3.
The Chapter on a Warrior
1.
Commentary on the First Discourse on the Fruit of Liberation of Mind
71. In the first of the third, "when indeed, monks" - this was begun now for the purpose of praising the monk who, having developed insight by the method stated below, has attained arahantship. Therein, "since" means "when indeed." "Whose cross-bar has been lifted" means one who stands having lifted up and removed the cross-bar of ignorance. "Whose moat has been filled in" means one who stands having filled in and destroyed the moat of the round of rebirths. "Whose pillar has been pulled out" means one who stands having pulled out and uprooted the strong post reckoned as craving. "Unbolted" means one who stands having unfastened the door panel of the mental hindrances. "Whose flag has fallen, whose burden has been laid down" means one who stands having felled and cast down the flag of conceit and the burden of aggregates, volitional activities, and mental defilements. "Unbound" means unbound from the round of rebirths. The remainder should be understood according to the method of the Pāḷi text itself. To this extent, the Blessed One has shown the time of one who has eliminated the mental corruptions, who, having exhausted the mental defilements by the path, having attained the fruition attainment with Nibbāna as object, dwells having gone to the excellent resting place of cessation.
For just as there are two cities, one a city of thieves, one a city of security. Then it might occur to a great warrior thus - "As long as this city of thieves stands, so long the city of security is not freed from danger; I shall make the city of thieves a non-city" - having donned his armour, having taken his sword, having approached the city of thieves, having cut down with his sword the strong posts raised at the city gate, having broken the door panel together with the door-posts, having lifted up the cross-bar, having broken the wall, having scattered the moat, having brought down the flags raised for the beautification of the city, having burnt the city with fire, having entered the city of security, having ascended the mansion, surrounded by a company of relatives, he would consume divine food. Thus identity is like the city of thieves, Nibbāna is like the city of security, one who practises meditation is like the great warrior. It occurs to him thus - "As long as the round of identity revolves, so long there is no release from the thirty-two bodily punishments, the ninety-eight diseases, and the twenty-five great dangers." He, like the great warrior donning his armour, having donned the armour of morality, having taken the sword of wisdom, like cutting down the strong posts with a sword, having uprooted the pillar of craving by the path of arahantship; that warrior, like the city door panel together with its door-posts, having unfastened the door-bolt of the five lower mental fetters; that warrior, like the cross-bar, having lifted up the cross-bar of ignorance; that warrior, like breaking the wall and scattering the moat, breaking the volitional activity and having scattered the moat of the cycle of birth and wandering; that warrior, like the flags raised for the beautification of the city, having brought down the flag of conceit, having burnt the city of identity; that warrior, like good food in the upper storey of the mansion in the city of security, having entered the city of the final extinguishment of mental defilements, experiencing the happiness of fruition attainment with the deathless cessation as object, spends his time.
2.
Commentary on the Second Discourse on the Fruit of Liberation of Mind
72. In the second, "perception of impermanence" means the perception that arises as "impermanent" by way of non-existence after having been the five aggregates. "Perception of suffering in what is impermanent" means whatever is impermanent, the perception that arises as "suffering" by way of oppression regarding that. "Perception of non-self in what is suffering" means whatever is suffering, the perception that arises as "non-self" by way of not being subject to control regarding that. The remainder is the same as the method stated below. But in both these discourses, what is called the fruit of insight has been spoken of.
3.
Commentary on the First Discourse on One Who Lives According to the Dhamma
73. In the third, "passes the day" means spends the day. "Neglects seclusion" means gives up solitude. "Teaches" means speaks, makes known. "With that proclamation of the Teaching" means for the declaration of the Teaching. "Learns the Teaching thoroughly" means he learns thoroughly, resorts to, and speaks about the Teaching of the four truths by means of the nine divisions. "Does not neglect seclusion" means does not give up solitude. "Engages in internal serenity of mind" means he practises and develops concentration of mind in one's own internal self; he is properly engaged in the serenity meditation subject.
"Seeking their welfare" means by one seeking welfare. "Compassionate" means by one having compassion. "Out of compassion" means having encompassed compassion with the mind; it is also said "dependent on." "That has been done by me for you" means that has been done for you by me teaching these five persons. For this much only is the function of a compassionate Teacher, that is to say, the proclamation of the Teaching without distortion. From here onwards, however, practice is the function of the disciples. Therefore he said - "These, monk, are tree-roots, etc. this is our instruction." And therein, "tree-roots" - by this he shows lodging at the root of a tree. "Empty houses" - by this, a place secluded from people. And by both he indicates a lodging suitable for meditation, and hands over the inheritance. "Meditate" means meditate upon the thirty-eight objects by meditation on a single object, and upon the aggregates, sense bases and so on beginning with impermanence by meditation on the three characteristics; what is meant is "develop both serenity and insight." "Do not be negligent" means do not be negligent. "Do not be remorseful afterwards" means those who formerly, in the time of youth, in the time of health, in the time of the achievement of suitability of beings and so on, and in the time of the Teacher's presence, being devoid of wise attention, night and day becoming sluggish in their meals, devoted to the pleasure of sleeping and the pleasure of torpor, are negligent - they afterwards, in the time of old age, in the time of illness, in the time of death, in the time of failure, and in the time of the Teacher's final nibbāna, recollecting that former heedless abiding, and seeing the gravity of dying with renewed conception, become remorseful. But do not be such as that - showing this meaning, he said - "Do not be remorseful afterwards." "This is our instruction" means this is the instruction from our presence to you, namely "meditate, do not be negligent"; what is meant is "exhortation."
4.
Commentary on the Second Discourse on One Who Lives According to the Dhamma
74. In the fourth, "and he does not understand the meaning further with wisdom" means beyond that scriptural study, he does not understand the meaning of that Teaching with path wisdom together with insight; the meaning is he does not see, does not penetrate the four truths. In the remaining cases too, the same method applies. Thus in both these discourses, it should be understood that six persons - a very learned monk, one practising insight, a stream-enterer, a once-returner, a non-returner, and one who has eliminated the mental corruptions - are called those who dwell in the Teaching.
5.
Commentary on the First Discourse on a Warrior
75. In the fifth, "warriors" means those who live by fighting. "Cloud of dust" means the mass of dust risen from the ground broken by the trampling of elephants, horses and so on. "Does not stand firm" means he is not able to stand having steadied himself. "Overcomes the cloud of dust" means even having seen the mass of dust, he endures it. "Top of the standard" means the top of the flags raised on the backs of elephants, horses and so on, or on chariots. "Tumult" means the loud noise and great noise of elephants, horses, chariots and the army. "In the striking" means even in a slight blow when it has arrived. "Is struck" means is afflicted, falls into vexation. "Is repelled" means falls into failure, abandons his natural state. "Overcomes the striking" means even having received two or three blows, he overcomes and endures them. "That very battlefield" means that very place of the victory camp. "Dwells" means having overcome, he resides for about a week. Why? For the purpose of tending the wounds of those who have received blows, and for the purpose of knowing the distinction of those who have performed deeds and giving them positions, and for the purpose of enjoying the happiness of sovereignty.
Now, because the Teacher has no concern with warriors, but this simile was brought to show five such persons in this Dispensation. Therefore, showing those persons, he said beginning with "Just so indeed." Therein, "sinks down" means he sinks down into wrong thought, enters into it. "Is not able to maintain the holy life" means he is not able to guard the dwelling of the holy life without it being cut off. "Having declared weakness in the training" means having made known the state of weakness in the training. "What is his cloud of dust" means he says "What is called the cloud of dust for that person?" "Lovely" means a lovely woman. "Beautiful" means fit to be seen. "Pleasing" means bringing about confidence of mind by mere sight. "The highest" means the supreme. "Beauty of complexion" means both in bodily complexion and in the form of the limbs. "Laughs at" means derides. "Talks to" means speaks. "Laughs aloud" means striking the hands together, laughs a great laugh. "Mocks" means speaks mocking talk. "Sits down on" means having overpowered, sits down near or on the same seat. In the second term too, the same method applies. "Overpowers" means covers over. "Having disentangled, having freed" means having unwrapped her hand from the place where it was grasped and having released it. The remainder here is clear in meaning. In this discourse, the round of rebirths and the end of the round of rebirths have been spoken of.
6.
Commentary on the Second Discourse on a Warrior
76. In the sixth, "having taken up sword and shield" means having taken up the sword and the shield. "Having fastened bow and quiver" means having fastened the bow and the quiver of arrows. "Massed" means standing in the formation of a battle encampment. "Goes down into battle" means he goes down into a great battle. "Strives and endeavours" means he makes endeavour and effort. "They kill" means they slay. "They finish him off" means they finish him off. "They wound" means they pierce. "They remove him" means they take their own army and go. "Having removed him, they lead him to his relatives" means having led their own army, from there they lead him to the presence of his relatives. "Being led" means being led to his own house or to the presence of the remaining relatives. "They attend to him and look after him" means performing such duties as cleaning wounds and dressing sores, they watch over and protect him.
"With body unguarded" means with the body-door unguarded. "With speech unguarded" means with the verbal door unguarded. "With mind unguarded" means with the mind-door unguarded. "With mindfulness not established" means not having well established mindfulness. "With faculties unrestrained" means with the faculties, the sixth being mind, uncovered and unprotected. "Lust assails the mind" means lust, just as it arises, corrupts the consciousness of serenity and insight meditation, and throws it far away. "I am obsessed by lust, friends, overcome by lust" means I, friends, am infatuated by lust, accompanied by lust.
In "the simile of the skeleton" and so on, the simile of the skeleton is in the sense of having little gratification. The simile of a piece of meat is in the sense of being shared by many. The simile of a grass torch is in the sense of burning. The simile of a pit of burning charcoal is in the sense of great burning heat. The simile of a dream is in the sense of brief manifestation. The simile of borrowed goods is in the sense of being temporary. The simile of tree fruits is in the sense of breaking all limbs and minor limbs. The simile of a butcher's block is in the sense of cutting. The simile of a stake of spears is in the sense of piercing through. The simile of a snake's head is in the sense of being dangerous and fearful. "I will endeavour" means I will make endeavour. "I will maintain" means I will maintain the state of being an ascetic. "I will find delight" means I will arouse contentment, I will not be dissatisfied. The remainder here is clear in meaning. In this discourse, the round of rebirths and the end of the round of rebirths have been spoken of.
7.
Commentary on the First Discourse on Future Dangers
77. In the seventh, "by a forest-dwelling monk" means by one living in the forest. "Of the unattained" means for the attainment of the unattained distinction classified as meditative absorption, insight, path and fruition. The same method applies to the remaining terms as well. "That would be an obstacle for me" means that would be an obstacle to my life and an obstacle to the holy life, and for one making a worldling's death, it would be an obstacle to heaven and an obstacle to the path. "Well then" is an indeclinable particle used in the sense of release. "I shall arouse energy" means I make energy of both kinds. "Cutting" means winds that cut through the connections and joints, like a knife. "Fierce" means hard. "Young men" means thieves. "Who have done their deed or who have not done their deed" - here, those who have gone out having committed theft are called "those who have done their deed"; those going to commit theft are called "those who have not done their deed." Therein, those who have done their deed, because the deed has been accomplished, take the blood from the throats of beings and make offerings to the deities; those who have not done their deed do so first of all, thinking "Thus our deed will be accomplished." With reference to this, it was said "they might deprive me of life." "Fierce non-human spirits" means hard, malicious non-human beings such as demons and others.
8.
Commentary on the Second Discourse on Future Dangers
78. In the eighth, "before that state comes upon me" means as long as that state does not approach me, I shall arouse energy beforehand - this is the meaning. "Blended like milk and water" means become as if milk and water, having reached oneness. "With eyes of affection" means with eyes of friendliness.
9.
Commentary on the Third Discourse on Future Dangers
79. In the ninth, "from the corruption of the Teaching comes the corruption of the monastic discipline" means through the corruption of the Teaching there is corruption of the monastic discipline. But how is it that when the Teaching becomes corrupted, the monastic discipline becomes corrupted? When the teachings of serenity and insight do not take embryo, the fivefold discipline does not exist; thus when the Teaching becomes corrupted, the monastic discipline becomes corrupted. But for one who is immoral, there is no such thing as the discipline of restraint; when that is absent, serenity and insight do not take embryo. Thus, through the corruption of the monastic discipline too, the corruption of the Teaching should be understood. "The higher teaching discussion" means discussion of the supreme teaching beginning with morality and so on. "Analytical discussion" means discussion connected with inspiration and mixed with knowledge. "Falling into dark mental states" means falling into dark mental states by way of seeking faults and searching for grounds for censure. But further, even those who offend against a person with a malicious mind, even those who accept that dark mental state for themselves, even those who speak for the sake of material gain and honour, are indeed falling into dark mental states.
"Deep" means deep in the Pāḷi text. "Deep in meaning" means deep in meaning. "Supramundane" means illuminating supramundane states. "Connected with emptiness" means connected with aggregates, elements, sense bases, and the mode of dependent conditions. "Will not apply their minds to final liberating knowledge" means they will not set their minds for the purpose of knowing. "Worth learning and mastering" means worth learning and worth practising. "Composed" means made by poets by way of binding together verses and so on. "Poetic" is a synonym for that very thing. "External" means standing outside the Dispensation. "Spoken by disciples" means spoken by external disciples. The remainder here is of clear meaning since the method has been stated above and because it is easily understood.
10.
Commentary on the Fourth Discourse on Future Dangers
80. In the tenth, "desirous of fine" means desirous of beautiful. "The finest flavours" means the highest flavours. "Will dwell in company" means they will dwell in company through the fivefold bonding. "Storing up goods for consumption" means the use of what has been stored. "A gross sign" - here, whether one digs the earth oneself or commands "dig," one is said to make a gross sign regarding earth. Whether one cuts grass, sticks, branches and leaves oneself, or commands "cut," one is said to make a gross sign regarding green vegetation. Regarding one who causes others to take leaf-fodder and the like for the sake of livelihood, or one who picks or causes others to pick fruits, there is nothing at all to be said. In these four discourses, the Teacher has spoken of growth and decline in the Dispensation.
The Chapter on Warriors is third.