Khuddakanikāye

7. The Cūḷa Vagga

1. Commentary on the First Lakuṇḍaka Bhaddiya Sutta

61. In the first of the Cūḷa Vagga, lakuṇḍakabhaddiya: here, bhaddiyo is the name of that venerable one, but because of his short stature, he is known as "Lakuṇḍaka Bhaddiyo." It is said that he was a son of a wealthy and affluent family living in Sāvatthi, unattractive in appearance, ugly, unpleasant to look at, and dwarfish. One day, while the Teacher was dwelling in Jetavana, he went to the monastery with the lay followers, listened to the Dhamma talk, regained faith, went forth, received ordination, and taking a meditation subject (kammaṭṭhāna) from the Teacher, he attained the fruit of stream-entry while practicing insight. At that time, the trainee monks mostly approached the Venerable Sāriputta, requesting a meditation subject for the sake of the higher path, requesting a Dhamma talk, and asking questions. Fulfilling their intention, he would explain the meditation subject, teach the Dhamma, and answer questions. Striving and exerting themselves, some would attain the fruit of once-returning, some the fruit of non-returning, some arahantship, some the three knowledges (tisso vijjā), some the six super-knowledges (chaḷabhiññā), and some the four discriminations (catasso paṭisambhidā). Seeing them, Lakuṇḍaka Bhaddiya, also being a trainee, knowing the right time, reflecting on his own fitness of mind and purity, approached the General of the Dhamma (Sāriputta), exchanged courteous greetings, and requested a Dhamma talk. He spoke to him in accordance with his disposition. Therefore, it was said: ‘‘tena kho pana samayena āyasmā sāriputto āyasmantaṃ lakuṇḍakabhaddiyaṃ anekapariyāyena dhammiyā kathāya sandassetī’’tiādi, at that time, the Venerable Sāriputta encouraged the Venerable Lakuṇḍaka Bhaddiya with a Dhamma talk in various ways.

anekapariyāyenāti in various ways, such as "the five aggregates are impermanent, the five aggregates are suffering, the five aggregates are not self." Dhammiyā kathāyāti with a Dhamma talk that reveals the arising and passing away, etc., of the five aggregates of clinging. Sandassetīti he clearly shows those same characteristics of impermanence, etc., and the arising and passing away, as if taking (him) by the hand and showing (him) directly. Samādapetīti he correctly instills insight meditation focused on those characteristics, so that it proceeds having entered the path, thus he causes (him) to grasp (them). Samuttejetīti when insight has begun and the arising and passing away, etc., of the formations are present, by applying the factors of enlightenment (bojjhaṅga) through timely encouragement, restraint, and equanimity, he brings the practice into the middle path, so that the insight knowledge becomes keen and clear, thus he thoroughly encourages the mind of insight, stimulating it by making the faculties clear. Sampahaṃsetīti as that insight is proceeding, he thoroughly gladdens the mind by the constant practice of development and by the strength of the development to be attained further, or he thoroughly satisfies it with the taste it has gained. Anupādāya āsavehi cittaṃ vimuccīti as the General of the Dhamma teaches the Dhamma, the Elder, seeing those characteristics in accordance with the truth, and because his knowledge has reached maturity due to the power of the teaching and his own attainment of supporting conditions, without clinging to any defilement (āsava) among the defilements of sensual pleasure, etc., his mind was completely liberated by the path, in accordance with the teaching, in the succession of the paths, he realized the fruit of arahantship; this is the meaning.

Etamatthaṃ viditvāti knowing this matter, which consists of the Venerable Lakuṇḍaka Bhaddiya's attainment of knowledge, in every way, revealing that meaning, he uttered this utterance.

uddha means in the form realm and the formless realm. Adho means in the desire realm. Sabbadhī means in all conditioned existence. Vippamutto means liberated in every way by means of the temporary liberation in the preliminary stage and the liberation by cutting off and calming down in the later stage. Here, uddhaṃ vippamutto indicates the abandoning of the five higher fetters (uddhambhāgiyasaṃyojana). Adho vippamutto indicates the abandoning of the five lower fetters (orambhāgiyasaṃyojana). Sabbadhivippamutto indicates the abandoning of all remaining unwholesome states. Or alternatively, uddha means grasping the future time. Adho means grasping the past time. By grasping both, the present time is also grasped because it is connected to both of them. There, by grasping the future time, the future aggregates, sense bases, and elements are grasped. The same method applies to the remaining terms. Sabbadhī means in all existence, such as the realms of sense desire. This is what is said: liberated in all existence, comprehended by the three times—future, past, and present.

Ayaṃhamasmītianānupassīti one who is thus liberated does not see in the manner of views, conceit, and presumption, in the sense of "I am this dhamma" with regard to form, feeling, etc. The meaning is that there is no reason for him to see thus. Or alternatively, ayaṃhamasmīti anānupassīti this is a showing of the means of attaining the aforementioned liberation. That which is not the basis of the notion "this is mine, this I am, this is my self," the arising vipassanā (insight) which is the forerunner, leading to abandoning, regarding the conditioned things in the three levels of existence, comprehended by the three times, rather (he sees) "this is not mine, this I am not, this is not my self," that is the foundation for liberation. Evaṃ vimutto udatāri oghaṃ, atiṇṇapubbaṃ apunabbhavāyā, thus liberated in every way from the ten fetters and all unwholesome states, the arahant, before attaining the Noble Path, crossed over this fourfold flood—the flood of sensuality, the flood of existence, the flood of views, and the flood of ignorance—which had never been crossed before even in a dream, or rather, the great flood of saṃsāra itself, for the sake of non-rebirth, for the sake of the Nibbāna without any remaining condition; he crossed over, having crossed over, he stood on the other shore; this is the meaning.

The commentary on the First Sutta is finished.

2. Commentary on the Second Lakuṇḍaka Bhaddiya Sutta

62. In the second (sutta), sekhaṃ maññamāno means thinking "this is a trainee." Here, this is the meaning of the word: sikkhatīti sekho, he trains, therefore he is a trainee. What does he train in? Higher morality, higher mind, and higher wisdom. Or alternatively, sikkhanaṃ sikkhā, training is discipline, he has that, therefore he is a trainee. Because his training is not yet complete and he is devoted to it, he is constantly engaged in training, unlike an asekha (one beyond training) whose training is finished and who is indifferent to it, nor is he like an ordinary person whose training is abandoned and who is not devoted to it. Or alternatively, sekho, a trainee, is born into the Noble Lineage (ariya jāti) and is in the three trainings (tīsu sikkhāsu), or he exists in them. Bhiyyosomattāyāti more than the measure, surpassing the measure, more than enough; this is the meaning. The Venerable Lakuṇḍaka Bhaddiya, by the method stated in the first sutta, attained the destruction of the āsavas while still seated, with the first instruction. However, the General of the Dhamma, not knowing of his attainment of arahantship because he had not turned his mind to it, thinking that he was still a trainee, giving much though little was requested, like a noble man, continued to teach the Dhamma for the destruction of the āsavas in various ways. The Venerable Lakuṇḍaka Bhaddiya, without thinking "I have done what needed to be done, what is the use of this advice?", continued to listen respectfully, as before, out of reverence for the True Dhamma. Seeing this, the Blessed One, while sitting in the Perfume Chamber, by the power of the Buddha, making it known to the General of the Dhamma that he had attained the destruction of the defilements, uttered this utterance. Therefore, it was said ‘‘tena kho pana samayenā’’tiādi. What should be said there has already been said in the immediately preceding sutta.

"acchecchi vaṭṭa" means he completely severed the cycle of defilements without residue; and with the cycle of defilements severed, the cycle of kamma is also severed. "Byagā nirāsaṃ" means āsā is said to be craving; nirāsaṃ means without craving, which is Nibbāna. Byagā means he attained that nirāsaṃ especially; he attained it because of having attained the supreme path, meaning he attained it without the need for further attainment. Since craving is the origin of suffering, and with it abandoned, there is no defilement that is not abandoned, therefore, showing the specific abandonment of craving, he said, "visukkhā saritā na sandatī". The meaning of this is: just as great rivers dry up completely with the appearance of the fourth sun, so too, with the arising of the fourth path knowledge, the stream of craving, completely dried up and withered, does not flow; from here on, it does not proceed. For craving is called "stream". As it was said: "Streams and affections, and joys arise in beings" (Dhp. 341), and "craving is a stream" (Dhs. 1065; Maha. Niddesa 3). "Chinnaṃ vaṭṭaṃ na vattatī" thus, with the cycle severed by the complete eradication of the cycle of defilements, the cycle of kamma, cut off by producing the state of non-arising and the state of non-ripening, does not turn, does not proceed. "Esevanto dukkhassā" means that this non-occurrence of the cycle of kamma due to the complete absence of the cycle of defilements in every way, is assuredly the end, the limit, the cessation of all suffering of saṃsāra, because there is no possibility of its turning around.

The commentary on the Second Sutta is finished.

3. Commentary on the First Sattasutta

63.In the third [sutta], "kāmesū" means in sense objects. "Ativelaṃ" means exceeding the limit. "Sattā" means being attached due to dwelling excessively on inappropriate attention, not seeing the danger even though it exists, remembering only the enjoyment, being attached in the sense of clinging, adhering. "Rattā" means colored with the dye of lust, causing transformation of the mind, just like cloth is dyed with dye, deeply colored. "Giddhā" means being greedy with longing, possessing greed due to the nature of desiring strongly. "Gadhitā" means being bound there in a way that is difficult to release, like being intoxicated with lust. "Mucchitā" means having come into a state of bewilderment, as if having lost consciousness due to defilements, without other tasks, having come into a state of delusion, of confusion. "Ajjhopannā" means having taken it as if it were unique and having completely consumed and remained there. "Sammattakajātā" means becoming intoxicated, exceedingly drunk with the slight pleasant feeling, approaching addiction in sensual pleasures. "Sammodakajātā" is also a reading, meaning those in whom joy has arisen, in whom delight has arisen. By all these words, he speaks only of their being overcome by craving. And here, having said "kāmesū" first, the repeated saying of "kāmesū" is for the purpose of illuminating those beings' strong inclination towards that. By that, he shows that they were living at that time in all postures, being endowed with sense qualities.

"atha kho sambahulā bhikkhū…pe… kāmesu viharantī"ti.

"Etamatthaṃ viditvā" means having known in every way this lack of seeing danger in those sense pleasures, which are the basis of drinking, delightful places, great burnings, followers of many disadvantages, and have terrible, unbearable, bitter fruits, and the distinguishing of the danger of both sense pleasures and defilements, "imaṃ udānaṃ udānesi".

"kāmesu sattā" means being attached, clinging, adhering, bound, connected, intoxicated with sense objects by means of sense-desire. "Kāmasaṅgasattā" means being attached, clinging through attachment of desire to sense objects and through attachment to views, conceit, hatred, and ignorance, by that same attachment to sense pleasures. "Saṃyojane vajjamapassamānā" means not seeing the fault, the defect, the danger in the kind of defilements called fetters, which are the fetters that bind beings to suffering, either by connecting the cycle of kamma to the cycle of result, or existence and the like to other existences, or beings to suffering, because of seeing enjoyment in the binding things, in the objects to be fettered, in the origin of the cycle of suffering and so on. "Na hi jātu saṃyojanasaṅgasattā, oghaṃ tareyyuṃ vipulaṃ mahantaṃ" means thus, because of the absence of seeing danger, those attached to attachments in the nature of fetters, or by attachments called fetters in their objects, in the three planes of existence, would never cross the vast and great flood of sensual pleasures and the like, extensive and vast because of the extensive object and because of beginningless time, or the flood of saṃsāra itself; the meaning is that they would assuredly not go to the other shore of that flood.

The commentary on the Third Sutta is finished.

4. Commentary on the Second Sattasutta

64.In the fourth [sutta], "andhīkatā" means sense pleasures make even those who are not blind, blind.

As it was said:

"The greedy do not know the good, the greedy do not see the Dhamma;
Then there is utter darkness, when greed overcomes a person." (Itiv. 88; Maha. Niddesa 5; Cula. Niddesa, Khaggavisāṇasutta 128)

Therefore, andhīkatā means having made blind, even those who were not blind, by sense pleasures. The rest is as said in the previous sutta. There, the behavior of the humans was seen by the monks and reported to the Blessed One; here, the Blessed One saw it himself; this is the distinction. The Teacher, having left Sāvatthi and going to Jetavana, saw on the way, in the river Aciravatī, many fish entering a wicker trap that had been set by fishermen and unable to get out; then, in another part, he saw a calf, a milk-drinker, making reverence, following after its mother, stretching its neck in thirst for milk, bringing its mouth near the udder of its mother. Then the Blessed One, having entered the monastery, washed his feet, sat on the excellent Buddha-seat that had been prepared, and taking the latter two events as comparisons to the former, uttered this utterance.

"kāmandhā" means made blind, without eyes, by sense-desire in sense objects. "Jālasañchannā" means covered over, enveloped, surrounded by craving, which is like a net because of the interwoven arising of internal and external sense bases in the states of being one's own and another's, and in the things dependent on them, which are divided into many kinds as past and so on, in an inferior and superior way, which are unprofitable and are concealed by a subtle mesh. "Taṇhāchadanachāditā" means covered, concealed, hidden by craving, which is like scum and duckweed. By both these phrases, he shows the state of mind and conduct being obstructed from wholesome actions, being hindered by the hindrance of sensual desire.

"Pamattabandhunā baddhā" means bound by the Māra of defilements and by the Māra Devaputta. For to whatever extent they are bound by the Māra of defilements, to that extent they are also said to be bound by the Māra Devaputta. This was said:

"The noose wanders in the sky, that wanders in the mind;
By that, I will oppress you; ascetic, you will not escape me." (SN 1.151; Mahāva. 33);

"bandhane" means in the bond of sense qualities. "Baddhā" means restricted. Just as what? "Macchāva kumināmukhe" just as the fish that have entered the mouth of a wicker trap set by a fisherman, being bound by it, follow after, reach death; just so, these beings, bound by the bond of sense qualities, which has been set by Māra, jarāmaraṇamanventi. Vaccho khīrapakova mātaraṃ just as a young calf that drinks milk follows after, goes after its mother, and not another, even so, beings bound by Māra's bond, wandering in saṃsāra, follow after, go after only death, not the undying, the deathless, Nibbāna, is the meaning.

The commentary on the Fourth Sutta is finished.

5. Commentary on the Aparalakuṇḍakabhaddiyasutta

65.In the fifth [sutta], "sambahulānaṃ bhikkhūnaṃ piṭṭhito piṭṭhito" means one day, venerable Lakuṇḍaka Bhaddiya, having gone for alms with many monks to another village, having finished his meal duties, rinsing his bowl, putting it in his bag, hanging it on his shoulder, arranging his robes, placing that also on his left shoulder, walking with pleasing strides, looking ahead and looking back, looking around, contracting and extending his limbs, with eyes cast down, endowed with proper deportment, as if showing the abundance of his mindfulness and wisdom, establishing mindfulness and awareness well, placing each footstep with a concentrated mind, was walking; and while walking, he was walking behind the monks, not mixing with those monks. Why? Because of living in seclusion. Moreover, that venerable one's form was despised, a place for contempt; ordinary people reviled him. The Elder, knowing that, walked behind, thinking, "May these [monks] not generate demerit on account of me." Thus, those monks and the Elder, having reached Sāvatthi, entered the monastery and approached the Blessed One. Therefore it was said: "tena kho pana samayena āyasmā lakuṇḍakabhaddiyo" and so on.

"dubbaṇṇa" means ugly. By that, he shows the absence of beauty of complexion and beauty of form. "Duddasika" means unpleasing to see. By that, he shows the absence of beauty of secondary characteristics and beauty of appearance. "Okoṭimaka" means short. By this, he shows the absence of beauty of height. "Yebhuyyena bhikkhūnaṃ paribhūtarūpa" means a form despised by ordinary monks. Ordinary people, some, such as the Group of Six and others, not knowing the venerable one's qualities, seize and touch and play with his hands, ears, hair-tufts, and the like, and revile him; not the noble ones or virtuous ordinary people.

"Bhikkhū āmantesī" means why did he address the monks? To reveal the Elder's qualities. It seems that the Blessed One had this thought: "These monks do not know the great power of my son, therefore they despise him; that will be for their long-term harm and suffering; come, I will reveal his qualities to the monks and free him from being despised."

"Passatha no" means do you see? "Na ca sā samāpatti sulabharūpā, yā tena bhikkhunā asamāpannapubbā" means of the kinds of attainments that are common to disciples, such as the attainment of form, attainment of the formless, attainment of the divine abodes, attainment of cessation, attainment of fruition, not even one attainment is easy to obtain, it is difficult; there is no attainment that has not been previously attained by that monk Lakuṇḍaka Bhaddiya. With this, having revealed his great power, which was said in "Mahiddhiko mahānubhāvo", now to show his great influence, he said "yassa catthāyā" and so on. That is in accordance with the meaning said below. And here, the Blessed One shows by "eso, bhikkhave, bhikkhū" and so on, "bhikkhave, ayaṃ bhikkhu na yo vā so vā dubbaṇṇo duddasiko okoṭimakoti bhikkhūnaṃ piṭṭhito piṭṭhito āgacchatīti ca ettakena na oññātabbo, atha kho mahiddhiko mahānubhāvo, yaṃkiñci sāvakena pattabbaṃ, sabbaṃ taṃ tena anuppattaṃ, tasmā taṃ pāsāṇacchattaṃ viya garuṃ katvā oloketha, taṃ vo dīgharattaṃ hitāya sukhāya bhavissatī" -- "This monk, O monks, is not to be despised merely because he is ugly, unsightly, short, and comes behind the monks; but he is of great power and great influence; whatever is to be attained by a disciple, all that has been attained by him; therefore, regard him with respect like a stone parasol; that will be for your long-term welfare and happiness."

"Etamatthaṃ viditvā" means having known in every way this collection of qualities, such as the great power, great influence, and so on, of venerable Lakuṇḍaka Bhaddiya, revealing that meaning, "imaṃ udānaṃ udānesi".

"nelaṅgo" means elaṃ is said to be fault; there is no fault in him, therefore nelaṃ. But what is that? Perfectly pure morality. For here, that is intended as "nela" in the sense of being faultless. He whose principal component is that nelaṃ is nelaṅgo. The connection is with that which he will say is the "chariot," therefore it means having a perfectly pure component of morality. For here, the morality of Arahatship-fruition is intended. He whose covering is white is "setapacchādo". "Pacchādo" means a blanket or the like to be spread over the chariot. That, however, is either white because of its perfectly pure whiteness or one of the colors such as red or blue. Here, however, because the liberation of Arahatship-fruition is intended, "setapacchādo" is said taking purity into consideration, just as elsewhere also, "the chariot is adorned with morality." He whose single spoke is mindfulness is "ekāro". "Vattatī" means proceeds. "Ratho" means he speaks referring to the Elder's self.

Anīgha means without suffering, free from agitation, like a vehicle free from the agitation of defilements; this is the meaning. Āyanta means coming one after another of many monks. Chinnasota means with cut streams. For a regular chariot, there is a flow, a seepage, a trickling of oil etc., applied to the axle heads and hub, for its smooth running; therefore, it is called acchinnasota (with uncut streams). But this one has completely abandoned the thirty-six streams, hence it is called chinnasota, that chinnasota. Abandhana means without bond. For a well-prepared chariot, there are many bonds to keep it fixed with the axle; therefore, it is sabandhana (with bonds). But this one has completely exhausted all the bonds of fetters, hence abandhana, that abandhana. Passā means the Blessed One, having attained joy with the qualities of the Elder, speaks of himself.

Thus, the Teacher makes venerable Lakuṇḍaka Bhaddiya see as a well-wheeled chariot with the fruit of arahantship, with the excellent awning of the liberation of arahantship-fruit, with the good rein of well-established mindfulness, without agitation due to the absence of defilement-agitation, without stain due to the absence of craving-stain, abandhana due to the absence of fetters etc., well-equipped, well-yoked, ājañña chariot.

The Commentary on the Fifth Sutta is finished.

6. Taṇhāsaṅkhayasutta Commentary

66. In the sixth, aññāsikoṇḍañño, here koṇḍañño is the name derived from that venerable one's gotta (clan). Because he was the very first among the disciples to penetrate the Noble Truths, the Elder became known in the Dispensation as "Aññāsikoṇḍañño" from the utterance of joy spoken by the Blessed One, "Indeed Koṇḍañño has understood, O monks!" (mahāva. 17; saṃ. ni. 5.1081). Taṇhāsaṅkhayavimutti means taṇhā saṅkhīyati pahīyati ettha (craving is destroyed, abandoned herein), therefore taṇhāsaṅkhayo is Nibbāna. Vimutti is liberation in that taṇhāsaṅkhaya. Or taṇhā vā saṅkhīyati pahīyati etena (craving is destroyed, abandoned by this), therefore taṇhāsaṅkhayo is the Noble Path. Vimutti is the fruit, or the culmination of that, therefore taṇhāsaṅkhayavimutti is, without alternative, the attainment of the fruit of arahantship. He was sitting reviewing that. For this venerable one frequently attains the fruition attainment, therefore here too, he did so.

Etamatthaṃ viditvā means having known this reviewing of the supreme fruit of Venerable Aññāsikoṇḍañña, revealing its meaning, imaṃ udānaṃ udānesi (uttered this utterance).

yassa mūlaṃ chamā natthī means for which Noble person, avijjā (ignorance), which is the root of the tree of self, and chamā (earth), which is the foundation and cause, consisting of āsava (influx), nīvaraṇa (hindrance), and unwise attention, are not, because they have been uprooted by the Noble Path. Paṇṇā natthi kuto latā means the sentence structure is: natthi latā kuto paṇṇā (there is no creeper, where from leaves?). There is also no latā (creeper) consisting of branches, sub-branches etc., which are divisions such as conceit and excessive conceit; where from the leaves such as intoxication, negligence, deceit and trickery? This is the meaning. Or, paṇṇā natthi kuto latā means when the shoot of a tree is growing, first leaves arise. Afterwards, creepers consisting of branches and sub-branches etc., are produced. There, because the Noble Path has been cultivated for the tree of self that deserves to arise, avijjā (ignorance) is the root, and there is no foundation for that or āsava etc. By the inclusion of the root here, it should be understood that even kamma (action), which has the state of a seed because it is the root cause, is included due to its absence. And with no seed of kamma, there will be no arising of a shoot of consciousness caused by that, and with no shoot of consciousness, there will be no arising of name-and-form, the six sense bases, leaves, branches, etc. Therefore, it was said - "yassa mūlaṃ chamā natthi, paṇṇā natthi kuto latā".

Taṃ dhīraṃ bandhanā mutta means that wise one, victorious over Māra by means of the four kinds of right exertion, is therefore freed from all the fetters of defilements and formations. Ko taṃ ninditumarahatīti here, nti is merely an expletive. Who, indeed, among those who know, is able to blame, to criticize, one so completely freed from all defilements, endowed with unsurpassed qualities such as virtue etc., since there is no cause for blame? Devāpi naṃ pasaṃsantīti moreover, the gods, such as Sakka, who are knowers of special qualities, and with the word api (also), humans such as wise nobles also praise him. Furthermore, brahmunāpi pasaṃsitoti (he is praised by Brahmā also) he is praised, lauded by Mahā Brahmā and also by other Brahmās, Nāgas, Yakkhas, Gandharvas etc.

The Commentary on the Sixth Sutta is finished.

7. Papañcakhayasutta Commentary

67. In the seventh, papañcasaññāsaṅkhāpahānanti, papañcā are the defilements that proliferate where they arise, expand that continuum, and maintain it for a long time. Specifically, greed, hatred, delusion, craving, views, and conceit. Thus it was said -

"Greed is papañca, hatred is papañca, delusion is papañca, craving is papañca, views are papañca, conceit is papañca." -

Moreover, papañcaṭṭho means causing defilement, papañcaṭṭho means causing proliferation, papañcaṭṭho means like rubbish. There, the sign of attractiveness is the cause of greed-papañca, the object of resentment is the cause of hatred-papañca, the āsavas (influxes) are the cause of delusion-papañca, feeling is the cause of craving-papañca, perception is the cause of views-papañca, thought is the cause of conceit-papañca. Saññā (perception) associated with those papañca is papañcasaññā (perception of proliferation). The divisions, portions, sections of papañcasaññānaṃ (perceptions of proliferation) are papañcasaññāsaṅkhā (categories of perception of proliferation). In meaning, it is a collection of defilements associated with the respective papañca, together with their signs. And the mention of saññā (perception) here is because it is a common cause for them. For it was said - "Indeed, the categories of proliferation arise from perception" (su. ni. 880). Pahānaṃ (abandoning) of them is the destruction of greed etc. by that path, by that path; this is the meaning.

‘‘atha kho bhagavā attano papañcasaññāsaṅkhāpahānaṃ viditvā tāyaṃ velāyaṃ imaṃ udānaṃ udānesī’’ti (then, indeed, the Blessed One, having known the abandoning of his own perceptions of proliferation at that time, uttered this utterance).

yassa papañcā ṭhiti ca natthīti because the Blessed One indicates himself as if he were another, therefore for which supreme person there is no papañcā of the characteristics mentioned, nor the existence created by them in saṃsāra. However, in the Netti, it is said "Ṭhiti means latent tendency" (netti. 27). Latent tendency is the root of the continuation of existence. Papañcā proliferate beings in saṃsāra. And there is a reading "Papañcaṭṭhiti". Its meaning is: papañcaṭṭhiti is the existence of proliferations, the non-destruction by the path; or papañcaṭṭhiti is the existence of the round of existence because the papañca are the cause for the continuation of the remaining wholesome, unwholesome, and resultant phenomena; that papañcaṭṭhiti is not for which supreme person. Sandānaṃ palighañca vītivattoti (he has overcome craving and the bar) sandāna is the name given to craving and views, which are similar to a thread in the sense of binding, and paligha is avijjā (ignorance), which is similar to a bar in the sense of preventing entry into the city of Nibbāna, he has especially overcome by abandoning with its latent tendencies. Others say that sandāna is anger, that should not be taken. For that has been said to be "for abusing others".

Taṃ nittaṇhaṃ muniṃ carantanti (that desireless sage who walks) that one who is nittaṇhaṃ (desireless) by the absence of craving in every way, muniṃ (sage) because he knows both worlds, because he knows his own benefit and the benefit of others, carantaṃ (walking), always walking for the benefit of all beings, with the four postures, with different attainments, and with a unique course of knowledge. Nāvajānāti sadevakopi lokoti (even the world with its devas does not despise him) the entire world of beings with wisdom, even with its devas, even with Brahmā, never despises him, does not scorn him; but indeed, thinking that this one is the foremost, the best, the highest, the most excellent in the world, he is devoted to honoring him respectfully with offerings and honor.

The Commentary on the Seventh Sutta is finished.

8. Kaccānasutta Commentary

68. In the eighth, ajjhattanti, here, this word ajjhatta comes as ajjhattajjhatta (internal, internal) in "six internal sense bases" etc. (ma. ni. 3.304), as niyakajjhatta (one's own internal) in "internal phenomena (dha. sa. tikamātikā 20), or internally contemplates the body in the body" etc. (dī. ni. 2.373-374), as visayajjhatta (object internal) in "having attained internal emptiness by not attending to all signs" etc. (ma. ni. 3.187), meaning the place of mastery. For the fruition attainment is called the place of mastery for Buddhas. As gocarajjhatta (sphere internal) in "Therefore, Ānanda, a monk should establish his mind internally on that same original object of concentration" etc. (ma. ni. 3.188). Here too, it should be seen as gocarajjhatta. Therefore, ajjhatta means in the kammaṭṭhāna (meditation subject) that is the gocarajjhatta (sphere internal); this is what is said. Parimukhanti means facing. Sūpaṭṭhitāyāti (well established) with mindfulness of the body, well established. Here, jhāna (absorption) is said with mindfulness as the head. This is what is said: "having attained an excellent jhāna internally by way of mindfulness of the contemplation of the body."

‘‘tena kho pana samayena āyasmā mahākaccāno…pe… sūpaṭṭhitāyā’’ti (then, at that time, venerable Mahākaccāna…pe… well-established).

Etamatthaṃ viditvāti (having known this matter) having known in every way the attaining of jhāna (absorption) by Venerable Mahākaccāna on the basis of the cultivation of mindfulness, making that the basis, imaṃ udānaṃ udānesi (uttered this utterance), revealing its meaning.

yassa siyā sabbadā sati, satataṃ kāyagatā upaṭṭhitāti (whoever always has mindfulness, constantly present regarding the body) for whomever, who has started insight, having made six portions in one day, mindfulness is always, constantly, continuously present in all times, regarding the body, having the body as the object, by way of contemplating impermanence etc. of the five aggregates of clinging in two ways, by way of name and form.

‘‘no cassa no ca me siyā, na bhavissati na ca me bhavissatī’’ti āha (it would not be his, nor would it be mine; it will not be, nor will it be mine).

no cassa no ca me siyāti (it would not be his, nor would it be mine) if my kilesakammaṃ (defilement-action) in the past did not exist, then in this present time, this self would not arise for me. But since I had kammakilesā (actions and defilements) in the past, therefore, caused by that, this self of mine continues at present. Na bhavissati na ca me bhavissatīti (it will not be, nor will it be mine) in this self, by the attainment of the opposite, kilesakammaṃ (defilement-action) will not arise for me; in the future, the round of result will not be, will not continue for me. Thus, this aggregate of five, called "self" for me, caused by kammakilesa (defilement-action) in the three times, is not caused by a lord etc., and as for me, so for all beings; thus, the dependent name and form are revealed.

no cassa no ca me siyāti (it would not be his, nor would it be mine) since this aggregate of five is impermanent in the sense of becoming and non-being, is suffering in the sense of constant oppression, is not-self in the sense of not being under control, thus, if there were an "self" that is neither anything apart from the aggregate of five, it would not be his, nor would it be; thus, venerable sir, nothing that is mine would be. Na bhavissatīti (it will not be) the self should be in the self, and as this name and form are empty of self and what belongs to self now and in the past, so it will not be, it will not be mine; even in the future, there is no self apart from the aggregates, no one will be mine, will not continue; therefore, nothing will be a place of attachment for me, and in the future, nothing that belongs to self will be mine. By this, he shows the absence of what should be taken as "I" and the absence of what should be taken as "mine" in the three times. By that, the emptiness of the four extremes is revealed.

Anupubbavihāri tattha soti (one who dwells sequentially therein) thus, contemplating emptiness and what belongs to self in the three times, being one who dwells sequentially in the arising successive insight knowledges, such as knowledge of arising and passing away in those formations. Kāleneva tare visattikanti (in time he crosses over attachment) that yogi who is standing having brought insight to the summit, by the time when the faculties have reached maturity, by the time when insight that leads to abandoning is brought about by the path, by the time when the Noble Path arises, would cross over craving, called visattikā (attachment), which clings to the entire three-fold existence, having crossed over, he would stand on the far shore of that; this is the intention.

Thus, the Blessed One uttered an utterance indicating the arising of arahantship for Venerable Mahākaccāna by way of indirect expression.

The Commentary on the Eighth Sutta is finished.

9. Udapānasutta Commentary

69. In the ninth, mallesū means among the Mallas. Malla is the name of the landed princes (jānapadino rājakumārā). Their residence, even though it is a single territory, is commonly called "Malla". Among those Mallas, that which in the world is called "Malla." Some, however, read "mālesū". Cāriyaṃ Caramāno means wandering the great mandala country (mahāmaṇḍalajanapada) by way of unhurried wandering. Mahatā bhikkhusaṅghenā means with a great assembly of ascetics, which was immense due to its unmeasured qualities. For at that time, the Blessed One had a great retinue of monks. Thūṇaṃ nāma mallānaṃ brāhmaṇagāmo means a village abundant with brahmins named Thūṇa in the Malla country, in the direction of the southeast, within the boundary of the middle country. Tadavasarī means he approached that, meaning he reached the road to Thūṇagāma. Assosunti means they heard; they knew according to the sound of words reaching their ears. Khoti is a particle used to fill the sentence or as a particle of emphasis. Here, with the sense of emphasis, it means they definitely heard; there was no interruption in their hearing. As a sentence filler, it only serves to embellish the sentence. Thūṇeyyakāti means the residents of Thūṇagāma. Brāhmaṇagahapatikāti, here, "brāhmaṇā" means those who recite brahmaṃ aṇantīti, meaning those who recite mantras. This indeed is the definition of brahmins by birth, while noble ones are called "brāhmaṇā" because they have banished evil. Gahapatikāti refers to anyone who dwells in a house, except for nobles and brahmins, especially merchants. Brāhmaṇā ca gahapatikā ca means brahmins and householders, hence brāhmaṇagahapatikā.

‘‘samaṇo khalu, bho, gotamo’’tiādi is stated. There, "samaṇo" should be understood as one who has calmed evil. For it was said - "samitāssa honti pāpakā akusalā dhammā" etc. (ma. ni. 1.434). And the Blessed One has completely calmed evil through the unsurpassed Noble Path. Therefore, this name, "samaṇa," is attained by him as a true attribute. Khalūti is a particle in the sense of hearsay. Bhoti is merely an address that arises from the brahmin's birth. It was also said, "bhovādi nāma so hoti, sace hoti sakiñcano"ti (dha. pa. 396). Gotamoti is the Blessed One's designation by lineage. Therefore, ‘‘samaṇo khalu, bho, gotamo’’ti means "it is said, venerable sirs, that he is a samaṇa of the Gotama lineage." Sakyaputtoti this reveals the Blessed One's high birth. Sakyakulā pabbajitoti reveals that he went forth out of faith. It means he went forth due to faith in attaining renunciation, abandoning that family without being compelled by any hardship, without it being diminished. Udapānaṃ tiṇassa ca bhusassa ca yāva mukhato pūresunti means they filled the well with grass and chaff up to its opening; they covered the well by throwing in grass and the like.

‘‘udapānaṃ tiṇassa ca bhusassa ca yāva mukhato pūresuṃ, ‘mā te muṇḍakā samaṇakā pānīyaṃ apaṃsū’’’ti.

muṇḍakā samaṇakāti, it would be proper to call the shaven-headed ones "muṇḍā" and the ascetics "samaṇā," but they spoke thus, disparaging and humiliating them with the intention of contempt. Māti is a prohibition; it means "mā apaṃsu," do not drink. Maggā okkammāti means turning aside from the path. Etamhāti, referring to the well that was treated in that way by them, he said. But did the Blessed One say "etamhā udapānā pānīyaṃ āharā" without considering the harm of those brahmins, or did he say it knowing and considering it? Knowing it well, the Blessed One spoke thus, revealing his Buddha-power to tame them and make them obedient, not desiring to drink water. Therefore, here, unlike in the Mahāparinibbāna Sutta, "pipāsitosmī"ti (dī. ni. 2.191) was not said. But the treasurer of the Dhamma, not knowing the Teacher's intention, described the harm done by the Thūṇeyyakas, saying ‘‘idāni so, bhante’’tiādi.

idānīti means now, just at the time of our arrival. Eso, bhante, udapānoti some read. The Elder refused twice, and on the third time, thinking, "tathāgatas should not be contradicted three times; the long-sighted one will have seen a reason," he took the Blessed One's bowl and went to the well. As the Elder went, the water in the well became full, overflowed, and flowed all around, and all the grass and chaff floated away by themselves. And with that flowing water, all the reservoirs in that village, such as ponds, became filled, increasing more and more. Likewise, moats, culverts, and low-lying areas were filled. The entire village area was submerged by a great flood, as in the time of heavy rain. Lotus flowers such as kumuda, উৎপল (uppala), paduma, puṇḍarīka, and other aquatic flowers sprouted and bloomed there, covering the water. Aquatic birds such as swans, cranes, चक्रवाक (cakkavāka), kāraṇḍava, and herons wandered here and there, sounding in the lakes. The Thūṇeyyakas, seeing that great flood rising, agitated on all sides with waves, and beautiful foam and bubbles rising from the edges, were filled with wonder and amazement, and conferred thus: "We tried to obstruct the water for the ascetic Gotama, but this great flood has been increasing like this since the time of his arrival. Undoubtedly, this is due to his power. He is indeed mighty and powerful. It is possible that this great flood might rise and inundate our village. Let us approach the ascetic Gotama, attend to him, confess our transgression, and ask for forgiveness."

‘‘evaṃ, bhanteti kho āyasmā ānando’’tiādi.

mukhato ovamitvāti means having spat out all that grass etc. from his mouth. Vissandanto maññeti means the water, which previously had to be drawn up with a long rope from the well, stood in the Elder's bowl, dripping from his mouth as he returned, like crow-drink, completely full. This was said with reference to the appearance of water at the time of the Elder's return. But after that, in the manner previously stated, every low-lying place in that village became filled with water. This miracle was not due to the Buddhas' determination, nor due to the power of the devas, but rather due to the Blessed One's meritorious power, for the sake of a minor teaching, like the journey from Rājagaha to Vesāli. Some, however, say, "It was done by the deities who desired the welfare of the Thūṇeyyakas, to generate faith in the Blessed One." Others say, "The Nāga king who lived under the well did this." All that is without reason, since the appearance of water in that way was explained as due to the Blessed One's meritorious power alone.

Etamatthaṃ viditvāti means having known this matter in all its aspects, that is, the attainment of what was desired by himself without determination. Then, to illuminate that meaning, he imaṃ udānaṃ udānesi, uttered this utterance.

kiṃ kayirā udapānena, āpā ce sabbadā siyunti, if at all times and in all places there were waters, if they were available, if their attainment depended merely on wanting them, what would one do with a well? What would one do? What is the use? Taṇhāya mūlato chetvā, kissa pariyesanaṃ careti, having cut off the root of that craving by which beings, bound, become without merit and are tormented by the suffering of unattained desires, or having stood having cut off the root, what is the reason for me, an all-knowing Buddha, to seek water or to seek other requisites? "Mūlato chettā"tipi also read, the cutter of the root or the very root of craving. Or, mūlato chettāti means the cutter of craving from the root onwards. This is said: He who, from the great vow that is the root of enlightenment onwards, fulfills the entire accumulation of merit immeasurably, directing it only to the welfare of the world without considering himself, being a cutter of craving from the root onwards, what reason would he have to seek water, since there is no lack of desired gains due to craving? But these Thūṇeyyakas are blind fools and did this, not knowing this reason.

The Commentary on the Ninth Sutta is finished.

10. Utenasuttavaṇṇanā

70. In the tenth, rañño utenassāti means of the king Utena, who is also called "Vajjirājā." Uyyānagatassāti means having gone to the garden for the purpose of playing in the garden. This is a possessive case showing disregard, but the word "antepura" is related to it, making it a possessive case dependent on a word. Kālaṅkatānīti means they were burnt by fire and died. Sāmāvatīpamukhānīti, here, who is this Sāmāvatī, and how was she burnt? It is said: Sāmāvatī, the chief queen of King Utena, who was the daughter of a merchant in Bhaddavati, placed in the position of a daughter by Ghosaka the merchant, surrounded by five hundred women, devoted to loving-kindness, and a noble female disciple. This is the summary here, but the detailed story of Sāmāvatī's origin from the beginning should be understood in the manner stated in the Dhammapada commentary (dha. pa. aṭṭha. 1.20 sāmāvatīvatthu). Māgaṇḍiyā, the daughter of a brahmin named Māgaṇḍiya, having an aversion towards the Teacher after hearing this verse spoken by the Blessed One to her parents –

‘‘Disvāna taṇhaṃ aratiṃ ragañca,
Nāhosi chando api methunasmiṃ;
Kimevidaṃ muttakarīsapuṇṇaṃ,
Pādāpi naṃ samphusituṃ na icche’’ti. (su. ni. 841) –

Māgaṇḍiyā, full of hatred towards the Teacher, was later placed in the position of chief queen by King Utena. Knowing that the Blessed One had approached Kosambī and that Sāmāvatī and the five hundred women were female lay devotees, she thought, "The ascetic Gotama has indeed come to this city; I will find a way to harm him. These are also his supporters; I will find a way to harm them too, including Sāmāvatī." Though she tried in many ways to cause harm and suffering to the Tathāgata, she could not succeed. Then one day, while going to play in the garden with the king, she sent a message to Cūḷapitu: "Go to Sāmāvatī's palace, open the storehouses of cloth and oil, soak the cloths in the oil jars, wrap them around the pillars, gather all those women together, close the door, lock it from the outside, set fire to the house with torches, and come down and go."

‘‘tena kho pana samayena rañño utenassa…pe… anipphalā kālaṅkatā’’ti.

anipphalāti means not fruitless, but having results of their asceticism. While obtaining those fruits, Sāmāvatī –

‘‘Ārambhatha nikkamatha, yuñjatha buddhasāsane;
Dhunātha maccuno senaṃ, naḷāgāraṃva kuñjaro.

‘‘Yo imasmiṃ dhammavinaye, appamatto vihassati;
Pahāya jātisaṃsāraṃ, dukkhassantaṃ karissatī’’ti. (saṃ. ni. 1.185; netti. 29) –

While being advised by these verses, they contemplated insight, focusing on the contemplation of feeling, and attained the second and third fruits. But Khujjuttarā, because of the existence of her life force and because she had not done such deeds before, was outside that palace. They say that she had "departed within a distance of ten yojanas." Then the monks started a discussion in the Dhamma assembly, "Friends, such a death is indeed unseemly for noble female disciples." The Teacher came and asked, "What is the topic you are discussing now, monks?" When they said, "This is the topic," he said, "Monks, even though it was unseemly for them in this existence, it was indeed fitting that they received what was done by them in a previous kamma." Requested by them, he brought forth the past.

In the past, when Brahmadatta was reigning in Baranasi, eight Paccekabuddhas regularly ate in the king's palace. Five hundred women attended to them. Of those, seven went to the Himalayas, and one sat in concentration in a grassy thicket near a riverbank. Then one day, when the king had gone to the Paccekabuddhas, desiring to play water sports with those women, they played in the water for half the day. Feeling cold and wanting to warm themselves, they surrounded that grassy thicket, which was covered with dry grass, thinking it was a "heap of grass," and set fire to it. When the grass was burning and falling, they saw the Paccekabuddha and thought, "The king's Paccekabuddha is burning. The king will find out and destroy us. Let's burn him thoroughly." They all brought wood and other things from here and there, piled it on top of him, smeared it with mud, and left, thinking, "Now he will burn." Initially, they were unintentional offenders, but now they were bound by their action. However, even if they were to bring and pile thousands of cartloads of wood onto the Paccekabuddha while he was in deep concentration, they could not inflict even the slightest sensation of heat. Therefore, on the seventh day, he arose and went as he pleased. Due to having committed that action, they suffered in hell for many thousands of years, many hundreds of thousands of years. Due to the remaining result of that action, in hundreds of existences, they burned in their homes according to this same pattern. This was their past action.

However, because they realized the Noble Fruits in this existence and revered the Triple Gem, some of those Anāgāmīs were reborn in the Pure Abodes (Suddhāvāsa), some in Tāvatiṃsa, some in Yāma, some in Tusita, some in Nimmānarati, and some in Paranimmita-vasavattī.

King Udena, upon hearing that "Sāmāvatī's house is burning," arrived at that place with great speed, only to find them already burned. After arriving and extinguishing the house, he was overcome with great anger. Learning through a stratagem that Māgaṇḍiyā had caused it to happen, he ordered her execution along with her relatives, being urged on by the karmic result of his offense against the Noble Disciples. Thus, she, along with her retinue and relatives, met with disaster and ruin.

Having known this matter: having known in every way the cause of the disaster of being burned by fire for those women headed by Sāmāvatī, and the cause of the disaster of execution for Māgaṇḍiyā along with her retinue and relatives, revealing that meaning, he uttered this utterance (udāna).

The world is bound by delusion, it appears like something permanent: the world of beings (sattaloka) here, which appears as if it has a cause and is like something permanent (bhabbarūpova), is bound by delusion (moha-sambandhano), veiled by delusion, not knowing what is beneficial and harmful to itself, does not engage in what is beneficial, and accumulates harmful things that bring suffering and much demerit (apuñña). There is also the reading "Bhavarūpova dissatī." Its meaning is: this world is bound by delusion, veiled by delusion, and therefore appears as if it is of a permanent nature (sassatasabhāvo), and the self appears as if it is without old age or death, standing as if immortal, by which it does things that should not be done, such as killing living beings.

The fool is bound by attachments, surrounded by darkness. It seems eternal: not only is this blind, foolish world bound by delusion, but it is also bound by attachments (upadhi-bandhano), surrounded by the darkness of ignorance (avijjā-tamasa). This is what is said: because of the absence of the knowledge by which one might see impermanence (anicca), suffering (dukkha), and the nature of change (vipariṇāma-dhammā) in both sense pleasures and the aggregates, the blind, ignorant ordinary person is entirely surrounded and enveloped by the darkness of ignorance. Therefore, he is bound by attachments through attachments to sense pleasures (kāmūpadhi), attachments to defilements (kilesūpadhi), and attachments to the aggregates (khandhūpadhi). Hence, to him who is associated with attachments, it appears as if it is eternal (sassato), permanent (nicco), existing at all times. There is also the reading "Asassatiriva khāyatī." Its meaning is: the self exists and is found at all times. To the world, which considers something impermanent (anicca) as permanent, that attachment (upadhi) appears as a part, due to wrong clinging, it appears or stands near. The letter "Ra" is a word connector. For the one who sees, there is nothing: but for the one who, having grasped the aggregates, sees them as impermanent etc. with the wisdom of insight (vipassanā-paññā) and the wisdom of the path (magga-paññā), truly seeing, knowing, and penetrating, there is no attachment (kiñcana) to greed (rāga) etc., by which he would be bound in saṃsāra. The idea is that only by not seeing, one would be bound in saṃsāra by the bonds of ignorance (avijjā), craving (taṇhā), views (diṭṭhi), etc.

The commentary on the Tenth Sutta is finished.

And the commentary on the Cūḷavagga is finished.

8. Pāṭaligāmiyavagga

1. Commentary on the First Nibbānapaṭisaṃyutta Sutta

71.In the first of the Pāṭaligāmiyavagga, Nibbānapaṭisaṃyuttāyā: pertaining to the deathless element (amata-dhātu), relating to the unconditioned element (asaṅkhata-dhātu) in terms of its declaration. Dhammiyā kathāya: by the teaching of the Dhamma. Sandassetī: shows Nibbāna in terms of its own essential characteristic. Samādapetī: causes those monks to grasp that same meaning. Samuttejetī: arousing enthusiasm in grasping that meaning, enkindles and illuminates. Sampahaṃsetī: pleases in every way with the qualities of Nibbāna.

Sandassetī: in the manner of "It is the stilling of all conditioned things, the relinquishing of all attachments, the destruction of craving, dispassion, cessation," (ma. ni. 1.281; 2.337; mahāva. 8) in every way, by that method, in accordance with the inclinations of each, he rightly shows it. Samādapetī: making the monks inclined and disposed to it, doing so along with the path to its attainment, he rightly causes them to grasp and accept it. Samuttejetī: "This is difficult, hard to fully understand," lest they fall into negligence in right practice, reaching an end in between, "this is not difficult for one who is endowed with the necessary conditions and is energetic." Therefore, "arise, strive, and exert yourselves in the practice of purification, beginning with purity of virtue (sīlavisuddhi)," he encourages them for the attainment of Nibbāna, or stirs up their minds there. Sampahaṃsetī: "It is the destruction of pride, the overcoming of thirst, the uprooting of attachment," (a. ni. 4.34; itivu. 90) "the destruction of greed, the destruction of hatred, the destruction of delusion," (saṃ. ni. 4.367; itivu. 44) "the unconditioned (asaṅkhataṃ)," (saṃ. ni. 4.367) and "the deathless and peaceful," (saṃ. ni. 4.409) and in many other ways, by proclaiming the benefits of Nibbāna, he pleases, gladdens, and reassures the minds of those monks.

Tedhā: those here. Aṭṭhiṃ katvā: thinking, "There is something, this meaning should be attained by us," becoming desirous for that teaching. Manasi katvā: placing it in the mind, making that teaching, which is not done elsewhere, only in their own mind. Sabbaṃ cetaso samannāharitvā: having turned the teaching from the beginning to the end with all the causal mind, having made the attention only on that. Or else, sabbaṃ cetaso samannāharitvā: having properly brought the teaching from all the minds, continuously. This is what is said: the teaching that has been done by the minds of the one who is teaching, not letting the teaching that has proceeded from all the minds go outside, properly and without confusion, continuously bringing it, having brought it into their own mind-stream, properly grasping the teaching as it has been taught. Ohitasotā: giving ear, well-inclined ear. Ohitasotā: or undistracted ear. Even though that which is being obtained is heard, the non-distraction in hearing, like mindfulness and restraint in the eye and other sense faculties, can be said to occur in the ear faculty as well. Here, by the four terms "aṭṭhiṃ katvā" etc., showing the proper hearing with attention, by indicating the reverence in hearing of those monks due to their devotedness.

Etamatthaṃ viditvā: having known in every way this fact that those monks were caused to be attentive in hearing that Dhamma talk connected with Nibbāna. Imaṃ udānaṃ: he uttered this utterance (udāna), revealing the state of existing in reality in the highest sense, through the teaching of the Dhamma that is free from those things, of Nibbāna.

Atthī: exists, is found in the highest sense, is the meaning. Bhikkhave: address to those monks. But indeed, an utterance (udāna) is an expression arising from joy and gladness or arising from religious emotion, independent of a recipient of the Dhamma. It has come in so many suttas, so why here did the Buddha address those monks while uttering the udāna? For the purpose of informing those monks. Indeed, after teaching the Dhamma connected with Nibbāna to those monks, the Buddha uttered the udāna with joy and gladness arisen by recollecting the qualities of Nibbāna. Here, every natural phenomenon except Nibbāna is found to have a nature dependent on conditions, not independent of conditions. Since this Nibbāna-Dhamma is found in which condition, knowing the mental consideration of those monks and wanting to inform them, he said "atthi, bhikkhave, tadāyatana," not entirely making them recipients, it should be understood. Tadāyatana: that cause. The letter "Da" is a word connector. Indeed, Nibbāna, being the condition of object (ārammaṇa-paccaya) for the knowledge of path and fruit etc., like form etc., is called "āyatana" in the sense of a cause, being the condition of object for eye-consciousness etc. By this much, the Buddha declared to those monks the real existence of the unconditioned element (asaṅkhata-dhātu).

Here is the connection of the Dhamma (dhammanvayo): since conditioned phenomena exist here, the unconditioned element (dhātu) must also exist, due to being the opposite of natural phenomena. Just as when suffering exists, happiness, which is its opposite, also exists; just as when heat exists, cold also exists; when evil phenomena exist, wholesome phenomena also exist. And this has been said:

"Just as when suffering exists, the name 'happiness' exists;
Likewise, when existence exists, non-existence should also be desired.

"Just as when heat exists, another cold exists;
Likewise, when the three kinds of fire exist, Nibbāna should be desired.

"Just as when evil exists, goodness also exists;
Even so, when birth exists, non-birth should also be desired," etc. (bu. vaṃ. 2.10-12) –

Moreover, the consideration of the existence of Nibbāna in the highest sense will become clear later on.

He said "yattha neva pathavī na āpo" etc. There, because Nibbāna has a nature devoid of all conditioned things, just as it is not anywhere in the conditioned phenomena, so too all conditioned phenomena are not there. For the combination of conditioned and unconditioned phenomena is not possible. There is this explanation of the meaning: where, in which Nibbāna, in which unconditioned element, there is neither the earth element (pathavīdhātu) with its characteristic of hardness, nor the water element (āpodhātu) with its characteristic of flowing, nor the fire element (tejodhātu) with its characteristic of heat, nor the air element (vāyodhātu) with its characteristic of supporting. Thus, by stating the absence of the four great elements (catumahābhūta), the absence of all dependent form (upādārūpa) is stated, due to its dependence on them. Likewise, the absence of the realm of sense-desire and the realm of form (kāmarūpabhava) is stated there, due to its nature of existence dependent on them. For without dependence on the great elements, neither five-aggregate existence nor one-aggregate existence is possible.

"na ākāsānañcāyatanaṃ...pe... na nevasaññānāsaññāyatana" is stated. There, na ākāsānañcāyatanaṃ: the arising of consciousness of the sphere of infinite space (ākāsānañcāyatana), with its object, is not there in three ways: skillful, result and functional types of consciousness. The same method should be applied to the remaining ones as well. By that very thing with which the absence of the sense-desire world etc. exists in Nibbāna, by that very thing the absence of both this world and the other world also exists there, he said: "nāyaṃ loko na paraloko." Its meaning is: that world of aggregates etc., which has the designation "existing here, visible here, this world," and that world of aggregates etc., which has the designation "different from that, the next life," both of those are not there. Na ubho candimasūriyā: since when form exists, there is darkness (tamo), and for the destruction of darkness, the moon and sun must operate. But where there is no form at all, where is darkness? Or the moon and sun are for the destruction of darkness, therefore both the moon and the sun are not there in Nibbāna. By this, he shows that Nibbāna has the nature of light itself.

"tatrāpāhaṃ, bhikkhave, neva āgatiṃ vadāmī."

There means in that. The word Api is in the sense of a collection. "I, O monks, do not say there is any coming from anywhere for anyone where the arising of mere phenomena occurs according to conditions." Likewise, in that element, nibbāna, I do not say there is any coming from anywhere, because there is no place to come from. Na gati means I do not say there is any going anywhere, because there is no place to go to. For there, for beings, other than making it an object with knowledge, coming and going are not possible, nor do I say there is ceasing, death, or rebirth. There is also the reading "Tadāpaha". Its meaning is: that element too, like going from one village to another, is not coming because there is no place to come from, is not going because there is no place to go to, is not abiding because there is no foundation like earth, mountains, etc., or because it is without conditions, there is no arising, therefore, because of its deathless nature, there is no ceasing; and because there is no arising and cessation, and because of the absence of duration, which is limited by both, I do not say there is abiding, ceasing, or rebirth. But simply, because it is of an immaterial nature and without conditions, it is unestablished because it is not established anywhere. And because there is no process there, and because it is the opposite of process, it is unprocessed. Even though it is of an immaterial nature, like feelings and so on, and because it does not depend on support, as it does not cling to any object, it is objectless, that is, nibbāna is said. And this word eva should be connected with both words, "only unestablished, only unprocessed." Esevanto dukkhassa means that nibbāna which is described, praised, and characterized as stated by the words "unestablished" and so on, that alone is the end, the cessation, of all the suffering of the round, because when that is attained, there is no more suffering. Therefore, "end of suffering" means this itself is its nature, thus it shows.

The Commentary on the First Sutta is Finished.

2. Commentary on the Second Nibbāna-paṭisaṃyutta Sutta

72. In the second, imaṃ udānaṃ means he uttered this utterance which reveals the naturally profound and difficult-to-see nature of nibbāna. There, duddasa means difficult to see because of the profoundness of its nature and because of its very subtle and refined nature, by those who have not accumulated a wealth of knowledge. For it was said, "For you, Māgaṇḍiya, there is no noble eye of wisdom by which you might know health, or see nibbāna." (M. ii, 218). And it was also said, "This state is difficult to see, namely, the stilling of all conditioned things," and so on (Maha-vagg. 8; M. i, 281; ii, 337). Anata means, because of leaning towards objects such as form, and because of the tendency of beings to lean towards desires and existences, craving is called leaning; there is no leaning here, that is, nibbāna. Some read "Ananta," meaning without end because of its permanent nature, cessation which is not subject to decay, deathlessness. But some say that the meaning of the word "ananta" is "immeasurable." And here, with "duddasa," it shows that the attainment of nibbāna is difficult because the development of the causes for beings is not easy, since it has been cultivated for a long time by defilements such as lust, which weaken wisdom. Na hi saccaṃ sudassanaṃ means by this too, he makes that meaning clear. There, sacca means nibbāna. For it is true in the sense that it is absolutely peaceful, because in no way is it of a non-existent nature, and it is not the opposite. For it is not easily seen, it is not easily seen, because it can only be attained with difficulty even by those who accumulate merit and knowledge for a very long time. As the Blessed One said, "I attained it with difficulty" (Maha-vagg. 8; M. i, 281; ii, 337).

Paṭividdhā taṇhā jānato passato natthi kiñcanaṃ means craving is penetrated with non-delusion by one who knows and sees, who directly knows the truth of cessation by way of realization and direct experience, from the point of view of its object and function, and by penetration of the object and penetration of non-delusion, just as the truth of suffering is penetrated by way of the realization of full understanding, and the truth of the path is penetrated with non-delusion by way of realization through development; in the same way, craving is penetrated with non-delusion by way of realization through abandoning. And thus, for one who knows and sees the four truths as they really are with noble path-wisdom, there is no craving that leans towards existence and so on; in its absence, there is no more round of defilements at all, and from that, there is absolutely no possibility of rounds of karma and result; thus the Blessed One revealed to those monks the power of the great deathless nibbāna, which is the cause for the cessation of the round of suffering without remainder. The rest is as has been said.

The Commentary on the Second Sutta is Finished.

3. Commentary on the Third Nibbāna-paṭisaṃyutta Sutta

73. In the third, atha kho bhagavā etamatthaṃ viditvā means then, when the Blessed One had revealed the danger of saṃsāra in many ways, and had given a teaching connected with nibbāna by way of showing and so on, it occurred to those monks: "This saṃsāra has been revealed by the Blessed One as having a cause, with ignorance and so on as its causes, but no cause has been mentioned for nibbāna, which is the cessation of that; therefore, this is without cause; how can it be attained in the ultimate sense of reality?" Then, knowing this meaning, which is reckoned as contemplation, as stated above, of those monks, the Blessed One imaṃ udānaṃ means he uttered this utterance, which reveals the existence of the great deathless nibbāna in the ultimate sense, in order to dispel the doubt and uncertainty of those monks, and to refute the false views of those outside, with their diverse views, who are opposed, like the Lokāyatika and others, among the samaṇas and brāhmaṇas here, who say, "Nibbāna is merely a matter of words, there is really no such thing as nibbāna in the ultimate sense, because its nature is not perceived."

ajātaṃ abhūtaṃ akataṃ asaṅkhataṃ means all the words are synonyms for each other. Alternatively, ajātaṃ means not born, not produced by the combined cause of the conditions, which is reckoned as the coming together of causes, like feelings and so on; abhūtaṃ means not come into being, not manifested, not arisen by itself or without a cause; akataṃ means not made by any cause, because it is unborn and unbecome; asaṅkhataṃ is said to show that the nature of being born, become, and made belongs to conditioned things, which are name and form, but not to nibbāna, which is of an unconditioned nature. Or conversely, saṅkhataṃ means made by causes, by coming together and assembling; asaṅkhataṃ means not made in that way, devoid of the characteristics of the conditioned. Thus, when being produced by many causes has been rejected, "could it be made by a single cause?" In order to dispel that doubt, "akataṃ" is said, to show "not made by anyone." In the same way, when it is without conditions, "could this have come into being, have manifested by itself?" In order to prevent that doubt, "abhūtaṃ" is said. "This unconditioned, unmade, unbecome nature of it is all due to being subject to no birth," to show this, "ajātaṃ" is said. Thus, knowing the meaningfulness of these four words, "there is this nibbāna, O monks," the existence of nibbāna in the ultimate sense should be understood as being revealed. Here, the reason for the Blessed One addressing the monks with "bhikkhave" in the utterance should be understood in the way stated earlier.

‘‘no cetaṃ, bhikkhave’’tiādiṁ āha. Its meaning in brief is: O monks, if there were no unconditioned element with the nature of un-born and so on, there would be no cessation, no complete stilling, of the conditioned, which is reckoned as the five aggregates of form and so on, with the nature of being born and so on, in this world, it would not be known, it would not be perceived, it would not be possible. For the noble path-elements, beginning with right view, which arise making nibbāna their object, completely cut off the defilements. Therefore, here, the non-arising, the passing away, the cessation of all the suffering of the round is known.

‘‘yasmā ca kho’’tiādiṁ vuttaṁ. That is the same as what has been said. And here, because of the many statements in the suttas, "conditioned things, unconditioned things (Dhs. Duka-mātikā 7, 8), there is, O monks, that sphere where there is neither earth (Ud. 71), this state is difficult to see, namely, the stilling of all conditioned things, the relinquishing of all attachments (Maha-vagg. 8; M. i, 281; ii, 337), and I will teach you, O monks, the unconditioned and the path leading to the unconditioned (S. iv, 366-367)," and so on, and because of this sutta too, "there is, O monks, the unborn," and so on, the existence of the nibbāna element in the ultimate sense has been taught by the perfectly enlightened one, who has compassion for the whole world, therefore, even for the wise who do not directly see it, there is really no doubt or uncertainty. But for those individuals who need to be led by others, here is a reasoned consideration by way of determining the intention: just as the cessation of the lower desires, form and so on, which are to be fully understood, is known as having a nature devoid of them, which is the opposite of them, so too, there must be cessation with a nature devoid of them, which is the opposite of all conditioned things which have that nature. And this cessation is the unconditioned element. Furthermore, insight-knowledge with conditioned things as its object, even conformity-knowledge, is not able to abandon the defilements by way of complete destruction. Likewise, knowledge in the first jhāna and so on, with conventional truth as its object, abandons the defilements only by way of suppression, not by way of complete destruction. Thus, since knowledge with conditioned things as its object and knowledge with conventional truth as its object are unable to completely abandon the defilements, the noble path-knowledge, which completely destroys them, must have an object with a nature opposite to both of those, that is the unconditioned element. And thus, "there is, O monks, the unborn, the unbecome, the unmade, the unconditioned," this statement which indicates the existence of the nibbāna element in the ultimate sense was spoken by the Blessed One with a meaning that is not the opposite. For what was spoken by the Blessed One has an ultimate meaning that is not the opposite, just as "all conditioned things are impermanent, all conditioned things are suffering, all things are not-self" (A. iii, 137; Mahāni. 27), so too the word nibbāna is in every respect a true ultimate reality, not just a conventional expression, just like the word lion. Alternatively, there really is an unconditioned element in the ultimate sense, because its nature is free from the opposite, just like the earth element, feeling, and so on. In this way, the existence of the unconditioned element in the ultimate sense should be understood even from reasoning, by these and other methods.

The Commentary on the Third Sutta is Finished.

4. Commentary on the Fourth Nibbāna-paṭisaṃyutta Sutta

74. In the fourth, atha kho bhagavā etamatthaṃ viditvā means then, when the Blessed One had given a teaching connected with nibbāna in many ways by way of showing and so on, it occurred to those monks: "This unique power of the great deathless nibbāna element has been revealed by the Blessed One by showing its benefit in many ways, but the means of attaining it has not been spoken of; how are we to attain this by practicing?" Then, knowing this meaning, which is reckoned as contemplation, as stated above, of those monks in every way, the Blessed One imaṃ udānaṃ means he uttered this utterance, which distinguishes the attainment of nibbāna by the abandoning of craving without remainder by the noble path, for one whose body and mind are calmed, who does not cling to anything due to craving, and whose insight has entered the path.

nissitassa calitaṃ means for one who clings to conditioned things such as form with craving and views, there is agitation, there is the fluctuation of craving and views, thinking "this is mine, this is my self." For a person whose craving and views have not been abandoned, when pleasant things and so on arise, since he is unable to overcome them and abide, there is agitation, shaking, or slipping away of the continuum of consciousness from the tendency to wholesome activity, due to clinging to craving and views, thinking "my feeling, I feel," and so on. Anissitassa calitaṃ natthī means but for one who is practicing the path of purification, who suppresses craving and views with serenity and insight, and abides contemplating conditioned things as impermanent and so on, for that one who does not cling, there is no agitation, no slipping away, no fluctuation, as stated above, because the cause has been well suppressed.

"When agitation is not present": as said before, when agitation is not present, just as cravings, views, and grasping do not arise, so too, for the one striving through insight that has entered the path. "Tranquility": tranquility, both kinds, calms the defiling activity that initiates the body and mind, which arise together with the insight consciousness. "When there is tranquility, inclination does not occur": when there is tranquility endowed with special qualities that are superior to the previous one, by developing concentration that is based on blameless happiness, and by uniting it with wisdom, bringing samatha and vipassanā into a balanced state, for the one dispelling defilements through the succession of the path, craving, which has obtained the name "inclination" (nati) due to inclining towards existence, etc., does not occur completely at the moment of the Arahatship path, because it has been brought to a state of non-arising, meaning it does not arise.

"When inclination is not present": because craving has been completely abandoned by the Arahatship path, when attachment and longing for existence, etc., are not present. "Coming and going do not occur": coming here in the sense of rebirth (paṭisandhi), and going from here to another world in the sense of death (cuti), the state of existence after death, does not occur, does not proceed. "When coming and going are not present": as said in the previous manner, when both coming and going are not present. "Passing away and rebirth do not occur": the repeated passing away and being reborn does not occur, does not proceed. Indeed, when the round of defilements (kilesavaṭṭa) is not present, the round of kamma is cut off; and when that is cut off, how can the round of result (vipākavaṭṭa) arise? Therefore, he said: "When passing away and rebirth are not present, there is neither here nor hereafter," etc. What should be stated there has already been stated in detail in the Bahiyasutta below. Therefore, the meaning should be understood in the manner stated there.

Thus, even here, the Blessed One reveals to those monks the experience of the Great Deathless Nibbāna, which is the cause of the complete cessation of the round of suffering, through right practice.

The commentary on the Fourth Sutta is finished.

5. Cundasuttavaṇṇanā

75. In the fifth [sutta]: "In Mallesū": in a country named thus. "With a great Saṅgha of monks": great with respect to greatness of virtue and greatness of number. For that Saṅgha of monks was great both in terms of the special qualities of virtue, beginning with moral conduct, where the last of all was the state of stream-entry (sotāpanna), and also great in terms of number, because the calculation was limitless. From the time of relinquishing the life-span onwards, the monks who came did not depart. "To Cunda": to one named thus. "The metalworker's son": the son of a goldsmith. It seems that he, being wealthy and of a great family, having become a stream-enterer at the very first sight of the Blessed One, provided in his mango grove a suitable dwelling for the Teacher, a scented chamber, and for the Saṅgha of monks, a place for night and day, a hall for attendance, huts, pavilions, a walkway, etc., and having made a monastery enclosed by a wall with gate towers, he gave it to the Saṅgha with the Buddha at its head. Referring to that, it was said: "There, it seems, the Blessed One was dwelling in Pāvā in Cunda the metalworker's mango grove."

"Having had [food] prepared": having had [food] provided. "Sūkaramaddava": "soft, tender, smooth pork" is what is said in the Great Commentary. Some, however, say, "Sūkaramaddava is not pork, but tender bamboo shoots crushed by pigs." Others [say], "It is a mushroom that grows in a place trampled by pigs." Still others said, "Sūkaramaddava is a kind of elixir." They say that Cunda the metalworker, having heard that "today the Blessed One will pass away," gave it out of a desire for the Teacher's long life, [thinking], "Perhaps, having consumed it, he might live longer."

"Serve me with that": feed me with that. Why did the Blessed One say this? Out of compassion for others. And that reason is stated in the Pāḷi itself. It is thus shown that it is fitting to speak thus by one who has had alms brought for oneself, [food] that is unsuitable for others to consume. It seems that in that sūkaramaddava, deities in the four great continents surrounded by two thousand islands infused essence (oja). Therefore, no one else can properly digest it. Revealing that fact, the Teacher uttered a lion's roar, beginning with "I do not see, Cunda," in order to release [him] from others' criticism. For if others were to criticize, "He did not give what was left over after he himself had consumed it to the monks or to other humans, but had it buried in a pit and destroyed it," [he uttered the lion's roar] so that "there might not be an opportunity for their words," in order to release [him] from others' criticism.

In "with the world including the devas" etc., sadevako [means] with the devas; samārako [means] with Māra; sabrahmako [means] with Brahmā; sassamaṇabrāhmaṇī [means] with ascetics and brahmins; pajā [means] beings; sadevamanussā [means] with devas and humans. In that world with devas ... with devas and humans. There, by the word "with devas," the five sensual-sphere deities are included; by the word "with Māra," the sixth sensual-sphere deities are included; by the word "with Brahmā," the deities of Brahmā's retinue, etc., are included; by the word "with ascetics and brahmins," ascetics and brahmins who are enemies and opponents of the dispensation are included, and ascetics and brahmins who have calmed and expelled evil are included; by the word "beings," the world of beings (sattaloka) is included; by the word "with devas and humans," conventional deities and remaining humans are included. Thus, here, by three words, the world of opportunity (okāsaloka) is included; by two, the world of beings is included; it should be understood that the world of beings is included. Another way: by the word "with devas," the formless world is included; by the word "with Māra," the six sensual-sphere deva worlds; by the word "with Brahmā," the formed Brahmā world; by the word "with ascetics and brahmins," the human world together with conventional deities in terms of the four assemblies, or the remaining world of beings, should be understood to be included.

"For one who had eaten": for one who had eaten. "Severe": harsh. "Illness": an incompatible disease. "Intense": strong. "Deadly": ending in death, capable of bringing [one] near to death. "Mindful and fully aware, he endured": having established mindfulness, having discerned with knowledge, he endured. "Without being distressed": without making repeated changes as if [he] were unaware of the Dhamma due to following the feeling, without being afflicted, as if without suffering, he endured. For those feelings arose for the Blessed One in Veḷuvagāmaka itself, but they were warded off by the power of attainment (samāpatti), and did not arise until the day of final passing away, because of reverting to the attainments day by day. But on that day, desiring to pass away, he did not enter into attainment, [thinking], "Even for those who possess the strength of hundreds of thousands of elephants, whose bodies are like a diamond mass, and who have accumulated a store of merit for an immeasurable time, such feelings arise when existence is present; what then [to say] of others?" For the purpose of generating a sense of urgency in beings, he did not enter into attainment; therefore, the feelings became severe. "Let us go": come, let us go.

The verses beginning with "Having eaten Cunda's meal" etc., were placed by those who compiled the Dhamma in the later part. There, "having eaten the sūkaramaddava": arose for [him] having eaten, but not because of the eating. For if it had arisen for one who had not eaten, it would have been extremely severe; but because [he] had eaten smooth food, the feeling was mild; therefore, [he] was unable to go on foot. By this, the meaningfulness of that lion's roar, "that which, when consumed, would properly be digested only by the Tathāgata," is shown. For there is no roaring in an inappropriate place for Buddhas. Because that which was consumed did not cause any disturbance for the Blessed One, but suppressed the disturbance that was being caused by the kamma that had obtained an opportunity, because [he] was unremitting, and generated strength in [his] body, by which [he] accomplished three kinds of benefit, as will be said, therefore it was properly digested; but because the feelings were deadly, [it] was unknown, unmanifest. "Suffering from dysentery": being like one frequently passing blood. "Said": he said thus for the purpose of passing away in a place desired by himself.

Why, when such a disease had arisen, did the Blessed One go to Kusinārā? Could [he] not pass away elsewhere? To pass away can happen anywhere, but he thought thus: "When I have gone to Kusinārā, there will be eight causes for the preaching of the Mahāsudassana Sutta (dī. ni. 2.241); by that, the prosperity that is similar to that which should be experienced in the deva world has been experienced by me in the human world; I will preach it, adorning it with two recitations; having heard that, many people will think that merit should be done. Subhadda too, having approached me somewhere and having asked a question, at the end of the explanation, having been established in the refuges, having gone forth, having obtained ordination, having developed the meditation subject, while I am still alive, will attain Arahatship and will be named the last disciple. If I pass away elsewhere, there will be a great quarrel about the relics; blood will flow like a river. But when [I] have passed away in Kusinārā, the brahmin Doṇa, having settled that dispute, will divide and give the relics." Seeing these three reasons, the Blessed One went to Kusinārā with great effort.

"Iṅgha": [is] a particle in the sense of urging. "I am weary": I am exhausted. By that, he shows the strength of the feelings as said before. For the Blessed One went on foot at that time by his own power, but for others, it was not even possible to lift a foot; the feelings were so sharp, harsh, and bitter. Therefore, he said, "I will sit down."

"Now": at present. "Stirred up": as if crushed, disturbed. "Turbid": muddled. "With clear water": with undisturbed water. "With pleasant water": with sweet water. "With cool water": with cool water. "With pure water": without mud. For water is naturally white, but due to the nature of the ground and due to mud and turbidity, it becomes otherwise; the Kakudhā River also flows, covered with clear sand, white. Therefore, it is said, "with pure water." "With a good landing place": with a beautiful landing place. "Delightful": delightful because of the pleasing part of the land, and delightful with the beautiful water resources as said.

"I am weary, Cundaka, I will lie down": for the Tathāgata—

‘‘Kāḷāvakañca gaṅgeyyaṃ, paṇḍaraṃ tambapiṅgalaṃ;
Gandhamaṅgalahemañca, uposathachaddantime dasā’’ti.

Among the ten lines of elephants mentioned thus, the strength of the ten ordinary elephants called Kāḷāvaka, one Gaṅgeyya [elephant possesses] that. Thus, by a calculation of ten times, the physical strength was about the strength of a hundred thousand ordinary elephants. All of that, on that day, from after the meal onwards, had gone to destruction like water poured out on the walkway. From Pāvā to Kusinārā is three leagues. Coming in this interval, sitting down in twenty-five places, having made a great effort, the Blessed One reached Kusinārā at sunset; thus, showing this meaning that "disease comes crushing all health," speaking words that cause urgency to the world including the devas, he said, "I am weary, Cundaka, I will lie down."

"Lion's posture": here, there are four postures: the posture of enjoying sense pleasures, the posture of a ghost, the posture of a Tathāgata, and the lion's posture. There, "Monks, for the most part, those who enjoy sense pleasures take up lying down on the left side" (a. ni. 4.246): this is the posture of enjoying sense pleasures. "Monks, for the most part, ghosts lie down supine" (a. ni. 4.246): this is the posture of a ghost. The fourth jhāna is the posture of a Tathāgata. "Monks, the lion, the king of beasts, takes up lying down on the right side" (a. ni. 4.246): this is the lion's posture. For this is the best posture because of [its] energy and straightforwardness. Therefore, it is said: "He took up the lion's posture on the right side." "Foot on foot": the left foot on the right foot. "Superimposing": superimposing, placing it beyond the ankle. For when the ankle is rubbed against the ankle, and the knee against the knee, feelings frequently arise, and the lying down is not comfortable. But when [one] places [the foot] beyond in such a way that [they] do not rub together, feelings do not arise, and the lying down is comfortable. Therefore, [he] lay down thus.

"Gantvāna buddho"ti these verses were placed in the latter part by the compilers of the Dhamma. There, "nadika"nti means the river. "Appaṭimodha loke"ti means without equal in this world, including the world with devas. "Nhatvā ca pivitvā cudatārī"ti, having bathed to cool the limbs and having drunk water, he crossed over from the river. It is said that when the Blessed One was bathing in the inner part of the river, the fish and turtles, the water, the groves of trees on both banks, and all that area of land, all became the color of gold. "Purakkhato"ti, because of the heavy respect due to the qualities of the supreme being, he was honored and respected by the world with devas. "Bhikkhugaṇassa majjhe"ti, in the midst of the community of monks. At that time, the monks, knowing the excessive nature of the Blessed One's suffering, stayed close and went along surrounding him on all sides. "Satthā"ti, the Teacher, because he instructs beings in matters of visible benefit, future benefit, and ultimate benefit. "Pavattā bhagavā idha dhamme"ti, the Blessed One, because of his good fortune and other qualities, is the promulgator of the Dhamma here, in the teaching of morality and so on; or, in the Dhamma, he is the promulgator, the establisher of the eighty-four thousand aggregates of the Dhamma. "Ambavana"nti, the mango grove on the bank of that same river. "Āmantayi cundaka"nti, it is said that at that moment, venerable Ānanda was wringing out his bathing cloth and fell behind, while Cundaka Thera was nearby. Therefore, the Blessed One addressed him. "Pamukhe nisīdī"ti, he sat down in front of the Teacher with the attitude, "What is the Teacher going to command?" At that point, the treasurer of the Dhamma arrived. Thus, when he had arrived, the Blessed One addressed venerable Ānanda.

"Upadaheyyā"ti, might produce; some person might be, could be, a producer of remorse. "Alābhā"ti, those gains that are known as the benefits of giving to those who give to others, those are losses. "Dulladdha"nti, even human existence, which is attained by special merit, is difficult to obtain. "Yassa te"ti, for you. Who knows whether it was well-cooked or overcooked? Having eaten what kind of last alms food, the Tathāgata attained parinibbāna; truly, something or other will have been given by him. "Lābhā"ti, gains that are known as the benefits of giving, visible in this life and in the future life. "Suladdha"nti, your human existence is well-obtained. "Sammukhā"ti, face to face, not by hearsay, not by tradition, is the meaning. "Meta"nti, this to me, this by me. "Dveme"ti, these two.

"Samasamaphalā"ti, equal in result in every way, equal in result even in respect to parinibbāna. On the day of enlightenment, he attained concentrations numbering twenty-four hundred thousand crores, which were the cause of the supreme path; on the day of parinibbāna, he attained all those too. Thus, "samāpattisamatāya"pi, they are equal in result in respect of the attainment of concentration. This was said by the Blessed One—

"Having partaken of which alms food, he attains and abides in the unsurpassed, immeasurable concentration of mind, immeasurable is the flow of merit, the flow of skillful qualities for him," etc.—

"anussaraṇasamatāya"pi, the two alms-food offerings should be understood as equal in result in respect of recollection too.

"Āyusaṃvattanika"nti, conducive to long life. "Upacita"nti, accumulated, produced. "Yasasaṃvattanika"nti, conducive to retinue. "Ādhipateyyasaṃvattanika"nti, conducive to excellence.

"Etamatthaṃ viditvā"ti, having known in every way this threefold meaning: the great fruitfulness of giving, one's own state of being the unsurpassed recipient due to moral qualities and so on, and the parinibbāna without residue, expressing the meaning thereof, "imaṃ udānaṃ udānesi", he uttered this utterance.

"dadato puññaṃ pavaḍḍhatī"ti, for one who gives a gift, due to the accomplishment of mind and the accomplishment of the recipient, meritorious deeds consisting of giving increase; it becomes more fruitful and more beneficial, is the meaning. Or, alternatively, "dadato puññaṃ pavaḍḍhatī"ti, while abandoning the object of giving, due to the abundance of the intention of relinquishing, gradually, without transgression in every way, having protected perfectly pure morality, he is able to develop serenity and insight; therefore, for him, meritorious deeds of three kinds, beginning with giving, increase; thus, the meaning here should be understood. "Saṃyamato"ti, for one who is restrained with the restraint of morality, the meaning is, for one established in restraint. "Veraṃ na cīyatī"ti, the five kinds of enmity do not increase; or, because of the predominance of non-aversion, one with higher morality, self-controlled in body, speech, and mind, with perfectly pure morality, due to an abundance of patience, does not create enmity with anyone; how could there be accumulation of it for him? Therefore, for him, restraining himself with restraint, or because of restraint, enmity is not accumulated. "Kusalo ca jahāti pāpakaṃ"ti, but the skillful one, endowed with knowledge, established in perfectly pure morality, having taken a meditation subject suitable to himself among the thirty-eight objects, while developing jhāna differentiated as access and attainment, abandons, relinquishes, evil, base, unskillful things such as sensual desire, by way of suppression. Having made that same jhāna the basis, having established arising and passing away in conditioned things, while doing the work of insight, having roused insight, by the noble path, he abandons completely evil, base, unskillful things by way of eradication. "Rāgadosamohakkhayā sa nibbuto"ti, he, having abandoned evil in this way, by the destruction of passion and so on, is extinguished with the nibbāna of non-residual defilements, and thereafter with the nibbāna of the aggregates; thus, the Blessed One, depending on the accomplishment of Cunda as a recipient and his own accomplishment as a recipient, uttered an utterance permeated with the rush of joy.

The commentary on the fifth sutta is finished.

6. Pāṭaligāmiyasuttavaṇṇanā

76. In the sixth, "magadhesū"ti, in the Magadha country. "Mahatā"ti, here too, by greatness of qualities and by greatness of number, since the number is not limited, by a great community of monks. "Pāṭaligāmo"ti, a certain village in the Magadha country with such a name. It is said that on the day of surveying that village, in the place of taking the village, two or three pāṭali shoots sprouted from the earth and came forth. Therefore, they referred to it as "Pāṭaligāmo." "Tadavasarī"ti, he approached, arrived at, that Pāṭaligāma. When did the Blessed One arrive at Pāṭaligāma? In the manner stated below, having had a Cetiya built for the General of the Dhamma in Sāvatthi, having departed from there and dwelling in Rājagaha, having had a Cetiya built there for venerable Mahāmoggallāna, having departed from there and dwelling in Ambalaṭṭhika, while wandering on an unhurried tour, wandering in the country, dwelling there and there for one night, favoring the world, gradually he arrived at Pāṭaligāma.

"Pāṭaligāmiyā"ti, lay followers residing in Pāṭaligāma. It is said that at the first sight of the Blessed One, some were established in the refuges, some in the precepts, some in both the refuges and the precepts. Therefore, it is said, "upāsakā"ti. "Yena bhagavā tenupasaṅkamiṃsū"ti, it is said that in Pāṭaligāma, men of Ajātasattu and also of the Licchavi kings, going from time to time, having taken householders out of their houses, dwell for a month or half a month. Therefore, the residents of Pāṭaligāma, constantly harassed, thinking, "This will be a dwelling place at the time of the arrival of these people," had a great hall built in the middle of the city sufficient for dwelling without crowding each other; on one side, a place for storing the goods of the lords; on one side, a dwelling place; on one side, for guests, travelers; on one side, for the poor, wretched people; on one side, a dwelling place for the sick; its name was "āvasathāgāra"nti, rest house. That day, it came to completion. Having gone there and looked at it from the gatehouse, as exquisitely finished and well-prepared as a deva mansion, with handicraft, plastering, painted work and so on, they thought, "This rest house is exceedingly delightful and splendid; by whom should it be used first, for our long-term benefit and happiness?" At that very moment, they heard, "The Blessed One has arrived at that village." Therefore, with joy and gladness arisen, they thought, "We should go and bring the Blessed One, but he himself has arrived at our dwelling place; today we will have the Blessed One dwell here and use it first, and likewise the community of monks; when the community of monks has come, the Tipitaka, the word of the Buddha, will have come; we will have the Teacher pronounce a blessing, we will have him speak the Dhamma. Thus, when it has been used by the three jewels, later use by us and others will occur; thus, it will be for our long-term benefit and happiness," having made this determination, they approached the Blessed One for this very purpose. Therefore, they said thus: "adhivāsetu no, bhante bhagavā, āvasathāgāraṃ"nti.

"Yena āvasathāgāraṃ tenupasaṅkamiṃsū"ti, although it was completed on that very day, well-prepared and well-decorated like a deva mansion, it had not been designated as suitable for the Buddha, thinking, "Buddhas by name are fond of dwelling in the forest, forest groves; they may or may not dwell within the village; therefore, having known the preference of the Blessed One, we will designate it," they approached the Blessed One; now, wishing to designate it according to the preference of the Blessed One, they approached the rest house. "Sabbasanthariṃ āvasathāgāraṃ santharitvā"ti, having spread it so that everything is spread, first of all, having smeared even the surface finished with plaster with fresh cow dung, thinking, "Cow dung prevails in all auspicious occasions," having known the state of being well-dried, having spread various colored carpets on top so that a footprint is not visible in the place stepped upon, having made great cushions and pillows on top of those, they had all the space spread with suitable coverings, with various colored coverings, beginning with hand-spreads. Therefore, it is said, "sabbasanthariṃ āvasathāgāraṃ santharitvā"ti.

"‘‘āsanāni paññāpetvā’’"ti.

"Udakamaṇikaṃ"nti, a large-bellied water pot. Thus, the Blessed One and the community of monks will wash their hands and feet and rinse their mouths as they please; in those places, having filled water of the color of jewels, having poured various flowers and powdered perfume for washing in the water, having covered them with banana leaves, they placed them. Therefore, it is said, "udakamaṇikaṃ patiṭṭhāpetvā"ti.

"Telappadīpaṃ āropetvā"ti, having lit oil lamps in lamp stands made of silver, gold, and so on, in silver and gold bowls placed in the hands of figures adorned with warrior-like forms and so on. "Yena bhagavā tenupasaṅkamiṃsū"ti, here, those lay followers of Pāṭaligāma not only prepared the rest house, but also, having decorated the streets in the entire village, having raised flags, having placed full pots and banana trees at the doorways of houses, having made the entire village like the scattered stars with rows of lamps, having announced by beat of drum, "Give milk to infants fed on milk, quickly feed young children and put them to sleep, do not make loud noises, today the Teacher will dwell in the village for one night, Buddhas by name desire quietness," taking up torches themselves, they approached the Blessed One.

Atha kho bhagavā nivāsetvā pattacīvaramādāya saddhiṃ bhikkhusaṅghena yena āvasathāgāraṃ tenupasaṅkamīti, "Then, having dressed, taking His bowl and robe, the Blessed One approached the rest house, together with the Saṅgha of monks," means: When they announced the time, saying, "Now, venerable sir, the Blessed One knows the time," the Blessed One, as if painting a red lacquer with the color of the tintarattaka koviḷāra flower; as if cutting a lotus with a pair of scissors, having arranged the triple robe and covering himself; as if enclosing a cluster of lotuses with a golden thread; as if binding a lightning-flash-like girdle; as if covering the forehead of an elephant with a red blanket; as if throwing a coral net over a golden jug studded with jewels; as if wrapping a red blanket around a great golden shrine; as if covering the full moon with a red cloud; as if pouring well-cooked lacquer on the peak of a golden mountain; as if encircling the peak of Mount Cittakūṭa with a network of lightning; having draped himself with a fine, very red paṃsukūla robe, the color of newly sprouted nigrodha leaves, after shaking the entire cakkavāḷa, Sineru, Yugandhara, and the great earth, He emerged from the dense forest like a lion with a mane; like the full moon from the peak of the Udaya mountain; and like the young sun, He emerged from the beautifully adorned pavilion where He was sitting.

Then, from His body, rays sprang forth like flashes of lightning from a rain cloud, making all the trees around as if they were branches laden with golden sap, crimson leaves, flowers, and fruits. Immediately, taking their own bowls and robes, the great Saṅgha of monks surrounded the Blessed One. And the monks who stood surrounding Him were such: of few desires, content, secluded, unmingled, energetic, speakers, patient in receiving instruction, reprovers, censurers of evil, accomplished in virtue, accomplished in concentration, accomplished in wisdom, accomplished in liberation, accomplished in the knowledge and vision of liberation. Surrounded by them, the Blessed One shone like a golden trunk wrapped in a red blanket, like the full moon surrounded by stars, like a golden boat in the midst of a thicket of red lotuses, like a golden palace surrounded by a coral railing. But great elders, headed by Mahākassapa, having donned paṃsukūla robes the color of storm clouds, surrounded Him like great nāgas adorned with jeweled armor, free from passion, with defilements destroyed, with matted hair disentangled, with bonds cut, unattached to family or group.

Thus, the Blessed One, Himself free from lust, surrounded by those free from lust; Himself free from hatred, surrounded by those free from hatred; Himself free from delusion, surrounded by those free from delusion; Himself free from craving, surrounded by those free from craving; Himself free from defilements, surrounded by those free from defilements; Himself Awakened, surrounded by those awakened by Him, (He proceeded) on the road to Pāṭaligāma, like a filament surrounded by petals, like a pericarp surrounded by filaments, like the Nāga king Chaddanta surrounded by eight thousand nāgas, like the Haṃsa king Dhataraṭṭha surrounded by ninety thousand geese, like a Cakkavatti king surrounded by his army, like Sakka, the king of the gods, surrounded by a host of Maruts, like the great Brahmā Hārita surrounded by a host of Brahmās, like the full moon surrounded by a host of stars, with unparalleled Buddha-like grace, with immeasurable Buddha-like majesty.

Then, from His eastern side, golden, dense Buddha rays arose and extended eighty cubits, likewise, from His western side, from His right side, from His left side, golden, dense Buddha rays arose and extended eighty cubits; from the top of His head, dark, dense Buddha rays the color of a peacock's neck arose from all the whorls of hair and extended eighty cubits into the sky; from the soles of His feet, coral-colored rays arose and extended eighty cubits into the solid earth; from the teeth, from the white parts of the eyes, from the exposed parts of the nails, white, dense Buddha rays arose and extended eighty cubits; from the places where red and yellow colors mixed, mañjeṭṭha-colored rays arose and extended eighty cubits; indeed, everywhere radiant rays arose. Thus, on all sides, six-colored Buddha rays, shining, pulsating, darting to and fro eighty cubits, emanating from golden torch stands and the like, bursting forth into the sky like a great blaze of lamps, and like lightning flashes emerging from a four-continent great cloud, darted in every direction. With these, all directions appeared as if strewn with golden campaka flowers, as if sprinkled with streams of golden sap from a golden pitcher, as if surrounded by a stretched-out golden cloth, as if scattered with powder of kiṃsuka, kaṇikāra, and koviḷāra flowers stirred up by a Verambha wind, and as if thoroughly smeared with Chinese flour.

The Blessed One’s body, too, adorned with the thirty-two marks of a Great Man, resplendent with a halo of eighty anubyañjana fathoms, freed from imperfections such as cloudiness and mist, shone like the sky illuminated by sparkling stars, like a lotus pond in full bloom, like a pāricchatta tree a hundred yojanas in full bloom, surpassing in glory the splendor of thirty-two suns, thirty-two moons, thirty-two Cakkavatti kings, thirty-two Deva kings, and thirty-two Mahā Brahmās, as if the thirty perfections—having been perfectly fulfilled with the ten pāramīs, the ten upapāramīs, and the ten paramatthapāramīs—having come together in one existence, not finding an opportunity to yield their result, had reached a state of congestion, like a thousand boatloads of goods being loaded onto a single boat, like a thousand cartloads of goods being loaded onto a single cart, like the confluence of twenty-five Ganges Rivers becoming a single heap at the mouth of a river.

Even as the Blessed One was shining with this Buddha-like glory, they raised aloft many thousands of torch stands before Him. Likewise, behind Him, on His left side, on His right side, they scattered native kusuma, campaka, vanamālikā, red lotus, blue lotus, bakula, sinduvāra, and other flowers, and fragrant powders of blue, yellow, and other colors, like showers of water released from a four-continent great cloud. The sounds of the fivefold musical instruments and the sounds of praise associated with the virtues of the Buddha, the Dhamma, and the Saṅgha, filled all directions, like words spoken face to face. The eyes of gods, supaṇṇas, nāgas, yakkhas, gandhabbas, and humans received a drink of immortality. In this place, it is fitting to describe the manner of His walking in thousands of verses. Here is just a glimpse:

"Thus, endowed with all virtues,
Shaking the earth,
Not harming beings,
The Leader of the World proceeds.

"Raising His right foot first,
The foremost of men,
Proceeding with glorious splendor,
The Best of bipeds shines.

"As the Best of Buddhas walks,
The sole of His foot is soft;
It touches the ground evenly,
And no dust clings to it.

"A low place rises up,
As the Leader of the World walks;
And a high place becomes even,
Though the earth is inanimate.

"Stones and gravel,
Clods, stumps, and thorns;
All obstacles are removed,
As the Leader of the World walks.

"He raises (His foot) not too far,
And places it not too near;
He proceeds without striking,
Both knees and ankles.

"He does not walk too quickly,
The Sage with accomplished gait;
Nor does He walk too slowly,
Walking mindfully.

"Upward, downward, and across,
In every direction and intermediate point;
He does not look around as He walks,
He looks only a yoke's length ahead.

"With a nāga-like stride He shines,
The Conqueror shines in His gait;
The Foremost of the World walks gracefully,
Delighting the gods and humans.

"Shining like a king of bulls,
Moving gracefully like a lion;
Gladdening many beings,
The Best One approached the village."

It is said that this is the time for describing beauty. At times like these, for the Blessed One, the power of the Dhamma speaker is the measure for describing the beauty of His body or the beauty of His virtues; as much as one is able to, with cuṇṇiya passages and verses, so much should be spoken. One should not say, "It is poorly spoken" or "He is rushing ahead insatiably." For the Buddhas, the Blessed Ones, are of immeasurable beauty; even Buddhas are unable to describe their beauty completely. Even if they were to describe it for an entire eon, they would not be able to bring it to an end, much less other beings. Adorned and arrayed with this majestic splendor, He entered Pāṭaligāma; having entered, the Blessed One, being worshiped with flowers, scents, incense, fragrant powders, and the like by people with joyful hearts, entered the rest house. Therefore, it was said: "atha kho bhagavā nivāsetvā pattacīvaramādāya saddhiṃ bhikkhusaṅghena yena āvasathāgāraṃ tenupasaṅkamīti" – "Then, having dressed, taking His bowl and robe, the Blessed One approached the rest house, together with the Saṅgha of monks."

Pāde pakkhāletvāti, "Having washed His feet," although dust and dirt do not cling to the Blessed One’s feet, nevertheless, desiring the increase of merit for those lay followers, and in order to conform to the view of others, the Blessed One washes His feet. Moreover, the Blessed One certainly performs bathing, washing of the feet, and the like for the purpose of cooling down the body that is subject to clinging. Bhagavantaṃyeva purakkhatvāti, "Keeping the Blessed One in front," means having the Blessed One in front. There, the Blessed One, seated in the midst of the monks and lay followers, having been bathed with scented water, having the water wiped off with a fine cloth, having been anointed with jātihiṅgulaka, and wrapped in a red blanket, shone exceedingly, like a solid golden statue placed on a red seat.

Here is the traditional way of describing beauty:

"Having gone to the adorned pavilion,
With a nāga-like stride;
Illuminating the world,
The Foremost One sat on the excellent seat.

"There seated, the Charioteer of men to be tamed,
The God beyond gods, endowed with a hundred meritorious marks;
In the Buddha seat, in the center, He shines,
Like a golden necklace on a pale blanket.

"Like a necklace of jambonada gold,
Placed on a pale blanket;
He shines, free from stain,
Like a radiant gem.

"Like a great blossoming sāla tree,
Like Mount Meru adorned;
Like a golden sacrificial post,
Like a lotus, a red water lily.

"Like a lamp tree ablaze,
Like a flame on a mountaintop;
Like the gods’ pāricchatta tree,
He shines in full bloom."

Pāṭaligāmiye upāsake āmantesīti, "He addressed the lay followers of Pāṭaligāma," because many among those lay followers were established in virtue, therefore, first to reveal the dangers of moral failure, and then to show the benefits of moral accomplishment, He addressed them for the purpose of teaching the Dhamma with "pañcime gahapatayotiādi," "These five, householders," and so on.

dussīloti, "immoral," means without virtue. Sīlavipannoti, "morally corrupt," means one whose virtue is ruined, whose restraint is broken. Here, by the term "dussīlo", the absence of virtue in a person is stated. That absence of virtue, however, is twofold: either through not undertaking it, or through breaking what has been undertaken. Of these, the former is not as blameworthy as the latter, which is more blameworthy. In order to show, with a description of the dangers, the absence of virtue with reference to a person, "sīlavipanno" is stated. Therefore, it shows the meaning of the word "dussīlo". Pamādādhikaraṇanti, "through negligence," means due to a cause of negligence. And this Sutta has come with reference to householders, but it can also be applied to renunciants. For a householder, by whatever craft he makes a living, whether by farming, or by trade, or by cattle-raising, if he is negligent due to killing living beings and so on, he is unable to accomplish that task in due time, and then his work is ruined. But at the time of slaughter, doing killing living beings and so on, due to fines, he incurs a great loss of wealth. A renunciant, being immoral, through negligence, incurs a loss of virtue, of the Buddha’s teaching, of jhāna, and of the seven treasures of the noble ones.

Anumoditvāti: Having made a Dhamma talk to them, by way of their rejoicing in the merit they had made at that time. Sunidha and Vassakāra also, having heard the Buddha’s words, “Dedicate the merit to the deities who were there,” gave a share to the deities. Taṃ gotamadvāraṃ nāma ahosīti: That gate of the city by which the Blessed One departed was named Gotamadvāra. But it was not named Gotamatittha because it was not used for crossing the Ganges. Pūrāti: Full. Samatittikāti: Filled up to the level of the banks with water. Kākapeyyāti: With water that crows standing on the bank could drink. By the two words, it shows the state of being completely full, level with both banks. Uḷumpanti: Having joined planks for the purpose of crossing over and fastened them with pegs. Kullanti: Having tied bamboo stalks, etc., with vines, etc., and made it.

Etamatthaṃviditvāti: Having known in every way this fact that even so much as the Ganges water was impossible for the great crowd merely to cross over, and also his own state of having crossed over the great ocean of Saṃsāra, which is very deep and wide, together with his Saṅgha of monks, he then uttered imaṃ udānaṃ udānesi, this utterance, revealing its meaning.

aṇṇavanti: This is a designation for a body of water that is approximately a yojana deep and wide, by the last reckoning. Saranti: Here, a river is intended, from the meaning of flowing, going. This is what was said: ye those who taranti, cross over the deep and wide ocean of Saṃsāra and the river of craving, setuṃ katvāna visajja pallalāni having made a bridge consisting of the Noble Path, abandoning puddles, without even touching the low-lying places filled with water; but this person, wishing to cross over this insignificant amount of water, kullañhi jano pabandhati, makes the effort to build a raft. Tiṇṇā medhāvino janāti: The Buddhas and the Buddha's disciples, endowed with wisdom, consisting of the knowledge of the Noble Path, have crossed over without a raft and are established on the far shore.

The Commentary to the Sixth Sutta is Finished.

7. Dvidhāpathasuttavaṇṇanā

77. In the seventh, addhānamaggapaṭipannoti: He was going, having set out on a long road called addhāna. Nāgasamālenāti: By the thera named thus. Pacchāsamaṇenāti: At that time, he was the attendant of the Blessed One. Having made him the attendant behind, he set out on the road. For the Blessed One had unbound attendants for twenty years at the first enlightenment; after that, for twenty-five years until the Parinibbāna, Venerable Ānanda attended like a shadow. But this was the time of unbound attendants. Therefore it was said – ‘‘āyasmatā nāgasamālena pacchāsamaṇenā’’. Dvidhāpathanti: The road that had become two. Some read ‘‘Dvedhāpatha’’ntipi. Venerable Nāgasamāla, knowing the straightness of that road from his previous acquaintance with it, says ‘‘ayaṃ, bhante bhagavā, pantho’’ti, “This, venerable sir, is the path, Blessed One.”

‘‘ayaṃ, nāgasamāla, pantho’’ti āha: “This, Nāgasamāla, is the path,” he said. And when it was said, “It is dangerous,” he did not believe it and would say, “There is no danger there for the Blessed One.” Because that would be for his harm and sorrow for a long time, he did not say “It is dangerous.” Having said three times, “This is the path, let us go by this,” on the fourth time, thinking, “The Blessed One does not want to go by this road, and this is the straight path. Now, I will give the bowl and robe to the Blessed One and go by this path,” being urged by the painful kammic result that was present, he departed without heeding the words of the Teacher. Therefore, it was said – ‘‘atha kho āyasmā nāgasamālo bhagavato pattacīvaraṃ tattheva chamāyaṃ nikkhipitvā pakkāmī’’. There, bhagavato pattacīvaranti: the Blessed One's bowl and robe that was in his hand. Tatthevāti: Right there on that road. Chamāyaṃ: on the earth, he left and departed. This is the Blessed One’s bowl and robe; if you wish, take it, if you wish to go by the path desired by yourself—this was the idea. The Blessed One also, having taken his own bowl and robe himself, set out on the road as he pleased.

Antarāmagge corā nikkhamitvāti: It seems that at that time, five hundred men, hunters, blood-handed, guilty of offenses against the king, having entered the forest and making a living by thievery, thinking, “As highwaymen, we will cut off the king’s source of income,” were standing in the forest near the road. Seeing the Thera going by that road, thinking, “This ascetic is coming by this road; he is making a detour around the road; he does not know of our existence; now, we will make him know,” being angry, having rushed out of the thicket with speed, suddenly threw the Thera on the ground, beat him with their hands and feet, broke his clay bowl, tore his robe to shreds, and because he had gone forth, “We will not kill him; from now on, know the dangerousness of this road,” they let him go. Therefore it was said – ‘‘atha kho āyasmato…pe… vipphālesu’’nti.

‘‘atha kho āyasmā nāgasamālo…pe… saṅghāṭiñca vipphālesu’’nti.

Etamatthaṃ viditvāti: Having known this—the Venerable Nāgasamāla's going on the path of danger, not heeding his words, and his own going on the path of safety—he uttered imaṃ udānaṃ udānesi, this utterance, illuminating its meaning.

saddhiṃ caranti: Walking together. Ekato vasanti: This is a synonym for that; the meaning is, living together. Misso aññajanena vedagūti: Because he has gone, attained, with the knowledge of the four noble truths called knowledge, from the meaning of what should be known, or because he has gone to the far shore of all that should be known, he is a vedagū. One who does not know his own benefit and non-benefit is añña, meaning ignorant, a fool. By that añña person, merely by associating, he is misso, associated with. Vidvā pajahāti pāpakanti: Knowing, understanding by that state of being a vedagū, he abandons pāpaka, the inauspicious, what brings suffering to himself, or he abandons the pāpaka, the bad person. Like what? Koñco khīrapakova ninnaganti: Just as a koñca bird, when milk mixed with water is brought near, abandons the water that is called ninnaga by going to a low place, drinking only the milk without the water; so too, it seems, the wise person, even being together with foolish persons in places of sitting and so on, abandons them by his conduct, and is never mixed up with them.

The Commentary to the Seventh Sutta is Finished.

8. Visākhāsuttavaṇṇanā

78. In the eighth, visākhāya migāramātuyā nattā kālaṅkatā hotīti: A granddaughter, a young girl, of Visākhā, the great female lay disciple, died. It seems that she, accomplished in duties, deeply devoted to the Dispensation, without negligence, did the services that should be done by herself for the monks and nuns who entered the great female lay disciple's house, before and after the meal, and behaved according to the wishes of her grandmother. Therefore, Visākhā, when going outside the house, would entrust all the responsibility to her. And she was lovely and pleasing in appearance; thus, she was especially dear and beloved to her. Overcome by illness, she passed away. Therefore it was said – ‘‘tena kho pana samayena visākhāya migāramātuyā nattā kālaṅkatā hoti piyā manāpā’’ti. Then, the great female lay disciple, unable to bear the sorrow caused by her death, afflicted, saddened, having had the body disposed of, thinking, “Perhaps when I have gone to the Teacher, I may obtain some pleasure of mind,” approached the Blessed One. Therefore it was said – ‘‘atha kho visākhā migāramātā’’tiādi. There, divā divassāti: In the daytime of the day, meaning at midday time.

‘‘iccheyyāsi tvaṃ visākhe’’tiādimāha: He said, beginning with, "Would you wish, Visākhā." There, yāvatikāti: As many as. It seems that at that time, seven koṭis of people lived in Sāvatthi. With that in mind, the Blessed One asked, ‘‘kīvabahukā pana visākhe sāvatthiyā manussā devasikaṃ kālaṃ karontī’’, "But how many people in Sāvatthi, Visākhā, die daily?" Visākhā said, ‘‘dasapi, bhante’’tiādi, beginning with, "Even ten, venerable sir." There, tīṇīti: Three. Or this is the reading. Avivittāti: Not empty.

‘‘api nu tvaṃ kadāci karahaci anallavatthā vā bhaveyyāsi anallakesā vā’’ti āha: "Would you ever at any time be one with dry clothes or dry hair?" he said. Indeed, does it not show that with things being thus, you would always be one with wet clothes and wet hair, overwhelmed with sorrow, by way of inauspicious practices for the dead, by sprinkling water? Having heard that, the female lay disciple, filled with emotion, rejecting it, ‘‘no hetaṃ, bhante’’ti, "No, venerable sir," announcing to the Teacher that her mind had turned away from the remorse over beloved objects, she said ‘‘alaṃ me, bhante, tāvabahukehi puttehi ca nattārehi cā’’, "Enough for me, venerable sir, with so many sons and grandsons."

‘‘yesaṃ kho visākhe sataṃ piyāni, sataṃ tesaṃ dukkhānī’’tiādimāha: He said, beginning with, "For those who have a hundred dear ones, Visākhā, for them there are a hundred sufferings." There, sataṃ piyānīti: A hundred things to be dear. Some also read, "Sataṃ piya." And here, since from one up to ten, the number is predominant in what is numbered, therefore the Pāḷi comes with ‘‘yesaṃ dasa piyāni, dasa tesaṃ dukkhānī’’tiādinā, "For those who have ten dear ones, for them there are ten sufferings," and so on. But some read, "Yesaṃ dasa piyānaṃ, dasa nesaṃ dukkhāna," and so on; that is not beautiful. But since from twenty up to a hundred, the number is predominant in what is numbered, therefore there also, having taken the predominance in what is numbered, the Pāḷi comes with ‘‘yesaṃ kho visākhe sataṃ piyāni, sataṃ tesaṃ dukkhānī’’tiādinā, "For those who have a hundred dear ones, Visākhā, for them there are a hundred sufferings," and so on. And for all, the reading is, "Yesaṃ ekaṃ piyaṃ, ekaṃ tesaṃ dukkha," but not dukkhaṃ, of suffering. Indeed, in this alternative, the Blessed One's teaching is of one taste, of one intention. Therefore, the Pāḷi should be understood in the way it has been said.

Etamatthaṃviditvā: Having known in every way this fact that mental and physical suffering, such as sorrow and lamentation, exists because of beloved objects, when there are beloved objects, and does not exist when there are not, he uttered imaṃ udānaṃ udānesi, this utterance, revealing its meaning.

ye keci: Whatever, of whatever sort, whether mild, medium, etc. sokā vā: Sorrows, or paridevitā vā: lamentations, characterized by wild talk stirred up by the body of grief of one touched by those very things, or dukkhā vā: sufferings, characterized by bodily oppression of one struck by an unpleasant tangible object, or also, taken by the word vā, through the way of conceptualizing what was not said, distress, anguish, etc., or according to the difference in dependence, also anekarūpā: various, diverse, which are seen, found in this world of beings, all of those ete piyaṃ because of dear, a being or conditioned thing that is of a dear nature, paṭicca: depending on, relying on, coming to, having made a condition, pabhavanti: originate, arise. But when that beloved object as mentioned piye asante: there is no dear one, when the lustful desire that makes things dear is abandoned, ete bhavanti: these never exist. Indeed, this was said – ‘‘piyato jāyatī soko…pe… pemato jāyatī soko’’ti ca ādi (dha. pa. 212-213), “From the beloved is born sorrow…from affection is born sorrow,” etc. Also, ‘‘piyappabhūtā kalahā vivādā, paridevasokā sahamaccharehī’’ti ca ādi (su. ni. 869), “Quarrels and disputes, lamentations and sorrows, together with envy, are born from the beloved,” etc. And here it was said with a change of gender, ‘‘paridevitā vā dukkhā vā’’, "lamentations or sufferings"; it should be understood either as it should be said, “paridevitāni vā dukkhāni vā”, "lamentations or sufferings," or that there was a dropping of the inflection.

Tasmā hi te sukhino vītasokāti: Since sorrows, etc., are born from the beloved, which those do not have, therefore, they alone are called sukhino, happy, vītasokā, free from sorrow. But who are they? Yesaṃ piyaṃ natthi kuhiñci loke: For those noble ones who have completely abandoned lust, there is nowhere in the world of beings or the world of conditioned things a beloved thing, a state of being dear, whether "son," "brother," "sister," or "wife"; there is no piyaṃ, state of being dear, or affection. Even in the world of conditioned things, "This is my possession; by this, I obtain or will obtain such and such happiness"—there is no piyaṃ, state of being dear, or affection. Tasmā asokaṃ virajaṃ patthayāno, piyaṃ na kayirātha kuhiñci loketi: And since those who are happy are called free from sorrow, and precisely because they are free from sorrow, there is nowhere in any object a state of being dear, therefore, one who desires asokaṃ, freedom from sorrow, virajaṃ, freedom from defilement, arahattaṃ, arahantship, by the absence of sorrow as described and the absence of defilement because it is the cause, or nibbāna named "asokaṃ virajaṃ," because of the power of the desire to do what should be done, the wholesome desire, should not make, should not produce, lust, a state of being dear, affection, for any object in any world, for forms, etc., even for the qualities of serenity and insight. Indeed, this was said – ‘‘dhammāpi vo, bhikkhave, pahātabbā, pageva adhammā’’ti (ma. ni. 1.240), “Even good things, monks, are to be abandoned, how much more so bad things.”

The Commentary to the Eighth Sutta is Finished.

9. Paṭhamadabbasuttavaṇṇanā

79. In the ninth, āyasmā means a term of endearment. Dabbo is the name of that Elder. Mallaputto means the son of a Malla king. This venerable one, having made an aspiration at the feet of the Buddha Padumuttara and accumulated merit for a hundred thousand aeons, was born in the womb of the queen consort of a Malla king in the time of our Buddha. Due to his past merits, at the age of seven, he approached his parents and requested ordination. They consented, saying, "Let him first learn the practices even after ordaining; if he does not enjoy it, he will return here." He approached the Teacher and requested ordination. The Teacher, seeing his ripeness for enlightenment, granted ordination. At the time of his ordination, the instruction given made the three realms appear as if on fire. Establishing insight meditation, he attained Arahatship at the edge of his razor. Whatever can be attained by a disciple, such as the "three knowledges, four discriminations, six super-knowledges, and nine supramundane Dhammas," all this he achieved and became one of the eighty great disciples. This was stated by that venerable one:

"By me, at the age of seven, Arahatship was realized; whatever can be attained by a disciple, all that has been attained by me," etc. (pārā. 380).

Yena bhagavā tenupasaṅkamī means that the venerable one, having wandered for alms in Rajagaha one day, after the meal, having returned from his alms round, paid his respects to the Buddha, went to his daytime dwelling, took water from the water pot, washed his feet, cooled his limbs, spread out a leather mat, sat down, fixed a time limit, and entered into meditative attainment (samāpatti). Then, the venerable one, having arisen from his attainment according to the fixed time, contemplated his life span. These moments appeared to him to be dwindling. He thought, "It is not proper for me to pass away here without informing the Teacher and without the knowledge of my fellow ব্রহ্মচারীs. Let me approach the Teacher, seek permission to attain final Nibbāna, pay respects to the Teacher, demonstrate my iddhi power in the sky for the purpose of showing the way to Nibbāna, and attain parinibbāna after entering into the fire element (tejodhātu). In this way, even those who are faithless and displeased with me will develop faith, and that will be for their long-term benefit and happiness." Having thought thus, that venerable one approached the Blessed One and did all that in the same way. Therefore, it was said: "Atha kho āyasmā dabbo mallaputto yena bhagavā tenupasaṅkamī" etc.

parinibbānakālo me means, "Bhagavā, the time for my parinibbāna into the Nibbāna element without remainder (anupādisesāya nibbānadhātuyā) has arrived; I wish to inform the Bhagavan and attain parinibbāna." Some say, "The Elder is neither old nor ill, and he asks the Teacher for permission to attain parinibbāna; what is the reason for this? The Mettiya-bhūmaka monks previously accused me of a baseless pārājika offense, and even after that issue was resolved, they continue to scold me. Believing them, other ordinary people also show disrespect and contempt towards me. What is the use of carrying this burden of suffering meaninglessly? Therefore, I will now attain parinibbāna," having made this determination, he asked the Teacher for permission. That is unreasonable. For those whose āsavas are destroyed (khīṇāsavā) do not intend, strive, or endeavor to attain parinibbāna due to fear of others' reproaches, etc., when their life span is not exhausted, nor do they remain long for the sake of others' praise, etc.; rather, they await the exhaustion of their own life span as it is. As it was said:

"I do not long for death, nor do I long for life;
I await my time, like a servant his wages." (theragā. 196, 606; mi. pa. 2.2.4) –

‘‘yassadāni tvaṃ, dabba, kālaṃ maññasī’’ti He said.

Vehāsaṃ abbhuggantvā means having risen up into the sky, having gone into the sky, is the meaning. Here, this is an expression of usage due to the connection with the word abhi, but the meaning should be understood in terms of the earth. Having risen up into the sky, what did he do? He says: ‘‘ākāse antalikkhe pallaṅkena nisīditvā’’tiādi. There, tejodhātuṃ samāpajjitvā means having entered into the fourth jhāna attainment of the fire kasiṇa. Then, the Elder, having paid homage to the Blessed One, circumambulated him three times, stood to one side, and said, "Bhagavā, for a hundred thousand aeons, you have been doing meritorious deeds with us, dwelling here and there, aiming at this very goal; today, this goal has reached its peak, this is the last sight." Among those ordinary monks and Sotāpannas and Sakadāgāmins present there, some felt great compassion, others were overcome with weeping. Then, the Blessed One, knowing his state of mind, said, "Then, Dabba, show me and the Saṅgha of monks a display of iddhi power." Immediately, the entire Saṅgha of monks gathered. Then, venerable Dabbo, in the manner of "having been one, he becomes many," etc. (paṭi. ma. 1.102; dī. ni. 1.484), having shown all the pāṭihāriyas common to disciples that had come, and again having paid homage to the Blessed One, having risen up into the sky, having created earth in the sky, having sat there in the lotus position, having done the preliminary work for the tejokasiṇa samāpatti, having entered into the samāpatti, having arisen, having reflected on his body, and again having entered into samāpatti, having determined the fire element for the cremation of his body, he attained parinibbāna. With the determination, the entire body was ignited by fire. And in a moment, that fire, like the fire at the destruction of the aeon, without leaving even an atom of matter or a speck of soot, cremated everything by the power of his determination and went out. Therefore, it was said: ‘‘atha kho āyasmā dabbo mallaputto’’tiādi. There, vuṭṭhahitvā parinibbāyīti having arisen from the iddhi citta, he attained parinibbāna with the bhavaṅga citta.

Jhāyamānassāti of that which is burning. Ḍayhamānassāti a synonym of that. Or, jhāyamānassāti is said in reference to the moment of the flame's arising, ḍayhamānassāti the moment of the embers having passed away. Chārikāti ashes. Masīti soot. Na paññāyitthāti was not seen, meaning everything disappeared in an instant by the power of the determination. But why did the Elder show the superhuman Dhamma, the iddhi pāṭihāriya, when the Blessed One forbade the performance of iddhi pāṭihāriya? This should not be questioned, because the prohibition is against performing pāṭihāriya in the presence of laypeople. And that too, in the manner of transformation (vikubbanavasena), but not in this way, by determination (adhiṭṭhānavasena). Moreover, this venerable one showed the pāṭihāriya by the command of the Lord of the Dhamma.

Etamatthaṃ viditvāti having known this complete passing away of the venerable Dabba Mallaputta in all respects, to clarify that meaning, imaṃ udānaṃ udānesi, he uttered this exclamation.

abhedi kāyoti the entire body, consisting of the aggregation of the elements, the seventy-four rupakāyas, broke up, completely burned, disappeared, attained the nature of non-origination. Nirodhi saññāti all perception, distinguished as perception of form, etc., due to being objects of the form-base, etc., ceased with a cessation that allows no rebirth. Vedanā sītibhaviṃsu sabbāti all feeling, whether the result of action or the action itself, because of cessation that allows no rebirth, since even an atom of sensation of suffering was absent, became cool; however, wholesome and unwholesome feeling had already ceased at the moment of Arahatship. "Sītirahiṃsū" is also read, meaning they became calm and ceased. Vūpasamiṃsu saṅkhārāti all formations, distinguished as the result of action or the action itself, all the elements of the aggregate of formations, having ceased with cessation that allows no rebirth, especially subsided. Viññāṇaṃ atthamāgamāti also consciousness, distinguished as the result of action or the action itself, all of it, with cessation that allows no rebirth, went to destruction, ruin, cessation.

Thus, the Blessed One, because the defilements, merit and demerit, and clinging of the venerable Dabba Mallaputta's five aggregates had been completely extinguished earlier, and because he was like a flame without fuel, uttered this exclamation, bursting forth with joyful emotion, concerning the state of having ceased with a cessation that allows no rebirth.

The Commentary on the Ninth Sutta is finished.

10. Commentary on the Second Dabba Sutta

80. In the tenth, tatra kho bhagavā bhikkhū āmantesī means the Blessed One, having dwelt in Rajagaha as long as he pleased, while wandering on tour through the country, gradually arrived at Savatthi. While dwelling in Jetavana, in order to make the parinibbāna of the venerable Dabba Mallaputta apparent to those monks who had not witnessed it, and also to generate respect for the Elder in those ordinary people who lacked respect due to the false accusation made by the Mettiya-bhūmaka monks, he addressed them. There, tatra is merely a particle indicating the summoning. Kho is for emphasis. With this tatra, it indicates that the very saying of these words "bhagavā bhikkhū āmantesī" is being mentioned. Kho, however, shows that he certainly addressed them, there was no interruption to his addressing. Or tatra means in that monastery. Kho is a particle for the adornment of speech. Āmantesī means he spoke. But why did the Blessed One address only the monks? Because they are the elders, the best, the closest, always present, and especially fit to receive the teaching of the Dhamma.

Bhikkhavo is the showing of the way of addressing them. Bhadante is the respectful giving of a reply to the Teacher by the monks who were addressed. There, the Blessed One, saying "bhikkhavo", addresses those monks. Those saying "bhadante" reply. Moreover, with this "bhikkhavo," the Blessed One, with a compassionate heart and a loving intention, turns those monks away from their recollection of the meditation subject (kammaṭṭhāna) and reflection on the Dhamma, and turns them towards his face. With this "bhadante," those monks report their willingness to listen, their respect for the advice, and their respectful attitude to the Teacher. Bhagavato paccassosuṃ means those monks heard the words of the Blessed One, they showed their eagerness to listen. Etadavocāti the Blessed One spoke this entire sutta that is now to be spoken. Dabbassa, bhikkhave, mallaputtassātiādi is the same in meaning as stated in the immediately preceding sutta. Etamatthantiādīsupi, there is nothing new, it should be understood in the same way as stated in the immediately preceding sutta.

ayoghanahatassāti ayo haññati etenāti ayoghanaṃ, the blacksmiths' iron hammer and iron mallet. Of that which is struck by that iron hammer. Some, however, say that ayoghanahatassa means "of that which is struck by a solid mass of iron." Here, the word Eva is merely a particle. Jalato jātavedasoti of the burning fire. This is a possessive expression without regard. Anupubbūpasantassāti of that which has gradually subsided, extinguished, ceased. Yathā na ñāyate gatīti as its destination is not known. This is what is said – of a sound or a fire burning in a bronze bowl etc., which has arisen and has been gradually calmed, extremely calmed, and struck with a large iron hammer or mallet, the destination in the ten directions is not known anywhere, because of cessation with no rebirth due to the cessation of conditions.

Evaṃ sammāvimuttānaṃ means thus, because of being well-liberated through right reason (ñāyena) by way of the Noble Path, preceded by momentary and inhibitive liberation (tadaṅgavikkhambhanavimutti), from the four kinds of clinging (upādānehi) and from the āsavas, kāmabandhoghatārinaṃ and because of having crossed over the flood of sensual desire and the remaining floods consisting of the flood of becoming, etc., acalaṃ because of the complete stilling of all agitation of the defilements, and because of being unshakeable by the winds of defilements and karmic formations, sukhaṃ pattānaṃ, those whose āsavas are destroyed, who have attained the bliss anupādisesanibbānasaṅkhātaṃ sabbasaṅkhārūpasamaṃ, of those who have attained the bliss that is the cessation of all formations, known as Nibbāna without remainder, gati among the destinations such as gods and humans, there is natthi no way to indicate, to designate, by saying "this is its name," for it does not exist, just as with the aforementioned fire, its destination is not known, for its state is beyond designation.

The Commentary on the Tenth Sutta is finished.

And the Commentary on the Pāṭaligāmiya Vagga is finished.

Concluding Talk

Ettāvatā ca–

He whose clinging to becoming is well-abandoned, honored by gods and demons;
He whose stream of craving is cut off, a beacon of joy and inspiration.

Delighted in giving the gift of the true Dhamma, bringing about the destruction of clinging;
In this and that place, whatever exclamations the Guide uttered.

Having gathered them all together, those reciting incorporated into the Saṅgahaṃ;
That which was chanted as Udāna, by those who compiled the Dhamma.

To reveal its meaning, relying on the ancient commentary method;
This explanation of the meaning has been begun by me.

In that, regarding the ultimate meanings, in the Suttantas as appropriate;
By name, it is called Paramatthadīpanī.

It has reached completion, with undisturbed judgments;
In the measure of thirty-four bhāṇavāras of the Pāḷi.

Thus, by the merit that I have attained, while compiling it;
Through the power of that merit, may the Teaching of the World-Protector,

Having plunged into the pure practice of virtue and the like;
May all beings become partakers of the taste of liberation.

May the Teaching of the Sammāsambuddha long endure in the world;
In that, may all living beings always be respectful.

May the god and the ruler of the world rain properly in due season;
May he, devoted to the true Dhamma, govern the world with the Dhamma itself.

The commentary on the Udāna, made by Ācariya Dhammapāla Thera, resident of Badaratittha Vihāra,

Is completed.