3.
The Chapter on Kusinārā
1.
Commentary on the Discourse on Kusinārā
124. In the first of the third, "at Kusinārā" means in the city so named. "In the Baliharaṇa jungle thicket" means in the jungle thicket so named. There, it is said, they bring offerings for the purpose of making offerings to beings; therefore it is called "Baliharaṇa." "If he wishes" means if he desires. "With own hand" means with his own hand. "Serves" means he causes him to refuse by speech saying "enough, enough" and by hand gesture. "It is good indeed that me this" means "it is good indeed that this one me." "Greedy" means bound by the greed of craving. "Infatuated" means infatuated by the infatuation of craving itself. "Transgressing" means one who proceeds having swallowed and brought to completion through craving. "Without wisdom of escape" means one who, having abandoned desire and lust, having collected, consumes - he is called one with wisdom of escape; this one is not like that, he consumes together with desire and lust - thus he is without wisdom of escape. The bright side should be understood by the reverse of what has been stated. But it should be understood that thoughts of renunciation and so on are here spoken of as mixed.
2.
Commentary on the Discourse on Quarrel
125. In the second, "abandoned" means they abandon. "Made abundant" means they do again and again. Here too the three applied thoughts were spoken of in a mixed manner.
3.
Commentary on the Discourse on the Gotamaka Shrine
126. In the third, "in the Gotamaka shrine" means in the abode of the demon Gotamaka. For the Truth-finder, during the first twenty years after enlightenment, sometimes at the Cāpāla shrine, sometimes at the Sārandada, sometimes at the Bahuputta, sometimes at the Gotamaka - thus for the most part he dwelt in shrines of the gods. But at this time he dwelt in dependence on Vesālī, at the dwelling place of the demon Gotamaka. Therefore it was said - "in the Gotamaka shrine." "Said this" means he spoke this discourse beginning with "having directly known, I."
And it should be understood that this discourse was spoken by the Blessed One on an occasion of arising. On which occasion of arising? On the occasion of arising of the Mūlapariyāya. It seems that many who had gone forth as brahmins, in dependence on the word of the Buddha learnt by themselves, having generated the vanity of knowledge, did not go to the hall for hearing the Teaching - "The One Enlightened by himself, when teaching, will speak only what is known by us, not what is unknown." The monks reported to the Truth-finder. The Teacher, having had those monks summoned, having obtained their verbal acknowledgment, taught the Mūlapariyāya. Those monks could see in the teaching neither the place from which it came nor the place to which it went. Not seeing, they thought "The One Enlightened by himself speaks only what comes to his mouth, thinking 'my talk is going forth.'" The Teacher, having known their minds, began this discourse.
Therein, "having directly known" means having known, having penetrated, having made evident - "these are the five aggregates, the twelve sense bases, the eighteen elements, the twenty-two faculties, the four truths, the nine causes, the seven contacts, the seven feelings, the seven volitions, the seven perceptions, the seven consciousnesses" - and likewise - "these are the four establishments of mindfulness" - by this method, having known those various phenomena, having penetrated, having made them directly evident - this is the meaning. "With a source" means having made it with a condition, I speak, not without a condition. "With the wondrous effect of liberation" means having made it with the wondrous effect of liberation by the removal of what is opposed, I speak, not without the wondrous effect of liberation. "And it is enough for you" means and it is proper for you. "For contentment" means the meaning is that it is proper for you, who recollect by virtue the three jewels - "The Blessed One is the One Enlightened by himself, well proclaimed is the Teaching, the Community is practicing well" - to have contentment. The same method applies to the remaining two terms as well.
"Trembled" means it trembled in six ways. For such an earthquake also occurred at the seat of enlightenment. It seems that when the Bodhisatta ascended the seat of enlightenment from the southern direction, the southern side was as if reaching down below to Avīci, and the northern side was as if rising up and striking the highest point of existence. When he went to the western direction, the western side was as if reaching down below to Avīci, and the eastern side was as if rising up and striking the highest point of existence. When he went to the northern direction, the northern side was as if reaching down below to Avīci, and the southern side was as if rising up and striking the highest point of existence. When he went to the eastern direction, the eastern side was as if reaching down below to Avīci, and the western side was as if rising up and striking the highest point of existence. The Bodhi tree too was as if once reaching down below to Avīci, and once rising up and striking the highest point of existence. On that day too, thus in six ways the great earth of the thousandfold world-system trembled.
4.
Commentary on the Discourse on Bharaṇḍu the Kālāma
127. In the fourth, "kevalakappan" means almost the whole. "Anvāhiṇḍanto" means wandering about. "Nāddasā" means for what reason did he not see? This Bharaṇḍu Kālāma, it is said, was going about eating the best almsfood of the Sakyans. Having known that when the time came to arrive at his dwelling place, a proclamation of the Teaching would arise, the Blessed One determined thus, so that no other public rest-house was apparent. Therefore he did not see one. "Purāṇasabrahmacārī" means a former fellow in the holy life. He, it is said, was in that very hermitage at the time of Āḷāra Kālāma; with reference to that, he said thus. "Santharaṃ paññāpehī" means "spread what is to be spread"; this is the meaning. "Santharaṃ paññāpetvā" means having prepared a bed-sheet on an allowable small bed. "Declares the full understanding of sensual pleasures" means herein, full understanding is transcendence; therefore he declares the first meditative absorption as the transcendence of sensual pleasures. "Not the full understanding of material forms" means he does not declare the immaterial-sphere meditative attainment, which is the transcendence of material forms. "Not the full understanding of feelings" means he does not declare Nibbāna, which is the transcendence of feelings. "Niṭṭhā" means destination, accomplishment. "Udāhu puthu" means or are there different ones.
5.
Commentary on the Hatthaka Discourse
128. In the fifth, "when the night was far advanced": here the word "abhikkanta" is seen in the senses of passing away, beautiful, handsome, appreciation, and so on. Therein, in such passages as "The night has passed, venerable sir, the first watch has gone, the Community of monks has been seated for a long time; let the Blessed One, venerable sir, recite the Pātimokkha to the monks," it is seen in the sense of passing away. In such passages as "This one of these four persons is more brilliant and more sublime," in the sense of beautiful.
With surpassing beauty, illuminating all directions?"
In such passages as these, in the sense of handsome. In such passages as "Excellent, Master Gotama," in the sense of appreciation. But here in the sense of beautiful. Therefore, "when the night was far advanced" means "on a desirable, pleasant, agreeable night" is what is said. "With surpassing beauty": here the word "abhikkanta" is in the sense of handsome, and the word "vaṇṇa," however, is seen in the senses of skin, praise, caste group, reason, shape, measure, visible form sense base, and so on. Therein, in such passages as "The Blessed One is of golden colour," in the sense of skin. In such passages as "But when, householder, were these praises of the ascetic Gotama concocted by you?" in the sense of praise. In such passages as "There are these four castes, Master Gotama," in the sense of caste group. In such passages as "Then for what reason is one called a scent-thief?" in the sense of reason. In such passages as "Having created a great elephant-king appearance," in the sense of shape. In such passages as "There are three sizes of bowls," in the sense of measure. In such passages as "Colour, odour, flavour, nutritive essence," in the sense of visible form sense base. That here should be seen in the sense of skin. Therefore, "with surpassing beauty" means with handsome skin, of desirable colour, with agreeable colour - this is what is said.
"Kevalakappaṃ": here the word "kevala" has many meanings such as without remainder, for the most part, unmixed, not exceeding, firm, and separation. For thus indeed, in such passages as "the holy life that is complete in its entirety and pure," the meaning is without remainder. In such passages as "Almost all the Aṅgas and Magadhans, having taken abundant solid and soft food, will approach," the meaning is for the most part. In such passages as "There is the origin of this whole mass of suffering," the meaning is unmixed. In such passages as "Surely this venerable one is of mere faith alone," the meaning is not exceeding. In such passages as "Venerable sir, the Venerable Anuruddha's co-resident pupil named Bāhiya is standing almost entirely for schism in the Community," the meaning is firmness. In such passages as "A consummate one, one who has lived the holy life, is called the highest person," the meaning is separation. But here the meaning of without remainder is intended.
Now this word "kappa" has many meanings such as believing, conventional expression, time, description, cutting, alternative, pretext, all around, and so on. For thus indeed, in such passages as "This is trustworthy of Master Gotama, as is natural for a Worthy One, a One Enlightened by himself," the meaning is believing. In "I allow, monks, to consume fruit by means of five procedures proper for ascetics" and so on, it is a conventional expression. In "By which I constantly dwell" and so on, it is time. In "Thus said the Venerable Kappa" and so on, it is a description. In "Adorned, with trimmed hair and beard" and so on, it is cutting. In "The practice as to two finger-breadths is allowable" and so on, it is an alternative. In "There is reason to lie down" and so on, it is a pretext. In "Having illuminated almost the entire Bamboo Grove" and so on, it is all around. Here, however, the meaning of all around is intended. Therefore, in "kevalakappaṃ jetavanaṃ" here, the meaning is "completely, all around, Jeta's Grove."
"Having illuminated" means having pervaded with radiance. "On sand" means on smooth sand. "Does not stand firm" means does not become established. "Gross" - for when a Brahma deity is to become established on the earth, it is proper to create a gross body, or earth; therefore he spoke thus. "Teachings" - by this he shows the word of the Buddha previously learnt. "Were not occurring" means the words confused through recitation had indeed declined. "Discontent" means without turning back, without longing.
"With seeing" means with seeing by means of eye-consciousness. "With attending upon" means with attending upon with the four requisites. "Higher morality" means the tenfold morality. For that, with reference to the five precepts, is called "higher morality." "Has gone to Aviha" indicates "I have been reborn in the Aviha Brahma world."
6.
Commentary on the Kaṭuviya Discourse
129. In the sixth, "near the fig tree at the cattle market" means near the fig tree that had arisen at the place of sale of cows. "Devoid of gratification" means devoid of gratification due to the absence of the happiness of meditative absorption. "Seeking gratification externally" means seeking gratification externally by way of the happiness of the types of sensual pleasure. "Impure" means leftover. "With verminous odour" means with the foul odour reckoned as wrath. "Soaked" means wet. "Flies" means the flies of mental defilements. "Will not fall upon" means having risen up, will not pursue. "Will not devour" means having pursued, will not eat. "Attained a sense of urgency" means he became a stream-enterer.
"Made impure" means made leftover. "Is far" means is distant. "A partaker of vexation only" means a partaker of suffering only. "Wanders about" means walks about, goes. "Imprudent" means unwise. In this discourse only the round of rebirths has been spoken of; in the verses, the round of rebirths and the end of the round of rebirths have been spoken of. In the seventh, only the round of rebirths has been spoken of.
8.
Commentary on the Second Anuruddha Discourse
131. In the eighth, "this is conceit in you" means this is your conceit grown ninefold - that is the meaning. "This is restlessness in you" means this is your restlessness, the state of consciousness being agitated. "This is remorse in you" means this is your remorse.
9.
Commentary on the Concealed Discourse
132. In the ninth, "are conducive" means they are led out. "Is conducive when concealed" means having become concealed, it is led out. "Shines when unveiled" - here, the fourfold unveiling should be known as: from one side, from both sides, from oneself, and from every aspect. Therein, unveiled from one side is called the training rule not shared with others. Unveiled from both sides is called the training rule common to both. Unveiled from oneself is called the quality of the Teaching that has been attained. Unveiled from every aspect is called the three Canons of the Buddha's teaching.
10.
Commentary on the Inscription Discourse
133. In the tenth, "repeatedly" means constantly, continuously. "Roughly" means strongly, harshly. "Harshly" means with harsh speech. The meaning is even when spoken to having made it strong, having made it harsh. "Disagreeably" means with what does not cling to the mind, with what does not increase it. "Is connected" means is joined together. "Is in harmony" means is continuous. "Is friendly" means goes to unity. The remainder is clear everywhere.
The Chapter on Kusinārā is third.