4.
The Chapter on Divine Messengers
1.
Commentary on the Discourse on Including the Brahma World
31. In the first discourse of the fourth, "at home" means in one's own house. "Are venerated" means they are looked after and protected with whatever there is in the house. Thus, having made known that families that venerate mother and father are "with Brahmā," now making known their state of being with the first teachers and so on, he said beginning with "with the first teachers." Therein, "Brahmā" and so on were stated for the purpose of establishing their state of being Brahmā and so on. "Of great service" means very helpful to their children. "Nurturers" means nurturers of life. For the life of little children has been nurtured, protected, striven for, and kept going by continuous effort by mother and father. "Nourishers" means those who nourish by growing their hands and feet and giving them the blood of their hearts to drink. "Those who show them this world" means the seeing of desirable and undesirable objects in this world by children is dependent on being born through mother and father; thus they are called those who show them this world.
"Mother and father are called Brahmā" is a designation for the foremost. Just as four meditative developments are not abandoned by Brahmā - friendliness, compassion, altruistic joy, and equanimity - so too four meditative developments towards their little children are not abandoned by mother and father. These should be understood at each and every time - For when the child is in the womb, a mind of friendliness arises in the mother and father, thinking "When indeed shall we see our little son healthy, with complete major and minor limbs?" But when this dull infant lying on its back, bitten by lice or by insects such as bugs, or oppressed by an uncomfortable sleeping place, cries out and wails, then having heard its sound, compassion arises in the mother and father; but at the time of playing, having run here and there, or at the time of standing in the charming age, having looked at the child, the minds of the mother and father become soft, delighted, and overjoyed, like a layer of cotton carded a hundred times placed in clarified butter; then altruistic joy is found in them. But when this son, having established the maintenance of a wife, dwells in a separate house, then a state of neutrality arises in the mother and father, thinking "Our little son is now able to sustain himself by his own nature"; at that time equanimity is found. For this reason it was said "Mother and father are called Brahmā."
"Are called first teachers" means for mother and father, from the time of birth onwards, make them grasp and train them thus: "Sit like this, stand like this, walk like this, lie down like this, eat like this, enjoy like this, this one is to be called 'father,' this one 'brother,' this one 'sister,' this is proper to do, this is not proper to do, it is proper to approach such and such a person, it is not proper to approach such and such a person." Then at a later stage, other teachers train them in elephant-craft, horse-craft, chariot-craft, archery, swordsmanship, finger-reckoning, and so on. Another gives the refuges, another establishes in the precepts, another gives the going forth, another teaches the word of the Buddha, another gives full ordination, another causes to attain the path of stream-entry and so on. Thus all of them are called later teachers, but mother and father are the very first; therefore he said - "Are called first teachers." Therein, "vuccare" means "are said," "are spoken of." "And worthy of offerings from their children" means they deserve the offering, the gift, the prepared food and drink and so on from their children; they are suitable to accept it. Therefore it was said "and worthy of offerings from their children." "Compassionate towards their offspring" means even by cutting the life of others, they look after and protect their own offspring. Therefore it was said "compassionate towards their offspring."
"Should venerate" means one should pay homage. "Should honour" means one should honour them with honour. Now, showing that honour, he said beginning with "with food" and so on. Therein, "with food" means with rice gruel, boiled rice, and solid food. "With drink" means with the eightfold beverage. "With cloth" means with cloth for the inner and outer robes. "With bedding" means with the provision of beds and chairs. "With anointing" means with anointing that makes fragrant after having dispelled bad odour. "With bathing" means with bathing by sprinkling the limbs with hot water in the cold season and with cool water in the hot season. "With washing of their feet" means with washing the feet with hot and cool water and also with anointing with oil. "After death" means having gone to the world beyond. "Rejoices in heaven" means here, to begin with, having seen the service to mother and father, wise people praise him right here on account of that service; but having gone to the world beyond, that attendant upon mother and father, established in heaven, rejoices and delights in the divine achievements.
2.
Commentary on the Ānanda Sutta
32. In the second, "such" (tathārūpo) means of such a nature. "Attainment of concentration" (samādhipaṭilābho) means the attainment of unified focus of mind. "In this conscious" (imasmiṃ ca saviññāṇake) - here, combining the body of both oneself and another together in the sense of being conscious, "in this" is said. "The underlying tendencies to I-making, mine-making, and conceit" (ahaṅkāramamaṅkāramānānusayā) means the wrong view of I-making and the craving of mine-making and the underlying tendency to conceit - these are the mental defilements of oneself and of another. "Would not be" (nāssu) means would not exist. "And externally in all signs" (bahiddhā ca sabbanimittesu) means the sign of matter, the sign of sound, the sign of odour, the sign of flavour, the sign of tangible object, the sign of eternality and so on, the sign of person, the sign of mental phenomena - in all such signs externally. "Liberation of mind, liberation by wisdom" (cetovimuttiṃ paññāvimuttiṃ) means fruition concentration and fruition knowledge. "Would be" (siyā) means might be (bhaveyya).
"Here, Ānanda, for a monk" (idhānanda, bhikkhuno) means Ānanda, for a monk in this Dispensation. "This is peaceful, this is sublime" (etaṃ santaṃ etaṃ paṇītaṃ) - he said this showing Nibbāna. Nibbāna is indeed called peaceful because of the stilling of mental defilements; also peaceful because for one who has entered the attainment "Nibbāna is peaceful" and sits even for a day, the arising of consciousness proceeds as just peaceful. "Sublime" (paṇītaṃ) means for one who has entered the attainment and sits, the arising of consciousness proceeds as just sublime - thus Nibbāna is called sublime. "The stilling of all activities" and so on are also synonyms for that very same thing. "The stilling of all activities" - for one who has entered the attainment and sits, even for a part of the day, the arising of consciousness proceeds as just the stilling of all activities. Etc. Likewise, in that which has received the name Nibbāna because of the absence of craving, which is reckoned as weaving, in the three existences, for one who has entered the attainment and sits, the arising of consciousness proceeds as just Nibbāna, Nibbāna - thus it obtains the names "the stilling of all activities" and so on. But in this eightfold reflective attentiveness, in this instance, even one is found, even two, and even all are indeed found.
"Having understood" (saṅkhāya) means having known with knowledge. "The far and near" (paroparāni) means the far and the near. For what is meant is that other individual existences and one's own individual existence are the far and the near. "For whom" means for whichever Worthy One. "Perturbation" (iñjitaṃ) means perturbation by lust, perturbation by hate, delusion, conceit, views, mental defilements, and misconduct - these are the seven perturbations, agitations, and tremblings. "Does not exist anywhere" (natthi kuhiñci) means does not exist anywhere, not even with regard to a single object. "Peaceful" (santo) means peaceful through the stilling of the opposing mental defilements. "Smokeless" (vidhūmo) means devoid of the smoke of bodily misconduct and so on. "Free from trouble" (anīgho) means devoid of the trouble of lust and so on. "Desireless" means free from craving. "Has crossed over" (atāri) means one who has crossed over, gone beyond, transcended. "He" (so) means that Worthy One who has eliminated the mental corruptions. "Birth and ageing" (jātijarā) - here it should be understood that by the mention of birth and ageing, illness and death too are already included. Thus in both the discourse and the verse, only the fruition attainment of arahantship is spoken of.
3.
Commentary on the Sāriputta Sutta
33. In the third, "in brief" means by setting up the matrix. "In detail" means by the classification of the established matrix. "Both in brief and in detail" means at times in brief, at times in detail. "But those who understand are rare" means but persons who penetrate are rare. This the Blessed One said with the intention "I shall test the knowledge of the Elder Sāriputta." Having heard that, the elder, although he does not say "I, venerable sir, shall understand," yet with the intention "Be confident, venerable sir, teach; I shall penetrate the Teaching taught by you by a hundred methods, by a thousand methods; let this be my burden" - thus encouraging the Teacher to teach, he said beginning with "This is the time, Blessed One."
Then the Teacher began the teaching with "Therefore." Therein, "in this conscious body" and so on is the same method as already stated. "He has cut off craving" means he cut craving with the knife of path knowledge. "Turned back the mental fetters" means having uprooted the tenfold mental fetter including its root, he cast it away. "Through the complete full realization of conceit he has made an end of suffering" means through the right means, through the right practice, through the full realization of abandoning of the ninefold conceit, he made an end of the suffering of the round of rebirths. "And this was said by me, Sāriputta, with reference to this" means Sāriputta, this was said by me in the Pārāyana, in Udaya's Question, with reference to this very fruition attainment.
Now, showing that which was spoken by the Blessed One, he began with "the abandoning of perceptions of sensuality" and so on. And in Udaya's Question this term has come as "the abandoning of sensual desire," but here by the reciters of the Aṅguttara it has been rendered as "of perceptions of sensuality." Therein, only the phrasing is different, but the meaning is one and the same. "Of perceptions of sensuality" means of perceptions arisen with reference to sensual pleasures, or of perceptions conascent with the eight types of consciousness accompanied by greed. "And of displeasure, both" means the abandoning of both these perceptions of sensuality and mental displeasure - the meaning is: I declare the deliverance through final knowledge, which is the fruition of arahantship reckoned as abandoning by cessation. But in the analytic explanation it is said "the abandoning of both sensual desire and displeasure, the appeasement, the relinquishment, the cessation, the Deathless, Nibbāna" - that was said by way of extracting the meaning. For "abandoning" is also called appeasement reckoned as the state of being eliminated, and the path which relinquishes the mental defilements, and the fruition reckoned as the cessation of mental defilements, and that Deathless Nibbāna depending on which the mental defilements are abandoned. Therefore those terms have come there. But from the statement "I declare the deliverance through final knowledge," the fruition of arahantship alone is intended. "And the dispelling of sloth" also - because it has arisen when sloth has been dispelled, the fruition of arahantship alone is intended. "The warding off of remorse" - because it has arisen immediately after the path that wards off remorse, fruition alone is intended.
"Purified by equanimity and mindfulness" means purified by equanimity and mindfulness arisen in the fruition belonging to the fourth meditative absorption. "Preceded by reflection on the Teaching" - reflection on the Teaching is called right thought; it is from the beginning, it is in front, it is the forerunner of the deliverance through final knowledge - thus preceded by reflection on the Teaching. That which is preceded by reflection on the Teaching. "Deliverance through final knowledge" means deliverance arisen at the culmination of the faculty of final knowledge, or deliverance through final knowledge - the deliverance through final knowledge; the meaning is liberated by wisdom. "The breaking up of ignorance" - because it has arisen when ignorance has been broken up, or because it has arisen with reference to Nibbāna reckoned as the breaking up of ignorance, it is the fruition of arahantship alone that has thus received this name. Thus it should be understood that by all these terms beginning with "abandoning," the fruition of arahantship alone is made manifest.
4.
Commentary on the Source Discourse
34. In the fourth, "sources" means causes. "Of actions" means of actions leading to the round of rebirths. "Greed is a source for the arising of actions" means greed, whose intrinsic nature is being greedy and enticing, is the source, the cause, the condition for the arising, for the accumulation, of actions leading to the round of rebirths - this is the meaning. "Hate" means hate whose intrinsic nature is hating and corrupting. "Delusion" means delusion whose intrinsic nature is being deluded and bewildered.
"Done through greed" means done by greed; the meaning is action done having become greedy, overpowered by greed. "Born from greed" means born of greed. "Greed is the source of this" means having greed as its source. "Greed is the origin of this" means having greed as its origin. "Origin" means condition; the meaning is having greed as its condition. "Wherever his individual existence arises" means in whatever state the individual existence of this person who possesses action born of greed arises, the aggregates become manifest. "There that action ripens" means in those aggregates that action ripens. "Either in this very life" and so on - since that action is either experienced in present life, or experienced in next life, or experienced from one life to another, therefore this was said to show that classification. In the remaining two as well, the same method applies.
"Unbroken" means not split. "Not rotten" means not having reached the state of being without seed through putridity. "Not damaged by wind and heat" means not destroyed by wind nor by heat. "With substance" means having taken up substance, having substance, not without substance. "Well stored" means comfortably laid up by way of accumulation. "In a good field" means in a cleared field. "On well-prepared ground" means on field-ground well prepared by ploughing and harrowing and by an eight-toothed harrow. "Placed" means set down, planted. "Would send down" means would let in. Regarding "growth" and so on: growth by upward movement, increase by establishment of roots below, expansion by spreading out on all sides.
Now, as to what was said here beginning with "either in this very life," therein, for the purpose of non-confusion, the classification of action should be spoken of in this place. For by the method of the Discourses, eleven actions have been classified. That is: Experienced in present life, experienced in next life, experienced from one life to another, that which is weighty, that which is abundant, that which is near, or else action because of the doing, productive, supportive, obstructive, and destructive. Therein, in a single impulsion process, among the seven consciousnesses, the first impulsion volition, whether wholesome or unwholesome, is called kamma whose result is experienced in present life. That gives its result in this very individual existence, as wholesome like that of Kākavaḷiya and Puṇṇa the merchant, and as unwholesome like that of Nanda the demon, Nanda the young man, Nanda the cattle-butcher, Kokāliya, Suppabuddha, Devadatta, and Ciñcā the young woman. But when unable to do so, it is called defunct kamma; it becomes resultless. That should be established by the simile of the deer-hunter. For just as when a deer-hunter, having seen a deer, having drawn his bow, the arrow shot, if it does not miss, fells that deer right there; then the deer-hunter, having skinned it, having cut it into fragments, taking the meat, goes pleasing his children and wife. But if it misses, the deer, having fled, does not even look back in that direction again. Thus this accomplishment should be seen. For the obtaining of the turn for result of kamma whose result is experienced in present life is like the arrow's piercing the deer without missing, and its becoming resultless is like not piercing.
But the seventh impulsion volition, which accomplishes the purpose, is called kamma whose results are experienced in next life. That gives its result in the immediately following individual existence. But this should be understood on the wholesome side by means of the eight attainments, and on the unwholesome side by means of the five heinous actions. Therein, one who has obtained the eight attainments is reborn in the Brahma world by means of one attainment. Even the doer of all five heinous actions is reborn in hell by means of one action; the remaining attainments and actions merely become defunct kamma, and are resultless. This meaning too should be explained by the former simile itself.
But the five impulsion volitions in between those two are called kamma whose results are experienced from one life to another. That, in the future, whenever it obtains the opportunity, then gives its result. As long as there is continuation of the round of rebirths, there is no such thing as defunct kamma. All that should be explained by the simile of the hunter with dogs. For just as a dog released by a hunter with dogs, having seen a deer, having pursued the deer, in whatever place it catches up, right there it bites; just so this action, in whatever place it obtains an opportunity, right there it gives its result; there is no being who is free from it.
But among wholesome and unwholesome actions, among the weighty and non-weighty, whichever is weighty, that is called "that which is weighty." This should be understood as exalted action on the wholesome side, and as the five heinous actions on the unwholesome side. When that exists, the remaining wholesome or unwholesome actions are unable to ripen; that itself, being twofold, gives conception. For just as even a mustard-seed-sized crystal or iron ball thrown into a water pool is unable to float on the surface of the water, but goes only downwards; just so, among the wholesome and unwholesome, whichever is weighty, having seized that itself, it goes.
But among wholesome and unwholesome actions, whichever is abundant, that is called "that which is abundant." That should be understood by means of habitual practice obtained over a long time. Or whichever produces pleasure among powerful wholesome actions, and produces torment among unwholesome actions, that is called "that which is abundant." This is just as when two wrestlers have descended onto the battlefield, whichever is powerful, he, having felled the other, goes; just so, having overpowered the other weak action, whichever is abundant by means of habitual practice, or powerful by means of proximity, that gives its result, like the action of King Duṭṭhagāmaṇi Abhaya.
He, it is said, defeated in the battle of Cūḷaṅgaṇiya, having mounted a mare, fled. His minor attendant, the minister named Tissa, was alone behind him. He, having entered a certain forest, seated, being oppressed by hunger - "Brother Tissa, hunger afflicts us exceedingly; what shall we do?" he said. "There is, Sire, one meal in a golden bowl brought by me, kept within my garment." "Then bring it." He, having taken it out, placed it before the king. The king, having seen it, said: "Dear son, make four portions." "We are three persons; why does the king have four portions made?" "Brother Tissa, from the time I remember myself, food has never been consumed by me without giving to my noble ones; and I shall not consume it even today without giving." He made four portions. The king said: "Announce the time for the meal." "In a deserted forest, from where shall we obtain them, noble ones, Sire?" "This is not your burden. If there is faith in me, we shall obtain noble ones; confidently announce the time for the meal," he said. He announced three times: "It is time, venerable sir, it is time, venerable sir."
Then the Elder Bodhimātu Mahātissa, having heard that sound with the divine ear element, reflecting on it thinking 'Where is this sound from?' having known "Today the Great King Duṭṭhagāmaṇi Abhaya, defeated in battle, having entered the forest and seated, having had one drinking-vessel meal divided into four portions, thinking 'I shall not eat alone,' had the mealtime announced," thinking "Today it is fitting for me to give support to the king," having come by mental travel, stood before the king. The king, having seen him, with a gladdened mind, having said "Look, brother Tissa!" having paid homage to the elder, said "Give me your bowl, venerable sir." The elder brought out his bowl. The king, having put the elder's portion together with his own portion into the bowl, having paid homage, saying "Venerable sir, may there never be danger regarding food," stood there. The minister Tissa too, thinking "I shall not be able to eat while my young master is watching," poured his own portion into the elder's very bowl. The mare too thought - "It is fitting to give my portion too to the elder himself." The king, having looked at the mare, having known "This one too expects to put her own portion into the elder's very bowl," having put that too in that very place, having paid homage to the elder, dismissed him. The elder, having taken that food and gone, from the beginning gave it to the community of monks in reduced morsels.
The king too thought - "We are exceedingly hungry; it would indeed be good if he were to send the surplus food and rice grains." The elder, having known the king's mind, having made the surplus food just enough for their sustenance, threw the bowl into the sky; the bowl, having come, rested in the king's hand. The food was as much as desired for all three persons. Then the king, having washed the bowl, thinking "I shall not send an empty bowl," having removed his upper garment, having wiped off the water, having placed the garment in the bowl, thinking "Let the bowl go and rest in the hand of my noble master," threw it into the sky. The bowl, having gone, rested in the elder's hand.
Afterwards, while the king, having enshrined the eighth portion of the Truth-finder's bodily relics, was having the Great Shrine of one hundred and twenty cubits built, while the shrine was still unfinished, the time of death arrived. Then, as he lay on the southern side of the Great Shrine, while the community of monks was rehearsing according to the five collections, six chariots, having come from the six heavenly worlds, stood in the sky before him. The king, saying "Bring the book of merit," had the book of merit read from the beginning. Then no action satisfied him. He said "Read further." The book-reader said "Having been defeated by you, Sire, in the battle of Cūḷaṅgaṇiya, having entered the forest and seated, having had one drinking-vessel meal divided into four portions, almsfood was given to the Elder Bodhimātu Mahātissa." The king, having said "Stop," asked the community of monks, "Venerable sirs, which heavenly world is delightful?" "The Tusita abode, the dwelling place of all Bodhisattas, great king." The king, having died, having mounted the very chariot that had come from the Tusita abode, went to the Tusita abode. This is the story concerning the giving of result by powerful action.
But whatever among wholesome and unwholesome actions one is able to recollect near death, that is called 'that which is near.' This is just as when the door of a cattle pen full of a herd of cattle is opened, at the far end, even though there are cattle being trained and strong cattle, whichever one is near the door of the cattle pen, even a weak old cow at the very least, that one goes out first; just so, even though there are other wholesome and unwholesome actions present, due to being near the time of death, it gives result.
Herein are these stories - In the village of Madhuaṅgaṇa, it is said, a certain Tamil doorkeeper, right early, having taken a hook and gone, having killed fish, having made three portions, with one he obtains rice, with one curds, and one he cooks. Having done the action of killing living beings for fifty years in this manner, afterwards, being old, he takes to the bed of non-rising. At that moment, the Elder Cūḷapiṇḍapātikatissa, a dweller at the Mountain Monastery, thinking "Let not this being perish while I am watching," having gone, stood at the door of his house. Then his wife informed him, "Master, the elder has come." "I have not gone to the elder's presence for fifty years; by what virtue of mine would the elder come? Tell him to go away." She said "Please pass by, venerable sir." The elder asked "What is the bodily condition of the lay follower?" "He is weak, venerable sir." The elder, having entered the house, having aroused mindfulness, said "Will you take the precepts?" "Yes, venerable sir, give them." The elder, having given the three refuges, began to give the five precepts. At the very time of saying "the five precepts," his tongue fell. The elder, thinking "This much will suffice," having departed, went away. He too, having died, was reborn in the Cātumahārājika abode. At the very moment of rebirth, reflecting "Having done what action indeed was this obtained by me?" having known the fact that it was obtained in dependence on the elder, having come from the heavenly world, having paid homage to the elder, stood to one side. And when it was said "Who is this?" he said "I, venerable sir, am the Tamil doorkeeper." "Where were you reborn?" "In the Cātumahārājika realm, venerable sir. If the noble one had given me the five precepts, I would have been reborn in a higher heavenly world." "What can I do? You were not able to receive them, dear son." He, having paid homage to the elder, went to the heavenly world itself. This is the story concerning wholesome action for now.
Now on the Ganges there was a lay follower named Mahāvācakāla. He, for thirty years, recited the thirty-two aspects for the purpose of the path of stream-entry, and having arrived at the illusion of view thinking "I, thus reciting the thirty-two aspects, was not able to produce even so much as a light; the Buddha's Dispensation will be not leading to liberation," having died, was reborn in the Great Ganges as a crocodile ghost nine usabhas in length. On one occasion sixty carts loaded with stone pillars went by the Kacchaka ford. He devoured all those oxen and stones. This is the case regarding unwholesome action.
But released from these three, that which is done through the influence of not knowing, or else because of the doing, is called action. That, just as a stick thrown by a mad man goes here or there, just so in their absence it gives result somewhere or other.
Productive action, having generated one conception, does not generate the course of existence; in the course of existence another action produces the result. For just as a mother only gives birth, but a nurse watches over; just so, like a mother is productive action that produces conception, and like a nurse is the action that has arrived during the course of existence. Supportive action is found in both wholesome and unwholesome. For a certain one, having done wholesome, is reborn in a fortunate existence. He, steady in that, having done wholesome again and again, having supported that action, wanders in fortunate existence alone for many hundreds of thousands of years. A certain one, having done unwholesome, is reborn in an unfortunate existence. He, steady in that, having done unwholesome again and again, having supported that action, wanders in unfortunate existence alone for many hundreds of thousands of years.
Another method - Productive action is both wholesome and unwholesome. It generates the material and immaterial resultant aggregates both at conception and during the course of existence. Supportive action, however, is not able to generate result; it supports the happiness and suffering arising in the result generated by the conception given by another action, and keeps it going for a duration. Obstructive action oppresses and afflicts the happiness and suffering arising in the result generated by the conception given by another action, and does not allow it to continue for a duration. Herein this is the method - When wholesome action is ripening, unwholesome action, having become obstructive, does not allow it to ripen. When unwholesome action is ripening, wholesome action, having become obstructive, does not allow it to ripen. Just as someone might break or cut a growing tree or shrub or creeper with a stick or a knife, then that tree or shrub or creeper would not be able to grow; just so, wholesome that is ripening, obstructed by unwholesome, or unwholesome that is ripening, obstructed by wholesome, is not able to ripen. Therein, Sunakkhatta's unwholesome action obstructed the wholesome; the executioner of thieves' wholesome action was obstructed by the unwholesome.
In Rājagaha, it is said, Vātakāḷaka performed the work of executing thieves for fifty years. Then they reported to the king - "Sire, Vātakāḷaka is old and is not able to execute thieves." "Remove him therefore from that position." The ministers, having removed him, placed another in that position. Vātakāḷaka too, as long as he performed that work, did not obtain the opportunity to clothe himself in new garments, or to adorn himself with fragrant flowers, or to eat milk-rice, or to experience anointing and bathing. He, thinking "For a long time I have gone about in a soiled appearance," having commanded his wife "Cook milk-rice for me," having had bathing requisites taken up, having gone to the bathing ford, having washed his head, having clothed himself in new garments, having anointed himself with perfumes, having adorned himself with flowers, while coming home, having seen the Elder Sāriputta, with a satisfied mind thinking "I have departed from the defiled work, and the noble one has been seen by me," having led the elder to his house, served him with milk-rice prepared with fresh ghee, sugar, and bath powder. The elder gave the thanksgiving for him. He, having heard the thanksgiving, having obtained acquiescent acceptance, having followed after the elder, while turning back, on the way, having been trampled by a cow with a young calf, having been brought to the destruction of life, was reborn in the realm of the Thirty-three. The monks asked the Truth-finder - "Venerable sir, the executioner of thieves was removed from the defiled work this very day, died this very day - where indeed was he reborn?" In the realm of the Thirty-three, monks. Venerable sir, the executioner of thieves killed men for a long time, and you speak thus; is there indeed no fruit of evil action? Do not, monks, speak thus. Having obtained the decisive support of a powerful good friend, having given almsfood to the General of the Teaching, having heard the thanksgiving, having obtained acquiescent acceptance, he was reborn there.
Having obtained conformity acceptance, he rejoices, gone to the celestial abode."
Destructive action, however, being itself both wholesome and unwholesome, having destroyed another weak action and having obstructed its result, makes opportunity for its own result. Thus, when opportunity has been made by action, that result is called arisen. "Destructive" is also a name for this very same. Herein this is the method - at the time of the ripening of wholesome action, one unwholesome action, having risen, cuts down and fells that action. At the time of the ripening of unwholesome action too, one wholesome action, having risen, cuts down and fells that action. This is called destructive. Therein, the action of Ajātasattu was a cutter of the wholesome, that of the Elder Aṅgulimāla was a cutter of the unwholesome. Thus by the method of the Discourses, eleven actions have been classified.
But by the method of the Abhidhamma, sixteen actions have been classified, as follows - "There are some evil undertakings of action that, being obstructed by success of destination, do not ripen; there are some evil undertakings of action that, being obstructed by success of individuality, do not ripen; there are some evil undertakings of action that, being obstructed by success of time, do not ripen; there are some evil undertakings of action that, being obstructed by success of means, do not ripen. There are some evil undertakings of action that, owing to failure of destination, ripen; owing to failure of individuality, failure of time, failure of means, ripen. There are some good undertakings of action that, being obstructed by failure of destination, do not ripen; being obstructed by failure of individuality, failure of time, failure of means, do not ripen. There are some good undertakings of action that, owing to success of destination, ripen; owing to success of individuality, success of time, success of means, ripen."
Therein, "evil" means inferior. "Undertakings of action" means takings up of action. This is a designation for actions that have been taken up and undertaken. In the passage beginning with "being obstructed by success of destination, do not ripen," when action capable of producing the experience of undesirable objects exists, for one reborn in a fortunate existence, that action, being obstructed by success of destination, does not ripen. The meaning is that, having been obstructed by success of destination, it does not ripen. But whoever, through evil action, having been reborn in the womb of a female slave or a female worker, is endowed with a fine physique, established in the prosperity of his individual existence. Then his masters, having seen his beauty of form, having given rise to the thought "This one is not befitting for menial work," having placed him in positions such as storekeeper and so on, like their own born son, having arranged prosperity, look after him. The action of one of such nature, being obstructed by success of individuality, does not ripen. But whoever is reborn in a time of plenty similar to the time of the first cosmic cycle, when food of easily obtainable and accomplished flavour abounds, his evil action, even though existing, being obstructed by success of time, does not ripen. But whoever lives in dependence on right means, approaches at the time proper for approaching, withdraws at the time proper for withdrawing, flees at the time proper for fleeing. At the time proper for giving a bribe, he gives a bribe; at the time proper for theft, he commits theft. The evil action of one of such nature, being obstructed by success of means, does not ripen.
But for one reborn in an unfortunate existence, his evil action, owing to failure of destination, ripens. But whoever, reborn in the womb of a female slave or a female worker, is ugly and ill-formed, he arouses doubt: "Is he a demon or a human being?" If he is a man, then, thinking "This one is not befitting for any other work," they make him look after elephants or horses or oxen, or make him bring grass, firewood and so on, or make him hold the spittoon. If she is a woman, then they make her cook meals of rice and so on for elephants, horses and so on, or make her throw away rubbish, or else make her do other loathsome work. The evil action of one of such nature, owing to failure of individuality, ripens. But whoever is reborn in a time of famine, or in a time of declined prosperity, or in an intermediate cosmic cycle, his evil action, owing to failure of time, ripens. But whoever does not know how to accomplish his means, does not know how to approach at the time proper for approaching, etc. does not know how to commit theft at the time proper for theft, his evil action, owing to failure of means, ripens.
But whoever, even while action worthy of experiencing desirable objects exists, having gone to an unfortunate realm of existence, is reborn there, for him that action, obstructed by failure of destination, does not ripen. But whoever, through the power of merit, having been reborn in the house of kings, royal ministers, and so on, is either one-eyed or crippled or lame or paralysed, for him they do not give the positions of viceroyalty, generalship, storekeeper, and so on, thinking they are not befitting. Thus his merit, obstructed by failure of clinging, does not ripen. But whoever is reborn among human beings in a time of famine or in a time of declined prosperity or in an intermediate cosmic cycle, for him that good action, obstructed by failure of time, does not ripen. Whoever does not know how to accomplish means in the manner stated below, for him the good action, obstructed by failure of means, does not ripen.
But for one reborn in a fortunate realm of existence through good action, that action ripens owing to success of destination. Having been reborn in the family of kings, royal ministers, and so on, for one who has attained success of clinging, established in the prosperity of his individual existence, having seen an individual existence resembling a jewelled archway raised up in the city of the gods, thinking "The positions of viceroyalty, generalship, storekeeper, and so on are befitting for this one," they give those positions even while he is still young; for one of such nature, the good action ripens owing to success of clinging. Whoever is reborn among the first beings of a cosmic cycle or in a time when food and drink are easily obtained, for him the good action ripens owing to success of time. Whoever knows how to accomplish means in the manner already stated, for him the action ripens owing to success of means. Thus sixteen actions are classified according to the method of the higher teaching.
Furthermore, twelve actions are also classified according to the method of the Paṭisambhidāmagga. That is: "There was action, there was result of action; there was action, there was no result of action; there was action, there is result of action; there was action, there is no result of action; there was action, there will be result of action; there was action, there will not be result of action; there is action, there is result of action; there is action, there is no result of action; there is action, there will be result of action; there is action, there will not be result of action; there will be action, there will be result of action; there will be action, there will not be result of action."
Therein, whatever action was accumulated in the past and obtained its turn for result in the past itself, being productive of conception it produced conception, being productive of materiality it produced materiality - that is said to be "there was action, there was result of action." But whatever did not obtain its turn for result, being productive of conception was unable to produce conception or being productive of materiality was unable to produce materiality - that is said to be "there was action, there was no result of action." But whatever was accumulated in the past and has obtained its turn for result at present, being productive of conception having produced conception, being productive of materiality having produced materiality, stands - that is said to be "there was action, there is result of action." Whatever, not having obtained its turn for result, being productive of conception was unable to produce conception or being productive of materiality was unable to produce materiality - that is said to be "there was action, there is no result of action." But whatever was accumulated in the past and will obtain its turn for result in the future, being productive of conception will be able to produce conception, being productive of materiality will be able to produce materiality - that is said to be "there was action, there will be result of action." Whatever will not obtain its turn for result in the future, being productive of conception will not be able to produce conception or being productive of materiality will not be able to produce materiality - that is said to be "there was action, there will not be result of action."
But whatever is accumulated at present and obtains its turn for result at present itself - that is said to be "there is action, there is result of action." But whatever does not obtain its turn for result at present - that is said to be "there is action, there is no result of action." But whatever is accumulated at present and will obtain its turn for result in the future, being productive of conception will be able to produce conception, being productive of materiality will be able to produce materiality - that is said to be "there is action, there will be result of action." But whatever will not obtain its turn for result, being productive of conception will be able to produce conception or being productive of materiality will be able to produce materiality - that is said to be "there is action, there will not be result of action."
But whatever will be accumulated in the future and will obtain its turn for result in the future itself, being productive of conception will produce conception or being productive of materiality will produce materiality - that is said to be "there will be action, there will be result of action." But whatever will not obtain its turn for result, being productive of conception will not be able to produce conception or being productive of materiality will not be able to produce materiality - that is said to be "there will be action, there will not be result of action." Thus twelve actions are classified according to the method of the Paṭisambhidāmagga.
Thus these twelve and the sixteen actions classified according to the method of the higher teaching, having moved aside from their own positions, become just the eleven actions stated according to the method of the discourses. Those too, having moved aside from that, become just three actions: experienced in present life, experienced in next life, and experienced from one life to another. There is no transition among them; they remain just in their own positions. For if action experienced in present life were to become experienced in next life or experienced from one life to another, the Teacher would not have said "either in this very life." If also action experienced in next life were to become experienced in present life or experienced from one life to another, the Teacher would not have said "or upon rebirth." And also if action experienced from one life to another were to become experienced in present life or experienced in next life, the Teacher would not have said "or in some other subsequent existence."
The meaning in the bright side too should be understood by this very method. Here, however, "when greed has disappeared" means when greed has gone away, has ceased. "Made like a palm stump" means made like a palm stump; like a palm tree with its crown cut off, made to have the intrinsic nature of not growing again - this is the meaning. "Brought to obliteration" means made to undergo obliteration; made so that it does not arise again - this is the meaning. "Thus" (evassu) means thus they would be. "Just so" - here wholesome-unwholesome action should be seen as like the seeds; one who practises meditation is like the person who burns them with fire; path knowledge is like the fire; the time of burning the mental defilements by path knowledge is like the time of setting fire to and burning the seeds; the time of making the five aggregates with their roots cut off and setting them aside is like the time of making into ashes; the time when, through the cessation of the clung-to continuity, the five aggregates whose roots have been cut off cease without the state of reconnection and do not take up conception again in existence, should be understood as like the time of winnowing in a strong wind or carrying away by a river and bringing to non-continuance.
"Born of delusion too, by the fool" (mohajañcāpaviddasū) means born of delusion too, by the fool (mohajañcāpi aviddasu). This is what is meant - whatever action that fool, that blind ignorant one, does as born of greed and born of hate and born of delusion, thus by one doing so, whatever action is done by him, whether little or much. "Right here that is to be experienced" means that action is to be experienced by that fool right here in his own individual existence; the meaning is that it ripens in his very own individual existence. "No other site is found" means there is no other site for the ripening of that action. For an action done by one does not ripen in another's individual existence. "Therefore greed and hate, and born of delusion too, the wise man" means therefore whoever is wise, intelligent, and learned does not do that action classified as born of greed and so on; "a monk arousing true knowledge, should give up all unfortunate realms" means having aroused the true knowledge of the path of arahantship, or else while arousing that true knowledge, he gives up all unfortunate realms. This is stated by way of the heading of the teaching; but that one who has eliminated the mental corruptions gives up even the fortunate worlds. And as for what is said "therefore greed and hate," here too it should be understood that by the heading of greed and hate, only action born of greed and action born of hate are indicated. Thus in both the discourses and the verse, only the round of rebirths and the end of the round of rebirths are spoken of.
5.
Commentary on the Hatthaka Discourse
35. In the fifth, "at Āḷavī" means in the Āḷavī country. "On the cattle path" means on the path where cattle walk. "On a mattress of leaves" means on a mattress of leaves that had fallen by themselves. "Then" means when the Truth-finder was thus seated, having gathered together the leaves that had fallen by themselves in a siṃsapā grove near the straight high road which was the path where cattle walk, having made a mattress, having spread out the Fortunate One's great robe, having folded his legs crosswise. "Hatthaka of Āḷavī" means the prince of Āḷavī who received this name because he had passed from hand to hand. "Said this" means he spoke this utterance beginning with "I hope, venerable sir, the Blessed One." But why did the One Enlightened by himself go to that place and sit down, and why did the prince go there? The One Enlightened by himself, to begin with, having seen the occasion for a proclamation of the Teaching arising from a particular incident, sat down there; and the prince too, having risen right early, surrounded by five hundred lay followers, while going to attend upon the Buddha, having turned aside from the main road and taken the cattle path, going thinking "I shall gather mixed flowers for the purpose of venerating the Buddha," having seen the Teacher, having approached and paid homage, sat down to one side; thus he went there. "Slept happily" means he slept happily.
"The eight days between the months" means the period of eight days between Māgha and Phagguṇa. For four days at the end of Māgha and four at the beginning of Phagguṇa - this is called "the eight days between the months." "The time of snowfall" means the time of the falling of snow. "Rough" means harsh or hard. "Trampled by cattle hooves" means when the sky has newly rained, at the places trodden again and again by cows, mud rises up between the hooves and remains; that, dried by wind and heat, becomes like saw-teeth and is of unpleasant contact. With reference to that he said - "The ground trampled by cattle hooves." The meaning is also "cut by the hooves of cattle." "A high-altitude wind blows" means a wind blowing from the four directions blows. A wind blowing from one direction, or from two directions, or from three directions is not called a high-altitude wind.
"If so, young man" - this the Teacher said, extending the teaching further, thinking "This prince knows neither those who dwell in happiness nor those who dwell in suffering in the world; I shall make him know." Therein, "as it pleases you" means as it would be agreeable to you. "Suppose here" means there might be in this world. "Spread with a long-fleeced woollen cover" means spread with a black woollen carpet with fleece exceeding four finger-breadths in length. "Spread with a white woollen cover" means spread with a white covering made of wool. "Spread with a woollen cover embroidered with flowers" means spread with a woollen covering with dense flower patterns. "With an excellent antelope-hide spread" means spread with an excellent bed-sheet made of kadali-deer hide. They make that bed-sheet, it is said, by spreading kadali-deer hide over white cloth and sewing it. "With a canopy above" means together with an upper canopy; the meaning is together with a red canopy fastened above. "With red cushions at both ends" means a head-cushion and a foot-cushion - with red cushions placed at both ends of the divan. "Wives" means spouses. "Would be in attendance with agreeable service" means they would be in attendance with an agreeable manner of service.
"Bodily" means agitating the body of the five sense doors. "Mental" means agitating the mind-door. "That lust has been abandoned by the Truth-finder" means such lust has been abandoned by the Truth-finder; this is the meaning. But whatever lust is his, that is not called abandoned by the Truth-finder. The same method applies to hate and delusion as well.
"Brahmin" means a brahmin who has warded off evil, one who has eliminated the mental corruptions. "Attained final Nibbāna" means attained final Nibbāna through the final extinguishment of the mental defilements. "Does not cling to sensual pleasures" means does not cling to object sensual pleasures and defilement sensual pleasures through the smearing of craving and wrong view. "Become cool" means become cool because of the absence within of tormenting mental defilements. "Without clinging" means without clinging because of the absence of defilements as clinging. "Having cut off all attachments" - attachments are called cravings; having cut off all those attachments that are attached and entangled in objects such as matter and so on. "Having removed anguish from the heart" means having removed and appeased the disturbance dependent on the heart. "Having attained peace of mind" means having reached the quenching of the mental defilements of consciousness. Or this is an instrumental expression, as in such passages as "having collected together with the whole mind"; the meaning is having attained Nibbāna with the mind.
6.
Commentary on the Devadūta Sutta
36. In the sixth, "divine messengers" means divine messengers. Here, however, this is the meaning of the word - "Deva" means Death, "his messengers" thus "divine messengers." For the aged, the diseased, and the dead, in the sense of arousing a sense of urgency, as if urging "Now you must go near to Death," therefore they are called divine messengers. "Messengers like gods" also means divine messengers. For just as when an adorned and prepared deity, having stood in space, declares "On such and such a day you will die," her word is fit to be believed. Just so, the aged, the diseased, and the dead too, being seen, as if urging "You too are of such nature," and their word is just like the declaration of a deity whose word is never otherwise - thus "messengers like gods" means divine messengers. "Messengers of the gods of purification" also means divine messengers. For all Bodhisattas, having seen the aged, the diseased, the dead, and the one gone forth, having attained a sense of urgency, departed and went forth. Thus "messengers of the gods of purification" also means divine messengers. But here, with a change of gender, "devadūtānī" is said.
Why was "practises misconduct by body" and so on begun? For the purpose of showing the action that leads to the place of cross-questioning about the divine messengers. For by this action this being is reborn in hell, and then there King Yama cross-questions him about the divine messengers. Therein, "practises misconduct by body" means he practises the threefold misconduct through the bodily door. "By speech" means he practises the fourfold misconduct through the verbal door. "By mind" means he practises the threefold misconduct through the mental door.
"The guardians of hell" - here certain elder monks say: "There are no such things as guardians of hell; just like a machine, action itself carries out the torture." That view has been refuted in the Abhidhamma itself by the method: "Are there guardians of hell in hell? Yes. And are there torturers?" For just as in the human world there are those who carry out the torture of punishment, just so in hell there are guardians of hell. "Of King Yama": King Yama is a king of the mansion-dwelling ghosts. At one time he experiences in a divine mansion the achievement of all prosperity such as divine wish-fulfilling trees, divine pleasure gardens, divine dancers, and so on; at another time the result of action. He is a righteous king. And he is not just one; rather, at the four gates there are four persons. "Disrespectful towards his mother": one who is devoted to the welfare of one's mother is "matteyya," meaning one who practises rightly towards one's mother. "Not matteyya" means disrespectful towards his mother, meaning one who practises wrongly towards one's mother. The same method applies to the remaining terms as well. "Disrespectful towards brahmins": here, those who have eliminated the mental corruptions are called brahmins; one who practises wrongly towards them is called disrespectful towards brahmins.
"Cross-questions" means he asks by imposing the duty of cross-examination; but establishing a view is called "asking for reasons"; asking about the reason is called "admonishing." "I did not see": he speaks thus with reference to the absence of any divine messenger sent to his presence.
Then Yama, having known "this one does not discern the meaning of what has been said," wishing to make him discern the meaning, said beginning with "Hey." Therein, "aged" means decrepit with ageing. "Bent like a roof beam" means bent like a gopānasī (roof beam). "Broken" means broken. By this too he explains the very state of being bent. "Leaning on a stick" means having a stick as support, having a stick as companion. "Trembling" means shaking. "Afflicted" means afflicted by ageing. "With broken teeth" means with teeth broken through the power of ageing. "Grey-haired" means with white hair. "Scanty-haired" means bald, as if the hair had been pulled out. "Bald-headed" means with a greatly bald head. "Wrinkled" means with wrinkles that have arisen. "With limbs blotched with spots" means a body scattered with white spots and dark spots. "Subject to ageing" means having the intrinsic nature of ageing, not released from ageing, meaning "ageing proceeds within me myself." The same method applies to the two terms above as well, namely "subject to disease" and "subject to death."
"Having cross-questioned about the first divine messenger": here a being decrepit with ageing in meaning speaks thus - "Look, sirs, I too was young like you, strong in thigh, strong in arm, accomplished with speed; those achievements of strength and speed have disappeared from me; even though my hands and feet exist, they do not perform the function of hands and feet; because of not being released from ageing I have become such. But it is not I alone; you too are not released from ageing. For just as for me, so too for you ageing will come. Therefore, before its arrival, do good." Therefore this one became known as a divine messenger. "Sick" means afflicted. "Suffering" means one who has reached suffering. "Severely ill" means excessively ill.
"The second divine messenger": here too a sick being in meaning speaks thus - "Look, sirs, I too was healthy like you, but now I am struck by illness, fallen into my own urine and excrement, I am unable even to get up. Even though my hands and feet exist, they do not perform the function of hands and feet; because of not being released from illness I have become such. But it is not I alone; you too are not released from illness. For just as for me, so too for you illness will come. Therefore, before its arrival, do good." Therefore this one became known as a divine messenger.
In the passage beginning with "dead for one day" and so on, "it would be of one dead for a day" means dead for one day; that is "dead for one day." The same method applies to the two terms that follow as well. Like bellows inflated by air, after the exhaustion of life, through the state of swollenness that has arisen in due order, because of being bloated, it is "bloated." "Vinīla" is called one whose colour has become discoloured; vinīla itself is vinīlaka; that is "vinīlaka." Or, because of repulsiveness, what is contemptible as discoloured is "vinīlaka." "Festering" means with pus flowing out; the meaning is that at the place where it has burst open, it is smeared with the pus that has trickled forth.
"The third divine messenger": here a deceased being in meaning speaks thus - "Look, sirs, at me thrown into a charnel grove, having reached the state of bloatedness and so on; because of not being released from death I have become such. But it is not I alone; you too are not released from death. For just as for me, so too for you death will come. Therefore, before its arrival, do good." Therefore this one became known as a divine messenger.
But who receives this cross-questioning by the divine messengers, and who does not? Whoever has done much evil, he, having gone, is simply reborn in hell. But whoever has done a small evil deed, he receives it. For just as when they seize a thief together with his goods, they simply carry out the punishment, they do not hold a trial. But one seized after investigation they lead to the place of judgment; he receives a judgment. This is comparable to that. For those of small evil deeds remember by their own nature, and they also remember when being reminded.
Therein, a Tamil named Dīghajayanta remembered by his own nature. It is said that Tamil venerated the open-air shrine at the Sumanagiri Great Monastery with a red cloth; then, having been reborn in the vicinity of the Ussada hell, upon hearing the sound of the fire's flames, he recollected the cloth he had offered; he, having departed, was reborn in heaven. Another too, while giving a plain cloth to his son who was a young monk, placed it at his feet; at the time of death he took a sign in the crackling sound; he too, having been reborn in the vicinity of the Ussada hell, having recollected that cloth through the sound of the flames, was reborn in heaven. Thus, for now, having remembered wholesome action by one's own nature, one is reborn in heaven.
But when one does not remember by one's own nature, he asks about the three divine messengers. Therein, someone remembers through the first divine messenger, someone through the second and third, someone does not remember even through all three. King Yama, having seen that, himself reminds him. It is said that a certain minister, having venerated the Great Shrine with a pot of jasmine flowers, gave the merit to Yama; him, having been reborn in hell through unwholesome action, they led to the presence of Yama. When he did not remember any wholesome deed even through all three divine messengers, Yama, looking himself, having seen - reminded him: "Did you not venerate the Great Shrine with a pot of jasmine flowers and give the merit to me?" He, having remembered at that time, went to the heavenly world. But when Yama, even having looked himself, does not see - he remained silent, thinking "This being will indeed experience great suffering."
"A red-hot iron stake" means having laid the body measuring three leagues face upward on a blazing iron ground, they drive into the right hand an iron spike the size of a palm tree, and likewise into the left hand and so on. And just as they lay him face upward, so too having laid him on his chest, on his left side, and on his right side, they inflict that very same torture. "Having laid him down" means having laid the body measuring three leagues on a blazing iron ground. "With axes" means they plane with large axes the size of half a roof of a house; blood flows becoming a river; flames rise up from the iron ground and seize the planed place; great suffering arises. But while planing, having marked with a string, they make it octagonal and hexagonal like timber. "With adzes" means with adzes the size of a large winnowing basket. "Having yoked to a chariot" means having yoked to a chariot ablaze on every side, together with yoke, straps, spokes, chariot wheels, pole, and goad. "Great" means the size of a great pinnacle building. "They make him climb" means they make him climb by striking with blazing iron hammers. "Once upward" means like rice grains thrown into a well-boiled pot, he goes upward, downward, and across. "The great hell" means in the Avīci great hell.
"Divided into sections, measured" means divided by placing section by section. "Surrounded" means fenced. "With iron" means covered above with an iron plate. "Having pervaded a hundred yojanas all around, it stands" means it stands having pervaded thus, such that for one standing a hundred yojanas all around and looking, the eyes come out like a pair of balls.
"Having gone to an inferior bodily existence" means having gone to an inferior body. "In clinging" means in the grasping of craving and wrong view. "The origin of birth and death" means being the cause of birth and death. "Without clinging" means without clinging to the four kinds of clinging. "In the extinction of birth and death" means they become liberated in Nibbāna, which is termed the extinction of birth and death. "Perfectly quenched in this very life" means quenched in the present life, in this very individual existence, by the quenching of all mental defilements. "They have overcome all suffering" means they have gone beyond the entire suffering of the round of rebirths.
7.
Commentary on the Four Great Kings Discourse
37. In the seventh, "ministers and councillors" means attendant deities. "Wander about this world" means on the eighth day, it is said, Sakka, the king of gods, commands the four great kings - "Dear sons, today, on the eighth day, having wandered about the human world, having taken up the names and clans of those making merit, come back." They, having gone, send their own attendants - "Go, dear sons, having wandered about the human world, having written the names and clans of the merit-makers on a golden slab, bring them." They do so. Therefore it was said - "Wander about this world." "Are there many" and so on was said for the purpose of showing the manner of their investigation. For investigating thus, they wander about. Therein, "observing the Observance" means they determine the Observance factors on eight occasions of the month. "Keeping vigil" means they perform what is called the vigil Observance practice. Those performing it do so in one fortnight by way of going out to meet and following on from the four Observance days. Those going out to meet the fifth-day Observance are observers of the Observance on the fourth day; those following on, on the sixth day. Those going out to meet the eighth-day Observance, on the seventh day; those following on, on the ninth day. Those going out to meet the fourteenth, on the thirteenth; those following on from the fifteenth-day Observance are observers of the Observance on the first day of the fortnight. "Making merit" means they make various kinds of merit such as going for refuge, constant morality, flower offerings, hearing the Teaching, lighting a thousand lamps, building monasteries, and so on. They, having thus wandered about, having written the names and clans of the merit-makers on golden slabs, having brought them, give them to the four great kings. "The sons wander about this world" means they wander about, having been sent by the four great kings in the same manner as before. "Tadahu" means on that day. "Uposatha" means on the Observance day.
"If, monks, there are few" means the ministers and councillors of the four great kings approach those various villages, market towns, and royal cities; then the deities dwelling in dependence on those places, thinking "The ministers of the great kings have come," having taken a present, go to their presence. They, having taken the present, having asked about the meritorious practice of humans according to the method stated as "Are there indeed, sirs, many humans who are respectful to their mothers?" when it was said "Yes, sir, in this village such and such and such and such are making merit," having written their names and clans, they go elsewhere. Then on the fourteenth, the sons of the four great kings too, having taken that very same golden slab, wandering about by that very same method, write the names and clans. On the Observance day, the fifteenth, the four great kings too, by that very same method, write the names and clans on that very same golden slab. They, by the measure of the golden slab alone - "At this time humans are few, at this time they are many" - thus they know. With reference to that, "If, monks, there are few humans" and so on was said. "Of the gods of the Thirty-three" means so named with reference to the thirty-three young gods who were first reborn there. But the account of their origin is expanded in the commentary on the Sakkapañha Sutta in the Dīgha Nikāya. "By that" means by that announcement, or by the fewness of the merit-makers. "Indeed, sirs, the divine hosts will decline" means through the non-appearance of ever new young gods, the divine hosts will decline; the delightful city of the gods measuring ten thousand yojanas will become empty. "The titan hosts will be filled" means the four realms of misery will be filled. By this, they are displeased, thinking "We shall not be able to celebrate the festival in the midst of the assembly of gods in the full city of the gods." The meaning in the bright side too should be understood by this very same method.
"Once upon a time, monks, Sakka, the lord of the gods" - he speaks with reference to his own time as Sakka, the king of the gods. Or it is said that he speaks having taken the disposition of a certain Sakka. "Conciliating" means awakening. "At that time" means at that time.
"And the extra holiday" - here, the extra holiday means the regular Observance for three months during the rainy season; for one unable to do that, the regular Observance for one month between the two invitation ceremonies; for one unable to do even that, one fortnight beginning from the first invitation ceremony is also called the extra holiday. "Well endowed with the eight factors" means endowed with the eight quality-factors. "Whoever is a man like me" means whatever being might be like me. Even Sakka, it is said, having known the virtue of the Observance practice of the aforesaid type, having abandoned the two successes of the heavenly world, observes the Observance eight times a month. Therefore he spoke thus. Another method - "Whoever is a man like me" means whatever being might be like me, he would wish to attain the success attained by me - this is the meaning. For it is possible by such an Observance practice to attain the success of Sakka - this is the intention here.
"One who has lived the holy life" means one who has completed his dwelling. "One who has done what was to be done" means one who stands having done the duty to be done by the four paths. "One who has laid down the burden" means one who stands having cast down the burden of aggregates, the burden of mental defilements, and the burden of volitional activities. "One who has attained his own welfare" - one's own welfare is called arahantship; he has attained that. "One who has completely destroyed the fetter of becoming" - by whatever mental fetter one is bound and dragged into existences, because of the elimination of that, he is one who has completely destroyed the fetter of becoming. "One completely liberated through final knowledge" means liberated having known by cause, by method, by reason. "Proper to say" means fitting to say.
"Whoever is a man like me" means whatever one who has eliminated the mental corruptions might be like me, he too would observe such an Observance - knowing the virtue of the Observance practice, he would speak thus. Another method - "whoever is a man like me" means whatever being might be like me, he would wish to attain the success attained by me - this is the meaning. For it is possible by such an Observance practice to attain the success of one who has eliminated the mental corruptions - this is the intention here. The eighth is of clear meaning.
9.
Commentary on the Delicate Discourse
39. In the ninth, "delicate" means free from pain. "Supremely delicate" means supremely free from pain. "Extremely delicate" means constantly free from pain. This the Blessed One said taking the state of freedom from pain beginning from the time of his birth in the city of Kapila, but during the time of his practice there was no end to the suffering experienced by him. "In one" means in one pond. "Blue lotuses were planted" means blue lotuses were cultivated. That was covered with a forest of blue waterlilies. "Lotus" means a white lotus. "White lotus" means a red lotus. Thus the other two also were covered with forests of lotuses and white lotuses. It is said that when the Bodhisatta was seven or eight years old, the king asked the ministers - "What kind of play are young boys fond of?" "Water play, Sire." Thereupon the king, having assembled the spade-workers, had the sites for ponds prepared. Then Sakka, the king of gods, reflecting, having known that event - "Human enjoyment is not fitting for the Great Being; divine enjoyment is fitting," having addressed Vissakamma - said "Go, dear son, build ponds in the Great Being's playground." "What kind should they be, Sire?" "Let them be free from mud and mire, strewn with gems, pearls and coral, enclosed by walls made of the seven precious things, furnished with steps having coral turban-tops, gem-made staircase balustrades, and treads made of gold, silver and gems." "And let there be boats made of gold, silver, gems and coral therein; in the golden boat let there be a silver divan, in the silver boat a golden divan, in the gem boat a coral divan, in the coral boat a gem divan; let the water-sprinkling pipes also be made of gold, silver, gems and coral; and let them be covered with lotuses of five colours." "Very well, Sire," the young god Vissakamma, having assented to Sakka, having descended in the night-time, built the ponds in the very same manner at the very sites for ponds that had been prepared by the king's order.
But were these not free from mud and mire? How then did lotuses bloom therein? He, it is said, having built small boats made of gold, silver, gems and coral here and there in those ponds, determined: "Let these be filled with mud and mire, and let lotuses of five colours bloom therein." Thus lotuses of five colours bloomed; rolls of pollen, having risen up, having spread over the surface of the water, floated about. Swarms of bees of five kinds went about buzzing. Having thus built them, Vissakamma went to the city of the gods itself. Thereupon, when the night became light, the great multitude, having seen them, thinking "They must have been built for the Great Man," having gone, informed the king. The king, surrounded by a great multitude of people, having gone and having seen the ponds, thinking "They must have been built by the deities through the supernormal power of my son's merit," was delighted. From that time onwards the Great Man went for water play.
"Only for my sake" - here "only for" is a term of delimiting restriction indicating the limit of purpose; only for my own sake, there is no other reason here - this is the meaning. "Na kho panassāhaṃ" means "na kho pana assa ahaṃ" (but not indeed I of his). "Non-Kāsi sandalwood" means rough sandalwood. "My turban, monks, was of Kāsi cloth" means monks, even my turban was of Kāsi cloth. Here indeed "su" and "taṃ" are merely indeclinable particles, and "me" is the genitive case. It shows that even my turban was nothing but smooth. "Kāsi jacket" means even the outer jacket was nothing but a smooth jacket. "A white parasol was held" means both a human white parasol and a divine white parasol were held above. "Let not cold touch him" means let not cold or any one among heat and so on touch this Bodhisatta - this is the meaning.
"There were three mansions" means when the Bodhisatta had reached the age of sixteen, the great King Suddhodana, thinking "I will have mansions built for my son to dwell in," having assembled carpenters, at an auspicious constellation and moment, having had the preliminary work for nine storeys done, had three mansions built. This was said with reference to those. Regarding "hemantiko" and so on: where it is pleasant to dwell in winter, this is the winter one. The same method applies to the others as well. Here, however, this is the meaning of the word - Dwelling in winter is "hemantaṃ"; it deserves the winter, thus "hemantiko" (belonging to winter). The same method applies to the others as well.
There, the winter mansion had nine storeys, and its floors were low for the purpose of retaining the warmth of the season. There the doors and windows had well-fitted door panels and were without openings. Even in the paintings, here and there they made nothing but blazing masses of fire. But here the floor covering was made of woollen blanket, likewise the curtains, canopies, inner robes, outer robes, and turbans. The windows are opened during the day for the purpose of retaining warmth, and closed at night.
The summer one, however, had five storeys. But here the floors were high and unconfined for the purpose of retaining the coolness of the season. The doors and windows were not too closely fitted, had openings, and had lattice-work. In the paintings they made nothing but water-lilies, lotuses, and white lotuses. But here the floor covering was made of fine cloth, likewise the curtains, canopies, inner robes, outer robes, and turbans. And here, near the windows, having placed new jars and having filled them with water, they cover them with blue water-lilies and so on. In various places they make water-machines, from which torrents of water come forth as if the sky were raining. Inside the mansion, here and there, having placed troughs filled with mud, they planted lotuses of five colours. On the top of the mansion, having tied a dried buffalo hide, having turned the machine, having raised stones up to the surface of the roof, they release them on it. The sound of those rolling on the hide is like the rumbling of thunder. But here the doors and windows are closed during the day and opened at night.
The rainy season one was of seven storeys. But here the storeys were made neither too high nor too low for the purpose of admitting both seasons. Some doors and windows were well fitted, some had openings. There the ornamentation too was done in some places by way of blazing masses of fire, in some by way of natural lakes. But here the floor coverings and so on were mixed of both woollen blankets and fine cloth. Some doors and windows were opened at night and closed by day, some were opened by day and closed at night. All three mansions too were equal in height. But there was diversity in the storeys.
When the mansions were thus completed, the king thought - "My son has come of age; having raised the umbrella over him, I shall see the sovereignty." He sent letters to the Sākiyans - "My son has come of age; I shall establish him in the kingdom. Let all send the girls who have come of age in their own respective houses to this house." They, having heard the message - "The prince is merely pleasing to look at and accomplished in beauty, does not know any craft, will not be able to maintain a wife; we shall not give our daughters" - they said. The king, having heard that incident, having gone to the presence of his son, reported it. The Bodhisatta said "What craft is it fitting to show, dear father?" It is fitting to string the bow of a thousand men's strength, dear father. If so, have it brought. The king had it brought and gave it. A thousand men string the bow, a thousand men unstring it. The Great Man, having had the bow brought, while seated just cross-legged, having wound the bowstring around his big toe, pulling, with his big toe alone having strung the bow, having grasped the shaft with his left hand, having pulled with his right hand, he struck the bowstring. The whole city appeared as if it were rising up. When it was said "What is this sound?" they said "The sky is thundering." Then others said "You do not know; the sky is not thundering; this is the sound of the bowstring strike of the prince Aṅgīrasa, having strung the bow of a thousand men's strength and striking the bowstring." The Sākiyans by just that much were with won favour.
The Great Man said "What else is it fitting to do?" It is fitting to pierce through an iron plate eight finger-breadths thick with an arrow. Having pierced through that, he said "What else is it fitting to do?" It is fitting to pierce through a board of asana wood four finger-breadths thick. Having pierced through that, he said "What else is it fitting to do?" It is fitting to pierce through a board of udumbara wood a span thick. Having pierced through that, "What else is it fitting to do?" It is fitting to pierce through a hundred planks bound to a machine. Having pierced through that, he said "What else is it fitting to do?" It is fitting to pierce through a dried buffalo hide of sixty layers. Having pierced through that too, he said "What else is it fitting to do?" Then they told of sand carts and so on. The Great Being, having pierced through both a sand cart and a straw cart, sent an arrow in water to the distance of one usabha, and on dry ground to the distance of eight usabhas. Then they said to him "Now it is fitting to pierce a hair at the distance marked by a brinjal plant." If so, have it tied. Let it be tied within the range of sound, dear father. Let them go further; let them tie it at the distance of a gāvuta. Let them go further; let them tie it at half a yojana. Let them go further; let them tie it at a yojana. Have it tied, dear father - having had a hair tied at the distance of a yojana by the mark of a brinjal plant, in the dark of the night, when the directions were covered by layers of clouds, he shot an arrow; that, having gone, having split the hair at the distance of a yojana, entered the earth. And not only this much alone; on that day the Great Being showed every craft existing in the world. The Sakyan kings, having adorned their own respective daughters, sent them; there were forty thousand dancing women. The Great Man, enjoying himself in the three mansions like a god, I think, experiences great success.
"Nippurisehi" means devoid of men. And here not only the musical instruments are without men, but all places too are without men. Even the doorkeepers are only women, and those who perform the preliminary work of bathing and so on are only women. The king, it seems, thinking "For one experiencing such a splendid achievement of sovereignty and happiness, upon seeing a man, suspicion arises; may that not occur for my son," appointed only women in all duties. "Being entertained" means rejoicing. "I did not descend to the lower part of the mansion" means I did not go down below from the mansion. Thus for four months no other man with a top-knot was able to see me. "Just as" means by whatever procedure. "Of slaves, workmen and servants" means of slaves, and of workmen maintained by daily food and wages, and of persons living in dependence on them. "Porridge of broken rice" means a meal of rice with husk-powder. "With vinegar as a second" means with rice-gruel as a second.
"With such supernormal power" means endowed with such a kind of supernormal power of merit. "And with such delicacy" means and with such a kind of state free from suffering. "Sokhumālena" is also a reading. Thus the Truth-finder spoke of his own splendid achievement by this much of a passage. And in speaking, he did not speak for the purpose of elation; he spoke for the purpose of illustrating the characteristic of diligence alone, thus: "Even while established in such success, without being negligent, he was just diligent." Therefore he said beginning with "an ignorant worldling." Therein, "another" means another person. "Aged" means decrepit through ageing. "Is troubled" means he is afflicted, oppressed. "Is ashamed" means he feels shame, is embarrassed. "Is disgusted" means having seen as if something impure, he arouses disgust. "Overlooking himself" means overlooking himself who is also subject to ageing, he is troubled and ashamed - this is the meaning. "Subject to ageing" means having the intrinsic nature of ageing. "Not gone beyond ageing" means not having surpassed ageing; I exist within ageing. "Thus reflected" means for one who reviews thus. "Intoxication with youth" means the conceited intoxication arising in dependence on youth. "Was completely abandoned" means abandoned in every respect. It is shown as if similar to what is abandoned by the path. But this is not abandoned by the path; it should be understood as spoken of as abandoned only by reflection. For the deities showed the Bodhisatta one who had reached old age. From that time onwards, up to arahantship, in the interval, intoxication with youth does not arise for the Great Being. The same method applies to the remaining two terms as well. Here, however, "intoxication with health" means the conceited intoxication arising in dependence on health, thinking "I am healthy." "Intoxication with life" means the conceited intoxication arising in dependence on that, thinking "I shall live long." "Having rejected the training" means having refused the training. "Returns to the lower life" means he returns to the lower, inferior state of the household life.
"According to their nature" means according to the inherent nature of disease and so on. "Being just as they are" means being just as they are, having been of an unchanged nature of disease and so on - this is the meaning. "Are disgusted" means they are disgusted with another person. "For me, dwelling thus" means for me, dwelling with such a dwelling of disgust, such disgust would not be proper, would not be befitting. "So I, dwelling thus" means I, thus dwelling being disgusted with another, or thus dwelling with this dwelling of reflection. "Having known the state without clinging" means having known the Nibbāna-state devoid of all clinging. "I have overcome all vanities" means I have overcome, I have transcended all three vanities. "Having seen security in renunciation" means having seen the state of security in Nibbāna. "Having seen renunciation as security" is also a reading; the meaning is having seen Nibbāna as security. "For me there was endeavour" means for me, seeing that Nibbāna termed renunciation, there was endeavour, there was effort - this is the meaning. "I am not capable now of indulging in sensual pleasures" means I am now incapable of indulging in sensual pleasures of both kinds. "I shall be one who does not turn back" means I shall not turn back from the going forth and from the knowledge of omniscience; I shall be one who does not turn back. "Heading for the holy life" means the meaning is I have become one heading for the holy life of the path. Thus, by these verses, he spoke of his own unfailing energy at the seat of the great enlightenment.
10.
Commentary on the Authority Discourse
40. In the tenth, "authorities" means arisen from the cause of being foremost. In the passage beginning with "taking oneself as authority" and so on, the collection of virtues produced by making oneself the foremost is taking oneself as authority. That produced by making the world the foremost is taking the world as authority. That produced by making the ninefold supramundane teaching the foremost is taking the Teaching as authority. "Not because of this or that existence" - "thus becoming, thus becoming" means thus in the future, not the cause of this or that success of existence. "Overcome" means entered into. For one into whose interior birth has entered, he is called overcome by birth. The same method applies also in the case of ageing and so on. "Of the whole mass of suffering" means of the entire heap of the suffering of the round of rebirths. "The ending might be discerned" means the making of an end, the making of a delimitation and boundary, might be discerned. "Having left behind" means having given up. "More wicked" means more inferior. "Aroused" means exerted and complete; because of being aroused, unsluggish. "Established" means established by way of the four establishments of mindfulness. Because of being established, unconfused. "The body is calm" means the mental body and the body born of impurity are calm, with disturbance allayed. Because of being calm, not excited. "The mind is concentrated" means the mind is rightly placed on the object, well established. Because of being rightly placed, fully focused. "Having made the authority" means having made the foremost. "He maintains himself pure" means having made himself pure and without stain, he maintains, looks after, and protects himself - this is the meaning. And this one, up to the path of arahantship, maintains himself pure figuratively; but one who has attained the fruition maintains himself pure non-figuratively.
"Well proclaimed" and so on were expanded in the Visuddhimagga. "Dwell knowing and seeing" means they dwell knowing and seeing that Teaching. "These, monks, are the three authorities" - by this much, the three authorities have been spoken of as a mixture of mundane and supramundane.
"For one doing" means for one who is doing. "Your self, O man, knows whether it is true or false" - whatever you do, whether it is according to the intrinsic nature or not according to the intrinsic nature, your own self knows. And by this reason it should be understood that "for one doing evil deeds there is indeed no concealed place in the world." "Good" means beautiful. "You despise" means you think, having passed beyond. "You conceal yourself" means you strive thinking "I shall conceal it such that even my own self does not know." "One taking oneself as authority" means one having oneself as foremost. "One taking the world as authority" means one having the world as foremost. "Prudent" means wise. "A meditator" means one who meditates. "One taking the Teaching as authority" means one having the Teaching as foremost. "With true exertion" means with firm exertion, with genuine exertion. "Having overcome Māra" means having subdued Māra. "Having conquered the Ender" - this is a synonym for that very thing. "And whoever with striving has touched the destruction of birth" means whoever, a meditator possessed of striving, having overcome Māra, touched the destruction of birth, arahantship. "Such a one" means he is of such a kind, so established. "Knower of the world" means one who stands having made the three worlds known and obvious. "Wise" means one of great wisdom. "The sage who identifies with nothing regarding all phenomena" - due to the absence of identification, which is a term for craving, regarding all phenomena of the three planes, the sage who has eliminated the mental corruptions identifies with nothing; it is said that he never anywhere declines or deteriorates.
The Chapter on Divine Messengers is fourth.