3.
The Chapter on the Vajji Seven
1.
Commentary on the Sārandada Discourse
21. In the first of the third, "in the Sārandada shrine" means in the monastery so named. When the Truth-finder had not yet arisen, it is said, there was a shrine there that was the dwelling place of the demon Sārandada; then here they had a monastery built for the Blessed One. It came to be reckoned as "the Sārandada shrine" itself. "As long as" means for however long a time. "Assemble frequently" means whether assembling three times a day or assembling now and then, it is indeed assembling frequently. "Have frequent assemblies" means those who have frequent assemblies by not coming to a stop thinking "We assembled yesterday too, the day before too; for what purpose should we assemble again today?" "Only growth is to be expected for the Vajjis, Licchavis, not decline" means for those who do not assemble frequently do not hear messages that have come from the various directions, and therefore they do not know "such and such a village boundary or market town boundary is in turmoil, at such and such a place thieves have arisen." And the thieves too, having known "the kings are heedless," striking at villages, market towns, and so on, destroy the country. Thus there is decline for the kings. But those who assemble frequently hear that news, and thereupon, having sent forces, they crush the enemies. And the thieves too, having broken apart, flee, thinking "The kings are diligent; it is not possible for us to roam about in bands." Thus there is growth for the kings. Therefore it was said - "Only growth is to be expected for the Vajjis, Licchavis, not decline."
In the passage beginning with "in unity," when the assembly drum has been sounded, those who make excuses saying "Today I have a task, I have a ceremony" do not assemble in unity. But those who, just upon hearing the sound of the drum, even while eating, even while adorning themselves, even while putting on garments, whether half-eaten, half-adorned, still putting on a garment, come to assemble - they assemble in unity. But those who, having assembled, having deliberated, having consulted, having done what was to be done, do not rise together as one - they do not rise in unity. For when they rise thus, those who leave first think thus - "We heard only the external discussion; now the discussion for judgment will take place." But those who rise together as one rise in unity. Furthermore, having heard "At such and such a place the village boundary or market town boundary is in turmoil, or thieves have arisen," when it is said "Who will go and carry out the crushing of the enemies?" those who go saying "I first, I first" also rise in unity. But when one's enterprise is sinking, the rest, sending their sons and brothers and supporting his enterprise, and without saying to a visiting king "Let him go to so-and-so's house, let him go to so-and-so's house" but all treating him kindly together, and when for one a ceremony or an illness or any other such happiness or suffering has arisen, all going there in the spirit of friendship - they perform their Vajji duties in unity.
In the passage beginning with "what has not been established," those who cause to be collected a toll or a tax or a fine not previously made are those who establish what has not been established. But those who do not cause to be collected what has come down by ancient tradition are those who abolish what has been established. Those who, having seized one shown as "a thief," without investigating, instruct with cutting and breaking punishments, do not proceed having undertaken the ancient Vajji principles. When they establish what has not been established, people oppressed by new tolls and the like, having entered the borderland thinking "We are exceedingly troubled; who will dwell in their realm?" and having become thieves or allies of thieves, strike at the country. When they abolish what has been established, not collecting the tolls and the like that have come down by tradition, the treasury declines. Thereupon the elephants, horses, army, harem, and the rest, not receiving their regular allowance, decline in strength and power. They are neither capable of war nor capable of service. When they do not proceed having undertaken the ancient Vajji principles, the people in their realm, having become angry thinking "They made our son, father, and brother, who was not a thief at all, into a thief, and cut and broke him," having entered the borderland and having become thieves or allies of thieves, strike at the country. Thus there is decline for the kings. But when they do not establish what has not been established, people, glad and delighted thinking "The kings are doing only what has come down by tradition," accomplish their activities such as farming and trading. When they do not abolish what has been established, collecting the tolls and the like that have come down by tradition, the treasury grows. Thereupon the elephants, horses, army, harem, and the rest, receiving their regular allowance, accomplished in strength and power, are both capable of war and capable of service. For those who proceed having undertaken the ancient Vajji principles, people do not grumble. "The kings act according to the ancient tradition, having had it examined by the judges, the general, and the viceroy, and having themselves also examined it, having had the book of tradition read out, they administer only a befitting punishment; there is no fault in them, the fault is ours alone" - being diligent, they carry out their activities. Thus there is growth for the kings.
"Will honour" means whatever honour they show to them, they will do it well indeed. "Will respect" means they will act having established an attitude of respect. "Will revere" means they will hold them dear with their minds. "Will venerate" means they will venerate through the veneration of requisites. "Will think them worth listening to" means going to attend upon them two or three times a day, they will think their words worth hearing and worth believing. Therein, those who do not show honour and so on to the elder kings, or do not go to attend upon them for the purpose of exhortation, they, abandoned by them, not being admonished, devoted to amusement, decline from the kingship. But those who proceed in that way, to them the elder kings explain the ancient tradition: "This should be done, this should not be done." Even when battle is reached, they show the strategy: "Thus one should advance, thus one should withdraw." They, being admonished by them, proceeding according to the exhortation, are able to maintain the royal tradition. Therefore it was said - "Only growth is to be expected for the Vajjis, Licchavis."
"Women of good families": housewives of good families. "Girls of good families": their unmarried daughters. Whether "okassā" or "pasayhā," this is indeed a name for the manner of using force. Some also read "okāsā." Therein, "okassā" means having dragged away, having pulled. "Pasayhā" means having overpowered, having overwhelmed - this is the meaning of the word. For when they act thus, people in the realm - "Even the brothers of our sons in our homes, even the daughters raised by wiping away spittle and mucus and so on from their mouths - these ones take them by force and make them dwell in their own houses" - thus angered, entering the borderlands, becoming thieves or allies of thieves, they attack the country. But when they do not act thus, people in the realm, living at ease, carrying out their own activities, increase the royal treasury. Thus here the conditions for growth and decline should be understood.
"The Vajji shrines of the Vajjis" means the demon shrines that received the name "shrines" in the sense of being respected in the Vajji country of the Vajji kings. "Inner" means situated within the city. "Outer" means situated outside the city. "Formerly given and formerly made" means given and made before. "Will not neglect" means they will carry on without neglecting, just as it has been going on. For when they neglect the righteous offerings, the deities do not arrange protection well; even though unable to produce unarisen suffering, they increase arisen diseases such as consumption, headaches, and so on; and when battle is reached, they are not allies. But for those who do not neglect, they arrange protection well; even though unable to produce unarisen happiness, they remove arisen diseases such as consumption, headaches, and so on; and at the forefront of battle they are allies. Thus here the conditions for growth and decline should be understood.
"Righteous protection, shelter, and guard" - here, protection itself is shelter in the sense of obstruction, so that what is undesired does not come about. Guard is in the sense of safeguarding, so that what is desired does not perish. Therein, surrounding those gone forth with an army and guarding them is not called righteous protection, shelter, and guard. But when they do not cut trees in the grove near the monastery, hunters do not carry out hunting, and they do not catch fish in the ponds - such conduct is called righteous protection, shelter, and guard. "How might" means for what reason indeed.
Therein, those who do not wish for the coming of Worthy Ones who have not come are faithless and without confidence. When those gone forth have arrived, they do not go out to meet them, having gone they do not visit them, they do not offer friendly welcome, they do not ask questions, they do not listen to the Teaching, they do not give gifts, they do not listen to the thanksgiving, and they do not arrange a dwelling place. Then disrepute arises about them: "Such and such a king is faithless, without confidence; when those gone forth have arrived, he does not go out to meet them, etc. he does not arrange a dwelling place." Having heard that, those gone forth, even if going by the gate of his city, do not enter the city. Thus there is indeed non-coming of Worthy Ones who have not come. But for those who have come, when there is no comfortable dwelling, even those who came not knowing - they depart and go away, saying: "We came having thought 'We shall dwell here,' but with this manner of these kings, who would dwell here?" Thus, when those who have not come do not come, and those who have come dwell in discomfort, that fault becomes a non-residence for those gone forth. From that there is no protection by deities; when there is no protection by deities, non-human spirits gain opportunity; non-human spirits, being abundant, produce unarisen disease. And there is no coming of merit based on seeing, asking questions of, and so on, the virtuous ones. But conversely, there is the arising of the bright side, which is the opposite of the aforesaid dark side. Thus here growth and decline should be understood.
2.
Commentary on the Discourse on Vassakāra
22. In the second, "wished to march against" means wishing to go for the purpose of vanquishing. "The Vajjis" means the Vajji kings. "So mighty" means endowed with such great royal power. By this he speaks of their state of unity. "So powerful" means endowed with such great royal majesty. By this he speaks of their accomplished training in elephant craft and other skills, with reference to which it was said - "These Licchavi youths are indeed trained, these Licchavi youths are indeed well-trained, inasmuch as they will shoot an arrow through a fine keyhole, shaft after shaft, without missing." "I shall cut off" means I shall destroy. "I shall destroy" means I shall lead to disappearance. "Calamity and disaster" means decline and destruction of kinsmen. "I shall bring upon" means I shall cause to reach.
Thus, it is said, he speaks only this talk of war while standing, sitting, and so on, and commands the army: "Be prepared to march." Why? It is said that in dependence on a certain port village on the Ganges, for half a yojana was Ajātasattu's realm, and for half a yojana was the Licchavis'. There, from the foot of the mountain, very costly goods come down. Having heard that, while Ajātasattu was still making arrangements saying "I shall go today, I shall go tomorrow," the Licchavis, united and joyful, having come ahead first, take everything. Ajātasattu, having come afterwards, having known that occurrence, goes away angered. They do the same thing the following year too. Then he, having become strongly resentful, at that time did thus.
Then he thought - "War with a group is indeed weighty; there is not even a single wasted blow. But one who acts having consulted with a single wise person is without fault; and there is no wise person equal to the Teacher; and the Teacher dwells in a neighbouring monastery not far away; come, let me send someone and ask. If there will be any benefit in my going, the Teacher will remain silent. But if there is no benefit, he will say 'What is the purpose of the king going there?'" He sent Vassakāra the brahmin. The brahmin, having gone, reported that matter to the Blessed One. Therefore it was said - "Then the king, etc. I shall bring upon the Vajjis."
"Fanning the Blessed One" means the Elder, standing at the head of the duty, fans the Blessed One; but for the Blessed One there is neither cold nor heat. The Blessed One, having heard the brahmin's words, without having consulted with him, wishing to consult with the Elder, spoke beginning with "What have you heard, Ānanda." The meaning of that has already been stated.
"Ekamidāhan" - the Blessed One said this for the purpose of making known the fact that he had previously taught this group of seven for the Vajjis. "Cannot be overcome" means cannot be done, cannot be taken - this is the meaning. "Yadidaṃ" is merely a particle. "Yuddhassa" is the genitive case used in the instrumental sense; the meaning is that they cannot be taken by face-to-face war. "Except by persuasion" means setting aside persuasion. Persuasion means sending elephants, horses, chariots, gold, silver, and so on, saying "Enough of contention, let us now be united," and thereby winning them over; for thus, having won them over, it is possible to take them solely through trust - this is the meaning. "Except by breaking their alliance" means setting aside the breaking of their alliance. By this he shows that "by creating mutual dissension too it is possible to take them." This the brahmin said having obtained a method from the Blessed One's talk. But did the Blessed One know that the brahmin would obtain a method from this talk? Yes, he knew. Knowing, why did he speak? Out of compassion. For thus it occurred to him - "Even without my speaking, having gone within a few days he will take them all; but having spoken, while breaking their unity, he will take them in three years. Even that much life is better. For while living that long they will make merit that serves as their support." "Having delighted in" means having delighted in with the mind. "Having given thanks" means having given thanks by speech, saying "How well spoken is this by the venerable Gotama." "Departed" means he went to the presence of the king. The king too, having sent that very one, having divided them all, having gone, brought them to calamity and disaster.
3.
Commentary on the First Discourse on the Group of Seven
23. In the third, "assemble frequently" - this is exactly the same as what was said regarding the seven conditions for the Vajjis. And here too, those who do not assemble frequently do not hear messages that have come from the various directions, and therefore they do not know such things as "the monastery boundary at such and such a place is in confusion, the Observance and invitation ceremonies have come to a standstill, at such and such a place monks are engaging in medical practice, messenger work, and so on, they are much given to asking and earn their livelihood by giving fruit, flowers, and so on." Evil monks too, having known "the monastic community is heedless," having gathered in groups, cause the Dispensation to decline. But those who assemble frequently hear that news; thereupon, having sent the community of monks, they straighten out the boundary, they cause the Observance and invitation ceremonies to proceed, having sent those practising the noble lineage to the place where those of wrong livelihood are abundant, they cause the noble lineage to be taught, they cause refutation of evil monks to be carried out by experts in monastic discipline. Evil monks too, having broken apart, flee, thinking "The monastic community is diligent; it is not possible for us to roam about in bands." Thus here the conditions for growth and decline should be understood.
In the passage beginning with "in unity," for the purpose of tending a shrine, or for the purpose of roofing the Bodhi tree house or the Observance hall, or out of the wish to establish an agreement, when the drum or the bell has been struck saying "Let the monastic community assemble," those who make excuses saying "I have robe-making work, my bowl needs to be fired, I have new construction work" do not assemble in unity. But having set aside all that work, those who assemble all at once saying "I earlier, I earlier" assemble in unity. But those who, having assembled, having deliberated, having consulted, having done what was to be done, do not rise together as one - they do not rise in unity. For when they rise thus, those who leave first think thus - "We heard only the external discussion; now the discussion for judgement will take place." Those who rise all at once rise in unity. Furthermore, having heard "At such and such a place the monastery boundary is in confusion, the Observance and invitation ceremonies have come to a standstill, at such and such a place evil monks who engage in medical practice and so on are abundant," when it is said "Who will go and carry out their refutation?" those who go saying "I first, I first" also rise in unity.
But having seen a visiting monk, without saying "Go to this residential cell, go to that residential cell, who is this one?" all performing the duty, and having seen one with worn-out bowl and robes, seeking a bowl and robes for him by way of the duty of going for alms, and seeking medicine for the sick for one who is ill, and for a helpless sick person, without saying "Go to such and such a residential cell," tending him in their own residential cells, and when there is one text that is declining, having supported a wise monk and having him raise up that text - they perform the Community duties in unity.
In the passage beginning with "what has not been established," those who take up a new unlawful agreement or training rule establish what has not been established, like the monks at Sāvatthī in the case of the old rug. Those who explain the Dispensation contrary to the Teaching and contrary to the monastic discipline abolish what has been established, like the Vesālian Vajjiputtakas when the Blessed One had attained final Nibbāna a hundred years earlier. But those who deliberately transgress the lesser and minor offences do not proceed having accepted the training rules as they were established, like Assaji and Punabbasuka. But those who do not act thus do not establish what has not been established, do not abolish what has been established, and proceed having accepted the training rules as they were established, like the Venerable Upasena, like the Venerable Yasa Kākaṇḍakaputta, and like the Venerable Mahākassapa. "Only growth" means only growth in virtues such as morality and so on, not decline.
"Elders" means those who have attained firmness, endowed with the virtues that make one an elder. "They know many nights" - thus "of long standing." "Long is the going forth of these" - thus "long gone forth." "Standing in the place of a father to the Community" - thus "fathers of the Community." "Leaders of the Community" means because of standing in the place of a father, they guide the Community, being forerunners, keeping them engaged in the three trainings.
Those who do not show honour and so on to them, who do not go to attend upon them two or three times for the purpose of exhortation, they too do not give them exhortation, do not speak the traditional talk, do not have them trained in the essential exposition of the Teaching. They, abandoned by them, decline from virtues such as morality and so on, the aggregates of the Teaching, the seven noble treasures, and such qualities. But those who show honour and so on to them, who go to attend upon them, they give them exhortation beginning with "Thus you should step forward," they speak the traditional talk, they have them trained in the essential exposition of the Teaching, they instruct with the thirteen ascetic practices and the ten subjects of talk. They, standing firm in their exhortation, growing in virtues such as morality and so on, reach the goal of asceticism. Thus here decline and growth should be seen.
"Rebirth is its nature" - thus "leading to rebirth" (ponobbhavikā); the meaning is "giving rebirth" (punabbhavadāyikā); "of that which leads to rebirth" (tassā ponobbhavikāya). "Will not come under the control" - here, those who, for the sake of the four requisites, follow step by step after their supporters, wandering from village to village, they are said to come under its control. The others do not come under its control. Therein the decline and growth are obvious indeed.
"In forest lodgings" means beyond five hundred bow-lengths. "With longing" means with attachment. For in lodgings near a village, even having attained meditative absorption, as soon as one has emerged from it, one hears the sounds of women, men, boys, girls, and so on, by which even the distinction one has attained simply declines. In a forest lodging, even having slept and just upon awakening, one hears the sounds of lions, tigers, peacocks, and so on, by which, having obtained rapture in the forest, meditating on that very thing, one becomes established in the highest fruition. Thus the Blessed One praises one who merely sleeps in the forest over a monk who sits having attained meditative absorption in a lodging near a village. Therefore, dependent on that very reason, he said "they will have longing for forest lodgings."
"Will individually establish mindfulness" means by oneself one will establish mindfulness within oneself. "Well-behaved" means of amiable nature. Here too, residents who do not wish for the coming of fellow monks in the holy life are faithless, without confidence; they do not perform going out to meet monks who have arrived at the monastery, receiving their bowls and robes, preparing seats, taking up fans, and so on. Then disrepute arises about them: "The monks dwelling in such-and-such a monastery are faithless, without confidence, they do not perform even duties and counter-duties for those who have entered the monastery." Having heard that, those gone forth, even when going by the monastery gate, do not enter the monastery. Thus for those who have not come, there is indeed non-coming. But for those who have come, when there is no comfortable dwelling, even those who came not knowing, they depart and go away, saying: "We came having thought 'We shall dwell here,' but with this manner of these residents, who would dwell here?" Thus that monastery becomes as if a non-residence for other monks. Then the residents, not obtaining the sight of virtuous ones, do not obtain the removal of uncertainty, or a teacher of proper conduct, or the sweet hearing of the Teaching. For them there is neither the grasping of the Teaching not yet grasped, nor the rehearsing of what has been grasped. Thus for them there is only decline, not growth.
But those who wish for the coming of fellow monks in the holy life are faithful and devoted; having performed going out to meet and so on for the fellow monks in the holy life who have come, they prepare and give lodging, they take them on the alms round, they dispel uncertainty, and they obtain the sweet hearing of the Teaching. Then their reputation arises: "The monks of such-and-such a monastery are thus faithful, devoted, dutiful, and hospitable." Having heard that, monks come even from afar. The residents perform their duties for them, having come near, they pay homage to a visiting monk who is more senior and sit down, and near one who is more junior they take a seat and having sat down, they ask: "Will you stay in this monastery or will you go?" When they say "We shall go," having said "The lodging is suitable, almsfood is easily obtained" and so on, they do not let them go. If he is an expert in monastic discipline, in his presence they recite the monastic discipline. If he is an expert in discourses and so on, in his presence they recite this and that teaching. They, standing firm in the exhortation of the visiting elders, attain arahantship together with the analytical knowledges. The visitors are those who say: "We came thinking we would stay for one or two days, but because of the pleasant communal life with these monks, we have stayed for ten or twelve years." Thus here decline and growth should be understood.
4.
Commentary on the Second Discourse on the Group of Seven
24. In the fourth, "not delighting in activity" means this is a rejection with reference to those who spend the day just doing robe-making, waistband-making, water strainer-making, filter waterpot-making, broom-making, footstand-making, and so on. But whoever does these things at the time for doing them, takes up recitation at the time for recitation, recites at the time for recitation, performs the duty of the shrine courtyard at the time for the shrine courtyard duty, and gives attention at the time for attention, he is not called one who delights in activity.
Whoever spends night and day just engaging in conversation and chat by way of the beauty of women, the beauty of men, and so on, and does not make an end of such talk, this one is called one who delights in useless talk. But whoever teaches the Teaching night and day, and answers questions, this one is of little talk indeed, one who makes an end of talk indeed. Why? Because it was said: "When you have gathered together, monks, there are two things to be done - either a talk on the Teaching or noble silence."
Whoever, whether standing, walking, or sitting, overcome by sloth and torpor, just sleeps, this one is called one who delights in sleep. But one whose consciousness descends into the life-continuum due to illness of the material body, this one is not one who delights in sleep. Therefore he said - "I directly know, Aggivessana, that in the last month of summer, after the meal, having returned from the alms round, having prepared the double robe folded in four, I enter sleep on my right side, mindful and fully aware."
Whoever dwells in company thus: "a second to one, a third to two, a fourth to three," and does not find gratification alone, this one delights in company. But whoever finds gratification alone in the four postures, this one is not one who delights in company.
Those who are immoral, endowed with the desire for esteem for qualities they do not possess, are called those having evil desires. Those whose evil friends, because of going together in the four postures, are evil companions, and those who, because of being slanting towards, sloping towards, and inclining towards those, are inclined towards evil - they are called evil friends, evil companions, inclined towards evil.
"Trifling" means inferior, small, insignificant. "Midway" means in between here, without having attained arahantship. "Stopping" means the state of having completed, drawing back thinking "this much is enough." This is what is meant - As long as they will not come to a stop with merely some one among the purity of morality, meditative absorption, insight, the state of a stream-enterer, and so on, so long only growth is to be expected for the monks, not decline.
7.
Commentary on the Discourse on Perception
27. In the seventh, the perception of impermanence and so on are perceptions accompanied by the observation of impermanence and so on.
8.
Commentary on the First Discourse on Decline
28. In the eighth, "bearing the burden" means those who bear the burden by carrying out the Community duties that have arisen. "They will become known by that" means those elder monks will become known by that duty befitting their status as elders. "He himself commits to exertion in them" means he commits to undertaking, he himself begins to do those duties.
9.
Commentary on the Second Discourse on Decline
29. In the ninth, "neglects seeing monks" means he neglects going for the purpose of seeing the community of monks. "In higher morality" means in the highest morality reckoned as the five precepts and the ten precepts. "Outside of here" means outside of this Dispensation. "Seeks one worthy of offerings" means he searches for recipients of gifts. "And there he gives priority" means having given to those outside sectarians, he gives to the monks afterwards. The remainder is clear everywhere.
The Vajjian Sevens Chapter is the third.