as the lifespan of their mother, and then take rebirth, so also this Blessed One, having been a Bodhisatta and dwelling in the Tusita heaven, while contemplating the five great contemplations, determined the lifespan of his mother to be ten months plus seven days, and knowing that "this is the time for my rebirth, now it is fitting to arise," only then did he take rebirth. Therefore, this should be understood as the established custom of all Bodhisattas. Therefore, the Blessed One said: "appāyukā hi, ānanda, bodhisattamātaro hontī" (for short-lived, Ānanda, are the mothers of Bodhisattas), etc.

ID963=kālaṃ karontī (they pass away) means they pass away due to the exhaustion of the aforementioned lifespan, not because of childbirth. The place resided in by Bodhisattas in their last existence is like a shrine room, not fit for the use of others, and it is not possible to remove the Bodhisatta's mother and place another in the position of chief queen. Therefore, that is the extent of the Bodhisatta's mother's lifespan, and therefore they pass away at that time. Indeed, with this very purpose in mind, the great Bodhisattas make the fifth great contemplation.

ID964=But at what age do they pass away? In middle age. For in the first age, the desire and passion in beings is strong, therefore women who conceive at that time are mostly unable to protect the embryo. If they do conceive, the embryo is subject to many illnesses. But having passed two-thirds of middle age, the physical base is clear, and children born in a clear physical base are healthy. Therefore, Bodhisatta mothers, having experienced prosperity in their first age, give birth in the third part of middle age and then pass away.

ID965=Etamatthaṃ viditvā (knowing this matter) means knowing this matter of the Bodhisatta's mother and of all other beings, that life ends in death, with the purpose of revealing that meaning, as an encouragement to blameless practice, imaṃ udānaṃ udānesi (he uttered this utterance).

ID966=ye kecī (whoever) is an unspecified designation. Bhūtā (have come to be) means have been born. Bhavissantī (will come to be) means will be born in the future. The word vā is in the sense of विकल्पत्थो (alternation), and the word api is in the sense of सपिण्डनत्थो (inclusion). Therefore, it includes those being born. To this extent, it encompasses beings without remainder in terms of the three times, past, present, and future. Moreover, beings in the womb are called "bhūtā" (have come to be) from the time they emerge from the womb, before that they are called "bhavissantī" (will come to be). Spontaneously born beings are called "bhūtā" from the moment of the rebirth-consciousness onward, before that they are called "bhavissantī" in terms of future arising. Or all beings are called "bhūtā" in terms of present existence, and "bhavissantī" in terms of future rebirth. Those whose defilements are destroyed are called "bhūtā." For they have come to be and will not be again, those different from them are called "bhavissantī."

ID967=Sabbe gamissanti pahāya dehanti (all will depart, abandoning the body): all beings of the aforementioned types, divided into many categories according to all existences, births, destinies, consciousness, states of being, and abodes of beings, will depart to another world, abandoning, leaving behind, their bodies, their own physical forms; but those in higher training, nibbāna. Here, it shows that there is no such thing as one who is not subject to death. Taṃ sabbajāniṃ kusalo viditvāti (the skilled one, knowing all this) means the skilled one, the wise person, knowing all this birth, decay, and death of all beings, or knowing all the birth, destruction, and impermanence of all beings through mindfulness of death or through reflection on impermanence. Ātāpiyo brahmacariyaṃ careyyāti (the ardent one should live the holy life): being endowed with energy called "ātāpiyo" while doing the work of insight, being energetic due to having aroused energy in terms of the fourfold right exertion, one should live, practice, the path of the holy life, the means of completely overcoming death without remainder.

ID968=The commentary on the Second Sutta is finished.

ID969=##### 3. Commentary on the Suppabuddha the Leper Sutta

ID970=43. In the third [sutta], "rājagahe suppabuddho nāma kuṭṭhī ahosī" (in Rājagaha there was a leper named Suppabuddha): there was a certain man named Suppabuddha in Rājagaha. And he was a leper, his body severely disfigured by leprosy. "Manussadaliddo" (destitute among men) means the most miserable among all the people in Rājagaha. For he wears rags sewn together from scraps of cloth discarded by people on garbage heaps, and living on bits of rice and leftovers obtained by going from house to house with a bowl, he does not even get enough, due to past actions. Therefore, it is said "destitute among men." "Manussakapaṇo" (wretched among men) means having reached the utmost wretchedness among men. "Manussavarāko" (miserable among men) means exceedingly pitiable, being despised and scorned by men. "Mahatiyā parisāyā" (with a large assembly) means with a large assembly of monks and an assembly of lay followers.

ID971=It is said that one day the Blessed One, surrounded by a large Saṅgha of monks, entered Rājagaha for alms, and after making alms-gathering easy for the monks, after the meal, returning from the alms round with a few monks, he stood inside the city in a certain delightful place, waiting for the lay followers who had given alms and for the remaining monks to come. As soon as the monks arrived from here and there, they surrounded the Blessed One, and the lay followers also approached the Blessed One, thinking, "Having heard the അനുമോദന (anumodana), we will pay homage and return," and a great gathering took place. The Blessed One indicated the manner of sitting. As soon as they spread the seat worthy of the Buddha. Then the Blessed One, illuminating that entire place with the splendor of his incomparable physical form, resplendent with the eighty minor marks, shining with the radiance of a fathom's length, emitting the six-colored Buddha-rays of blue, yellow, red, white, crimson, and brilliant, like the full moon surrounded by a host of stars, surrounded by the Saṅgha of monks, sat on the excellent seat prepared for the Buddha, roaring like a lion with golden mane on a slab of red arsenic, preaching the Dhamma with a sweet Brahma-like voice like a Karavika bird.

ID972="tena kho pana samayena bhagavā mahatiyā parisāya parivuto dhammaṃ desento nisinno hotī" (at that time, the Blessed One was seated, surrounded by a large assembly, teaching the Dhamma).

ID973="addasā kho suppabuddho kuṭṭhī…pe… tattheva ekamantaṃ nisīdi ‘ahampi dhammaṃ sossāmī’" (then Suppabuddha the leper saw…and…sat down there to one side, thinking, ‘I too will listen to the Dhamma’).

ID974=Sabbāvantanti (all those present) means all those with all qualities, inferior and superior, without leaving anything out. "Sabbavanta" is also read. Cetasāti (with his mind) means with the mind connected to the Buddha-eye. For knowledge is indicated by the chief of the mind, therefore it means with the knowledge of inclinations and underlying tendencies and with the knowledge of the superiority of faculties. Ceto paricca manasākāsīti (having encompassed the minds he turned his mind to them) means having individually distinguished the minds of that assembly, he turned his mind to them, he observed them. Bhabbo dhammaṃ viññātunti (capable of understanding the Dhamma) means capable of attaining the Dhamma of the path and fruit, endowed with supportive conditions. Etadahosīti (it occurred to him) means even though this Suppabuddha, having offended a Private Buddha in Tagarasikhi, was born in such a condition, the supportive conditions for the path and fruit are shining within his heart, like a gold coin covered with dust, therefore he can be easily taught, this occurred [to the Buddha]. Therefore, he said: "ayaṃ kho idha bhabbo dhammaṃ viññātu" (this one here is capable of understanding the Dhamma).

ID975=Anupubbiṃ kathanti (gradual teaching) means gradual teaching in this way: first giving, then morality, then heaven, then the path. For the Blessed One first shows the enjoyment together with the cause, and then, in order to distinguish beings, reveals the danger in various ways, and by hearing the danger, he reveals detachment by way of describing the qualities of renunciation to those whose hearts are agitated.

ID976=Dānakathanti (talk on giving): giving is the source of happiness, the root of prosperity, the foundation of wealth, a refuge, shelter, destination, and final support for one who has gone astray; there is no refuge, foundation, support, shelter, destination, or final support like giving in this world or the next. This is like a jeweled lion throne in the sense of being a refuge, like the great earth in the sense of being a foundation, like a support rope in the sense of being a support, like a boat in the sense of being a means of crossing over suffering, a hero in battle in the sense of giving assurance, a city surrounded by a strong moat in the sense of protecting from fear, a lotus in the sense of being undefiled by the impurities of stinginess, etc., fire in the sense of burning them up, a poisonous snake in the sense of being difficult to approach, a lion in the sense of being fearless, an elephant in the sense of being strong, a white bull in the sense of being regarded as auspicious, a rain cloud king in the sense of leading to a safe land. Giving bestows sovereignty in the world, the prosperity of a wheel-turning monarch, the prosperity of Sakka, the prosperity of Māra, the prosperity of Brahmā, the knowledge of a disciple's perfection, the knowledge of a Private Buddha, the knowledge of a Fully Enlightened Buddha. This is the talk connected with the qualities of giving.

ID977=Sīlakathanti (talk on morality): morality is a refuge, foundation, support, shelter, destination, and final support for beings. There is no refuge, foundation, support, shelter, destination, or final support like morality for prosperity in this world or the next, no adornment like the adornment of morality, no flower like the flower of morality, no fragrance like the fragrance of morality. For the world, including the devas, never tires of beholding one adorned with the adornment of morality, wearing the garland of morality, anointed with the fragrance of morality. This is the talk connected with the qualities of morality.

ID978=Saggakathanti (talk on heaven): heaven is desirable, lovely, and pleasing; constant delights and constant prosperity are obtained there. The Cātumahārājika devas enjoy divine happiness and divine prosperity for ninety million years, the Tāvatiṃsa devas for three hundred and sixty million years. This is the talk connected with the qualities of heaven. The mouth of the Buddhas is not sufficient to describe the prosperity of heaven. It has also been said, "In many ways, monks, I would speak about heaven," etc.

ID979=ādīnavanti (drawbacks): faults. Okāranti (wretchedness): the nature of being inferior, to be served by the inferior, not to be served by the superior, the nature of being base. Saṃkilesanti (defilement): the defilement of beings in saṃsāra by them. Therefore, he said, "Indeed, beings are defiled" (ma. ni. 2.351).

ID980=nekkhamme ānisaṃsaṃ pakāsesi (he revealed the benefit in renunciation): he showed and described the qualities in going forth and in jhāna, etc. Among kallacittantiādi (having a pliable mind), kallacittanti (pliable mind) means having a workable mind, because the mental defects of disbelief, etc., have disappeared due to the teaching given below, and the mind has become workable by approaching the state of being a vessel for the teaching above, it means a mind fit for work. muducittaṃ (soft mind) due to the absence of defilements of views, conceit, etc. vinīvaraṇacittaṃ (mind free from hindrances) due to the absence of sensual desire, etc. udaggacittaṃ (uplifted mind) with great joy and delight in right practice. There, pasannacittaṃ (clear mind) with the accomplishment of faith. The connection is "when the Blessed One knew."

ID981=kallacittanti (pliable mind): a healthy mind due to the absence of sensual desire. Muducittanti (soft mind): a mind that is not hard due to the absence of ill-will, by way of loving-kindness. Vinīvaraṇacittanti (mind free from hindrances): a mind that is not covered due to the absence of restlessness and remorse, by way of non-distraction. Udaggacittanti (uplifted mind): a mind that is not sluggish due to the absence of sloth and torpor, by way of being energized. Pasannacittanti (clear mind): a mind that is convinced in right practice due to the absence of doubt.

Atha means afterwards. Sāmukkaṃsikā means that which is raised and taken by oneself, seen by oneself through self-existent wisdom, unique to oneself. What is that? The teaching of the Noble Truths. Therefore, he said, "suffering, origin, cessation, path". This indeed is showing the true form of the truths; therefore, in this place, the Noble Truths should be discussed. They have been described in detail in all aspects in the Visuddhimagga (Visuddhi. 2.529), and should be understood according to the method stated there.

With Seyyathāpī etc., he shows the abandoning of defilements and the arising of the Noble Path in Suppabuddha by way of simile. Apagatakāḷaka means with blackness removed. Sammadevā means very well indeed. Rajana means various dyes such as blue, yellow, red, and madder. Paṭiggaṇheyyā means would accept, would become radiant. Tasmiṃyeva āsane means in that very seat. This shows his quickness in insight, sharpness of wisdom, ease of practice, and quickness of realization. Virajaṃ vītamala means without dust due to the absence of passion-dust leading to bad destinies, and without stain due to the removal of all views and doubts. Or, virajaṃ means without the dust of defilements destroyed by the first path, and vītamalaṃ means with the removal of the five kinds of wrong conduct. Dhammacakkhu means the Sotāpatti path is intended. To show the manner of its arising, "yaṃkiñci samudayadhammaṃ, sabbaṃ taṃ nirodhadhamma" is stated. For that arises apprehending cessation as its object, penetrating conditioned phenomena according to its function.

Herein, this is the connection of the simile: the mind should be seen like a cloth, the mind being soiled by passions etc., like the cloth being soiled by adventitious dirt, the gradual talk like a washing board, faith like water, the effort of purifying the mind with the method of faith, loosening the faults with mindfulness, concentration and wisdom, wetting again and again with water like faith, like the application of washing the cloth by rubbing the blackness with cow dung and potash, the dispelling of defilements by effort like the removal of blackness from the cloth by that application, the Noble Path like dye, and the cleansing of the mind with the path like the radiance of the cleansed cloth.

Thus, Suppabuddha, sitting at the edge of the assembly, having heard the Dhamma teaching and attained the fruit of Stream-entry, desiring to announce to the Teacher the qualities he had attained himself, but not daring to plunge into the midst of the assembly, after the great multitude had paid homage to the Teacher and followed him, on the return journey, when the Blessed One had entered the monastery, he himself also went to the monastery. At that moment, Sakka, the King of the Gods, knowing that "this Suppabuddha, the leper, desires to make known the qualities he has attained himself in the Teacher's dispensation," thinking, "I will examine him," stood in the sky and said this: "Suppabuddha, you are a poor man, a wretched man, a miserable man. I will give you unlimited wealth. Say, 'The Buddha is not the Buddha, the Dhamma is not the Dhamma, the Saṅgha is not the Saṅgha, enough of the Buddha for me, enough of the Dhamma for me, enough of the Saṅgha for me!'" Then he said to him, "Who are you?" "I am Sakka, King of the Gods." "Blind fool, shameless one, you are not fit to speak with me, who speaks such unspeakable things. And why do you call me 'destitute, poor, and wretched'? Am I not the very son of the World-Protector? I am neither destitute, nor poor, nor wretched, but have attained happiness, extreme happiness, and am very wealthy," saying thus, he said:

"Faith is wealth, morality is wealth,
Shame and fear of wrongdoing are wealth;

"Learning is wealth, generosity too,
And wisdom is the seventh wealth.

"Whoever, woman or man, possesses these treasures,
They call that one 'not poor,' their life is not in vain." (a. ni. 7.5) –

I have these seven noble treasures. Those who have these treasures are not called 'poor' by the Buddhas or Paccekabuddhas."

"atha kho suppabuddho kuṭṭhī diṭṭhadhammo" etc.

diṭṭhadhammo means one by whom the Noble Truth Dhamma has been seen. The same method applies to the remaining words. Here, in "diṭṭhadhammo," the word "dhamma" is a general term. To negate that there is seeing other than seeing by knowledge, "pattadhammo" is said. And because attainment exists other than the attainment of knowledge, to distinguish from that, "viditadhammo" is said. But because that known-ness of Dhamma exists even in part, to show known-ness without remainder, "pariyogāḷhadhammo" is said. By that, it indicates his very complete enlightenment of the truth as stated. For the path-knowledge, accomplishing the function of complete understanding etc., by way of a single penetration, is said to have completely plunged into the knowable Dhamma on all sides without remainder, not another knowledge. Therefore, it is said, "diṭṭho ariyasaccadhammo etenāti diṭṭhadhammo." Therefore, he said "tiṇṇavicikiccho" etc.

tiṇṇavicikiccho. Therefore, in regard to origin etc., vigatakathaṃkatho means one whose doubt, wondering "is it thus, or is it not thus" about how things arise etc., is gone, utterly destroyed. Vesārajjappatto means one who has attained confidence, fearlessness, expertise in the sphere of those with courage, because evil states causing excitement are abandoned and he is well established in opposing qualities such as morality etc. Aparappaccayo means his is not dependent on another, he does not proceed here on the faith of another. Where? He says, "satthusāsane" in the Teacher's Dispensation.

In Abhikkanta etc., although this word abhikkanta is seen in many meanings such as decay, beautiful, lovely, rejoicing etc., here it should be seen in the sense of rejoicing. Therefore, it is said twice due to appreciation and praise, it is said, "sādhu sādhu, bhante" (good, good, venerable sir). Or, abhikkanta means surpassing, exceedingly desirable, exceedingly pleasing, exceedingly beautiful. Therein, with one abhikkanta word, he praises the Blessed One's teaching, and with one, his own appreciation.

Here, the meaning is this: "Abhikkanta, venerable sir, is this Dhamma teaching of the Blessed One, abhikkanta, venerable sir, is my appreciation that comes from this Dhamma teaching of the Blessed One." Or, the Blessed One's very word is abhikkanta from the destruction of faults, abhikkanta from the attainment of qualities, likewise from the increase of faith, from the generation of wisdom, from being meaningful, from being well-phrased, from having clear words, from having deep meaning, from being pleasing to the ear, from being heart-gladdening, from not exalting oneself, from not disparaging others, from being cool with compassion, from being pure with wisdom, from being delightful from beginning to end, from being able to be analyzed, from being happiness when being heard, from being beneficial when being investigated," thus praising with such methods, he said the two words.

nikkujjita means placed face down, or having a face downwards. Ukkujjeyyā means would turn upwards. Paṭicchanna means covered by grass, leaves, etc. Vivareyyā means would uncover. Mūḷhassā means to one confused about directions. Maggaṃ ācikkheyyā means would point out the path, taking him by the hand, saying, "this is the path." Andhakāre means in a fourfold darkness. This is the literal meaning of the words.

But this is the application of the meaning: "Just as someone would turn upright what is overturned, so you have raised me, who was averse to the true Dhamma and established in false Dhamma, from false Dhamma; just as someone would uncover what is covered, so you have uncovered the Dispensation that had been covered by the thicket of wrong views since the disappearance of the Dispensation of the Buddha Kassapa; just as someone would point out the path to one who is confused, so you have revealed to me, who was practicing the wrong path, the path to heaven and liberation; just as someone would hold up an oil lamp in the darkness, so you, Blessed One, have revealed in various ways, because the lamp of teaching that dispels the darkness of delusion that conceals them was held up for me, who was immersed in the darkness of delusion and could not see the Buddha etc., the forms of the gems." Thus, the Dhamma has been revealed in many ways.

He said ‘‘esāha’’ etc. Therein, esāha means this I. Bhagavantaṃ saraṇaṃ gacchāmī means I go to the Blessed One, resort to the Blessed One, the Blessed One is my refuge and final resort, the slayer of evil, the ordainer of good, with this intention, thus I go to the Blessed One, I attend to the Blessed One, thus I know, I understand. For those verbal roots that have the meaning of going also have the meaning of understanding. Dhamma means that which upholds one from falling into the four woeful planes when one practices in accordance with the teaching in the path that has been attained and the cessation that has been realized. That is, in meaning, the Noble Path and Nibbāna. For it was said –

"Of all conditioned states, monks, the Noble Eightfold Path is declared the chief." (a. ni. 4.34; itivu. 90).

"Of all states, monks, conditioned or unconditioned, detachment is declared the chief." (itivu. 90) –

Not only the Noble Path and Nibbāna, but also the Dhamma of learning together with the Noble Fruits. For it was said –

"To the passion-free, unmoving, sorrowless Dhamma,
The unconditioned, the unopposed;

To this sweet, skillful, well-differentiated Dhamma,
Go for refuge!" (vi. va. 887);

Rāgavirāga means the path is stated. Anejamasoka means the fruit. Asaṅkhata means Nibbāna. Appaṭikūlaṃ madhuramimaṃ paguṇaṃ suvibhatta means the Dhamma of learning is stated.

Bhikkhusaṅgha means the community of the eight noble individuals united by the commonality of view and morality. With this much, Suppabuddha declared the three refuges. Upāsakaṃ maṃ bhagavā dhāretu ajjatagge pāṇupetaṃ saraṇaṃ gatanti ajjatagge means beginning from today. "Ajjadagge" is also a reading; there, the "da" is a euphonic addition, ajja agge means beginning from today. Pāṇupetanti means endowed with life, as long as my life lasts, endowed with that, having no other teacher, having gone for refuge to the three gems with the three refuges, may the Blessed One consider me, the upāsaka who performs fitting service, as such. And this going for refuge was accomplished only with the attainment of the Noble Path, but he speaks thus revealing his intention.

Bhagavato bhāsitaṃ abhinanditvā anumoditvā means having rejoiced in the Blessed One's word in his mind, and making known that very state of rejoicing, having approved with speech in the manner stated. Abhivādetvā padakkhiṇaṃ katvā pakkāmī means having paid homage to that Blessed One with the fivefold prostration, having circumambulated three times, his mind inclined towards the Teacher's virtues, watching the Blessed One even until he had passed beyond the range of sight, with hands clasped in reverence, he departed.

‘‘atha kho acirapakkantaṃ suppabuddhaṃ kuṭṭhiṃ gāvī taruṇavacchā adhipatitvā jīvitā voropesī’’ti.

It is said that in the past, he was the son of a wealthy man who, while playing with his three wealthy friends, took a courtesan who adorned the city to a park. Having enjoyed pleasures during the day, when the sun had set, he said to his friends, "This woman has a thousand Kahāpaṇas in her hand, much gold, and valuable ornaments. There is no one else in this forest, and night has fallen. Come, let us kill her, take all her wealth, and go." All four people were of one mind and began to kill her. Being killed by them, she made a wish, "These shameless, merciless ones, having made an intimacy of defilements with me, are killing me, who is without fault, only out of greed for wealth. Let them kill me once, but may I become a Yakkhinī and be able to kill them many times," and she died. It is said that one of them was Pakkusa, a clansman, one was Bāhiya Dārucīriya, one was Tambadāṭhika, a robber-killer, and one was Suppabuddha, a leper. Thus, in many hundreds of existences, that being born in a Yakkhinī womb, having become a cow, deprived them of life. By the residue of that action, they attained premature death in various places. Thus, sudden death occurred to Suppabuddha the leper, therefore it was said – "atha kho acirapakkantaṃ…pe… voropesī".

‘‘'A sound, a sound,' thus, Āvuso Sāriputta, it is said. But what, Āvuso, is 'a sound'? It is just this Noble Eightfold Path’’ (saṃ. ni. 5.1001).

Avinipātadhammo: 'Vinipatana' is falling; one for whom there is no falling (vinipāto), is 'avinipātadhammo'; meaning, one whose nature is not to fall, in the sense of being reborn in the four apāyas (woeful states). Niyato: fixed by the law of Dhamma, fixed by right determination. Sambodhiparāyaṇo: 'Sambodhi,' reckoned as the three higher paths (u parimaggattayasaṅkhātā), is the supreme (paraṃ) goal (ayanaṃ), his destination, his refuge; he is certain to attain it; hence, 'sambodhiparāyaṇo.' By this, in response to the question, "What is his destiny, what is his future rebirth?" it is shown that Suppabuddha's destiny is auspicious, not evil. But the destination he has attained is not thereby (defined); however, the Dhammarājā, wishing to reveal it in accordance with the connection of the question, spoke only thus much. For the Blessed One sees, "If I speak to this extent, in this very assembly, one bhikkhu skilled in connecting (ideas) will ask the cause of Suppabuddha's leprosy, poverty, and wretched state; then I, revealing that cause through that connection of inquiry, will conclude the discourse." Therefore, he said: ‘‘evaṃ vutte aññataro bhikkhū’’tiādi, "Thus spoken, another bhikkhu..." etc. Here, hetūti is the extraordinary cause; the ordinary cause, however, is paccayoti, this is their distinction. Yenāti by which cause (hetunā), and by which condition (paccayena).

Bhūtapubbanti previously happened. To show that which occurred in the past, ‘‘suppabuddho’’tiādi is stated, "Suppabuddha..." etc. When did it happen? It is said that in the past, before the arising of a Tathāgata, in Bārāṇasī, in a village nearby, a certain noble woman was guarding a field. Seeing a Paccekabuddha, with a delighted mind, she gave him a lotus flower along with five hundred handfuls of fried grain, and wished for five hundred sons. At that very moment, five hundred hunters, giving the Paccekabuddha sweet meat, wished, "May we be her sons, and may we obtain a special gain from you." She, having lived as long as she could, was reborn in the deva world. Then, having passed away from there, she was born in the womb of a lotus in a natural lake. A certain ascetic, seeing her, took care of her. As she walked, lotuses arose from the ground at each step. A forest dweller, seeing this, informed the King of Bārāṇasī. The king had her brought and made her his chief queen. A fetus formed in her womb. Mahāpadumakumāra resided in her womb; the rest were born depending on the afterbirth; when they reached adulthood, while playing in the lotus pond in the park, seated on individual lotuses, having established the rise and fall in conditioned things, they attained Paccekabodhi. This was their declaration verse:

"The lotus, born from lotus leaves,
Well-flowered, swarming with bees;
Knowing its impermanence, its decay and fall,
Let one wander alone, like a rhinoceros horn."

‘‘suppabuddho kuṭṭhī imasmiṃyeva rājagahe…pe… pakkāmī’’ti, "Suppabuddho the leper, in this very Rājagaha…pe…departed."

kvāyanti who is this? He speaks in a manner of contempt. "Kovāya" is also a reading. Kuṭṭhīti even though he's not a leper, that wealthy man, bringing (upon him) the basis for abuse, calls him a leper (kuṭṭhi). Kuṭṭhicīvarenāti with the garment of a leper. For usually, lepers, for the purpose of repelling flies, mosquitoes, and reptiles, and for the purpose of covering their disease, take whatever rag or cloth they find and wear it, showing that this one is also like that. Or, because he wears a robe made of rags, and because of the manifold colors of sores, similar to the body of a leper, he insults him, saying, "with the garment of a leper." Niṭṭhubhitvāti having spat out phlegm. Apasabyato karitvāti wise people, seeing such a Paccekabuddha, worship him and circumambulate him clockwise, but this one, out of ignorance, having treated him with contempt, having turned him to his left, made his own left side (towards him), making it counter-clockwise, and went away. "Apasabyāmato" is also a reading. Tassa kammassāti due to that evil deed committed by way of insulting Tagarasikhi Paccekabuddha, spitting on him, and turning to the left. Niraye paccitthāti he was burned in hell by the fire of hell. "Paccitvā nirayagginā" is also read. Tasseva kammassa vipākāvasesenāti by that deed with which he took rebirth in hell, that deed does not give its result in the human world. However, that diverse volitional activity of his, which occurred at that time in opposition to the Paccekabuddha, being of the nature of an experience ripening at another time (aparāpariyavedanīyabhūtā), by that same meritorious deed ripening at another time, when a three-rooted rebirth was given among humans, brought about a state of leprosy, poverty, and extreme wretchedness. Referring to that, due to the similarity of actions, it is said, "by the remaining result of that same deed." For even in the world, such usage is seen, as in "it is the same quail, these are the same herbs."

‘‘so tathāgatappavedita’’ntiādi is stated, "He, taught by the Tathāgata..." etc. Here, tathāgatappaveditanti taught, declared, revealed by the Tathāgata, the Blessed One, is 'tathāgatappavedita'. Āgammāti having attained, relying on, or knowing. "Tathāgatappavedite dhammavinaye" is also a reading. Saddhaṃ samādiyīti the Sammāsambuddho, the Blessed One; the Dhamma well-proclaimed by the Blessed One; the Saṅgha of the Blessed One's disciples, who have practiced well – thus, relying on the Triple Gem, he took up faith (saddhaṃ) properly, both the preliminary faith and the supramundane faith. Just as it cannot be taken up again, so he grasped it until the destruction of existence, he produced it in his mind-stream, this is the meaning. The same method applies to Sīlaṃ samādiyītiādīsu, "He took up virtue (sīla)..." etc. Sīlanti virtue (sīla), along with the preliminary virtue, the virtue of the path, and the virtue of the fruition. Sutanti learning (suta), both the extensive learning of the scriptures (pariyattibāhusaccaṃ) and the extensive learning of realization (paṭivedhabāhusaccaṃ). For even the teachings of the scriptures, having been heard, learned, attended to in the mind, and thoroughly penetrated by insight by the disciples at the time of hearing the Dhamma, in accordance with what they have attained. Cāganti generosity (cāga), the giving up, reckoned as abandonment, of the defilements and formations to be abandoned by the first path, by which noble disciples are both freely generous in material gifts, open-handed, and delighting in giving up. Paññanti wisdom (pañña), along with insight wisdom (vipassanāpaññā), both path wisdom and fruition wisdom.

Kāyassa bhedāti from the abandonment of the aggregates sustained by clinging. Paraṃ maraṇāti immediately after that, from the grasping of the aggregates that arise. Or, kāyassa bhedāti from the cutting off of the life-faculty. Paraṃ maraṇāti after death, from passing away. Sugatiṃ saggaṃ lokanti even by the three terms, he speaks only of the deva world. For it is called 'sugati' (good destiny) because of the auspiciousness of its attainments, 'sagga' (heaven) because it is very superior by means of forms etc., and 'loka' (world) because happiness is always experienced and enjoyed here. Upapannoti having approached, in the sense of taking rebirth. Sahabyatanti companionship. But the meaning of the word is that it exists and occurs together, or resides together, is 'sahabyo', one who stands together, one who exists together. The state of that is 'sahabyatā'. Atirocatīti surpassing, overcoming, it shines forth, it gleams. Vaṇṇenāti by beauty of form. Yasasāti by retinue. For, like one throwing away a dirty, tattered clay pot smeared with impurities and taking up a pure, jambu-gold vessel adorned with various jewels and gleaming rays, so too, having discarded the aforementioned body here, in a single moment of consciousness, he attained the aforementioned divine state together with a great retinue.

Etamatthaṃ viditvāti having known this matter in every way, both the danger in not avoiding evil and the benefit in avoiding it, and expounding on that meaning, he uttered imaṃ udānaṃ udānesi, "this utterance (udāna) he uttered."

cakkhumāpuriso, the man with eyes, parakkame, should strive; with bodily effort, vijjamāne, while existing, sarīre vahante, while bearing the body, visamāni, uneven places such as precipices, or uneven things due to their fierceness, such as elephants, horses, snakes, dogs, cows, etc., parivajjaye, he should avoid; evaṃ, thus, jīvalokasmiṃ, in this world of living beings, imasmiṃ sattaloke, in this world of beings, paṇḍito, the wise man, sappañño, the intelligent man, knowing his own good by that intelligence, pāpāni, evil, bad misconduct, parivajjeyya, he should avoid. For in this way, just as this Suppabuddha, by not avoiding evil towards Tagarasikhi Paccekabuddha, encountered great misfortune and calamity, so too one might encounter it, this is the intention. Or, just as Suppabuddha the leper, having come to my Dhamma teaching, now experiencing revulsion, avoiding evil, attained a superior distinction, so too anyone else, wishing to attain a superior distinction, should avoid evil, this is the intention.

The commentary on the Third Sutta is finished.

4. Kumārakasuttavaṇṇanā

44. In the fourth, kumārakāti means young people. Those who understand the meaning of well-spoken and ill-spoken words are meant here by 'kumārakā'. For these beings, from the day of their birth until the age of fifteen, are called "kumārakā, bālā," and after that, for twenty years, they are called "yuvāno." Macchake bādhentīti near the path, in a certain pond, during the hot season when the water had diminished, having scooped up the water standing in a low-lying area, they were catching and killing small fish, saying, "we will cook and eat them." Tenupasaṅkamīti having gone a little beyond the path to the pond, therefore, he says "upasaṅkamī." But why did he approach? He approached in order to instill confidence in himself in those young people. Bhāyatha voti here, voti is merely a particle. Dukkhassāti is a possessive word in the sense of 'of suffering'; the meaning is 'from suffering'. Appiyaṃ vo dukkhanti "Is suffering that arises in your body unwanted and undesirable to you?" he asks.

Etamatthaṃ viditvāti having known this matter in every way, that these beings, not wanting their own suffering, nevertheless engage in the cause of suffering, thus truly wanting that for themselves, Imaṃ udānanti this utterance, both the prohibition of evil action and the exposition of danger, he uttered.

dukkhaṃ appiyaṃaniṭṭhaṃ, suffering is unwanted, undesirable; if you bhāyatha, are afraid of that, āvi vā, whether openly, making it unconcealed through body or speech, the various kinds of killing living beings etc., yadi vā raho, or secretly, making it concealed, only at the mind-door, the various kinds of covetousness etc., even the slightest pāpakaṃlāmakadhammaṃ, evil, bad thing, mākattha, do not do; but if you karotha, do that evil deed now, or karissatha, will do it in the future, thinking that when we flee from here or from there, the suffering that is the fruit of that in the four woeful states and among humans will not pursue us, upeccaapeccapalāyatampi, even having approached, having gone away, and fled, there is no muttimokkho, release, for you from that. He shows that it will certainly ripen when the condition of time and other causes are met. "Palāyane" is also read, the meaning is, wherever there is going or departing in the manner stated. And this meaning should be understood by this verse: "Not in the sky, not in the midst of the ocean…pe… from an evil deed" (dha. pa. 127; mi. pa. 4.2.4).

The commentary on the Fourth Sutta is finished.

5. Uposathasuttavaṇṇanā

45. In the fifth, tadahūti on that day, on that day. Uposatheti here, 'upavasanti etthāti uposatho', they dwell near, therefore it is uposatha; upavasantīti those dwelling near, meaning, those who live near, endowed with virtue (sīlena) or abstaining from food (anasanena). For this word 'uposatha' occurs with virtue (sīle) in "I undertake the uposatha with its eight factors" (a. ni. 3.71; 10.46). With the vinaya act of reciting the Pātimokkha etc. in "Uposatha or Pavāraṇā" (mahāva. 155). With abstaining from food in "Gopālakūposatho Nigaṇṭhūposatho" (a. ni. 3.71). With designation in "Uposatho nāma nāgarājā" (dī. ni. 2.246). With the day in "Today is the fifteenth, uposatha day" (mahāva. 168). Here too, it should be understood as the day itself, therefore, ‘‘tadahuposathe’’ti means on that day that was the uposatha day. Nisinno hotīti surrounded by a large Saṅgha of bhikkhus, he sits to recite the Ovādapātimokkha. But sitting, looking at the minds of the bhikkhus, seeing a certain immoral person, thinking, "If I recite the Pātimokkha while this person is sitting here, his head will split into seven pieces," out of compassion for him, he remained silent.

"uddhastaṃ aruṇa" means even after saying the dawn has broken, the Elder requested the Blessed One to recite the Pātimokkha to the monks, because at that time the training rule "No Uposatha should be performed on a non-Uposatha day, monks" (mahāva. 183) had not been established. "Aparisuddhā, ānanda, parisā" means having been requested three times by the Elder to recite the Pātimokkha, while telling the reason for not reciting, instead of saying "Such and such a person is impure," he said, "Impure is the assembly, Ānanda." But why did the Blessed One spend the three watches of the night in that way? From then on, desiring not to recite the Ovāda-Pātimokkha, to make its basis clear.

"Addasā" means how did he see? With his own faculty of knowing the minds of others, understanding the thoughts of the monks in that assembly, he saw the immoral thought of that foolish man. But since when a thought is seen, the person possessing that thought is considered seen, therefore "addasā kho āyasmā mahāmoggallāno taṃ puggalaṃ dussīla" etc., was said. Just as one who has attained the faculty of knowing the minds of others knows the thoughts of others occurring in the future for seven days, so also in the past. "Dussīla" means without virtue, devoid of morality is the meaning. "Pāpadhamma" means, being immoral, of a base nature due to having a mean disposition. "Asuci" means being endowed with impure bodily actions, etc., not pure. "Saṅkassarasamācāra" means, seeing something inappropriate, "This will have been done by this person," thus having conduct that should be remembered with suspicion by others, or seeing monks conferring about some matter to be done, "Could these be conferring knowing a deed done by me?" having conduct that should be remembered with suspicion by oneself.

"paṭicchannakammantaṃ". Not a Samaṇa because of assuming a contemptible ascetic guise, thus "assamaṇaṃ". By falsely claiming "I am also a Samaṇa" in counting "How many Samaṇas are there?" in taking ballots, etc., thus "samaṇapaṭiññaṃ". Not behaving in the best way, thus "abrahmacāriṃ". Seeing other celibates well-clothed, well-robed, carrying well-filled bowls, wandering for alms in villages and towns and maintaining their livelihood, he, being a non-celibate, behaving in the same manner, appearing at Uposatha observances, etc., as if giving the assurance "I am also a celibate," thus "brahmacāripaṭiññaṃ". Because of the foul deed, having entered inside due to the failure of virtue, thus "antopūtiṃ". Because of being drenched by the rain of defilements such as lust through the six doors, thus "avassutaṃ". And because of the heap of rubbish consisting of arisen lust, etc., and because he should be discarded by the virtuous, thus "kasambujātaṃ. Majjhe bhikkhusaṅghassa nisinna" means sitting inside the community of monks as if included in the Saṅgha. "Diṭṭhosī" means this one is not spontaneously arisen, you have been seen by the Blessed One. And since you have been seen thus, therefore there is not "te" for you "bhikkhūhi saddhiṃ" association in the same activities, etc. But since that "saṃvāso" for you "natthi," therefore "uṭṭhehi, āvuso" thus the word arrangement here should be understood.

"Tatiyampi kho so puggalo tuṇhī ahosī" means even after saying it many times, the Elder remained silent with the intention, "He himself will become disgusted and desist," or "Now I will know their behavior." "Bāhāyaṃ gahetvā" means having been seen accurately by the Blessed One and by me, and having been told up to the third time to get up, he does not get up, "Now is the time to expel him, lest there be an obstruction to the Saṅgha's Uposatha," thus he seized him by the arm, having seized him thus. "Bahidvārakoṭṭhakā nikkhāmetvā" means having expelled him outside the door chamber. "Bahī" shows the place from which he was expelled, or "bahidvārakoṭṭhakā" means having expelled him even from outside the door chamber, not from inside the door chamber, thus in both ways, it means having made him outside the monastery. "Sūcighaṭikaṃ datvā" means having put on the door-bolt and the upper latch, having securely fastened the door, is the meaning. "Yāva bāhāgahaṇāpi nāmā" means by this, he shows that it would have been proper for that foolish man to leave just upon hearing the statement "Impure is the assembly, Ānanda," but without leaving thus, that the foolish man would remain until being seized by the arm is a wonder. This also should be understood as a wondrous cause for reproach.

"atha kho bhagavā…pe… pātimokkhaṃ uddiseyyāthā"ti.

"na dānāhaṃ" means now I will not perform the Uposatha, I will not recite the Pātimokkha; the connection is with each negative particle separately. For the Pātimokkha is twofold: the Command Pātimokkha and the Exhortation Pātimokkha. Among these, the "suṇātu me, bhante," etc. (mahāva. 134) is the Command Pātimokkha; that is recited only by disciples, not by Buddhas; this is recited every half-month. "Khantī paramaṃ…pe… sabbapāpassa akaraṇaṃ…pe… anūpavādo anūpaghāto…pe… etaṃ buddhāna sāsana"nti (dī. ni. 2.90; dha. pa. 183-185) these three verses are called the Exhortation Pātimokkha; that is recited only by Buddhas, not by disciples; they recite it after the lapse of six years. For the long-lived Buddhas, this recitation of the Pātimokkha is the norm while they endure; for the short-lived Buddhas, it is only at the first enlightenment. After that, the other is recited, and that, indeed, is recited by the monks, not by the Buddhas; therefore, our Blessed One, having recited the Exhortation Pātimokkha for about twenty years, seeing this obstruction, did not recite it thereafter. "Aṭṭhānaṃ" means no reason. "Anavakāso" is a synonym for that. For a reason is called a ṭhāna, because just as the fruit stands there, its existence depends on it; thus, it is also called anavakāsa. "Yaṃ" is a reference to the action; that should be connected in the way stated below.

"Aṭṭhime, bhikkhave, mahāsamudde"ti what is the connection? The non-recitation of the Pātimokkha to the impure assembly that was spoken of, is a wonderful and marvelous Dhamma in this Dhamma-Vinaya. Desiring to show that dividing it together with seven other wonderful and marvelous Dhammas, the Teacher first said, showing eight wonderful and marvelous Dhammas in the great ocean by way of simile, "aṭṭhime, bhikkhave, mahāsamudde," etc.

"asurā," surā are called devas, or Asuras, the adversaries of those, Vepacitti, Pahārāda, and others. Their abode is in the lower part of Mount Sineru; they, entering and exiting there, delight and revel, creating a maṇḍapa at the foot of Mount Sineru. There, they find delight seeing these qualities, thus he says – "ye disvā disvā asurā mahāsamudde abhiramantī". There, "abhiramantī" means they find pleasure, dwelling without anxiety, is the meaning.

"Anupubbaninno" etc., are all synonyms for gradually sloping downwards. "Na āyatakeneva papāto" means it is not a sudden precipice from the beginning, like a sheer cliff with a great abyss. For it becomes deeper and deeper, starting from the shore region by one finger-breadth, two finger-breadths, a hand-span, a cubit, a fathom, half a gāvuta, a gāvuta, half a yojana, etc., and having become eighty-four thousand yojanas deep at the foot of Mount Sineru, it stands, thus he shows.

"Ṭhitadhammo" means having a stable nature, having an unshifting nature. "Na matena kuṇapena saṃvasatī" means it does not dwell together with the carcass of any elephant, horse, etc. "Tīraṃ vāhetī" means it removes the shore. "Thalaṃ ussāretī" means it throws it on the land as if having taken it with the hand, by the force of the waves. "Gaṅgā yamunā" means the river that flows out from the southern mouth of Lake Anotatta, having become five streams at the place where it flows, has gone to the designation as fivefold by Gaṅgā, etc.

Here is the story of the origin of these rivers from the beginning: this Jambudīpa is ten thousand yojanas in extent; there, a region measuring four thousand yojanas is covered with water and has gone to the designation as an ocean; in a region measuring three thousand yojanas, humans dwell; in a region measuring three thousand yojanas, the Himalayas are established, five hundred yojanas in height, adorned with eighty-four thousand peaks, variegated with ever-flowing five hundred rivers, where seven great lakes are established, Anotatta Lake, Kaṇṇamuṇḍa Lake, Rathakāra Lake, Chaddanta Lake, Kuṇāla Lake, Mandākinī Lake, and Sīhapapāta Lake, each measuring fifty yojanas in length, width, and depth, and one hundred and fifty yojanas in circumference.

anotattadaho is surrounded by these five mountain peaks: Sudassana Peak, Cittakūṭa Peak, Kāḷakūṭa Peak, Gandhamādana Peak, and Kelāsa Peak. There, sudassanakūṭaṃ is made of gold, three hundred yojanas in height, inwardly curved, shaped like a crow's beak, standing covering that same lake, cittakūṭaṃ is made of the seven gems, kāḷakūṭaṃ is made of añjana, gandhamādanakūṭaṃ is made of masāragalla, having the color of green gram inside; the root scent, the heartwood scent, the sapwood scent, the bark scent, the outer layer scent, the trunk scent, the sap scent, the flower scent, the fruit scent, and the leaf scent; it is abundant with these ten scents, covered with various kinds of medicines, and on the uposatha day of the dark fortnight, it stands blazing like ignited charcoal. kelāsakūṭaṃ is made of silver. All of these, being of the same height and shape as Sudassana, stand covering that same lake. There, by the power of the devas and the power of the nāgas, a deva rains down water, and the rivers flow, and all that water enters into Anotatta itself, and the moon and sun, going to the south or to the north, cast light there through the mountain interior; they do not cast it going directly, therefore that designation for it, "anotatta," arose.

There, there are bathing places made of gem-like, delightful stairways, stone platforms, free from mosquitoes and turtles, with clear waters like crystal, created by the karma of the beings who enjoy them, where Buddhas, Paccekabuddhas, disciples possessing psychic power, and sages perform bathing, etc., and devas, yakkhas, etc., play water sports.

On its four sides, there are four water-exiting mouths: a lion's mouth, an elephant's mouth, a horse's mouth, and a bull's mouth, by which four rivers flow. On the bank of the river that flows out from the lion's mouth, there are many lions with manes, similarly elephants, horses, and bulls from the elephant's mouth, etc. The river that flows out from the eastern direction, after circumambulating Anotatta three times, not approaching the other three rivers, goes along the path inaccessible to humans by the eastern Himalayas and enters the great ocean. The rivers that flow out from the western direction and the northern direction also, having circumambulated in the same way, go along the path inaccessible to humans by the western Himalayas and the northern Himalayas and enter the great ocean.

But the river that flows out from the southern direction, after circumambulating it three times, goes directly south along the stone surface for sixty yojanas, strikes the mountain and rises, and becoming a stream of water measuring three gāvutas in circumference, goes through the air for sixty yojanas and falls on a stone called Tiyaggaḷa; the stone is broken by the force of the water stream. There, a pond called Tiyaggaḷā measuring fifty yojanas arises, breaking the bank of the pond and entering the stone, it goes for sixty yojanas, then breaking the dense earth, it goes through a tunnel for sixty yojanas, strikes the transverse mountain called Viñjha, and flows out as five streams resembling five fingers on the palm.

It is called "āvaṭṭagaṅgā" at the place where it has gone sixty yojanas directly along the stone surface, "kaṇhagaṅgā" at the place where it has gone sixty yojanas through the air, "ākāsagaṅgā" at the place where it stands in the fifty-yojana space on the Tiyaggaḷa stone, "tiyaggaḷapokkharaṇī", breaking the bank and entering the stone, it is called "bahalagaṅgā" at the place where it has gone sixty yojanas, it is called "umaṅgagaṅgā" at the place where it has gone sixty yojanas through the tunnel, it has gone to the designation as fivefold, Gaṅgā, Yamunā, Aciravatī, Sarabhū, Mahī, at the place where it strikes the transverse mountain called Viñjha and flows out as five streams. Thus, these five great rivers should be understood as flowing from the Himalayas.

nadī ninnagā ti ādikaṃ gottaṃ, gaṅgā yamunā ti ādikaṃ nāmaṃ. Savantiyo means whatever great rivers or small rivers that flow, that trickle, that move. Appentī means they adhere to, they descend into. Dhārā means rain showers. Pūrattaṃ means the state of being full. For the great ocean, this is its nature: it is not possible to say, "At this time the god has become slow, we will take nets and hooks and catch fish and turtles," or "At this time there is excessive rain, will we not find a place to stretch our backs?" From the time of the first aeon, the water that has fallen and struck Mount Sineru's girdle remains there; not even an inch of that water descends below, nor does it rise above.

Ekaraso means unmixed in taste. Muttā means pearls of various kinds, small, large, round, long, etc. Maṇī means gems of various kinds, such as sapphire, etc. Veḷuriyo means various kinds in shape and appearance, like bamboo color, sirisa flower color, etc. Saṅkho means conch shells of various kinds, such as those with a rightward spiral, copper-bellied, with veins, etc. Silā means stones of various kinds, such as white, black, mugga-colored, etc. Pavāḷa means coral of various kinds, small, large, intensely red, thickly red, etc. Lohitaṅgo means ruby, etc., of various kinds. Masāragalla means agate. Some also call it "cittaphalika" (variegated crystal).

Mahataṃ bhūtānaṃ means of great beings. Timitimiṅgalā etc., are three kinds of fish. Timi are capable of swallowing, timiṅgala [are also capable], and they say timitimiṅgalā are capable of swallowing both timi and timiṅgala. Nāgā means both nāgas dwelling on the surface of the water and nāgas in aerial mansions.

Evameva kho means, although the Teacher is able to explain and show sixteen, thirty-two, or even more wonderful and amazing qualities in this Dhamma-Vinaya, nevertheless, when showing only eight of the qualities that are taken in the manner of a simile, according to the suitability [of the simile], he said "evameva kho, bhikkhave, imasmiṃ dhammavinaye aṭṭha acchariyā abbhutā dhammā" etc.

Anupubbasikkhāya refers to the three requisites taken as gradual training, anupubbakiriyāya refers to the thirteen dhutaṅga practices, anupubbapaṭipadāya refers to the seven contemplations, the eighteen great contemplations, the thirty-eight ways of dividing objects, and the thirty-seven factors conducive to enlightenment. Na āyatakeneva aññāpaṭivedho means there is no attainment of Arahatship without first fulfilling the precepts, etc., just as a frog cannot jump and go [without a proper leap]; but only by gradually fulfilling morality, concentration, and wisdom is the attainment of Arahatship possible.

Mama sāvakā He speaks referring to the Ariya individuals beginning with the Sotāpanna. Na saṃvasatī means does not associate in terms of Uposatha actions, etc. Ukkhipatī means removes. Ārakāvā means far away indeed. Na tena nibbānadhātuyā ūnattaṃ vā pūrattaṃ vā means even if Buddhas do not arise for countless great aeons, not even a single being can attain final Nibbāna; even then, it cannot be said that the Nibbāna element is empty. However, in the Buddha's time, countless beings attain the Deathless in each gathering; even then, it cannot be said that the Nibbāna element is full. Vimuttiraso means the taste of release from defilements. Indeed, all the attainment of the Teaching is only up to the liberation of the mind from the āsavas without grasping.

Ratanānī means jewels, in the sense of generating delight. For Satipaṭṭhāna and the like, when developed, produce not a little joy and gladness even in the preliminary stage, what to say of the later stages? It was said thus:

Labhatī pītipāmojjaṃ, amataṃ taṃ vijānata’’nti. (dha. pa. 374) –

But the joy and gladness related to worldly jewels is not worth even a fraction of that; this meaning has already been shown below. Moreover:

Anomasattaparibhogaṃ, ‘ratana’nti pavuccatī’’ti.

"tatrimāni ratanāni, seyyathidaṃ, cattāro satipaṭṭhānā" etc.

"cattāro satipaṭṭhānā". Thus, because of abandoning the perceptions of beauty, pleasure, permanence, and self in body, feelings, mind, and phenomena, and because of taking up the perceptions of ugliness, suffering, impermanence, and non-self, their nature as contemplation of the body, etc., is distinguished.

sammappadhānaṃ. Because of causing the person to be truly diligent, it is sammappadhānaṃ. This is a designation for effort. That too, having performed a fourfold function by way of non-arising and abandoning of unarisen and arisen unwholesome [qualities], and by way of arising and developing of unarisen and arisen wholesome qualities, it is said "cattāro sammappadhānā".

iddhi, [means] it succeeds, it is accomplished, is the meaning. Or, beings become successful, grown, and reached the highest state by it, therefore it is iddhi. Thus, with the first meaning, iddhi itself is the basis, iddhipāda, meaning the basis of power. With the second meaning, the basis of power is the foundation for power, the means of attainment. Because they attain higher and higher kinds of iddhi through it, therefore it is iddhipāda. Because this iddhipāda is produced by making the four dominant qualities, namely, desire, etc., the foremost and chief, therefore it is said "cattāro iddhipādā".

Pañcindriyānī means the five faculties, such as faith. Therein, because it performs the function of dominating over faithlessness and having the characteristic of conviction, therefore it is the faculty of faith (saddhindriyaṃ); because it performs the function of dominating over laziness and having the characteristic of exertion; because it performs the function of dominating over heedlessness and having the characteristic of mindfulness; because it performs the function of dominating over distraction and having the characteristic of non-distraction; because the faculty of wisdom (paññindriyaṃ) performs the function of dominating over ignorance and having the characteristic of seeing.

"balānī" should be understood.

Satta bojjhaṅgā means the limbs of enlightenment, or the limbs for enlightenment. For that assemblage of qualities by which, when arising at the moment of the supramundane path, an Ariya disciple awakens, stands up from the sleep of defilements, truly understands the four Ariya Truths, or realizes Nibbāna itself, due to the assemblage of qualities known as mindfulness, investigation of phenomena, effort, joy, tranquility, concentration, and equanimity, which are opposed to many adversities such as being attached to depression and agitation, wrong application of effort, indulgence in sensual pleasures, indulgence in self-mortification, and clinging to annihilationism and eternalism, that is called "enlightenment" (bodhi); the limbs of that enlightenment, which is an assemblage of qualities, are also the bojjhaṅgā, just like the limbs of jhāna, the limbs of the path, etc. Or, because an Ariya disciple awakens by means of that assemblage of qualities described above, therefore he is called "enlightened" (bodhi); the limbs of that enlightenment are also the bojjhaṅgā, just like the limbs of an army, the limbs of a chariot, etc. Therefore, the ancients said, "The limbs of the person who awakens are the bojjhaṅgā." The meaning of bojjhaṅga should be understood by way of the method, "They conduce to enlightenment, therefore they are bojjhaṅgā," etc.

Ariyo aṭṭhaṅgiko maggo means the Ariya [path] because it is far from the defilements that should be abandoned by each path, because it causes Ariyahood, and because it causes the attainment of Ariya-fruit. It has eight limbs, namely right view, etc., or it is eight limbs, therefore it is eight-limbed. It goes, killing defilements; it is sought by those desiring Nibbāna; or it itself seeks Nibbāna, therefore it is the path (maggo). Thus, the explanation of the meaning of these Satipaṭṭhāna etc. should be understood.

Sotāpanno means one who has entered and attained the stream consisting of the path, meaning one who stands in the Sotāpatti-fruit. Sotāpattiphalasacchikiriyāya paṭipanno means one who is practicing for the realization of Sotāpatti-fruit, one who stands in the first path, who is also called the eighth person. Sakadāgāmī means one who is accustomed to coming to this world only once more, in terms of taking rebirth, the one in the second fruit. Anāgāmī means one who is not accustomed to coming to the sense-sphere world in terms of taking rebirth, the one in the third fruit. However, the division of Ariya individuals such as the one who follows by faith, the one who follows by Dhamma, the one-seeded, etc., is only a variety of these. The rest is as has been said.

Etamatthaṃ viditvā means having known this meaning, namely the absence of association with an immoral person similar to a dead snake in his Dispensation. Imaṃ udānaṃ means he uttered this utterance, which is a declaration revealing the cause of the division between those who are unfit for association and those who are fit.

channamativassatī means one who covers up an offense, commits another new offense; thereafter, and thereafter, thus he excessively rains down a rain of offenses, a rain of defilements. Vivaṭaṃ nātivassatī means one who, having committed an offense, does not conceal it, but reveals it to the Sangha, correcting it according to the Dhamma and according to the Vinaya, confessing and rising from it, does not commit another new offense; therefore, for him, being open, a rain of offenses, a rain of defilements, does not rain down again. And since it is just so, therefore channaṃ concealed offense vivaretha reveal. Evaṃ taṃ nātivassatī means, being thus, the rain of defilements does not rain down upon, does not wet that offense-committing person, that individuality. Thus, being un-rained upon by defilements, being of pure morality, being concentrated, having established insight, contemplating, gradually attains Nibbāna, is the meaning.

The commentary on the Fifth Sutta is finished.

6. Soṇasuttavaṇṇanā

46. In the sixth [sutta], avantīsū means in the Avanti country. Kuraraghare means in a city by that name. Pavatte pabbate means on a mountain named Pavatta. Some read "Papāte pabbate" (on a precipitous mountain). Soṇo upāsako kuṭikaṇṇo means Soṇa by name, an upāsaka by way of declaring his state as an upāsaka through the three refuges, [and] known as "Kuṭikaṇṇo," when he should have been called "Koṭikaṇṇo" due to wearing earrings worth a koṭi; the meaning is that he was not one with soft hands and feet. For, having heard the Dhamma in the presence of the Venerable Mahākaccāyana, he became deeply devoted to the Dispensation, established in the refuges and precepts, and, having built a monastery in a place endowed with shade and water on Mount Pavatta, he settled the Elder there and attended on him with the four requisites. Therefore, it was said – "āyasmato mahākaccānassa upaṭṭhāko hotī".

From time to time, he would go to attend on the Elder. And the Elder would teach him the Dhamma. Thus, filled with urgency, he lived with enthusiasm for the practice of the Dhamma. Once, while going to Ujjeni with a caravan for trade, when the caravan was encamped in a forest along the way, he went aside in the night for fear of crowds and fell asleep. The caravan rose at dawn and left; not even one person awakened Soṇa; all dispersed and went. When that night had passed, awakening and rising, not seeing anyone, he quickly followed the path taken by the caravan and approached a banyan tree. There he saw a large-bodied, hideous-looking man walking, eating his own flesh that had fallen off; having seen him, he asked, "Who are you?" "I am a peta, venerable sir." "Why do you do this?" "Because of my past action." "But what was that action?" "Formerly, I lived in the city of Bhāruka and, being a dishonest merchant, cheated and devoured the possessions of others, and when a monk came for alms, I reviled, 'You eat your own flesh!'; because of that action, I am now experiencing this suffering." Having heard that, Soṇa regained excessive urgency.

Thereafter, while going, seeing two young petas with black blood dripping from their mouths, he asked them in the same way. They also told him their own action. It seems that when they were children in the city of Bhāruka, making a living by selling perfumes, they went to their mother's house, who had invited a Khīṇāsava for a meal, and reviled, "Why did you give our property to the monks? May black blood drip from the mouths of the monks who eat the food given by you!" Having suffered in hell because of that action, they were reborn in the peta realm with the remainder of its result, and were then experiencing this suffering. Having heard that too, Soṇa became excessively filled with urgency.

"Then for Soṇa the lay follower, while alone in seclusion...pe... 'Let the venerable Mahākaccāna ordain me, Bhante.'"

Yathā yathā and so on, the condensed meaning of these words is: In whatever way the venerable Mahākaccāna teaches the Dhamma, explains, makes known, establishes, discloses, analyses, and makes clear, in that way, through my examination, it is thus: this threefold training of the holy life is perfectly complete in order to make even one day spent flawlessly reach the final state of mind. It is perfectly pure in order to make even one day spent unblemished by the impurity of defilements reach the final state of mind. Saṅkhalikhitaṃ: the practice is like a conch that has been written upon, like a washed conch, bright and shining. Idaṃ na sukaraṃ agāraṃ ajjhāvasatā: it is not easy for one living in the household life to practice this perfectly complete…pe…Yaṃnūnāhaṃ kese ceva massūni ca ohāretvā: why don't I shave off my hair and beard, acchādetvā: having covered myself with kāsāyarasapītatāya: robes that are suitable for those leading the holy life, robes dyed in the color of kāsāya, nikkhamitvā agārasmā: having gone forth from the household life, pabbajeyyaṃ anagāriyaṃ: I would go forth into the homeless life. Because actions like farming and trade are beneficial for the household, they are called agāriya, and they do not exist in the going forth; therefore, the going forth is called anagāriya. That anagāriyaṃ going forth, pabbajeyyaṃ: I would undertake, I would follow, is the meaning.

"Pabbājetu maṃ, bhante, ayyo mahākaccāno": he said. The Elder, however, considering, "Let him await the ripening of his knowledge," and awaiting the ripening of his knowledge, prevented his desire for ordination with "dukkaraṃ kho," etc.

Ekabhattaṃ: "He is one who eats only one meal a day, abstaining from food at night, refraining from untimely food" (Dī. Ni. 1.194; A. Ni. 3.71), he speaks referring to the abstinence from untimely food. Ekaseyyaṃ: not sleeping with another. Here, with "one stands, one walks, one sits" and so on (Mahāni. 7; 49), by way of the four postures mentioned with regard to the chief of beds, it indicates bodily solitude, not merely sleeping alone. Brahmacariyaṃ: the holy life of abstaining from sexual activity, or the holy life of the Teaching consisting of the pursuit of the threefold training. Iṅghā: is a particle used in the sense of urging. Tatthevā: in the house itself. Buddhānaṃ sāsanaṃ anuyuñjā: one should practice the teaching of the Buddhas, which is of the nature of five precepts, eight precepts, and ten precepts, with divisions such as the constant observance of sīla and uposatha sīla, and the development of samādhi and paññā corresponding to that. For this is the Buddhasāsana to be practiced by a lay follower in the preliminary stage. Therefore, he said – "kālayuttaṃ ekabhattaṃ ekaseyyaṃ brahmariyaṃ."

Kālayuttaṃ: connected with time, that is, connected with the time consisting of the fourteenth, fifteenth, and eighth days of the lunar cycle, and the pāṭihāriya fortnight, or at the time mentioned, it is suitable and proper for you to practice; not always is ordination suitable, is the idea. All this he says because of the immaturity of his knowledge, due to the difficulty of abandoning his desires, to make him fit for right practice, not to prevent his desire for ordination. Pabbajjābhisaṅkhāro: the intention, the effort to go forth. Paṭipassambhī: because of the immaturity of his senses, and because his emotion was not too intense, it subsided. Although it subsided, while following the procedure spoken by the Elder, from time to time, he approached the Elder, attended on him, and listened to the Dhamma. In the same way as stated, a second time, the thought of ordination arose for him, and he announced it to the Elder. The Elder rejected it a second time. But the third time, knowing the maturity of his knowledge, the Elder ordained him, thinking, "Now is the time to ordain him," and after three years had passed, he sought a chapter and conferred the full ordination. With reference to that, it was said – "dutiyampi kho soṇo…pe… upasampādesī."

Appabhikkhuko: with few monks. It seems that at that time, the monks mostly lived only in the Middle Country. Therefore, there were only a few there, and they lived separately, one in one village, two in one village, and so on. Kicchenā: with difficulty. Kasirenā: with trouble. Tato tato: from this and that village and town. For after bringing a few monks, and while others were being brought, those previously brought departed due to some business or other; after waiting some time, when those others were being brought again, the former departed. Thus, the assembly occurred only after a long time with repeated bringing; and the Elder was dwelling alone in one monastery at that time. Dasavaggaṃ bhikkhusaṅghaṃ sannipātetvā: at that time, ordination was permitted by the Blessed One in the border regions with a chapter of ten. It is because of this origin that he requested the Elder to permit ordination in the border regions with a chapter of five. Therefore, it was said – "tiṇṇaṃ vassānaṃ…pe… sannipātetvā."

Vassaṃvuṭṭhassā: having been fully ordained, having approached and lived through the first rains. Īdiso ca īdiso cā: of such and such a form, endowed with such and such an accomplishment of the body of name and form, endowed with such and such an accomplishment of the body of the Dhamma, sutoyeva me so bhagavā. Na kho me so bhagavā sammukhā diṭṭho: by this, with the faith of a worldling, venerable Soṇa desired to see the Blessed One. But later on, having dwelt with the Teacher in a single perfumed chamber, at dawn, having been urged, having made the sixteen aṭṭhakavaggika verses the basis, having borne them in mind, having completely brought all into his consciousness, experiencing the meaning and the Dhamma, uttering them with a mind composed through joy and gladness associated with the Dhamma, at the end of the recitation, establishing insight, contemplating the conditioned things, he gradually attained arahantship. They say that it was for this purpose that the dwelling in the same perfumed chamber with the Blessed One was commanded to him.

Some, however, say – "na kho me so bhagavā sammukhā diṭṭho": this was said referring only to the seeing of the body of form. For venerable Soṇa, after ordaining, having taken a meditation subject from the Elder, striving and exerting himself, not yet fully ordained, became a sotāpanna, and after being fully ordained, thinking, "Lay followers are also sotāpannas, I am also a sotāpanna, what is there in this?" having developed insight for the sake of the higher path, in the same rains retreat, he became possessed of the six abhiññās, and celebrated the pavāraṇā of purification. For by the seeing of the Ariyasaccas, the body of the Dhamma of the Blessed One is said to be seen. Thus it was said –

"He who sees the Dhamma, Vakkali, sees me. He who sees me, sees the Dhamma" (Saṃ. Ni. 3.87).

Therefore, his seeing of the body of the Dhamma was already established; but after the pavāraṇā, he desired to see the body of form.

The meaning of the words Bhagavantaṃ pāsādika and so on has already been stated below.

Kacci bhikkhu khamanīyaṃ: monk, is this four-wheeled, nine-doored body-machine of yours bearable; is it possible to endure, withstand, maintain; does the burden of suffering not overwhelm it? Kacci yāpanīyaṃ: is it possible to maintain it in this and that activity, does it show no impediment? Kaccisi appakilamathenā: have you come this far without difficulty?

Etadahosī: this, being accustomed to the Buddha, to venerable Ānanda, this that is now being said, beginning with "yassa kho maṃ bhagavā" became habitual in his mind. Ekavihāre: in a single perfumed chamber. For here, the perfumed chamber is intended as the monastery. Vatthuṃ: to dwell in.

Nisajjāya vītināmetvā: here, since the Blessed One, while making conversation with venerable Soṇa, who was experiencing the bliss of attainment, entering into all attainments common to disciples in direct and reverse order, bahudeva rattiṃ…pe… vihāraṃ pāvisi, therefore, venerable Soṇa also, knowing the Blessed One's intention, entering into all those attainments in accordance with it, "bahudeva rattiṃ…pe… vihāraṃ pāvisī," some say. And having entered, having been permitted by the Blessed One, even having made the robe removable, he spent the night in sitting near the Blessed One's feet. Ajjhesī: he commanded. Paṭibhātu taṃ bhikkhu dhammo bhāsituṃ: monk, may the Dhamma occur to you to speak, may it come to the face of your knowledge; speak the Dhamma as you have heard it, as you have learned it, is the meaning.

Soḷasa aṭṭhakavaggikānī: sixteen suttas that are part of the Aṭṭhakavagga, such as the Kāmasutta. Sarena abhaṇī: he spoke with the tone of reciting the suttas; he spoke in the manner of sarabhañña, is the meaning. Sarabhaññapariyosāne: at the end of the recitation. Suggahitānī: well learned. Sumanasikatānī: well borne in mind. Someone, even having learned well at the time of learning, later at the time of bearing in mind, in terms of recitation, etc., wrongly inserts consonants, or makes the words backward, but this is not so with him. But these were borne in mind exactly as they were learned. Therefore, it was said – "sumanasikatānīti suṭṭhu manasi katānī": well borne in mind. Sūpadhāritānī: even in meaning, they are well understood. For when the meaning is well understood, it is possible to recite the Pāḷi correctly. Kalyāṇiyāsi vācāya samannāgato: he was endowed with a voice that was complete with rounded words and phrases, with a full sound, with a statement according to the rules for soft and loud tones. Vissaṭṭhāyā: with a free voice. By this, he shows that he was free from hesitation. Anelagaḷāyā: elā is called a fault; that which does not drip, is anelagaḷā; by that, with a faultless voice, is the meaning. Or else, anelagaḷāyā: with a voice that is without fault, without slurred words and phrases, without deficient words and phrases. Thus, the Blessed One placed him in this foremost position: "This is the foremost, monks, of my monastic disciples who are skilled speakers, namely Soṇa Kuṭikaṇṇa" (A. Ni. 1.206). Atthassa viññāpaniyā: capable of making known the intended meaning.

Kativasso: it seems that he, standing in the third part of middle age, with an impressive appearance, appeared to others as one long ordained. With reference to that, the Blessed One asks, some say; but that is without reason. In that case, since he is fit to experience the bliss of samādhi, the Teacher asks him, "kativassosī," to further urge him as to why he has been negligent for so long. Therefore, he said – "kissa pana tvaṃ bhikkhu evaṃ ciraṃ akāsī."

Kissā: for what reason? Evaṃ ciraṃ akāsī: you have done this for so long, for what reason did you live in the household life for such a long time without approaching ordination, is the meaning. Ciraṃ diṭṭho me: I have seen you after a long time. Kāmesū: in the desires of defilement and the desires of objects. Ādīnavo: the danger. Api cā: even though the danger in desires was seen in some way or other, I was not able to go forth from the household life. Why? Sambādho gharāvāso: the household life is crowded, replete with various tasks and duties, with the nature of a householder. Therefore, he said – "bahukicco bahukaraṇīyo."

Etamatthaṃ viditvā: knowing this matter in all ways, that the mind of one who sees the danger in desires as it really is does not linger, but rather turns away just like a drop of water on a lotus leaf, imaṃ udānaṃ: knowing well the occurrence and the turning away, and never delighting in the occurrence and its cause, he uttered this udāna that is indicative of this meaning.

disvā ādīnavaṃ loke means having seen with wisdom (paññā) the drawbacks (ādīnava) or faults in the entire world of conditioned things (saṅkhāraloka), recognizing that it is "impermanent, suffering, and subject to change." This indicates the sphere of insight (vipassanā). Ñatvā dhammaṃ nirupadhi means having known as it actually is the Dhamma of Nibbāna, which is free from all conditionings (sabbūpadhi) because it is the relinquishment of all conditionings, having realized it with the knowledge of the path (maggañāṇa) as having the nature of escape, detachment, the unconditioned, and deathlessness. The words "Disvā ñatvā" should be understood as having a causal meaning, as in examples such as, "having drunk ghee, there is strength; having seen a lion, there is fear; having seen with wisdom, the āsavas are extinguished" (pu. pa. 208; a. ni. 9.42-43). Ariyo na ramatī pāpe means an Ariya, a noble person, does not delight in even the slightest evil because he is far removed (ārakattā) from defilements. Why? Pāpe na ramatī sucī means a pure person (sucī), pure due to very pure bodily conduct, etc., does not delight in or rejoice in evil, in defiled things, like a royal swan in a dung heap. "Pāpo na ramatī suci" is also a reading. Its meaning is: a wicked person (pāpo), an ignoble individual, does not delight in purity (suciṃ), in blameless (anavajjaṃ) cleansing qualities (vodānadhammaṃ); on the contrary, he delights only in impurity (asuciṃ), in defiled things, like village pigs in a dung heap, thus reversing the teaching from the opposite perspective.

In this way, after the Blessed One uttered this utterance (udāna), Venerable Soṇa rose from his seat, paid homage to the Blessed One, and requested from his preceptor the five objects beginning with ordination in the border region with a group of five. The Blessed One granted these, and all that should be understood according to the method that has come down in the Khandhaka (mahāva. 242 ff).

End of the Commentary on the Sixth Sutta.

7. Kaṅkhārevata Sutta: Commentary

47. In the seventh [sutta], Kaṅkhārevato is the name of that Thera. After going forth into the Sāsana and receiving ordination, he lived virtuously with good qualities, but he was very doubtful (kaṅkhābahulo), namely with doubts regarding Vinaya, beginning with, "Mung beans are not allowable, it is not allowable to use mung beans, palm-sugar is not allowable" (mahāva. 272). Therefore, he became known as Kaṅkhārevato. Later on, having taken a meditation subject (kammaṭṭhānaṃ) in the presence of the Teacher, and striving, he realized the six superknowledges (chaḷabhiññā), and spent his time in the bliss of jhāna and the bliss of fruition (phalasukhena), but mostly he reflects on the Noble Path he has attained, holding it in high esteem. Therefore, it is said: "attano kaṅkhāvitaraṇavisuddhiṃ paccavekkhamāno"—"reflecting on the purity of the dispelling of his doubts." For the path-wisdom (maggañāṇā) is here intended as "the purity of the dispelling of doubts (kaṅkhāvitaraṇavisuddhī)," because it dispels and transcends all doubts without remainder, and because of the complete purification from other defilements to be abandoned by oneself; the path-wisdom arises in the manner of "Did I exist in the past?" (ma. ni. 1.18; saṃ. ni. 2.20) with sixteen objects, and "He is doubtful about the Buddha... doubtful about the dependently originated phenomena" (dha. sa. 1008) with eight objects, not to mention others. Because this venerable one had generated doubt for a long time, he sat down reflecting on it with reverence, thinking, "Having attained this path-Dhamma, these doubts of mine are completely abandoned," and not because of the impermanent nature of seeing conditionality (sappaccayanāmarūpadassanaṃ), because the dispelling of doubts (kaṅkhāvitaraṇassa) [refers to the path wisdom].

Etamatthaṃ viditvā—having known this meaning, which is the dispelling of all doubts by the Noble Path, he uttered imaṃ udānaṃ—this utterance that illuminates that meaning.

yā kāci kaṅkhā idha vā huraṃ vā—whatever doubt (kaṅkhā) arises in this present existence (paccuppanne attabhāve), such as "Am I or am I not?", or in past and future existences, such as "Did I exist in the past?". Sakavediyā vā paravediyā vā—that same doubt (kaṅkhā), in the manner stated, is called sakavediyā when it occurs with one’s own existence as the object, or paravediyā when it occurs with another’s existence as the object, such as "Is he a Buddha or is he not?", or when it occurs with another's excellence (padhāne), with the superior, as the object. Ye jhāyino tā pajahanti sabbā, ātāpino brahmacariyaṃ carantā—those who meditate (jhāyino) by absorption on the object (ārammaṇūpanijjhānena) or by absorption on the characteristics (lakkhaṇūpanijjhānena), those who are ardent (ātāpino) by arousing insight (vipassanaṃ) and completing the four kinds of right effort (catubbidhasammappadhānapāripūriyā), those who live the holy life of the path (maggabrahmacariyaṃ carantā), attaining [the path], the individuals established in the first path (paṭhamamaggaṭṭhā puggalā), such as the one who follows by faith (saddhānusārī), abandon all those doubts (kaṅkhā), cutting them off at the moment of the path. After that, they are called abandoned. Therefore, there is no other complete abandoning of them besides this, is the meaning.

Thus, the Blessed One, praising the attainment of the Noble Path by the Venerable Kaṅkhārevata through the prominence of jhāna, uttered this utterance in the manner of praise. And with that, He established him in the foremost position (etadagge) among those monks who meditate, saying, "This Kaṅkhārevata is the foremost, O monks, of my disciples who are monks who meditate" (a. ni. 1.204).

End of the Commentary on the Seventh Sutta.

8. Saṅghabheda Sutta: Commentary

48. In the eighth [sutta], āyasmantaṃ ānandaṃ etadavocā—he spoke these words, beginning with "ajjatagge" ("from today onwards"), with the intention of harming the Blessed One, being unable to cause harm to the Blessed One by driving Nālāgiri mad, by rolling down the rock. His intention was, "Having split the Sangha, I will make a wheel-breach (cakkabhedaṃ)." Aññatreva bhagavatā—apart from the Blessed One, meaning without the Teacher. Aññatra bhikkhusaṅghā—apart from the Sangha of monks. Uposathaṃ karissāmi saṅghakammāni cāti—"Having separated the Sangha of monks who carry out the Blessed One's advice, I will perform the Uposatha and the Sangha activities with the monks who follow me." Devadatto saṅghaṃ bhindissatīti—because Devadatta is equipped (sajjitattā) with all those who cause dissension (bhedakarānaṃ), Devadatta will certainly split the Sangha today, he will divide it in two. For when any one of the eighteen grounds for schism (bhedakaravatthūsu), beginning with "Adhammaṃ dhammo" (what is not-Dhamma is Dhamma), is indicated, and by that cause, after persuading [others] by saying, "Accept this, approve of this," and after taking a ballot, a separate Sangha act is done, the Sangha is split. This was said:

"In five ways, Upāli, the Sangha is split: by an act (kammena), by recitation (uddesena), by declaring (voharanto), by announcement (anussāvanena), by taking a ballot (salākaggāhena)" (pari. 458).

kammenāti—by one of the four acts, beginning with the act of asking for approval (apalokanakamma). Uddesenāti—by one of the five recitations of the Pātimokkha. Voharantoti—declaring (dīpento) the eighteen grounds for schism (aṭṭhārasabhedakaravatthūni), beginning with "What is not-Dhamma is Dhamma" (a. ni. 10.37; cūḷava. 352), in various ways of arising. Anussāvanenāti—by making a verbal division (vacībhedaṃ) at the ear (kaṇṇamūle) in the manner of, "Do you not know that I went forth from a high family and that I am very learned? Is it proper for someone like me to accept what is contrary to the Dhamma and contrary to the Vinaya? Am I not afraid of the apāya realms?" Salākaggāhenāti—after making an announcement (anussāvetvā) in this way, after supporting their minds, after making [them] into those whose Dhamma cannot be turned back (anāvattidhamme katvā), by taking a ballot, saying, "Take this ballot."

"ajja, bhante, devadatto saṅghaṃ bhindissatī"—"Venerable Sir, today Devadatta will split the Sangha," [was said] because we said, "Because Devadatta is equipped with all those who cause dissension."

Etamatthaṃ viditvā—having known in every way this act of splitting the Sangha being produced by Devadatta, which leads to arising in the great Avīci hell, which is uncurable, lasting for an eon. Imaṃ udānanti—this utterance (udāna), which is the elucidation of the meaning that good is easy and bad is difficult in accordance with the division of conduct into that of good people and that of bad people in regard to wholesome and unwholesome deeds.

sukaraṃ sādhunā sādhūti—sādhu is one who accomplishes benefit for himself and others, one who practices correctly. What is good (sādhu), beautiful (sundaraṃ), auspicious (bhaddakaṃ), bringing benefit and happiness to oneself and others, is easy to do (sukaraṃ) with ease (sukhena) by a sādhu such as Sāriputta or another disciple, a Paccekabuddha, a Sammāsambuddha, or another mundane (lokiya) sādhu. Sādhu pāpena dukkaranti—that same good (sādhu) characterized as mentioned above is difficult to do (dukkaraṃ) by an evil (pāpena) person (pāpapuggalena) such as Devadatta; it cannot be done (na sakkā), he is not able to do it, is the meaning. Pāpaṃ pāpena sukaranti—evil (pāpaṃ), what is unwholesome (asundaraṃ), what brings harm to oneself and others, could be done with ease (sukhena) by an evil (pāpena) person as described above. Pāpam теркәлүсез dukkaranti—but that same evil (pāpaṃ) is difficult (dukkaraṃ), hard to overcome (durabhisambhavaṃ), for the noble ones (ariyehi), such as the Buddhas. For they are like those who destroy a dam, the Teacher indicates.

End of the Commentary on the Eighth Sutta.

9. Sadhāyamāna Sutta: Commentary

49. In the ninth [sutta], māṇavakā means young. Here, Brahmin youths standing in their prime are intended.

Sadhāyamānarūpā—this is said with reference to derisive speech. Those who deride others are sadha, meaning it is their nature to speak in that way. This is the meaning of the word: sadhanaṃ is sadho; those who declare that are called sadhayamānā, but "sadhāyamānā" is said by lengthening [the vowel]. Or, sadhāyamānā are those who disparage themselves as if with special pride. They are called "sadhāyamānarūpā" because of this nature. "Saddāyamānarūpā" is also a reading, meaning those who make a loud, great noise. Bhagavato avidūre atikkamantī—they pass by not far from the Blessed One, speaking what comes to their mouths.

Etamatthaṃviditvā—having known that lack of restraint in their speech, He uttered imaṃ udānaṃ—this utterance, with a sense of Dhamma-saṃvega, which illuminates that meaning.

parimuṭṭhāti—slow, with confused mindfulness (muṭṭhassatino). Paṇḍitābhāsāti—those who appear to be wise (paṇḍitapatirūpakā), those who act as if they themselves know in each and every matter, thinking, "Who else knows? Only we know here," by uttering it. Vācāgocarabhāṇinoti—those for whom speech (vācā) is the sphere (gocaro), the object, they are vācāgocarabhāṇino, those who speak (bhāṇino) only about the matter of speech (vācāvatthumattasseva), because the meaning (attha) is not understood (apariññātattā). Or, vācāgocarabhāṇino means those who utter (bhaṇantīti) false speech (musāvādaṃ), which is not the sphere (avisayaṃ) of the speech of the noble ones (ariyānaṃ). Or, here in "gocarabhāṇino," the long vowel (ākārassa) is made short. [They are] speakers (bhāṇinova) whose sphere (gocarā) is speech, not the sphere of mindfulness, etc. (satipaṭṭhānādigocarā). How are they speakers? Yāvicchanti mukhāyāmaṃ—they are speakers who spread out (pasāretvā) as much as they wish as the opening (āyāmaṃ) of their mouths (mukhāyāmaṃ), because they do not contract (saṅkocaṃ) their mouths out of respect for others, and because it is not their sphere, is the meaning. Or, being speakers only whose sphere (gocarā) is speech, they are speakers (vattāro) who are dependent on others' opinions (parapattikā eva), because they do not know themselves (sayaṃ ajānitvā). Therefore, they do not think about what should be announced with what words, but they wish only as much as the spreading open of their own mouths (mukhappasāraṇamattaṃ), is the meaning. Yena nītā na taṃ vidūti—they do not know (na vidū) the cause (kāraṇaṃ) of their speaking (bhaṇantassa) in that way, by which they are led (nītā) to shamelessness and conceit due to confused mindfulness, thinking, "We speak thus"; the non-knowing asuras do not know, is the meaning.

End of the Commentary on the Ninth Sutta.

10. Cūḷapanthaka Sutta: Commentary

50. In the tenth [sutta], Cūḷapanthako—because he was the younger brother (kaniṭṭhabhātikattā) of the Thera Mahāpanthaka and because he was born on the road (panthe jātattā), this venerable one was known as "Cūḷapanthako" even later in life, according to the usage he acquired in his youth. Through special qualities, however, he was one with the six superknowledges (chaḷabhiñño) and discriminating knowledge of the fine points (pabhinnapaṭisambhido). "This Cūḷapanthaka is the foremost, O monks, of my disciples who are monks who create a mind-made body; this Cūḷapanthaka is the foremost of those skilled in mental transformation" (a. ni. 1.199). In these two places, he was established by the Blessed One in the foremost position and was among the eighty great disciples.

"tena kho pana samayena āyasmā cūḷapanthako bhagavato avidūre nisinno hoti pallaṅkaṃ ābhujitvā ujuṃ kāyaṃ paṇidhāya parimukhaṃ satiṃ upaṭṭhapetvā"—"At that time, the Venerable Cūḷapanthaka was seated not far from the Blessed One, with his legs crossed, his body erect, and mindfulness established in front of him." At that time, he sat having determined the time period, having attained to samāpatti.

Etamatthaṃ viditvāti, having known this meaning, that is, having known the meaning consisting of the well-applied state of body and mind of venerable Cūḷapanthaka. Imaṃ udānanti, also, this utterance was uttered to reveal the manifestation of the special attainment ending in anupādā parinibbāna (final liberation without remainder) for that bhikkhu whose body is calmed, who has mindfulness established in all postures, and who is concentrated.

ṭhitena kāyenāti, with a body that is well-established by abandoning and non-doing of non-restraint through the bodily door, with a five-door body well-established by making the sense faculties, beginning with the eye, non-promiscuous, and with a body made of bone, etc., standing without trembling due to the absence of hand-scruples etc., because of restrained hands and feet. In brief, with the entire body standing with a state of immovability, which is synonymous with being unperturbed. By this, his purity of virtue is shown. And this is an instrumental case in the sense of possessing such qualities. Ṭhitena cetasāti, by describing the stability of mind, it shows the accomplishment of samādhi. For samādhi is called the ‘stability’ of the mind. Therefore, only when the mind is one-pointed, either through samatha or through vipassanā, does the mind become stable by approaching a state of one-pointedness on the object, not otherwise. And showing that this establishment, this composure, of the aforementioned body and mind is desired at all times and in all postures, he says – ‘‘tiṭṭhaṃ nisinno uda vā sayāno’’ti. There, the word vā has the meaning of non-restriction. Therefore, it is implied that the meaning is: whether standing, sitting, lying down, or in another posture. Thus, the inclusion of walking should also be understood here.

Etaṃ satiṃ bhikkhu adhiṭṭhahānoti, the bhikkhu, having established this mindfulness, by which, having made the body and mind unagitated by pacifying the impure conduct and coarse states of body and mind beforehand, and having made the mind light, pliable, and workable due to the ease of non-blameworthy happiness attained, properly establishes and composes, cultivates and brings the meditation subject to its peak through the calming of body and mind. Meaning, having made virtue purification the beginning, he establishes it in various ways until the attainment of distinction, he establishes that mindfulness, which is very helpful in the beginning, middle, and end of the practice of meditation.Labhetha pubbāpariyaṃ visesanti, so, thus increasing, expanding, and making flourish the meditation subject with a mind guarded by mindfulness, would obtain a special quality that has a before and after, that possesses a before and after, that proceeds with a sense of before and after, a special distinction such as the exceedingly excellent and more excellent.

samathavasenatāva, in terms of samatha, the special quality of meditation that proceeds from the arising of the sign up to the mastery of the base of neither-perception-nor-non-perception is a special quality with a before and after. Vipassanāvasenapana, however, in terms of vipassanā, for one who engages with the face of form, the special quality of meditation that proceeds from the grasping of the form-dhamma, and for the other, from the grasping of the name-dhamma, up to the attainment of arahantship, is a special quality with a before and after. And this itself is what is intended here.

Laddhāna pubbāpariyaṃ visesanti, having obtained the special quality with a before and after, having obtained the arahantship which has reached the peak of excellence. Adassanaṃ maccurājassa gaccheti, because he has transcended the three realms of existence which are the domain of death, known as the King of Death, due to the overpowering of all beings by way of the cessation of life, he would go to a state of non-seeing, beyond the range [of death]. In this section, whatever was not said, is in the same manner as stated below.

The commentary on the tenth sutta is finished.

And the commentary on the Great Chapter is finished.

6. Jaccandhavaggo

1. Āyusaṅkhārossajjanasuttavaṇṇanā

51.In the first of the Jaccandhavagga, vesāliyantiādi has the same meaning as stated below. Vesāliṃ piṇḍāya pāvisīti, when did he enter Vesālī for alms? At the time of leaving Ukkācela and going to Vesālī. For the Blessed One, having spent the rainy season in Veḷuvagāmaka, then leaving there, gradually reached Sāvatthi and stayed in Jetavana. At that time, the General of the Dhamma, having looked at his life-force, and knowing that "it will only last for seven days," after informing the Blessed One, went to Nāḷakagāma, and there established his mother in the fruit of stream-entry and attained parinibbāna. The Teacher, having taken his relics brought by Cunda, had a relic shrine built, and surrounded by a large community of bhikkhus, went to Rājagaha. At the time of going there, venerable Mahāmoggallāna attained parinibbāna. The Blessed One, having taken his relics as well and having had a shrine built, left Rājagaha and gradually went to Ukkācela. There, sitting on the bank of the Ganges surrounded by the community of bhikkhus, after teaching the Dhamma connected with the parinibbāna of the chief disciples, leaving Ukkācela, he went to Vesālī. Thus, the Blessed One, having gone, is said to have "entered Vesālī for alms in the forenoon, having dressed and taken his bowl and robe." Therefore, it was said – "at the time of leaving Ukkācela and going to Vesālī."

Nisīdananti, here, a piece of leather is intended. Cāpālaṃ cetiyanti, in the past, the place of residence of a certain yakkha named Cāpāla, was known as "Cāpāla shrine". The vihāra built there by the Blessed One is also called "Cāpāla shrine" by that convention. Udenaṃ cetiyanti, the same method applies to these and others. Sattambanti, it is said that seven daughters of King Kiki of Kasi, having become inspired with saṃvega, left the royal palace, and the place where they applied effort is called "Sattamba shrine." Bahuputtanti, a single banyan tree with many shoots; many people pray to the deity dwelling in it for sons; based on that, that place was known as "Bahuputta shrine." Sārandadanti, the place of residence of a certain yakkha named Sārandada. Thus, all of them were referred to with the designation of shrine because they were taken over by deities before the arising of a Buddha, and even when a vihāra was built by the Blessed One, they are still known in the same way. Ramaṇīyāti, here, the beautifulness of Vesālī should be understood in terms of the abundance of land, the abundance of people, and the ease of obtaining requisites. However, the beautifulness of the vihāras should be seen in terms of not being too far from the city, not being too close, the ease of going and coming, being a non-crowded vihāra location, the abundance of shade and water, and being suitable for seclusion. Cattāro iddhipādāti, here, the meaning of the word iddhipāda has already been stated below. Bhāvitāti, developed. Bahulīkatāti, repeatedly done. Yānīkatāti, made like a yoked vehicle. Vatthukatāti, made like a foundation in the sense of being a support. Anuṭṭhitāti, established. Paricitāti, cultivated all around, well-developed. Susamāraddhāti, well-undertaken, exceedingly well-accomplished.

‘‘tathāgatassa kho’’tiādi, he said etc. Here, kappanti, lifespan. Tiṭṭheyyāti, he should remain, he should live making complete the measure of lifespan of humans at that time. Kappāvasesaṃ vāti, or exceeding a hundred years, as was said, "a little or more" (dī. ni. 2.7; a. ni. 7.74). But Mahāsīvatthera said – "There is no thundering in an inappropriate place for Buddhas. Just as he suppressed the deadly pain that arose in Veḷuvagāmaka for ten months, so too, by repeatedly attaining that attainment, he could remain for this auspicious kappa." But why didn't he remain? A body with clinging is overcome by ailments such as decaying, and Buddhas, without reaching a state of decaying etc., attain parinibbāna in the fifth division of the lifespan, at a time that is pleasing and displeasing to many people. When the chief disciples and great disciples among the Buddhas and those awakened with the Buddhas have attained parinibbāna, it would have to be stayed alone without a retinue, or with a retinue of young novices. Then it would be subject to being scorned, "Oh, the Buddha's assembly!", therefore he did not remain. Even when it is said thus, that is not pleasing to him, this same "lifespan" is determined in the commentary.

Oḷārike nimitteti, in a gross prompting. This is a gross prompting: the declaration of the ability to remain for a kappa due to the power of his own cultivation of the four bases of psychic power with the prompting, "May the Blessed One remain for a kappa", by way of indication, as in "Whosoever, Ānanda, has cultivated the four bases of psychic power" etc. Obhāseti, in a clear statement. And this is a clear statement: the direct declaration of one's own intention without abandoning the indirect way.

Bahujanahitāyāti, for the sake of benefit to the great multitude. Bahujanasukhāyāti, for the sake of happiness to the great multitude. Lokānukampāyāti, out of compassion for the world of beings. For which world of beings? For those who understand after hearing the Blessed One's teaching of the Dhamma, who drink the nectar. For with the Blessed One's teaching of the Dhammacakkappavattana Sutta, eighteen brahma crores headed by Aññātakoṇḍañña understood the Dhamma. Thus, until the instruction of Subhaddaparibbājaka, there is no counting of the beings who have understood the Dhamma. There is no limit to the beings who attained realization at the time of the teaching of these four suttas: the Mahāsamaya Sutta, the Maṅgala Sutta, the Cūḷarāhulovāda Sutta, and the Samacitta Sutta. The Blessed One's remaining occurs out of compassion for this immeasurable world of beings. He speaks with the intention that it will be so in the future as well. Devamanussānanti, not only for gods and humans, but the Blessed One's remaining is for the benefit and happiness of the remaining ones as well, such as nāgas and supaṇṇas. However, to show the being capable of realizing the path and fruition in one with a causal rebirth, it was said thus, therefore the meaning is: may the Blessed One remain for the sake of benefit, for the sake of welfare, and for the sake of happiness for others as well. There, atthāyāti, for the sake of prosperity in this world. Hitāyāti, for the sake of welfare, which is the cause of prosperity in the next world. Sukhāyāti, for the sake of the happiness of the nibbāna-element. However, the former taking of welfare and happiness should be understood in a way that is common to all.

Yathā taṃ mārena pariyuṭṭhitacittoti, here, nti is merely a particle, just as another ordinary person whose mind is overwhelmed, whose mind is beset, by Māra would not be able to comprehend, even so, he was unable to comprehend, is the meaning. For Māra overwhelms the mind of anyone whose perversions have not been abandoned. But there is no need to speak of one whose twelve perversions have not been abandoned in every way, and the elder's four perversions had not been abandoned, therefore his mind was overwhelmed. What does he do while overwhelming the mind? He shows a frightening visual object, or makes a frightening sound object be heard; then beings, having seen or heard that, abandon mindfulness and become wide-mouthed. He puts his hand into their mouth and crushes their heart; then they become unconscious and stand there. What will he be able to do, putting his hand into the elder's mouth? However, he shows a frightening object. The elder did not comprehend the prompting of the sign upon seeing that. Knowing this, why did the Blessed One address him up to the third time? In order to alleviate sorrow by blaming him for "This is your fault, Ānanda, this is your offense" after he was asked, "May the Blessed One remain, venerable sir." For the Blessed One sees, "This one's heart is excessively fond of me; having heard about the earthquake and the abandoning of the life-force later, he will ask for my long-term remaining, then I will cast the blame on his head, saying 'Why did you not ask earlier?', and beings are not so afflicted by their own offense, thus his sorrow will be alleviated."

Gaccha tvaṃ, ānandāti, since you came here for the sake of the day's abiding, therefore, Ānanda, go to a place that pleases you for the day's abiding. Therefore he said – ‘‘yassa dāni kālaṃ maññasī’’ti.

Māro pāpimāti, here, Māra is so called because he kills, engaging beings in what is unbeneficial. Pāpimāti, a synonym for that. For he is called ‘Pāpimā’ because he is endowed with evil qualities. Bhāsitā kho panesāti, indeed, this was spoken; for while the Blessed One was staying at the Ajapālanigrodha, having passed seven weeks at the Bodhi-manda, after his daughters came and met with the frustration of their desire and left, thinking "this is the means," he came and said, "Blessed One, that for which you have fulfilled the perfections, that purpose of yours has been attained, omniscience has been realized, what is the use of your wandering in the world?" and asked, "May the Blessed One now attain parinibbāna," just as he did today. And the Blessed One refused him, saying "Not yet" etc. Now, with reference to that, he says "Bhāsitā kho panesā" etc.

Viyattāti, clear, because of attaining the Noble Path. Vinītāti, disciplined, likewise, by subduing the defilements. Visāradāti, confident, having attained confidence through the abandonment of things that cause doubt, such as wrong views and uncertainty. Bahussutāti, very learned, because they have heard much in terms of the Tipitaka; therefore, they are very learned. They uphold that Dhamma itself; therefore, dhammadharā, upholders of the Dhamma. Alternatively, bahussutāti, very learned in terms of both the learning of the scriptures and the learning of realization. Dhammadharāti, upholders of the Dhamma, because of upholding both the Dhammas of learning and the Dhammas of realization; thus, the meaning should be understood here in this way. Dhammānudhammappaṭipannāti, practicing the Dhamma in accordance with the Dhamma, practicing the Dhamma of insight, which is in accordance with the Noble Dhamma. Sāmīcippaṭipannāti, practicing properly, practicing the succession of purification that is suitable for the purification of knowledge and vision. Anudhammacārinoti, living in accordance with the Dhamma, habitually behaving in accordance with that practice, with qualities such as fewness of wishes. Sakaṃ ācariyakanti, their own teacher's doctrine. Ācikkhissantīti, will relate from the beginning, meaning they will teach others according to the method they have learned themselves. Desessantīti, will recite, meaning they will correctly recite the Pali. Paññapessantīti, will make known, meaning they will reveal. Paṭṭhapessantīti, will establish in a proper way. Vivarissantīti, will make open. Vibhajissantīti, will divide. Uttānīkarissantīti, will make clear what is not clear, what is profound. Sahadhammenāti, with reasoned, causal speech. Sappāṭihāriyanti, having made it leading to deliverance. Dhammaṃ desessantīti, will awaken to the nine kinds of supramundane Dhamma, meaning they will reveal it.

And here, with the six words beginning with "paññapessantī," six meaning-terms are shown, but from the beginning, with two words, six verbal terms are shown. To this extent, the Tipitaka, the word of the Buddha, is shown, having gathered it together by way of explanation. This was said in the Netti, "Twelve terms are the Sutta, all of that is both the letter and the meaning" (netti. saṅgahavāra).

Brahmacariyanti, the entire holy life (brahmacariya) of the Teaching, included within the threefold training. Iddhanti, prosperous, in terms of the arising of jhāna. Phītanti, grown, fully fruitful and flowered, in terms of the attainment of the Abhiññā. Vitthārikanti, widespread, in terms of being established in that and that direction. Bāhujaññanti, known by many, penetrated, in terms of the comprehension of many people. Puthubhūtanti, having attained extensiveness in all ways. How? Yāva devamanussehi suppakāsitanti, to the extent that whatever intelligent beings there are, gods and humans, by all of them it is well revealed, this is the meaning.

Appossukkoti, without eagerness, with weakened energy. "Indeed, you, Evil One, from the passing of seven weeks, wandered about, exclaiming, 'Let the Blessed One now attain final Nibbāna, let the Sugata attain final Nibbāna,' now from today onwards, be without zeal, do not make effort for my final Nibbāna," he says. Sato sampajāno āyusaṅkhāraṃ ossajīti, having established mindfulness well, having determined with knowledge, he relinquished, abandoned, the life-principle (āyusaṅkhāra). There, the Blessed One did not relinquish the life-principle like a clod with his hand, but having entered into the attainment of concentration for only three months, he produced the thought that he would not enter into it after that. With reference to that, it was said, "he relinquished," and there is also the reading "vossajjī" (he completely relinquished).

But why, although the Blessed One was capable of living for an aeon or the remainder of an aeon, did he relinquish the life-principle in response to Māra's request, without living for that long? The Blessed One did not relinquish the life-principle in response to Māra's request, nor would he not relinquish it in response to the Elder's entreaty, but he relinquished the life-principle because of the absence of those to be trained by the Buddha after three months. For living is, for the Buddhas, the Blessed Ones, only for the purpose of training those to be trained, if there are no people to be trained, for what reason would they live? And if he were to attain final Nibbāna in response to Māra's request, he would have attained final Nibbāna earlier. For Māra requested it even at the Bodhi-mandala, and the making of the sign was to alleviate the Elder's sorrow, this meaning has been stated. Moreover, the making of the sign is to illuminate the power of the Buddha. Thus, the Buddhas, the Blessed Ones, are of great power, even while living, they live according to their own wish, and even while attaining final Nibbāna, they attain final Nibbāna according to their own wish.

Mahābhūmicāloti, a great earthquake. At that time, it seems, the ten-thousand world-system trembled. Bhiṃsanakoti, frightening. Devadundubhiyo ca phaliṃsūti, and the drums of the gods resounded, the god thundered with a dry thunder, flashes of untimely lightning burst forth, a momentary rain fell, it is said.

Etamatthaṃ viditvāti, having known this meaning, distinguished as the distinction between conditioned and unconditioned, in every way. Imaṃ udānanti, having relinquished all the conditioned, he uttered this utterance which reveals his own going to the unconditioned. Why did he utter it? Someone might say, "The Blessed One was harassed by Māra, who followed him from behind, urging, 'Attain final Nibbāna, Venerable Sir,' and relinquished the life-principle out of fear." "Let there be no opportunity for that, there is no utterance of one who is afraid," to illuminate this, he uttered an utterance filled with the joy of delight, it is said in the commentaries. Then, in just three months, because of the accomplishment of the Buddha's task, seeing that "this burden of suffering, which I have carried for so long, will soon be laid down," and contemplating the qualities of final Nibbāna, great joy and gladness arose for him, it is fitting that he uttered it with that joy of delight. For the Teacher, whose mind was entirely inclined towards the unconditioned, whose intention was Nibbāna, remained in the world for a long time for the good of beings, as if by the force of great compassion. Thus, he enjoys twenty-four hundred million concentrations daily, now, with the authority of great compassion fulfilled, facing towards Nibbāna, he experienced no little joy and gladness. Therefore, even on the day of the Blessed One's final Nibbāna of the defilements, like on the day of the final Nibbāna of the aggregates, the radiance of his body was especially clear, pure, and radiant.

tulaṃ, volitional action pertaining to the sense-sphere. Na tulaṃ, atulaṃ, there is no other mundane action equal or similar to it; therefore, atulaṃ, magnificent action. tulaṃ, volitional action pertaining to the sense-sphere or the form-sphere; atulaṃ, the formless sphere. tulaṃ, with little result; atulaṃ, with great result. Sambhavanti, the cause of becoming, meaning the producer of rebirth. Bhavasaṅkhāranti, the fashioning of renewed existence. Avassajīti, he relinquished. Munīti, the Buddha-sage. Ajjhattaratoti, delighting in his own inner self. Samāhitoti, concentrated by way of access and attainment concentration. Abhindi kavacamivāti, he broke through like armor. Attasambhavanti, defilement born in oneself. This is what is said: "He relinquished the mundane action, known as 'tula-atula,' which has obtained the names 'sambhava' in the sense of having results, and 'bhavasaṅkhāra' in the sense of fashioning existence and non-existence; and the defilement born in oneself, like a great warrior at the head of the battle breaking through his armor, being concentrated in his own inner self."

tulanti, weighing, crossing over. Atulañca sambhavanti, both Nibbāna and becoming. Bhavasaṅkhāranti, action leading to becoming. Avassaji munīti, seeing the danger in existence and the benefit in Nibbāna, by weighing in this way, with the method beginning with "the five aggregates are impermanent, the cessation of the five aggregates is Nibbāna, permanent," the Buddha-sage relinquished that action of forming existence, which is the root of those aggregates, with the Noble Path, which is the destroyer of action, said in this way, "conducive to the destruction of action" (ma. ni. 2.81; a. ni. 4.233). How? Delighting in his own inner self, concentrated, he broke through like armor, that which is born in oneself. For he is delighting in his own inner self by way of insight, concentrated by way of serenity, thus, from the beginning of the preliminary part, with the power of serenity and insight, having enveloped and stood over his own being like armor, he broke through all the network of defilements, named "attasambhava" because it is born in oneself, and with the absence of defilements, action is called relinquished because it is without rebirth. Thus, the Blessed One, who relinquished the fashioning of existence at the foot of the Bodhi tree, even while maintaining his own being with the mixed vehicle, like an old cart with the mixed vehicle of attainments, relinquished the life-principle with the thought production, "I will not give the vehicle of attainments from three months from now."

The commentary on the First Sutta is finished.

2. Commentary on the Sattajaṭila Sutta

52.In the Second, bahidvārakoṭṭhaketi, outside the gate-chamber of the palace, not the gate-chamber of the monastery. It seems that palace was surrounded on all sides by four gate-chambers and enclosed by a wall, like the Lohapāsāda. There, he was sitting outside the eastern gate-chamber, in the shade of the palace, looking towards the eastern world-element, on a proclaimed excellent Buddha-seat. Jaṭilāti, ascetics with matted hair, wearing the guise of ascetics. Nigaṇṭhāti, those wearing the form of Nigaṇṭhas with white cloths. Ekasāṭakāti, like Nigaṇṭhas with a single cloth, those who tie a single piece of rag-cloth in their hands and wander about, covering the front part of their bodies with it. Parūḷhakacchanakhalomāti, with overgrown armpit hair, overgrown nails, and overgrown remaining hair, meaning with long hair and long nails in the armpits and so on. Khārivividhamādāyāti, taking various kinds of ascetic paraphernalia, such as various kinds of alkaline substances. Avidūre atikkamantīti, they are entering the city by a road not far from the monastery.

Rājāhaṃ, bhante, pasenadi kosaloti, I, Venerable Sir, am King Pasenadi of Kosala, you know my name. But why does the king, sitting in the presence of the foremost person in the world, raise his hands in reverence to these naked, miserable beings? For the sake of association. For this occurred to him, "If I do not do even this much for them, we abandon our children and wives and experience bad food, painful beds, etc., for their sake, and this one does not do even this much prostration for us. If that is done, people will not regard us as 'occasional visitors' but will recognize us as 'ascetics,' what is the use of his telling the truth? They would conceal what they have seen and heard and would not speak." Moreover, he did so to know the Teacher's inclination. It seems that the king, even while approaching the Blessed One, did not believe in perfect Enlightenment for some time. Therefore, this occurred to him, "If the Blessed One knows everything, he would not approve if I prostrate to these and say, 'These are arahants,' but if he approves, following me, where is his omniscience?" Thus, he did so to know the Teacher's inclination. But the Blessed One, knowing that "even if the king believes if it is said directly, 'These are not wandering ascetics,' the great crowd, not knowing that matter, would not believe, and say, 'The ascetic Gotama says whatever comes to his mouth, because the king listens to his words,' that would lead to their harm and suffering for a long time, and another hidden deed would be revealed, the king himself will speak of their wandering nature," said "dujjānaṃ kho etaṃ" (this is difficult to know), etc.

kāmabhogināti, with this he shows the overpowering of lust, and with both, he shows the distraction of mind. Puttasambādhasayananti, a bed crowded with children. And here, with the head of the children, he shows the possession of wives, and with the agitation caused by the children and wives, he shows the defilement of the mind due to the sorrow caused by their household life, etc. Kāsikacandananti, smooth sandalwood, or it means both cloth from Kāsī and sandalwood. Mālāgandhavilepananti, wearing garlands for the sake of beauty, perfume for the sake of fragrance, and unguent for the sake of coloring the skin. Jātarūparajatanti, both gold and the remaining wealth. Sādiyantenāti, accepting. With all of this, he reveals only the state of being extremely greedy for sensual pleasures.

Saṃvāsenāti, by living together. Sīlaṃ veditabbanti, it should be known by one who lives together in one place, "This one is amiable or immoral." Tañca kho dīghena addhunā na ittaranti, and that morality should be known by a long time, not a short time. For it is possible to show a restrained appearance and a controlled sense-faculty appearance for a few days. Manasi karotā no amanasi karotāti, that too can be known by one who considers, reflecting, "I will ascertain his morality," not otherwise. Paññavatāti, that too by one who is wise, intelligent. For even one who is foolish, though considering, is not able to know. Saṃvohārenāti, by conversation.

‘‘Yo hi koci manussesu, vohāraṃ upajīvati;
Evaṃ vāseṭṭha jānāhi, vāṇijo so na brāhmaṇo’’ti. (su. ni. 619) –

"one should understand purity through communication."

Thāmo means the power of knowledge. For one who lacks the power of knowledge, failing to see what should be grasped and what should be done in arising troubles, wanders like someone entering a doorless house. Therefore, it was said: ‘‘Indeed, O Great King, strength should be known in times of adversity.’’Sākacchāyā means with discussion. For the talk of one with poor wisdom floats like a gourd in water, but the eloquence of a wise person is endless when speaking. Just as a fish, whether small or large, is known by the ripples in the water.

Having expressed his satisfaction with ‘‘Wonderful, venerable sir’’ and so on, now informing them of the Blessed One as he actually is, he said, beginning with ‘‘These, venerable sir, are my men, spies.’’ Here, carā means those who are not actually renunciants but, appearing as renunciants, eat the alms of the kingdom, because their work is concealed. Ocarakā means those who go underneath. For spies, even though they walk on the mountain top, are still those who go underneath, because of their base work. Alternatively, ocarakā means messenger-men. Ocaritvā means having gone around, having investigated, having known the respective occurrences in that particular place, is the meaning. Osārissāmī means I will undertake, I will do, is the meaning. Rajojallaṃ means dust and dirt. Pavāhetvā means having removed by thoroughly washing away. Kappitakesamassū means having the hair and beard cut by barbers according to the method stated in the book of adornment. Kāmaguṇehī means with the strands of sensual pleasure, or with the bonds of sensual pleasure, samappitā means well-applied, clinging. Samaṅgibhūtā means being together. Paricāressantī means they will thoroughly amuse or entertain the senses.

Etamatthaṃ viditvā means having known this matter, that is, the act of deceiving the world by those royal men in the guise of renunciants for the sake of their own bellies. Imaṃ udānaṃ means this utterance expressing the rejection and discernment of dependence on others and deceiving others, he uttered.

na vāyameyya sabbatthā means in all evil practices such as those of messengers and spies, a renunciant should not strive like these royal men, should not make effort or exertion; without making effort anywhere, he should strive only in even the smallest merit, is the meaning. Nāññassa puriso siyā means in the guise of a renunciant, one should not be a servant of another person. Why? Because even such evil deeds as spying must be done. Nāññaṃ nissāya jīveyyā means one should not live depending on another, such as an overlord, thinking, "my happiness and suffering are tied to that," but should be a light unto oneself, a refuge unto oneself, with no other refuge. Alternatively, because of having the name "ocaraṇa" which brings what is unprofitable, one should not live depending on another unwholesome deed. Dhammena na vaṇiṃ care means one should not speak the Dhamma for the sake of wealth, etc. For one who teaches the Dhamma to others for the sake of wealth, etc., is said to be doing trade with the Dhamma; one should not conduct oneself thus with the Dhamma. Alternatively, for the sake of wealth, etc., while doing the work of spies, etc., like the men of King Kosala, one is said to be doing trade with the Dhamma by performing the undertaking of adopting the appearance of a renunciant so that others do not suspect them. Even one who, while living a pure spiritual life here, aspires to a certain group of deities, is also said to be doing trade with the Dhamma; one should not do trade with the Dhamma in this way, should not do it, is the meaning.

The commentary on the Second Sutta is finished.

3. Paccavekkhaṇasuttavaṇṇanā

53.In the third, attano aneke pāpake akusale dhamme pahīne means the Blessed One, reflecting, sitting, contemplating, by way of continuous reflection at every step, "this defilement of mine is abandoned, this defilement of mine is abandoned," on the many evil, unwholesome states of mind, such as greed, hatred, delusion, wrong attention, lack of shame, lack of fear, anger, hostility, denigration, domineering, envy, stinginess, deceit, trickery, stubbornness, impetuousness, conceit, arrogance, intoxication, negligence, craving, ignorance, various unwholesome roots, misconduct, defilements, distorted perceptions, thoughts, proliferation, the four kinds of perversions, the influxes, floods, yokes, bonds, courses, going, craving, clinging, the five kinds of mental hindrances, the five mental bondages, hindrances, rejoicing, the root of corpses and disputes, the latent tendencies of attachment to the body, the eight wrongnesses, the nine craving-rooted taints, the ten unwholesome courses of action, the sixty-two kinds of views, the eight hundred craving-wanderings, etc., the one and a half thousand defilements, together with their tendencies, which have been going on since beginningless time in one’s own being, were abandoned without remainder, together with their underlying tendencies, at the foot of the Bodhi tree itself, completely cut off by the Noble Path.

Aneke ca kusale dhamme means that the Blessed One was sitting reflecting on many wholesome qualities, such as morality, concentration, wisdom, liberation, the knowledge and vision of liberation, the four foundations of mindfulness, the four right exertions, the four bases of power, the four Noble Paths, the four fruits, the four kinds of analytical knowledge (paṭisambhidā), the knowledge that determines the four modes of generation, the four Noble Lineages, the four confidences, the five factors of exertion, the fivefold right concentration, the five-knowledge right concentration, the five faculties, the five powers, the five elements of deliverance, the five knowledges of the spheres of liberation, the five perceptions that ripen into liberation, the six places of mindfulness, the six objects of respect, the six elements of deliverance, the six continuous abidings, the six unsurpassed qualities, the six kinds of wisdom leading to penetration, the six super-knowledges, the six uncommon knowledges, the seven qualities that do not lead to decline, the seven Noble Treasures, the seven factors of enlightenment, the seven qualities of a good person, the seven bases of cleansing, the seven perceptions, the seven presentations of those worthy of offerings, the seven presentations of the power of one with taints destroyed, the eight presentations of the causes for gaining wisdom, the eight rightnesses, the eight transcendences of worldly conditions, the eight bases of undertaking, the eight opportunities, the eight thoughts of a great man, the eight presentations of the spheres of mastery, the eight liberations, the nine qualities rooted in wise attention, the nine factors of pure exertion, the nine presentations of abodes of beings, the nine ways of removing ill will, the nine perceptions, the nine kinds of diversity, the nine successive abidings, the ten qualities that make one a refuge, the ten kasina spheres, the ten wholesome courses of action, the ten rightnesses, the ten Noble Abidings, the ten qualities of one beyond training, the ten powers of a Tathāgata, the eleven benefits of loving-kindness, the twelve aspects of the wheel of Dhamma, the thirteen qualities of the dhutaṅga practices, the fourteen Buddha knowledges, the fifteen qualities that ripen into liberation, the sixteenfold mindfulness of breathing, the sixteen qualities that do not cause remorse, the eighteen great insights, the eighteen Buddha-dharmas, the nineteen knowledges of reflection, the forty-four objects of knowledge, the fifty knowledges of arising and passing away, the fifty-odd wholesome qualities, the seventy-seven objects of knowledge, the great diamond knowledge that wanders in twenty-four million trillion concentrations, the knowledges of the endless methods of the Samantapaṭṭhāna and the discernment of investigation, as well as the knowledges that discern the inclinations, etc., of endless beings in endless world-systems, and so on; many of his own wholesome, blameless qualities, which had reached completion and growth through countless eons of developing perfection and the Path, thinking in a way that is pleasing and directing his mind towards the qualities of the Buddha, grouping them together and contemplating, "these blameless qualities are found in me, these blameless qualities are found in me," the Blessed One was sitting. And those qualities were only according to location, not without location. Even the Blessed One cannot bring all the qualities of the Buddha to mind at every moment without remainder, because they are endless and immeasurable.

It was said:

‘‘Even a Buddha speaking of the virtues of a Buddha,
Though not speaking of anything else for an eon,
That eon would come to an end after a long time,
But the virtues of the Tathāgata would not end.’’

It was also said:

‘‘The names of the great sage with qualities are countless;
One might utter names with qualities, even thousands of them.’’

At that time, the Blessed One, having returned from the alms round after the meal, entered the monastery and, standing in front of the Perfume Chamber, having shown the duties to the monks and after they had departed, entered the Great Perfume Chamber and sat on the excellent seat prepared for the Buddha, and directed his knowledge towards the topic of his past lives. Then those lives appeared to him continuously, in an unbroken series, with endless and immeasurable distinctions. He, directing his knowledge to the topic of defilements, thinking, "these defilements are the root cause of such a great mass of suffering," and having reflected at every moment on their abandonment by way of that path, and reflecting on the Noble Path, which is the means of abandoning them, together with its form, its retinue, its instruction, he brought to mind the endless, immeasurable distinctions of his own blameless qualities, such as morality. Therefore, it was said:

‘‘At that time, the Blessed One was sitting, reflecting on the many evil, unwholesome states of mind that he had abandoned, and the many wholesome states of mind that had reached completion in development.’’

imaṃ udānaṃ udānesi.

ahu pubbe means before the arising of the knowledge of the Path of Arahatship, all this collection of defilements consisting of lust, etc., was in my being, there was no defilement in this collection of defilements that was not there. Tadā nāhū means at that time, at that moment of the Noble Path, that collection of defilements was not, there was no defilement, not even a small amount, that was not abandoned at the moment of the highest Path. Some also read "Tato nāhū," meaning after that moment of the Path of Arahatship, it was not. Nāhu pubbe means this immeasurable blameless quality of mine, which is now found to have reached completion in development, was also not before the moment of the Noble Path. Tadā ahū means when my highest Path knowledge arose, then all my blameless qualities were. For with the attainment of the highest Path, all the qualities of omniscience are in the hands of the Buddhas.

Nacāhu na ca bhavissati, na cetarahi vijjatī means that Noble Path which arose for me at the Bodhi-maṇḍala, by which the entire collection of defilements was abandoned without remainder, just as it was not and did not exist for me before the moment of the Path, so too, like those defilements, this Path will also not be in the future, will not arise, because there are no defilements to be abandoned by itself, nor is it found in the present time, because there is no task to be done by itself. For the Noble Path does not occur many times. Therefore, he said: ‘‘they do not go a second time to the far shore.’’

Thus, the Blessed One, reflecting on the unwholesome qualities abandoned without remainder in his own being by the Noble Path, and on the immeasurable blameless qualities that had reached completion in development, uttered an utterance released by the force of joy arising from self-application. In the previous discourse, only the first two confidences were spoken of; the latter two are already spoken of because they were manifested by the Perfect Enlightenment.

The commentary on the Third Sutta is finished.

4. Paṭhamanānātitthiyasuttavaṇṇanā

54.In the fourth, nānātitthiyasamaṇabrāhmaṇaparibbājakā means here, "tittha" means a landing place, the path to Nibbāna, by which one crosses the flood of saṃsāra. But here, in terms of distorted perversions, the view held by those with fixed views is intended as "tittha". Those who are engaged in that "tittha", which is of various kinds such as eternalism, are nānātitthiyas, and samaṇas such as naked ascetics, brahmins such as Kaṭhakalāpa, and wanderers such as Pokkharasātā, are samaṇabrāhmaṇaparibbājakas. nānātitthiyas and those samaṇabrāhmaṇaparibbājakas are nānātitthiyasamaṇabrāhmaṇaparibbājakas.

nānādiṭṭhikā. Just by way of eternalism, etc., khamana means patience, rocana means liking, in meaning, the mental perversion and the perceptual perversion that occur with "the self and the world are eternal," etc. (udā. 55). Thus, those who have various patiences are nānākhantikā, those who have various likings are nānārucikā. For those with fixed views, having made the mind like and be patient in the earlier part, then they are adamant that "this alone is true, all else is vain". Alternatively, diṭṭhi in terms of various ways of seeing such as "what is impermanent is permanent," khanti in terms of patience, rucī in terms of liking, thus it should be understood that even by these three terms, only diṭṭhi is spoken of. Nānādiṭṭhinissayanissitā means relying, clinging, approaching a various basis, thing, cause of view, in terms of eternalist imaginations, or even relying on what is called a view, and standing without abandoning it, is the meaning. For even a view is a basis for those with fixed views who have a way of being adamant.

Santīti exist, are found, are available. Eketi some. Samaṇabrāhmaṇāti samaṇa by virtue of having adopted the ascetic life, brāhmaṇa by birth, or those regarded by the world as both samaṇa and brāhmaṇa.Evaṃvādinoti thus, in a manner worthy of being spoken, they speak; hence, evaṃvādino. Those whose view that has arisen in a manner worthy of being spoken thus is evaṃdiṭṭhino. Here, the second term shows the false adherence of those who have embraced a particular view, while the first shows their usage in establishing others in that view, according to their own adherence.

Sassato loko, idameva saccaṃ moghamaññanti in this, lokoti is the self (attā). For, by those holding fixed views, it is conceived as subject to worldly concerns (lokiyanti), involving merit, demerit, and their results, or as being implicated in agency and so on; thus, loko is intended. This self is eternal, immortal, permanent, and constant. This view of ours is the only truth, not contradictory; but the views of others, such as that it is impermanent, etc., are false—this is the meaning. By this, all four eternalist views are shown to be included. Asassatoti not eternal, impermanent, inconstant, and subject to decay—this is the meaning. By the denial of permanence, the doctrine of annihilation is indicated; thus, all seven annihilationist views are indicated.

Antavāti having an end, finite, limited in extent, not all-pervading—this is the meaning. By this, views such as "the self is the size of the body," "the size of a thumb," "the size of a limb," "the size of an atom," and so on, are shown to be included. Anantavāti without end, all-pervading—this is the meaning. By this, the views of Kapila, Kaṇāda, and others are indicated.

Taṃ jīvaṃ taṃ sarīranti that which is the body (sarīra), that itself is the entity known as the life-principle (jīva); and that which is the entity known as the life-principle, that itself is the body; thus, he perceives the life-principle and the body as non-dual. By this, the view, like that of the Ājīvakas, that "the self is corporeal," is indicated. Aññaṃ jīvaṃ aññaṃ sarīranti by this, however, the view that "the self is incorporeal" is indicated.

Hoti tathāgato paraṃ maraṇāti in this, tathāgatoti is the being (satto). For the holder of fixed views refers to one who has attained such a state (tathābhāvaṃ gato) as being an agent, a feeler, or as being permanent and constant, as Tathāgata. He exists, is found, after death, beyond the dissolution of this body—this is the meaning. By this, through the aspect of eternalism, the sixteen perception-views (saññīvādā), the eight non-perception views (asaññīvādā), and the eight neither-perception-nor-non-perception views (nevasaññīnāsaññīvādā) are indicated. Na hotīti does not exist, is not found. By this, the annihilationist view is indicated. Hoti ca na ca hotīti exists and does not exist. By this, the partial eternalist views and the seven perception-views are indicated. Neva hoti na na hotīti by this, however, the evasive wriggling view (amarāvikkhepavādo) is to be understood.

‘‘te bhaṇḍanajātā’’tiādi.

Bhaṇḍanajātāti those who are prone to quarrel. Kalahoti is simply strife; or kalaho should be seen as destroying harmony (kalassa hananato). Vivādāpannāti those who have fallen into dispute, holding mutually contradictory views. Mukhasattiti a verbal dagger, harsh speech, because it strikes at the vital spot. For, by way of metaphorical application, just as the cause is referred to by the effect, so the effect is also referred to by the cause, as in "happy is the arising of a Buddha," and "he experiences the result of evil action." They dwell wounding and piercing with such verbal daggers. Ediso dhammoti the dhamma, the nature that is not contradictory, is just like this, of this form, as I have said, "the world is eternal." Nediso dhammoti the dhamma is not like this, as you have said, "the world is not eternal"; thus, it should be connected with the remaining terms as well. And that dispute of the sectarians became evident in the entire city. Then, bhikkhus, having entered Sāvatthī for alms, heard this and thought, "Do we have here a topic for discussion? Why don't we report this matter to the Blessed One? Perhaps, relying on that, we might receive a subtle and gentle Dhamma talk from the Teacher." So, after the meal, at the time for the Dhamma talk, they reported this matter to the Blessed One. Therefore, it was said: ‘‘atha kho sambahulā bhikkhū’’tiādi.

‘‘aññatitthiyā, bhikkhave’’tiādimāha. In that, andhāti blind due to the absence of the eye of wisdom. Therefore, he said ‘‘acakkhukā’’ti. For wisdom here is intended as "the eye." Thus, it was said ‘‘atthaṃ na jānantī’’tiādi. In that, atthaṃ na jānantīti they do not know what is beneficial in this world or the next; they do not understand growth or prosperity in this world or the next; but they are at a loss regarding the ultimate truth of Nibbāna. For how can those who are confused even about mere occurrences know about cessation? Anatthaṃ na jānantīti to the same extent that they do not know what is beneficial, to that extent they also do not know what is not beneficial. Because dhammaṃ na jānanti, therefore adhammampi na jānanti. For, due to grasping at inversions, they make even dhamma, what is wholesome, unwholesome; and they make even adhamma, what is unwholesome, wholesome. And not only in regard to dhamma and adhamma are they confused, but also in regard to their results. Thus, they describe action as result, and result as action. Likewise, dhammaṃ they do not know the true nature of things (sabhāvadhamma), adhammaṃ they do not know what is not the true nature of things (asabhāvadhamma). And being such, they make and proclaim what is the true nature of things as not the true nature of things, and what is not the true nature of things as the true nature of things.

‘‘bhūtapubbaṃ, bhikkhave’’tiādimāha. In that, bhūtapubbanti having been in the past, occurred in the past tense. Aññataro rājā ahosīti there was a certain king in ancient times, not known in the world by name or clan. So rājā aññataraṃ purisaṃ āmantesīti it seems that, upon seeing an elephant belonging to him, endowed with all limbs and beauty, and fit to serve him, come into his presence, the king thought, "Indeed, an elephant is a beautiful sight to behold!" And at that time, a certain man born blind was walking through the royal courtyard. Seeing him, the king thought, "These blind men are greatly unfortunate, as they cannot enjoy seeing such beauty. Why don't I gather together all the men born blind in this Sāvatthī and, having them touch one part or another with their hands, listen to their words?" The king, being fond of amusement, had a certain man gather together all the men born blind in Sāvatthī and gave him a signal: "As each man born blind touches a single part of the elephant, such as the head, and forms the perception, 'I have seen the elephant,' do it in that way." That man did so. Then the king asked each of the men born blind, "What is the elephant like, sir?" Describing as the elephant only the part they had seen themselves, they said, "The elephant is like this, the elephant is not like this," and engaging in quarrels with each other, they commenced with shouts and made a great uproar in the royal courtyard. The king, with his retinue, seeing their distorted understanding, laughed with great laughter, with a heart bursting with joy. Therefore, it was said: ‘‘atha kho, bhikkhave, so rājā…pe… attamano ahosī’’ti.

ambhoti is a term of address. Yāvatakāti as many as. Jaccandhāti blind from birth, without sight from birth onwards. Ekajjhanti together. Bhaṇeti a disrespectful form of address. Hatthiṃ dassehīti having the elephant lie down after taming him as described, show him. And because he was well-trained, he lay down without fidgeting. Diṭṭho no hatthīti having made touching with their hands seeing, they said. Because they were made to perceive, "the elephant is like this," by having them touch the head by that man, the men born blind, perceiving the elephant as just that, said ‘‘ediso deva hatthī seyyathāpi kumbho’’ti. Kumbhoti means a pot. Khīloti is a peg for tethering. Soṇḍoti is the trunk. Naṅgalīsāti is the pole of a plow. Kāyoti is the body. Koṭṭhoti is a granary. Pādoti is the leg. Thūṇoti is a pillar. Naṅguṭṭhanti is the upper part of the tail. Vāladhīti is the end of the tail. Muṭṭhīhi saṃsumbhiṃsūti they struck with clenched fists, they made a fist-fight. Attamano ahosīti being fond of amusement, that king was delighted and amused by the quarrel of those men born blind.

Evameva khoti is the connection of the simile. Its meaning is: bhikkhus, just as those men born blind, without sight, seeing only one part, not seeing the elephant completely, not accepting what was seen by others based on their own perception of the part they saw, fell into dispute and engaged in quarrels with each other, so too these other sectarians, considering one part of the aggregate of clinging, such as form or feeling, as "self" according to their own view and perception, and attributing permanence and so on to it, are firmly convinced, "this alone is true, other views are false," and they dispute with each other, not knowing what is truly beneficial or not, what is Dhamma or not Dhamma. Therefore, they are blind, without sight, resembling those born blind.

Etamatthaṃ viditvāti having fully known in all respects this nature of the sectarians, their false adherence to the elephant according to what they saw, like men born blind who do not know or see the truth, and their falling into dispute there, he uttered imaṃ udānaṃ udānesi, this utterance that reveals that meaning.

imesu kira sajjanti, eke samaṇabrāhmaṇāti here, some ascetics (samaṇā) by virtue of having adopted the ascetic life, and Brahmins (brāhmaṇā) merely by birth, attach themselves to these very insubstantial views (diṭṭhigata) that arise in ways such as "the world is eternal," due to delighting in those views, or to these very aggregates of clinging such as form, feeling, etc., which are impermanent, suffering, and subject to change, due to delighting in craving and delighting in views, with "this is mine" and so on. He shows how great their delusion is. The word Kira here indicates distaste. Therefore, it indicates the very absence of a cause for attachment there. Not only do they attach themselves, but also viggayha naṃ vivadanti they dispute and quarrel, engaging in contentious talk, with "you do not understand this Doctrine and Discipline, I understand this Doctrine and Discipline," and so on. Nanti here is merely an expletive. Or, viggayha nanti having grasped, due to distorted perception, that very clinging-based view (sakkāyadiṭṭhi) based on views, or as eternal and so on, as mutually contradictory, they dispute, they speak especially, they insist and assert that their own view alone is superior and not contradictory. How is it? Janā ekaṅgadassino just as people born blind, seeing only one part of the elephant, grasped "whatever was touched and known by oneself, that alone is the elephant" and disputed with each other, so it is in this case—this is the meaning. The word iva here should be understood as implied.

The Commentary on the Fourth Sutta is finished.

5. Commentary on the Second Nānātitthiya Sutta

55. In the fifth, sassato attā ca loko cāti having grasped one of form, etc., as self and as world, others also grasp and assert that it is eternal. As he said:

"They proclaim form as self and as world and as eternal, they designate self and world. They proclaim feeling... perception... volitions... consciousness as self and as world and as eternal, they designate self and world."

attāti the object of the ego-making, lokoti the object of the possessive-making, which is called "belonging to self." Or, attāti oneself, lokoti another. Or, attāti one aggregate among the five aggregates of clinging, the rest is the loko. Or, attāti the stream of aggregates with consciousness, the loko is without consciousness. Thus, having grasped it in two ways, as self and as world, according to what appears to them, they insist and assert that both are "permanent, constant, eternal." By this, the four eternalist views are indicated. Asassatoti the seven annihilationist views are indicated. Sassato ca asassato cāti one self and one world are eternal, one is not eternal—thus, eternal and not eternal is the meaning. Or, the very self and the world, like those holding views about the course of the self, are both eternal and not eternal, perhaps eternal—thus, the meaning here should be understood. In any case, by this, the partial eternalist view is indicated. Neva sassato nāsassatoti by this, the evasive wriggling view is indicated. For, seeing fault in both the eternalist and annihilationist views, they dispute, wriggling, "neither eternal nor not eternal are the self and the world."

Sayaṃkato means done by oneself. Just as beings themselves, having done deeds in accordance with Dhamma, experience happiness and suffering, so too, the self creates itself and the world—the possession that is for its enjoyment, known as entanglement—it fabricates, this too is a view like the self-belief. Paraṃkato means done by another; either the self or another, such as an Īśvara, or a Purusha, or a Prajāpati, or Time, or Nature, creates or fabricates the self and the world. Sayaṃkato ca paraṃkato ca means since the Īśvaras and others, when creating the self and the world, do not create them solely by themselves, but only after obtaining the cooperation and cause of the Dhamma and Adhamma of those beings, therefore the self and the world are both self-made and other-made—this is the belief of some. Asayaṃkāro aparaṃkāro means there is no self-making for this, therefore it is asayaṃkāro; there is no other-making for this, therefore it is aparaṃkāro. By adding the nasal anunāsikā, it is said as "aparaṃkāro." This, seeing fault in both, rejects both. Then how does it arise? He says—adhiccasamuppanno means arising by chance, arising without any cause; the doctrine of accidental origination adhiccasamuppannavāda is shown. By that, the doctrine of causelessness ahetukavāda is also included.

"santeke samaṇabrāhmaṇā" etc., has been said. That is in the manner already stated.

Etamatthaṃ viditvāti Here, however, because the simile of one born blind is in the future, setting that aside, the meaning should be connected in the manner stated below, and so too with the verse.

antarāva visīdanti, apatvāva tamogadhanti This is the distinction. Its meaning is: those adherents to views, who are attached to these view-bases in such ways, these "view-goers," in the midst of the flood of sensual pleasures kāmogha, etc., the four floods, or in the midst of the great flood of saṃsāra itself, sink down; without attaining that which, through surpassing or being established, is called the "deep," which is Nibbāna, or the Noble Path which is the means to its attainment, they decline, they perish. They become established ogādhanti by this, or they enter ettha into this, therefore it is ogādho, the Noble Path and Nibbāna. Having shortened it here to ogādha, it is said as ogadha. Taṃ ogadhaṃ tamogadhanti is the division of the word.

The Commentary to the Fifth Sutta is Finished.

6. Commentary on the Third Nānātitthiya Sutta

56. In the sixth [sutta], everything is in the manner already stated. Imaṃ udānanti Here, however, having seen the fault in conceit in views, craving, and pride, and having avoided them from afar, and seeing phenomena saṅkhāra as they actually are, and because of showing the absence of danger there, and also because one who is wrongly fixated does not see as it actually is, accordingly, this utterance udāna was uttered, which is indicative of transcending and not transcending saṃsāra in due order; this is how the meaning should be connected.

ahaṅkārapasutāyaṃ pajāti This populace, the collection of beings who are wrongly fixated, is addicted to and intent on the view that is called self-making sayaṃkāra, which was said as "the self and the world are self-made," and is thus turned around as "I am." Paraṃkārūpasaṃhitāti It is based on the view of other-making paraṃkāra that is so turned around, that another, an Īśvara, etc., does everything; being associated with that, it is paraṃkārūpasaṃhitā. Etadeke nābbhaññaṃsūti Some ascetics and Brahmins, seeing the fault there, did not approve of this pair of views. How? If there is self-making sayaṃkāra, then beings must have only what is desirable according to their will, not what is undesirable. No one wishes for their own suffering, but what is undesirable does occur; therefore, there is no self-making. Other-making paraṃkāra too, if it is caused by Īśvara, then this Īśvara would do it either for his own benefit or for the benefit of others. There, if for his own benefit, he would be one who has not done what needs to be done by himself, since he is achieving what is unachieved. Or, for the benefit of others, only benefit and happiness should be produced for all, not harm and suffering should be produced; therefore, other-making is not established by way of Īśvara. And if the single, constant cause, independent of others, known as Īśvara, were to exist for the continuation, there would be no arising from action kamma; everything should arise simultaneously, since the cause is present. Or if another cooperative cause is desired for him, that itself is the cause; what is the use of the Īśvara who is conceived as having incomplete power? And just as other-making paraṃkāra caused by Īśvara is not established, so too it is not established by causes such as Prajāpati, Purusha, Nature, Brahmā, and Time, since they too are unestablished and because they do not transcend the faults stated. Therefore, it was said, "Some did not understand this." Those, however, who do not approve of the self-making and other-making stated as above, but postulate that the self and the world are accidentally originated adhiccasamuppanna, they too na naṃ sallanti addasuṃ Since the accidental origination proponents do not go beyond wrong fixation, they did not see the "dart" in the sense of piercing, since they do not know as it actually is, because the views are a source of suffering in various places.

Etañca sallaṃ paṭikacca passatoti But whoever, having begun insight, contemplates the five aggregates of clinging as impermanent, as suffering, as not-self, he carefully sees this threefold perverse perception and all other wrong fixations as a "dart" in the sense of piercing and being difficult to remove, and also the five aggregates of clinging which are the basis for them, beforehand, with insight knowledge. Seeing thus, at the moment of the Noble Path, ahaṃ karomīti na tassa hoti "I do," does not occur to him at all. Just as the state of being the doer does not occur to him, so too paro karotīti na tassa hoti "another does," does not occur to him, but only conditioned phenomena paṭiccasamuppannadhamma, known as impermanence, exist. With this much, the complete absence of views and pride in one who has rightly practiced is shown in every way. By that, the transcendence of saṃsāra through the attainment of arahantship is declared.

"mānupetā"ti He spoke the verse. There, mānupetā ayaṃ pajāti This entire populace, the collection of beings known as "view-goers," is endowed with pride māna, characterized by the strong grasping of their own seizing, thinking, "My view is beautiful, my adherence is beautiful." Mānaganthā mānavinibaddhāti Therefore, because the defilements are tied together and bound by the pride that arises again and again, they do not relinquish that view; therefore, they are "tied by the knot of pride, bound by pride." Diṭṭhīsu sārambhakathā, saṃsāraṃ nātivattatīti Because of the non-abandoning of ignorance and craving, which are the leaders of saṃsāra, due to contentious talk, quarrelsome talk about views, with the self-praise and disparagement of others, thinking "this alone is true, other is vain," because of their own fixation on views, they do not transcend saṃsāra, they do not overcome it; this is the meaning.

The Commentary to the Sixth Sutta is Finished.

7. Commentary on the Subhūti Sutta

57. In the seventh [sutta], subhūtīti is the name of that Elder. This Venerable One, having made a vow at the foot of the Padumuttara Buddha and accumulated a store of merit for a hundred thousand eons, was born in a wealthy householder family in this Buddha-era. Having heard the Buddha's Dhamma teaching, he became stirred with emotion, left the home, went forth, and because of his previous dedication, striving and exerting himself, he soon became endowed with the six superknowledges. Through the culmination of the development of the divine abodes, the Buddha placed him at the foremost position in the Araṇavihāra, saying, "This, monks, is the foremost of my monastic disciples who dwell in peacefulness, namely Subhūti." (A. i, 24) One day, in the late afternoon, having descended from his day's retreat to the monastery courtyard, he saw the Buddha teaching the Dhamma in the midst of the four assemblies and, having decided to pay homage after the conclusion of the teaching, he sat down at the foot of a certain tree not far from the Buddha and attained the fruition attainment phalasamāpatti. Therefore it was said: ‘‘tena kho pana samayena āyasmā subhūti…pe… samāpajjitvā’’ti.

There, all the form-sphere concentration rūpāvacarasamādhi starting from the second jhāna and all the formless-sphere concentration arūpāvacarasamādhi is thought-free concentration avitakkasamādhi. Here, however, the fruition-attainment concentration of arahantship, based on the fourth jhāna, is intended as "thought-free concentration avitakkasamādhi." The wrong thoughts that have been abandoned by the second jhāna, etc., are not yet well-abandoned, since there is no complete abandonment; however, those abandoned by the Noble Path are abandoned, since there is no further need for abandonment. Therefore, the fruition-attainment concentration of arahantship, which is the culmination of the highest path, having arisen at the end of the abandonment of all wrong thoughts, especially deserves to be called "thought-free concentration avitakkasamādhi," even more so than the fourth-jhāna based one. Therefore it was said: "Here, however, the fruition-attainment concentration of arahantship, based on the fourth jhāna, is intended as 'thought-free concentration avitakkasamādhi.'"

Etamatthaṃ viditvāti Having known in every way this meaning of the Venerable Subhūti, which is the abandonment of all wrong thoughts and all defilements, he uttered imaṃ udānaṃ udānesi this utterance udāna, which illuminates that meaning.

yassa vitakkā vidhūpitāti By whichever Noble Person, or for whichever Noble Person, all wrong thoughts, such as sensual thoughts, have been dispelled, burned up by the knowledge of the Noble Path, completely cut off. Ajjhattaṃ suvikappitā asesāti Those [wrong thoughts] that are fit to arise in one's own mind, which is known as one's own self, have been well-thought out, well-considered, completely, without leaving anything behind, well-eradicated; this is the meaning. Taṃ saṅgamaticca arūpasaññīti Here, nti is merely a particle. Or, the word taṃ has the meaning of "because." Because the wrong thoughts have been eradicated without remainder, therefore, having completely overcome the five kinds of attachment, such as attachment to sensual pleasure, or all attachments to defilements, and because of the absence of the state of form, and because of the absence of change there, which is called corruption ruppana, or because of the state of being the cause of immutability, one is "formless" arūpa, having the perception of formlessness arūpasaññī with path and fruition perceptions that occur taking Nibbāna as the object. Catuyogātigatoti Having overcome the four yokes—the yoke of sensual pleasure, the yoke of becoming, the yoke of views, the yoke of ignorance—with the four paths accordingly. Na jātu metīti The ma is a euphonic addition; never, certainly, does he come to rebirth; there is no future arising of rebirth for him; this is the meaning. "Na jāti metī" is also read, that is the same meaning. Thus, the Buddha, concerning the dwelling in fruition-attainment of arahantship and the Nibbāna with no remainder of clinging of the Venerable Subhūti, uttered an utterance udāna that was full of joyous emotion.

The Commentary to the Seventh Sutta is Finished.

8. Commentary on the Gaṇikā Sutta

58. In the eighth [sutta], dve pūgāti Two groups. Aññatarissā gaṇikāyāti Of a certain courtesan, a city beauty. Sārattāti Greatly infatuated. Paṭibaddhacittāti With minds bound by defilements. It is said that in Rājagaha, on a certain festival day, many libertine men, wandering about in groups, each brought a prostitute and entered a garden to play festival games. After that, for two or three festival days, they played festival games bringing that same prostitute. Then, on another festival day, other libertine men, wanting to play festival games in the same way, brought prostitutes, and the previous libertines brought a prostitute who had been brought before. The others, seeing her, said, "This is our possession." Those too said the same. "In this way, this is our possession, this is our possession," having increased the quarrel, they did things such as striking with their hands. Therefore it was said—‘‘tena kho pana samayena rājagahe dve pūgā’’tiādi. There, upakkamantīti They strike. Maraṇampi nigacchantīti With forceful attacks, they approach death; the others too attain suffering up to death, the measure of death.

Etamatthaṃ viditvāti Having known in every way that greed in sensual pleasures is the root of quarrels, the root of all misfortune, imaṃ udānanti He uttered this utterance udāna, which discerns the danger and benefit in the middle path in both the beginning and the end.

yañca pattaṃ means whatever group of five sensual qualities beginning with form that is attained and experienced at present, either upholding the view "there is no fault in sensual pleasures" or not upholding it. Yañca pattabbaṃ means whatever group of sensual qualities, relying on the view that "sensual pleasures should be enjoyed, indulged in, delighted in, and fully experienced; one who indulges in sensual pleasures increases the world; one who increases the world generates much merit," and without relinquishing that view, is to be attained and experienced in the future through actions done. Ubhayametaṃ rajānukiṇṇaṃ means both that which is attained and that which is to be attained are defiled by the dust of passion and so on. For when experiencing attained sense objects, one is stained by the dust of passion. Moreover, when the mind is defiled there, the arising of sorrow when facing the result in the future, one is stained by the dust of aversion; in both cases, one is stained by the dust of delusion. But whose is this defilement by dust? He says, ‘‘āturassānusikkhato’’ of one afflicted by defilements due to desiring sensual pleasures, and of one afflicted by suffering due to its result, seeking remedies in both cases, following after defilements and results.

yañca pattaṃ means the self-mortification attained through practices such as those of naked ascetics. Yañca pattabbaṃ means the result to be attained in the lower realms due to undertaking wrong views and actions. Ubhayametaṃ rajānukiṇṇaṃ means that both are defiled by the dust of suffering. Āturassa of one afflicted by suffering through the exhaustion of the body. Anusikkhato of one who follows after wrong views and the individuals who undertake them.

Ye ca sikkhāsārā means those who, having taken as essential the training consisting of vows and practices, declared that "purification is attained through this." Therefore, he said: sīlabbataṃ jīvitaṃ brahmacariyaṃ upaṭṭhānasārā – morality, vows, livelihood, the holy life, and attendance are essential. Here, that which one abstains from, thinking "I will not do this," is morality (sīla); vows (vata) are practices such as avoiding irregular eating habits; livelihood (jīvita) is living on things such as eating only greens; the holy life (brahmacariya) is abstinence from sexual activity; and attendance (upaṭṭhāna) is constantly engaging in them, or attendance is serving entities such as the aggregate-deities (khandhadevatā), Shiva and so on, with offerings of cooked rice and so on. Thus, these ascetics and brahmins, standing having taken as essential the aforementioned morality and so on, thinking that purification of saṃsāra comes about through these, are to be known as those who consider morality and vows, livelihood, the holy life, and "attendance as essential." Ayameko anto this is one extreme, the extreme of self-mortification (attakilamathānuyoga) due to clinging to mere morality and rituals (sīlabbataparāmāsa), a wrong path, diverging from the Middle Way, and base. Ayaṃ dutiyo anto this is the extreme of indulgence in sensual pleasures (kāmasukhallikānuyoga), the liability to transgression in sensual pleasures, the second extreme in the manner stated.

Iccete ubho antā thus, these two extremes are indulgence in sensual pleasures and the practice of self-mortification. And those who are attached to sense pleasures that are currently attained and to be attained in the future, defiled by the dust of defilements and suffering, and self-mortification, those who are afflicted by defilements and suffering, are base and misdirected since they should be practiced by those who follow them. Kaṭasivaḍḍhanā increasing defilements (kaṭasi) and ignorance (avidyā), in that they should be greatly desired by blind worldlings. Kaṭasiyo diṭṭhiṃ vaḍḍhenti those defilements increase various kinds of views. For those who see enjoyment in sense objects, finding a cooperating cause in craving and ignorance, which they are unable to abandon, cause them to grasp nihilistic views (natthikadiṭṭhi), inaction views (akiriyadiṭṭhi), and causeless views (ahetukadiṭṭhi), beginning with "there is no giving," (dha. sa. 1221; vibha. 938); but for one devoted to self-mortification, finding a cooperating cause in ignorance and craving, they cause them to grasp the clinging to mere morality and ritual vows (sīlabbataparāmāsa), beginning with "purification comes through morality, purification through vows," with the desire for self-purification. Their condition as a cause for personality belief (sakkāyadiṭṭhi) is indeed evident. Thus, their increasing of craving and ignorance is to be understood through dependence on the two extremes. Some, however, say that "defilement (kaṭasi) is a designation for the five aggregates." Their meaning is that to the extent that purification from saṃsāra does not occur from those two extremes, to that extent they increase the aggregates of clinging. Others, however, state the meaning of the phrase "kaṭasivaḍḍhanā" as "increasing the charnel grounds (sivathika) through repeated aging and death." Even by those, only the non-existence of the two extremes as a cause for purification from saṃsāra is stated, but the condition of defilement as a cause for increasing views should be stated.

Ete te ubho ante anabhiññāyā not knowing these aforementioned two extremes, "these are extremes, and those are grasped in this way, practiced in this way, are of this destination, and of this future destiny," due to not knowing in this way, due to the cause of not knowing. The sense of cause should be seen, as in "through wisdom he saw, and his āsavas were destroyed" (pu. pa. 208; a. ni. 9.43). Olīyanti eke some contract due to indulgence in sensual pleasure. Atidhāvanti eke some go beyond due to devotion to self-mortification. For those devoted to sensual pleasure, not doing effort, they are said to contract from the right practice due to laziness; however, those devoted to self-mortification, abandoning laziness, undertaking effort in an improper way, are said to go beyond the right practice, going beyond due to excess; but both of those are due to seeing danger there. Therefore, it was said, "Not knowing both extremes, some contract, some go beyond." There, it should be known that they contract due to delighting in craving, and go beyond due to delighting in views.

Or alternatively, some contract due to clinging to eternalism, some go beyond due to clinging to annihilationism. For some devoted to self-mortification through practices like cow-vows, clinging to the view of eternalism, thinking, "through this morality, vow, austerity, or holy life, I will become a god or a certain god, and there I will remain eternal, permanent, lasting, of unchanging nature, for an eternity," are said to contract in saṃsāra; however, some devoted to sensual pleasure, wanting to satisfy the senses by doing anything at all, like materialists, clinging to the annihilationist view in accordance with that, are said to go beyond, seeking the cessation of the round in an improper way. Thus, contracting and going beyond should be understood in terms of eternalism and annihilationism.

Ye ca kho te abhiññāyā but those noble individuals, having known those aforementioned two extremes with higher knowledge, with the wisdom of the path accompanied by insight, "these are extremes, grasped in this way, practiced in this way, are of this destination, and of this future destiny," being rightly practicing the middle way, by that right practice. Tatra ca nāhesuṃ they did not fall into those two extremes, they abandoned those two extremes is the meaning. Tena ca nāmaññiṃsū and by that abandonment of the two extremes, they did not think "this abandonment of the two extremes is mine, I have abandoned the two extremes, I am better by this abandonment of the two extremes," due to conceiving through craving, views, and pride, since all conceiving has been rightly abandoned. Here, this teaching is said in the past tense, referring to the noble individual standing in the supreme fruition, but if the moment of the path is intended, it should be stated only in the present tense. Vaṭṭaṃ tesaṃ natthi paññāpanāyā for those excellent individuals who have thus abandoned all conceiving, there is no round (vaṭṭa) to be designated due to karma, result, and defilements for those who have attained final nirvāṇa without clinging; like a fire that is without fuel, going to a state of non-designation beyond the dissolution of the present aggregates, is the meaning.

The Commentary on the Eighth Sutta is finished.

9. Upātidhāvantisutta Commentary

59. In the ninth [sutta], rattandhakāratimisāya means in great darkness, in the darkness of night. For even the night is without darkness, that night of the full moon illuminated by fireflies. Darkness, too, should not be called "gloom (timisā)" in the sky devoid of the afflictions of clouds and fog. Great darkness is called "gloom (timisā)." But this is a new moon night, and the sky is covered with a layer of clouds. Therefore, it was said, "rattandhakāratimisāya means in great darkness, in the darkness of night." Abbhokāse in an uncovered space, in the courtyard of the monastery. Telappadīpesu jhāyamānesū when the oil lamps were burning.

But surely, the Blessed One's fathom-long aura naturally pervades an area of a fathom, surpassing the light of the moon and sun, emitting a dense and thick Buddha-light, standing having dispelled the darkness; and the bodily aura, emitting dense Buddha-rays of six colors beginning with blue and yellow, naturally illuminates an area of eighty cubits all around, standing; thus, in a place where the Blessed One is sitting, which has become a single light due to the Buddha-light, there is no need for lamps? It is true there is no need, nevertheless, lay followers desiring merit provide oil lamps daily for the purpose of making offerings to the Blessed One and the Saṅgha of monks. Thus, it was said in the Sāmaññaphalasutta too, "these garlanded lamps are burning" (dī. ni. 1.159). "Rattandhakāratimisāya" this too was said for the sake of describing the nature of that night, not because the place where the Blessed One was sitting was dark. For even then, lamps were made by lay followers only for the purpose of making offerings.

‘‘tena kho pana samayena sambahulā adhipātakā’’ and so on.

adhipātakā means moths, which are also called "grasshoppers (salabhā)." They are designated as "adhipātakā" because they fall upon the flame of the lamp. Āpātaparipātaṃ falling and falling again, falling having fallen, having made both a face-down fall and a fall while spinning around, is the meaning. Some read "āpāthe paripātaṃ," meaning when the lamp's range of reach is attained, falling and falling again. Anayaṃ ruin, suffering. Byasanaṃ destruction. For the former word indicates mere suffering of death, the latter word indicates their death. There, some creatures died together with falling, some attained mere suffering of death.

Etamatthaṃ viditvā knowing this matter, the attainment of unprofitable destruction of the adhipātaka creatures who do not know their own benefit, due to their own effort, knowing the indication of the attainment of ruin and destruction by those who are of views, due to clinging to views like theirs, imaṃ udānaṃ udānesi he uttered this utterance.

upātidhāvanti na sāramentī they do not attain the essence, which is differentiated as morality, concentration, wisdom, and liberation; they do not attain it through the realization of the Four Noble Truths. But even while standing in that skillful essence, they go beyond, going exceeding, with perversion of views, as if approaching it with the desire for liberation, clinging to and grasping the five aggregates of clinging, "permanent, beautiful, pleasant, self," is the meaning. Navaṃ navaṃ bandhanaṃ brūhayantī and grasping thus, they increase and develop new and new bonds consisting of craving and views. Patanti pajjotamivādhipātakā, diṭṭhe sute itiheke niviṭṭhā thus, being bound by the bonds of craving and views, some ascetics and brahmins, being fixed on what is seen, on what is seen by themselves with eye-consciousness or merely with the sight of views, and on what is heard with mere hearsay, "thus it is certainly so," being fixed with clinging to views, clinging with "eternal" and so on, not knowing the single benefit or escape, like these adhipātaka creatures fall into this lamp, which is ablaze with the eleven fires beginning with passion, which is just like a pit of embers consisting of the three realms, and they are not able to lift up their heads from it, is the meaning.

The Commentary on the Ninth Sutta is finished.

10. Uppajjantisutta Commentary

60. In the tenth (sutta), yāvakīva means for as long as. Yato means when, from when, or at which time. Evametaṃ, ānandā, Ānanda, what you said—that when a Tathāgata arises, gain and honor increase for the Tathāgata and the Tathāgata's disciples, but the heretics become powerless, their splendor vanishes, and their gain and honor decline—is indeed so; it is not otherwise. When the wheel-treasure of a Wheel-turning King appears, the world, abandoning the wheel-treasure, does not bestow worship, honor, or respect elsewhere. Rather, the entire world honors, reveres, respects, and venerates only the wheel-treasure in every way. Thus, even the auspicious result that follows a virtuous act (vaṭṭānusāripuññamatta), is of great power. What then to say of the Buddha-jewel, the Dhamma-jewel, and the Sangha-jewel, which support the fruit of meritorious deeds leading to liberation (vivaṭṭānusāripuññaphala), and are the basis of countless immeasurable virtues?"

Having attained complete self-awakening, the Blessed One set in motion the excellent Wheel of the Dhamma. Gradually, when sixty-one arahants had arisen in the world, he sent sixty arahants out on tour for the benefit of people. Reaching Uruvela, he established the thousand ascetics led by Uruvela-Kassapa in arahantship. Surrounded by them, he sat in Laṭṭhivana Park and introduced twelve myriads of the residents of Aṅga and Magadha, headed by Bimbisāra, to the Teaching. From then on, as the Blessed One and the Sangha of monks increasingly gained great honor and respect, the gain and honor of all the heretics correspondingly diminished.

‘‘atha kho āyasmā ānando…pe… bhikkhusaṅgho cā’’ti. Then the Venerable Ānanda... When some low people received honor before my arising, but from my arising onwards, they lost gain and honor, the Blessed One, on the occasion of that occurrence, related the Bāveru Jātaka(Jā. 1.4.153 ff.).

Etamatthaṃviditvā Knowing this matter: The honor and respect for those following wrong views lasts only until the fully awakened Buddhas arise in the world. From their arising onwards, those (heretics) lose gain and honor, becoming lusterless and powerless, and they do not escape suffering due to their wrong practices. Knowing this matter in every way, revealing that meaning, he uttered this utterance.

obhāsati tāva so kimī That khajjūpanaka worm shines, glows, and glitters only so long yāva na unnamate pabhaṅkaro, until the sun, named "Pabhaṅkara" (light-maker) because it illuminates all three great continents in a single moment, rises and ascends. When the sun has risen, the khajjūpanaka, having lost its opportunity, though writhing around, glitters in the darkness like the kaṇṭaka fruit. Sa verocanamhi uggate, hatappabho hoti na cāpi bhāsatī, when the sun named Verocana, which has the nature of illuminating, rises, dispelling the darkness all around with its thousand rays, that khajjūpanaka becomes lusterless, powerless, and dark; it does not shine or glitter, just like in the darkness of night.

Evaṃ obhāsitameva takkikāna Just as that khajjūpanaka shines before the sun rises, so too the heretics, who are called "takkikā" (reasoners) because of their adherence to views based on speculation, shine and assert their own doctrine only yāva sammāsambuddhā loke nuppajjanti, until the fully awakened Buddhas arise in the world. Na takkikā sujjhanti na cāpi sāvakā, when the fully awakened Buddhas arise in the world, then those following wrong views do not shine or glow, nor do their disciples glow; rather, having lost their splendor, like arrows shot in the night, they do not even appear. Or alternatively, the shining and illumination through their own doctrine of the takkikas is only so long as the fully awakened Buddhas do not arise in the world; it is mere babbling. Why? Because the takkikas do not shine, nor do their disciples. Since their Dhamma and Discipline are poorly expounded and they lack right practice, they do not purify themselves from saṃsāra because their teaching does not lead to liberation. Therefore, he said, ‘‘duddiṭṭhī na dukkhā pamuccare’’, the wrong-viewed do not escape from suffering. Because of their adherence to wrong views, the takkikas are of wrong view, holding firmly to false views and seeing things perversely; without abandoning that view, they will never escape from the suffering of saṃsāra.

The commentary on the Tenth Sutta is finished.

And the commentary on the Jaccandha Vagga is finished.