2.
The Chapter on Cordiality
1.
Commentary on the First Discourse on Cordiality
11. In the first of the second, "principles of cordiality" means fit to be remembered. "Bodily action of friendliness" means bodily action to be done with a mind of friendliness. The same method applies in the case of verbal action and mental action too. But these, though they have come in terms of monks, are also found among laymen. For monks, the fulfilment of the fundamentals of conduct with a mind of friendliness is called bodily action of friendliness. For laymen, going for the purpose of paying homage at a shrine, for the purpose of paying homage at a Bodhi tree, for the purpose of inviting the monastic community, going out to meet monks who have entered the village for almsfood upon seeing them, receiving their bowls, preparing seats, following after - such and the like is called bodily action of friendliness.
For monks, the training in the regulation of conduct with a mind of friendliness, the teaching of meditation subjects, the proclamation of the Teaching, even the word of the Buddha in the three Canons - this is called verbal action of friendliness. For laymen, at the time of such speech as "Let us go to pay homage at a shrine, let us go to pay homage at a Bodhi tree, we shall listen to the Teaching, we shall make offerings of lamps, garlands, and flowers, we shall proceed having undertaken the three kinds of good conduct, we shall give ticket meals and the like, we shall give the rains-residence gift, today we shall give the four requisites to the monastic community, having invited the monastic community prepare solid foods and the like, prepare seats, set out drinking water, go out to meet the monastic community and bring them, having had them sit on the prepared seats, with enthusiasm arisen perform service" and so on - this is called verbal action of friendliness.
For monks, having risen right early, attending to one's toilet, and having performed the duties of the shrine courtyard and so on, having sat down on a secluded seat, the thought "May the monks in this monastery be happy, free from enmity, free from affliction" - this is called mental action of friendliness. For laymen, the thought "May the venerable ones be happy, free from enmity, free from affliction" - this is called mental action of friendliness.
"Both openly and in private" means face to face and in one's absence. Therein, going as a companion to juniors in robe-making and the like is called bodily action of friendliness face to face; but towards elders, all proper duties consisting of washing the feet, giving and the like is called bodily action of friendliness face to face. By both, putting away wooden articles and other goods that have been badly placed by them, without showing contempt towards them, as if they were badly placed by oneself - this is called bodily action of friendliness in one's absence. Speaking thus with praise, "The Elder Deva, the Elder Tissa" - this is called verbal action of friendliness face to face. But when one who is not in the monastery is asked about, words of endearment such as "Where is our Elder Deva? Where is our Elder Tissa? When indeed will he come?" - this is called verbal action of friendliness in one's absence. But opening one's eyes softened with the affection of friendliness and looking with a serene face - this is called mental action of friendliness face to face. Giving attention thus, "May the Elder Deva, the Elder Tissa be healthy, free from illness" - this is called mental action of friendliness in one's absence.
"Gains" means requisites obtained such as robes and so on. "Righteous" means arisen by the practice of the alms round in accordance with the Teaching, impartially, having avoided wrong livelihood consisting of scheming and the like. "Even as little as what is contained in the bowl" means at the lowest limit, what is included in the bowl, what has gone inside the bowl, even as little as two or three ladles of almsfood. "One who shares without reservation" - here there are two kinds of reservation: reservation regarding material things and reservation regarding persons. Therein, dividing with the thought "I will give this much, I will not give this much" - this is called reservation regarding material things. But dividing with the thought "I will give to so-and-so, I will not give to so-and-so" - this is called reservation regarding persons. One who, without making either of those two, consumes without reservation - this is called one who shares without reservation. "One who shares in common with virtuous fellows in the holy life" - here, this is the characteristic of one who shares in common - Whatever superior thing is obtained, that he does not give to laymen by way of seeking gain with gain, nor does he consume it himself, and when accepting, having taken it thinking "Let it be shared in common with the monastic community," having struck the bell, he regards it as belonging to the monastic community, to be consumed.
But who fulfils this principle of cordiality, and who does not fulfil it? First of all, an immoral person does not fulfil it. For the virtuous do not accept what belongs to him. But one of pure morality fulfils it without breaking the duty. Herein, this is the duty - For whoever, having designated specifically, gives to his mother or father or teachers and preceptors and the like, he gives what should be given. But the principle of cordiality does not apply to him; it is called the tending of impediments. For the principle of cordiality is fitting for one who is free from impediments. But by one giving specifically designated gifts, it should be given to the sick, to attendants of the sick, to visitors, to travellers, and also to a newly ordained one who does not know how to take up the double robe and bowl. Having given to these, from the remainder, beginning from the elder's seat, without giving a little at a time, whatever amount each one takes, that much should be given to him. When there is nothing left over, having again walked for almsfood, beginning from the elder's seat, whatever is superior, having given that, the remainder should be consumed. From the word "with the virtuous," it is also fitting not to give to an immoral person.
But this principle of cordiality is easily fulfilled by a well-trained assembly, for in a well-trained assembly, whoever obtains from elsewhere does not take. Even one not obtaining from elsewhere takes only what is appropriate in measure, not in excess. But this principle of cordiality, even for one who thus goes for almsfood again and again and gives whatever is received, is fulfilled in twelve years, not less than that. If indeed in the twelfth year, the one fulfilling the principle of cordiality, having placed a bowl full of almsfood in the hall with sitting accommodation, goes to bathe, and the senior monk of the Community, having said "Whose is this bowl?", when it is said "It belongs to the one fulfilling the principle of cordiality," saying "Bring it here," having examined all the almsfood, having eaten, places the empty bowl down. Then that monk, having seen the empty bowl, produces displeasure thinking "They consumed mine without leaving anything over." The principle of cordiality is broken, and it must be fulfilled again for twelve years. For this is similar to the probation for those of other sects; once a breach has occurred, it must be fulfilled again. But whoever produces pleasure thinking "It is a gain for me indeed, it is well-gained for me indeed, that my fellows in the holy life consume what is in my bowl without even asking" - for him it is called fulfilled.
But for one who has thus fulfilled the principle of cordiality, there is indeed neither jealousy nor stinginess. He is dear to human beings, dear to non-human beings, and requisites are easily obtained. What is in his bowl, even when being given away, is not exhausted; when goods are to be distributed, he receives the best goods; when danger or famine has arrived, deities take up zealous effort.
Herein are these stories - The Elder Tissa, a resident of Senagiri, it is said, dwelt in dependence on the village of Mahāgiri. Fifty great elders, going to Nāgadīpa for the purpose of paying homage at the shrine, having walked for almsfood in the hill village and not having obtained anything, departed. The elder, while entering, having seen them, asked - "Have you obtained anything, venerable sirs?" "We wandered about, friend." He, having known their state of not having obtained, said - "Venerable sirs, stay right here until I come back." "We, friend, fifty persons, did not obtain even enough to moisten the bowl." "Venerable sirs, residents are competent; even when not obtaining, they know the alms-round route and its share." The elders waited. The elder entered the village. At the very first house, a great female lay follower, having prepared a meal of milk-rice, stood looking out for the elder. As soon as the elder arrived at the door, having filled the bowl, she gave it. He, having taken it, having gone to the presence of the elders, said to the senior monk of the Community, "Take it, venerable sirs." The elder, thinking "We, being so many, did not obtain anything, yet this one has quickly taken and come back - what could this be?" - looked at the faces of the rest. The elder, having understood by the very manner of looking, beginning from "Venerable sirs, this is obtained righteously and impartially; take it without remorse," having given to all as much as they wished, himself too ate as much as he wished.
Then, at the conclusion of the meal, the elders asked him - "When, friend, did you penetrate the supramundane state?" "There is no supramundane state for me, venerable sirs." "Are you an obtainer of meditative absorption, friend?" "That too, venerable sirs, I do not have." "Is it not a wonder, friend?" "The principle of cordiality has been fulfilled by me, venerable sirs. From the time of its fulfilment, even if there are a hundred thousand monks, what is in the bowl is not exhausted." "Good, good, good person, this is befitting for you." This, for now, is the story here regarding "what is in the bowl is not exhausted."
Now this same elder, having gone to the place of giving at the great offering of Giribhaṇḍa at Cetiyapabbata, asked "What is the finest article at this gift?" "Two cloaks, venerable sir." "Those will come to me." Having heard that, the minister informed the king - "One young monk speaks thus." Having said "Such is the young one's thought, but fine cloaks are fitting for the great elders," he set them aside thinking "I shall give them to the great elders." When he was giving to the Community of monks standing in succession, even though those cloaks were placed on top, they would not come to hand; others did come to hand. But at the time of giving to the young monk, they came to hand. He, having placed them in his hands, having looked at the minister's face, having caused the young monk to sit down, having given the gift, having dismissed the Community, having sat down near the young monk, said "When, venerable sir, did you penetrate this quality?" He, not speaking even indirectly of what was not present, said "There is no supramundane quality in me, great king." "But, venerable sir, did you not say so before?" "Yes, great king, I am one who has fulfilled the principle of cordiality; from the time of fulfilling that quality, at the place where articles are to be distributed, I receive the finest article." Having said "Good, good, venerable sir, this is befitting for you," he departed. This is the story here regarding "receives the finest article at the place where articles are to be distributed."
Now during the danger of Brāhmaṇatissa, the residents of Bhātaragāma fled without even informing the Elder Nun Nāgā. The elder nun, towards the break of dawn, said to the young nuns "The village is exceedingly quiet; go and investigate." They, having gone and having found out that everyone had departed, having returned, informed the elder nun. She, having heard, having said "Do not think about the fact that they have gone; apply yourselves only to exertion in recitation, interrogation, and wise attention," at the time for the alms round, having put on her robe, herself as the twelfth, stood at the village entrance at the foot of a banyan tree. The deity inhabiting the tree, having given almsfood to all twelve nuns, said "Ladies, do not go elsewhere; always come right here." Now the elder nun had a younger brother named the Elder Nāga. He, thinking "The danger is great; it is not possible to sustain oneself; I shall go to the far shore," himself as the twelfth, having departed from his own dwelling place, thinking "I shall go after seeing the elder nun," came to Bhātaragāma. The elder nun, having heard "The elders have come," having gone to their presence, asked "What is it, venerable sir?" He told her that news. She said "Having stayed just one day right in the monastery today, you should go tomorrow." The elders went to the monastery.
The elder nun, on the following day, having walked for almsfood at the foot of a tree, having approached the elder, said "Please consume this almsfood." The elder, having said "It will be proper, elder nun," stood silent. "The almsfood is righteous, dear, without making remorse, please consume it." "It will be proper, elder nun?" She, having taken the bowl, threw it into the sky; the bowl stood in the sky. The elder, having said "Even standing at the height of seven palm trees, it is still a nun's meal, elder nun," said "Fear does not exist at all times; when the fear has subsided, while teaching the noble lineage, being censured by the mind thus 'Friend almsfood eater, you spent the time having eaten a nun's meal,' I shall not be able to stand firm. Be diligent, elder nuns," and he set out on the road.
The tree-spirit too, having stood thinking "If the elder will consume the almsfood from the elder nun's hand, I shall not turn him back. If he will not consume it, I shall turn him back," having seen the elder's departure, having descended from the tree, saying "Venerable sir, give the bowl," having taken the bowl, having brought the elder to the very foot of the tree, having prepared a seat, having given the almsfood, having made him give an acknowledgment that the meal duty was done, she attended upon the twelve nuns and twelve monks for seven years. This is the story here regarding "deities take up zealous effort." For therein the elder nun was one who fulfilled the principle of cordiality.
In the passage beginning with "unbroken," for one whose training rule is broken at the beginning or at the end among the seven classes of offences, his morality is called broken, like a cloth torn at the edge. But for one whose training rule is broken in the middle, it is called having holes, like a cloth with a hole. For one whose two or three are broken in succession, it is called spotted, like a cow of one colour among dark-red and so on, with a dissimilar colour arisen on the back or the belly. For one whose training rules are broken here and there, it is called blemished, like a cow variegated with spots of dissimilar colour here and there. But for one whose training rules are in every way unbroken, those moral practices are called unbroken, without holes, unspotted, and unblemished. And moreover, those are liberating because of freeing from the slavery of craving and producing the state of freedom; they are praised by the wise because of being commended by the wise such as the Buddha and others; they are not adhered to because of not being grasped by craving and wrong view, and because of the impossibility of anyone being able to reproach them saying "You have formerly committed this offence"; because they conduce to access concentration or absorption concentration, they are called conducive to concentration.
"Dwells having attained similarity of morality" means he dwells with morality that has attained the state of equality with monks dwelling in those various directions. For the morality of stream-enterers and so on is the same as the morality of other stream-enterers and so on, even those dwelling across the ocean or in the heavenly worlds; there is no diversity in path-morality. With reference to that, this was said.
"Such a view" means right view associated with the path. "Noble" means faultless. "Leads forth" means leading to liberation. "Of one who practises it" means one who acts accordingly. "To the destruction of suffering" means for the purpose of the complete destruction of all suffering. "One who has attained similarity of view" means he dwells having attained the state of similar view.
2.
Commentary on the Second Discourse on Cordiality
12. In the second, whoever fulfils those principles, they make him dear to his fellows in the holy life - thus "making for affection." "Making for respect" means making for respect. "For inclusion" means for the purpose of including. "For non-contention" means for the purpose of not contending. "For concord" means for the purpose of the state of being united. "For unity" means for the purpose of oneness, for the removal of difference. "Lead to" means they go on, they proceed.
3.
Commentary on the Involving Being Sent Away Discourse
13. In the third, "elements involving escape" means elements of escape only. "Indeed, the liberation of mind through friendliness by me" - here, because of being liberated from opposing states, friendliness itself of the third or fourth meditative absorption is called the liberation of mind through friendliness. "Developed" means cultivated. "Cultivated" means done again and again. "Mastered" means made similar to a yoked vehicle. "Made a basis of" means made a support. "Established" means determined. "Accumulated" means heaped up on all sides, collected, built up. "Thoroughly undertaken" means well undertaken through making well-practised. "Remains obsessing" means having overpowered, having seized, it remains. "He should be told 'Do not say so'" means since he declares an untrue declaration, therefore he should be told "do not speak thus." "Namely the liberation of mind through friendliness" means that which is this liberation of mind through friendliness, this is the escape from anger - the meaning is escaped from anger. But whoever, having emerged from the third or fourth meditative absorption of friendliness, having contemplated activities, having reached the third path, sees Nibbāna through the third fruition knowing "there is no more anger," his mind is the absolute escape from anger. By this method the meaning should be understood everywhere.
"The signless liberation of mind" means strong insight. But the reciters of the Long Collection say it is the fruition attainment of arahantship. For that is called "signless" because of the absence of the sign of lust and so on, the sign of matter and so on, and the sign of permanence and so on. "Following after signs" means having the intrinsic nature of following after the sign of the aforementioned variety.
"I am" means the conceit 'I am'. "This I am" means among the five aggregates, "this named one I am." To this extent arahantship has been declared. "The dart of sceptical doubt and bewilderment" means the dart of bewilderment that is sceptical doubt. "He should be told 'Do not say so'" means if sceptical doubt arises in him that is to be destroyed by the first path, the declaration of arahantship is wrong; therefore he should be prevented, saying "do not grasp what is untrue." "The uprooting of the conceit 'I am'" means the path of arahantship. For since when Nibbāna has been seen by means of the path and fruition of arahantship there is no more conceit 'I am,' the path of arahantship is said to be "the uprooting of the conceit 'I am'." Thus in this discourse what is called an untrue declaration has been spoken of.
4.
Commentary on the Auspicious Discourse
14. In the fourth, "not good" means not charming. Therein, whoever dies frightened and terrified, for him there is no good death. Whoever takes conception in rebirth in a realm of misery, for him there is no good passing away. In "delighting in work" and so on, delight is ārāma; the meaning is enjoyment. "One whose delight is in new construction work such as building dwellings and so on" - thus "delighting in work." "Devoted to that very work" means one who is delighted in work. "Engaged in that very delight in work again and again" means given to. This same method applies everywhere. And here, "talk" means conversation and discussion. "Sleep" means slumber. "Company" means desire to be in a crowd. That should be understood by the method beginning with "he becomes a second to one, a third to two." "Bonding" means the state of being in company that has occurred by way of seeing, hearing, conversing, eating together, and physical contact. "Obsession" means the defilement of obsession that has occurred by way of craving, wrong view, and conceit, and is established in the manner of intoxication. "Identity" means the round of rebirths in the three planes. "For the complete ending of suffering" means for the purpose of making a complete delimitation of the entire suffering of the round of rebirths by cause and method. "Like a wild animal" means resembling a wild animal. "In the state without obsession" means in the state of Nibbāna. "Has attained" means he fulfilled it, he accomplished it.
5.
Commentary on the Without Regret Discourse
15. In the fifth, "causes distress" means to be bewailed, producing anguish. In both these discourses and in the verses, the round of rebirths and the end of the round of rebirths were spoken of.
6.
Commentary on the Nakulapitā Sutta
16. In the sixth, "severely ill" means excessively ill. "He said this" means being unable to allay the illness by applying medicine for her husband, now having roared a lion's roar to allay the illness by a declaration of truth, having sat down near him, she spoke this utterance beginning with "do not." "With longing" means with craving. In "Nakulamātā will not," the syllable "na" should be connected with the following term thus: "will not be able." "To maintain" means to make without gaps; the meaning is to establish. "To card wool" means having prepared and disentangled goat wool, to make a braid.
"Will go to another house" means she will take another husband. "For sixteen years we have practised the holy life as householders" means from this point, at the end of sixteen years, the dwelling in the holy life as householders has been practised. "Even more desirous of seeing" means desirous of seeing in excess. Having roared a lion's roar with these three factors, she made a declaration of truth: "By this truth, may the illness in your body be at ease."
Now, in order to make a declaration of truth also by her own virtues such as morality, having made the Blessed One a witness, she said beginning with "Now, you might think thus." Therein, "one who fulfils" means one who completely fulfils. "Serenity of mind" means the meditation subject of concentration. "Have attained a foothold" means having attained a foothold, an entry. "Have attained a firm footing" means having attained a firm footing, a support. "Have attained comfort" means having attained comfort, a refuge. "Have attained self-confidence" means having attained the knowledge of pleasure. "Not relying on others" means reliance on others is called faith in others, dependence on others' conviction; the meaning is being free from that. With these three factors she made a declaration of truth referring to her own virtues. "Having recovered from illness" means having been ill and then having recovered. "As far as" means as many as there are. "One of them" means one among them. "Compassionate" means compassionate for their welfare. "An exhorter" means one who gives exhortation. "An instructor" means one who gives instruction.
7.
Commentary on the Discourse on Sleep
17. "Having emerged from seclusion" in the seventh means having emerged from solitude, from acquiescence in pondering the Teaching, from the abiding in fruition attainment. "To their respective dwellings" means to each one's own dwelling-place of residence. "New" means junior in the going forth. They were about five hundred. "Snoring" means making crow-like sounds, gnashing their teeth. "Elders" means those who have attained firmness. "Tena no" means "tena nu" (why is it that). "The pleasure of sleeping" and so on are of already stated meaning below. "A country official" means one who consumes the country. "One who lives on his father's property" means one who consumes what was consumed and enjoyed by his father. "A general" means the chief of the army. "A village headman" means a village head-man. "A guild headman" means a chief of the group. "Not gifted with introspection regarding wholesome mental states" means having become one who does not seek, does not search for wholesome mental states. "Of the qualities conducive to enlightenment" means of the thirty-seven qualities conducive to enlightenment.
8.
Commentary on the Discourse on the Fisherman
18. In the eighth, "fisherman" means a fish-killer. "One who goes by elephant" means one who travels by elephant. In the remaining cases too, the same method applies. "Fit to be killed" means those who should be slaughtered. "Brought for slaughter" means brought for killing. "With an evil mind" means with a low, murderous mind. But in the Pāḷi they write "brought for slaughter." "Deer-hunter" means a deer-killer. "What then to say of a human being" means for one who mentally contemplates with an evil mind a human being, in the absence of his success, what indeed need be said. This was said to show the nature of undesirable results of evil action. But for those who, even while performing such action, obtain fame, it should be understood that in dependence on that unwholesome, wholesome ripens. But because of the impairment by that unwholesome action of his, the result is not long-lasting. In this discourse, only the unwholesome side has been spoken of.
9.
Commentary on the First Discourse on Recollection of Death
19. In the ninth, "Nātike" means in the village so named. "Giñjakāvasathe" means in a mansion made of bricks. "Grounded upon the Deathless" means grounded upon Nibbāna; the meaning is having Nibbāna as support. "Bhāvetha no" means "bhāvetha nu" (do you develop). "Recollection of death" means the meditation subject of recollection of death. "Oh indeed" is an indeclinable particle in the sense of longing. "Much indeed would be done by me" means my task in your Dispensation would be much done. "That interval" means that interval, moment, opportunity. "Having breathed in I breathe out" - here "in-breath" is called the wind entering within; "out-breath" is the wind going forth outside. Thus this monk, for as long as the wind that has entered within goes forth outside, or the wind that has gone forth outside enters within, aspiring for life for that long, spoke thus. "Slowly" means sluggishly, heavily, not proceeding swiftly. "For the elimination of mental corruptions" means for the purpose of the fruition of arahantship. In this discourse, recollection of death has been spoken of as bringing to arahantship.
10.
Commentary on the Second Discourse on Recollection of Death
20. In the tenth, "having set in" means having arrived. "Considers thus" means he reviews in this way. "That would be an obstacle for me" - here there is a threefold obstacle: an obstacle to life, an obstacle to the ascetic's duties, and for one making a worldling's death, an obstacle to heaven and an obstacle to the path. With reference to all of that, he said thus. "Might make ill" means it might go wrong by way of being undigested and so on. "Exceeding" means powerful. "Desire" means the desire to act. "Effort" means the energy of practice. "Endeavour" means the energy of lifting up. "Enthusiasm" means the energy of accomplishment. "Unremitting" means without dissatisfaction, without holding back. The remainder is of manifest meaning everywhere.
The Conducive to Recollection Chapter is the second.