2.
The Great Chapter
1.
Commentary on the Verañja Discourse
11. In the first of the second, "pays respect" and so on should be understood by connecting them in the manner stated in "the ascetic Gotama," and the meaning here is thus: "he does not pay homage, nor does he emerge from his seat, nor does he invite with a seat thus: 'Let the venerable ones sit down here.'" Here indeed the word "or" is in the sense of making clear, as in such passages as "materiality is permanent or impermanent." Having said thus, then seeing the Blessed One not performing paying respect and so on towards himself, he said - "This, Master Gotama, is indeed so." What was heard by me, that is indeed so; my hearing and seeing agree and correspond, and in meaning they become one. For indeed the Venerable Gotama, etc. or invites with a seat. Thus, having confirmed what he had heard with what he had seen, disparaging, he said - "This, Master Gotama, is not proper" means that non-performance of paying respect and so on is indeed inappropriate.
Then the Blessed One, not approaching the fault of self-praise and disparagement of others, with a heart cooled by compassion, having dispelled that ignorance, wishing to show the appropriateness, said beginning with "I do not see anyone, brahmin." Therein this is the meaning in brief - I, brahmin, even looking with the unobstructed eye of omniscient knowledge, do not see that person in this world classified as including the gods and so on, to whom I should pay respect or rise up for or invite with a seat. Or this is not wonderful, that I, having today attained omniscience, do not see a person worthy of such prostration. Moreover, when I, just born, facing north, having gone with seven strides, surveyed the entire ten-thousandfold world system, even then in this world classified as including the gods and so on, I do not see that person to whom I should make such prostration. Then even a Great Brahmā with a lifespan of sixteen thousand cosmic cycles, one who has eliminated the mental corruptions, having raised joined palms, with arisen pleasure, honoured me saying: "You are the great man in the world, you are the foremost, the eldest, and the best of the world including the gods; there is none who surpasses you." Even then I, not seeing anyone more superior than myself, uttered a bold speech - "I am the foremost in the world, I am the eldest in the world, I am the best in the world." Thus even for me just born there is no person worthy of paying respect and so on; now that I have attained omniscience, to whom should I pay respect? Therefore you, brahmin, do not wish for such supreme prostration from the Truth-finder. For if, brahmin, the Truth-finder were to pay respect or, etc. or invite with a seat, even the head of that person, like a palmyra fruit released from its stalk whose binding has become loose through ripening at the end of the night, having been severed from the neck, would suddenly fall to the ground.
Even when this was said, the brahmin, through lack of wisdom, not discerning the Truth-finder's state of being the eldest in the world, merely not enduring that statement, said - "The Venerable Gotama is without taste." This, it is said, was his intention - That which in the world is called "the flavour of concord" - the proper duties of paying respect, rising up in respect, salutation with joined palms, and doing the proper duties - that does not exist for Master Gotama. Therefore the Venerable Gotama is without taste, one of tasteless nature, one whose intrinsic nature is without taste. Then the Blessed One, for the purpose of generating softness of mind in him, avoiding a directly contrary stance, showing the meaning of his statement differently as applying to himself, said beginning with "There is indeed, brahmin, a method."
Therein, "there is indeed" means there is indeed this. "Method" means reason. This is what is meant - There is indeed, brahmin, this reason, by which reason a person saying of me "The Venerable Gotama is without taste," would speak rightly, would be reckoned as one who speaks what is not false. But which was it? Those, brahmin, tastes of forms, etc. tastes of tangible objects - these have been abandoned by the Truth-finder. What is meant? Those tastes of forms, tastes of sounds, tastes of odours, tastes of flavours, tastes of tangible objects - reckoned as the gratification of sensual happiness - that arise for worldlings, even those considered the best by reason of birth or by reason of rebirth, who savour, delight in, and are attached to visual objects and so on, which drag this world as if having bound it by the neck, and which are called "flavours of concord" because they have arisen through the concord of sense-base, object, and so on. All those have been abandoned by the Truth-finder. Even though it could be said "abandoned by me," without elevating himself by way of "mine," he teaches the Teaching; or this is the beauty of instruction of the Truth-finder.
Therein, "abandoned" means departed from the continuity of consciousness, or given up. But in this meaning, the genitive case should be seen as used in the instrumental sense. Their root, which is made of craving and ignorance, has been cut off by the knife of the noble path - thus "with root cut off." Their site has been made like a palm stump - thus "made like a palm stump." Just as when a palm tree has been pulled up with its root and only its site has been made in that place, no further arising of that palm is discerned, so when the tastes of form and so on have been pulled up with their root by the knife of the noble path, and only their site has been made in the continuity of consciousness through the state of having previously arisen before, all of them are called "made like a palm stump." Or because of their nature of non-growth, made like a palm tree with its crown cut off - thus "made like a palm stump." But since those thus made like a palm stump are brought to obliteration, they are made in such a way that there is no subsequent existence of them. Therefore he said - "brought to obliteration." "Subject to non-arising in the future" means having the intrinsic nature of not arising in the future.
"But not with reference to what you say" means but what you say with reference to, that method does not apply. But when it is stated thus, is it not that the flavour of concord spoken of by the brahmin is acknowledged as existing in himself? It is not. For whoever, being capable of producing that flavour of concord, does not do so, he, through the absence of that, deserves to be called "one without taste." But the Blessed One is simply incapable of doing this; therefore, making known his incapability in this regard, he said - "but not with reference to what you say." The method with reference to which you call me "one without taste" is indeed not to be spoken of regarding us.
Thus the brahmin, being unable to impose the tastelessness intended by himself, then said beginning with "The Venerable Gotama is without enjoyment." And in all the instances here, having understood the sequence of connection in the manner already stated, the meaning spoken with reference to should be understood thus - The brahmin, regarding that same action of paying respect and so on to those advanced in age as "the enjoyment of concord" in the world, and because of its absence, said beginning with "without enjoyment" regarding the Blessed One. And the Blessed One, seeing in himself the absence of that which is beings' enjoyment of desire and lust regarding forms and so on, acknowledged another method.
Again the brahmin, seeing the non-performance of that which worldly people perform as the family custom of paying respect and so on to those advanced in age, called the Blessed One a proponent of the inefficacy of action. But the Blessed One, since he teaches the non-doing of bodily misconduct and so on, therefore, seeing that state of being a proponent of the inefficacy of action in himself, acknowledged another method. Therein, setting aside bodily misconduct and so on, the remaining unwholesome mental states should be understood as "various evil unwholesome mental states."
Again the brahmin, not seeing that same action of paying respect and so on in the Blessed One, thinking "On account of this one, this worldly tradition is being cut off," called the Blessed One an annihilationist. But the Blessed One, since he teaches the annihilation of lust for the five strands of sensual pleasure by the path of non-returning, and the annihilation of hate associated with the twofold unwholesome consciousness by the path of non-returning, and the annihilation of delusion, the source of all that is unwholesome, by the path of arahantship, and setting aside those three, teaches the annihilation of the remaining evil unwholesome mental states as appropriate by the four paths, therefore, seeing that annihilationism in himself, acknowledged another method.
Again the brahmin, thinking "Methinks the ascetic Gotama detests this family custom of paying respect and so on to those advanced in age, and therefore does not perform it," called the Blessed One one who detests. But the Blessed One, since he detests bodily misconduct and so on - that is, bodily, verbal and mental misconduct, and even up to the attainment, the attaining, the state of being endowed with inferior unwholesome mental states - he detests and is ashamed of all that, like a man fond of adornment would be of excrement; therefore, seeing that state of detesting in himself, acknowledged another method. Therein, "by bodily misconduct" and so on - the instrumental case should be seen as used in the accusative sense.
Again the brahmin, not seeing that same action of paying respect and so on in the Blessed One, thinking "This one removes and destroys this action that is the duty of the world's elders, or alternatively, since he does not perform this proper duty, therefore this one should be trained and restrained," called the Blessed One one who removes. Herein this is the meaning of the terms - "He removes" thus "removal"; the meaning is "he destroys." Removal itself is "one who removes." Or "he deserves removal" thus "one who removes"; the meaning is "he deserves restraint." But the Blessed One, since he teaches the Teaching for the removal and appeasement of lust and so on, therefore he is one who removes. And this indeed is the meaning of the terms here - "He teaches the Teaching for removal" thus "one who removes." For the secondary derivative formation is varied. He, seeing that state of being one who removes in himself, acknowledged another method.
Again, the brahmin, since those who perform proper duties such as paying respect please and gladden those advanced in age, while those who do not perform them torment, vex, and give rise to displeasure in them, and the Blessed One does not perform those duties, therefore imagining "this one torments those advanced in age," or imagining "this is a poor man" because of being devoid of the conduct of good persons, called the Blessed One "an austere ascetic." Herein this is the meaning of the terms - "He burns" (tapati) is austere asceticism (tapo); the meaning is he irritates, he vexes. This is a designation for the non-performance of proper duties. "Austere asceticism exists in him" - thus "an austere ascetic." In the second alternative meaning, without analysing the phrasing, in the world a poor man is called "an austere ascetic." But the Blessed One, since those unwholesome mental states that are called "causing remorse" because of tormenting the world have been abandoned by him, has come to be termed "an austere ascetic." Therefore, seeing that state of being an austere ascetic in himself, he allowed another method. Herein this is the meaning of the word - "They burn" (tapanti) is "burning" (tapā); this is a designation for unwholesome mental states. "He possessed, cast off, abandoned, destroyed those burnings" - thus "an austere ascetic."
Again, the brahmin, imagining that the action of paying respect and so on leads to the achievement of a womb in the heavenly world, to the attainment of conception in the heavenly world, and having seen its absence in the Blessed One, called the Blessed One "one without a womb." Or through the influence of wrath, even showing a fault in the Blessed One's taking of conception in the mother's womb, he spoke thus. Herein this is the meaning of the word - "Departed from the womb" is "one without a womb"; the intention is: incapable of attaining rebirth in the heavenly world. Or "whose womb is inferior" is "one without a womb." Because of being excluded from the womb of the heavenly world, one who partakes of the attainment of an inferior womb in the future. Or the intention is: his dwelling in the womb in the mother's womb was inferior. But since for the Blessed One lying in a womb in the future has departed, therefore he, seeing that state of being without a womb in himself, allowed another method. And therein, the meaning of these terms "for whom, brahmin, lying in a womb in the future, the production of rebirth, has been abandoned" should be understood thus - "Brahmin, for whatever person, lying in a womb in the future and the production of rebirth have been abandoned because the cause has been destroyed by the unsurpassed path. And here, by the mention of lying in a womb, the womb-born mode of generation is included; by the mention of the production of rebirth, the other three as well."
Furthermore, the lying of the womb is conception in a womb. Rebirth itself is production - "the production of rebirth": thus the meaning here should be understood. And just as when "station of consciousness" is said, there is no station other than consciousness, so too here, no lying other than the womb should be understood. And since production exists both as pertaining to rebirth and as not pertaining to rebirth, and here that pertaining to rebirth is intended, therefore it is said - "Rebirth itself is production - the production of rebirth."
Thus, from the time of his arrival, even though the brahmin was reviling with the eight grounds for reviling beginning with "one without taste" and so on, the Blessed One - the lord of the Teaching, the king of the Teaching, the master of the Teaching, the Truth-finder - looking upon the brahmin with a cool eye of compassion, having penetrated that element of phenomena by virtue of which he is called one who has attained the beauty of instruction, because of the thorough penetration of that element of phenomena, like a full moon in a sky free from clouds and like the sun in the autumn season, dispelling the darkness of the brahmin's heart, having shown those very grounds for reviling differently by this and that method, and again making known his own spreading of compassion, the equanimity of mind like the earth characterised by the quality of suchness attained through the state of being unshakeable by the eight worldly adversities, and the state of being unshakeable, thought: "This brahmin merely observes his own state of being old by grey hair, broken teeth, wrinkled skin, and so on, but does not know himself as followed by birth, spread by ageing, overpowered by illness, struck by death, and that having died today, he is liable to go again to the very state of a child lying on its back. But he has come to my presence with great endeavour; may his coming be fruitful" - and thinking thus, showing his own unequalled state of being first-born in this world, he increased the proclamation of the Teaching to the brahmin by the method beginning with "just as, brahmin."
Therein, the meaning of "just as" and so on should be understood by the method stated above. But this is the distinction - For by the method stated above, those chicks, shaking their wings, crying out suitably to that moment, come out. And of those coming out thus, whichever comes out first is called "the eldest." Therefore the Blessed One, wishing to establish his own state of being the eldest by that simile, asks the brahmin - Whichever of those chicks... etc. How should that one be called? Therein, "chicks" means the young of a hen. "How should that one be called" means how should he be called, what should he be said to be - the eldest or the youngest?
"That one, Master Gotama, should be called the eldest" means, Master Gotama, he should be called "the eldest." If one asks why? "For he is the eldest among them" means because he is the more senior among them - this is the meaning. Then the Blessed One, applying the simile, said "Just so indeed," meaning just as that chick, so too am I. "For the generation gone to ignorance" means ignorance is called not-knowing; for the generation gone into that. "Generation" is a designation for beings; it is said with reference to beings who have entered inside the sheath of ignorance. "Become like an egg" means for the generation that has come to be, been born, been produced in an egg. For just as certain beings born in an egg are called "egg-born," so too this entire generation, because of being born in the egg-sheath of ignorance, is called "egg-like." "Enveloped" means by that egg-sheath of ignorance, covered all around, bound, wrapped. "Having broken through the shell of ignorance" means having broken that egg-shell made of ignorance. "Alone in the world" means in the entire world community, I myself alone, without a companion. "Fully awakened to the unsurpassed perfect enlightenment" means the enlightenment that is devoid of anything higher, the foremost of all, correct and by oneself; or alternatively, the enlightenment that is praiseworthy and beautiful. This is the name for the knowledge of the path of arahantship, and it is also the name for omniscient knowledge. Both are applicable. Is the path of arahantship of others the unsurpassed enlightenment or not? It is not. Why? Because it does not bestow all qualities. For the path of arahantship gives to some only the fruition of arahantship, to some the three true knowledges, to some the six direct knowledges, to some the four analytical knowledges, to some the knowledge of the perfections of a disciple. Even for the Individually Enlightened Ones, it gives only the knowledge of individual enlightenment; but for the Buddhas, it gives the achievement of all qualities, just as a consecration gives a king sovereignty over the entire world. Therefore, the unsurpassed enlightenment does not exist for anyone else whatsoever. "Fully awakened" means "I directly knew, I penetrated, I have attained, I have reached" - this is what is said.
Now, the application of the simile stated by the Blessed One by the method beginning with "Just so indeed" should be understood by comparing it with the meaning thus - Just as the hen's performing of the threefold action beginning with sitting upon her own eggs, so is the Blessed One's, who was a Bodhisatta seated on the seat of enlightenment, performing of the threefold observation of impermanence, suffering, and non-self in his own continuity. Just as the non-putrefaction of the eggs through the hen's accomplishment of the threefold action, so is the non-decline of insight knowledge through the accomplishment of the threefold observation by the Blessed One who was a Bodhisatta. Just as the exhaustion of the moist cohesion of the eggs through the hen's performing of the threefold action, so is the exhaustion of the cohesion of attachment following the three kinds of existence through the accomplishment of the threefold observation by the Blessed One who was a Bodhisatta. Just as the thinning of the egg shells through the hen's performing of the threefold action, so is the thinning of the shell of ignorance through the accomplishment of the threefold observation by the Blessed One who was a Bodhisatta; just as the hardness and roughness of the chick's claws and beak through the hen's performing of the threefold action, so is the sharpness, roughness, clarity, and valour of insight knowledge through the accomplishment of the threefold observation by the Blessed One who was a Bodhisatta. Just as the time of ripening of the chick through the hen's performing of the threefold action, so is the time of ripening, the time of growth, the time of taking the embryo of insight knowledge through the accomplishment of the threefold observation by the Blessed One who was a Bodhisatta. Just as the time of the chick's safe breaking forth, having broken through the egg shell with the tips of its claws or with its beak and having spread its wings, through the hen's performing of the threefold action, so should be understood the time of the Blessed One's safe realisation of the entire qualities of a Buddha - through the accomplishment of the threefold observation, having caused the embryo of insight knowledge to be taken, having broken through the shell of ignorance by the path of arahantship attained progressively, having spread the wings of direct knowledge.
"For I, brahmin, am the eldest, the foremost in the world" means, brahmin, just as the chick that first broke through the egg shell and was born is the eldest among those chicks, so too, having broken through that shell of ignorance for the generation gone to ignorance, because of being born first with a noble birth, I have come to be reckoned as the eldest, the most senior; but because of being without equal in all qualities, the foremost.
Thus, having made known to the brahmin his own unsurpassed state of being the eldest and foremost, now in order to show from the preliminary stage onwards the practice by which he attained that, he said beginning with "My energy, brahmin, was aroused." Therein, "My energy, brahmin, was aroused" means: brahmin, this unsurpassed state of being the eldest and foremost was not attained by me through being lazy, through unmindfulness, through an excited body, or through a distracted mind; but rather, for the achievement of that, my energy was aroused. Seated at the seat of enlightenment, the energy classified as the four right strivings was aroused by me, exerted and proceeding without slackness. And precisely because of being aroused, this was unsluggish for me. Not only energy alone, but my mindfulness too was established by way of facing the object, and precisely because of being established, it was unconfused. "The body was calm and not excited" means through tranquillity of body and tranquillity of consciousness, my body too was calm. Therein, since when the mental body is calm, the material body too is indeed calm, therefore without distinguishing between the mental body and the material body, it was said "the body was calm." "Not excited" means that it was indeed not excited precisely because of being calm; what is meant is that disturbance had departed. "The mind was concentrated and fully focused" means my mind too was rightly placed, well established, as if applied, and precisely because of being concentrated, it was fully focused, unshakeable, and without trembling. To this extent, the preliminary practice of meditative absorption has been spoken of.
Now, showing the distinction attained by this practice, beginning with the first meditative absorption and ending with the threefold true knowledge, he said beginning with "So I." Therein, whatever should be said by way of analytical method, that has already been stated in the Visuddhimagga.
In "This, brahmin, was my" and so on, however, "true knowledge" means true knowledge in the meaning of making known. What does it make known? Past lives. "Ignorance" means the delusion that conceals that very past life, in the meaning of making it unknown. "Darkness" means that very delusion, in the meaning of concealing, is called darkness. "Light" means that very true knowledge, in the meaning of producing illumination, is light. And here the meaning is "true knowledge was attained"; the remainder is a word of praise. The explanation here, however, is: This true knowledge was attained by me; for me who had attained true knowledge, ignorance was destroyed - the meaning is, it perished. Why? Because true knowledge had arisen. This same method applies to the other pair of terms as well. In "just as" (yathā taṃ), here "taṃ" is merely a particle. The meaning is: "diligent" through the continuous presence of mindfulness, "ardent" through the ardour of energy, "resolute" means one whose mind is directed through disregard for body and life. This is what is meant - Just as for one dwelling diligent, ardent, and resolute, ignorance would be destroyed, true knowledge would arise, darkness would be destroyed, light would arise; just so my ignorance was destroyed, true knowledge arose, darkness was destroyed, light arose. A fruit befitting this pursuit of striving has been obtained by me.
"This, brahmin, was my first breaking forth, like a chick from the egg-shell" means: this, brahmin, was my first breaking forth, my first emergence, my first noble birth, having broken through the egg-shell of ignorance that concealed the aggregates dwelt in formerly, with the beak of the knowledge of recollecting past lives - just as a chick's breaking forth, its emergence, its rebirth in the order of fowl, having broken through the egg-shell with its beak or with the tips of its claws from that egg-shell. This, for now, is the method in the discussion of past lives.
In the treatise on passing away and rebirth, however, "true knowledge" means the true knowledge of the divine eye knowledge. "Ignorance" means the ignorance that conceals the passing away and rebirth. But just as in the treatise on past lives it was said "having broken through the shell of ignorance that conceals the aggregates formerly dwelt in, with the beak of the knowledge of recollecting past lives," so here it should be said "having broken through the shell of ignorance that conceals the passing away and rebirth, with the beak of the knowledge of the passing away and rebirth."
Now, showing to the brahmin the achievement of the knowledge of the elimination of mental corruptions, encompassed by reviewing knowledge, he said beginning with "This, brahmin, was my third true knowledge." Therein, "true knowledge" means the true knowledge of the path of arahantship. "Ignorance" means the ignorance that conceals the four truths. "This, brahmin, was my third breaking forth" - here, this means: "This indeed, brahmin, was my third breaking forth, my third emergence, my third noble birth, having broken through the shell of ignorance that conceals the four truths with the beak of the knowledge of the elimination of mental corruptions - just as a chick, having broken through the egg-shell with its beak or with the tips of its claws, emerges from that egg-shell, a breaking forth, an emergence, a rebirth in the order of fowl."
By this much, what does he show? For, brahmin, that chick, having broken through the egg-shell, emerging from there, is born only once; but I, having broken through the shell of ignorance that conceals the aggregates formerly dwelt in, was first born through the true knowledge of the knowledge of recollecting past lives. Then, having broken through the shell of ignorance that conceals the passing away and conception of beings, I was born for the second time through the true knowledge of the divine eye knowledge; and again, having broken through the shell of ignorance that conceals the four truths, I was born for the third time through the true knowledge of the knowledge of the elimination of mental corruptions. Thus I have been born three times through the three true knowledges. "And that birth of mine was noble and fully purified" - this is what he shows. And showing thus - by the knowledge of past lives, the knowledge of the past; by the divine eye, the knowledge of the present and future; by the elimination of mental corruptions, the entire mundane and supramundane virtues - thus, having made known all the virtues of omniscience by the three true knowledges, he showed to the brahmin his own state of being the eldest and foremost by noble birth.
"When this was said, the brahmin Verañja" - when thus spoken by the Blessed One, who has compassion for the world, having compassion for the brahmin, through the proclamation of the Teaching that makes known the three true knowledges, even though his own state of being the eldest and foremost by noble birth should be concealed, the brahmin Verañja, whose body and mind were filled with the pervasion of rapture, having understood that state of the Blessed One's being the eldest and foremost by noble birth, having reproached himself thus: "Such a one indeed - the eldest of the whole world, endowed with all virtues, the Omniscient One - I said of him 'He does not perform the action of paying respect and so on to others.' Fie indeed, dear sir, upon not knowing!" and having come to the conclusion: "He is now the eldest in the world in the sense of being first-born by noble birth, and the foremost in the sense of being unmatched by all virtues," said this to the Blessed One - "Master Gotama is the elder, Master Gotama is the foremost." And having said thus, again appreciating that proclamation of the Teaching by the Blessed One, he said beginning with "Excellent, Master Gotama." That is of the meaning already stated.
2.
Commentary on the Sīha Discourse
12. In the second, "well-known" means known, recognised, renowned. "In the council hall" means in a building made for the purpose of the public resting. It is said that that council hall was in the middle of the city, visible to those standing in four places; people who had come from the four directions would first rest there and afterwards go to their own comfortable places. Some say it is also a building made for the purpose of the royal families spreading out the affairs of the kingdom. For there, having sat down, the Licchavi kings spread out, conduct, and administer the affairs of the kingdom. "Seated together" means seated on seats prepared solely for their sitting, with very precious and excellent coverings, with raised white parasols. "Speaking in many ways in praise of the Buddha" means having administered both the affairs and the conduct for the welfare of the world in the royal court, they speak, relate, and explain the praise of the Buddha with many reasons. For those kings were wise, faithful, confident, noble disciples - stream-enterers, once-returners, and non-returners - and they all, having cut through the tangle of worldly affairs, spoke the praise of the three jewels beginning with the Buddha. Therein, the praise of the Buddha is threefold: praise of conduct, praise of the body, and praise of virtues. There these kings began the praise of conduct - "Difficult indeed was what was done by the One Enlightened by himself, who, over four incalculable aeons plus more than a hundred thousand cosmic cycles, fulfilled the ten perfections, the ten secondary perfections, and the ten ultimate perfections - thus thirty perfections, who brought to the summit the conduct for the welfare of relatives, the conduct for the welfare of the world, and the conduct of a Buddha, and who relinquished the five great relinquishments" - thus speaking the praise of the Buddha with five hundred and fifty birth stories, they brought it up to the Tusita abode and stopped there.
But those speaking in praise of the Teaching spoke of the virtues of the Teaching by way of portions: "The Teaching was taught by that Blessed One; by collection there are five collections, by Canon there are three Canons, by factor there are nine factors, by aggregate there are eighty-four thousand aggregates of the Teaching."
Those speaking in praise of the Community, having heard the Teacher's proclamation of the Teaching, said: "Sons of good family who have gained faith, having abandoned the mass of wealth and the circle of relatives, not counting the white parasol, the viceroyalty, the positions of general, millionaire, treasurer, and so on, having gone forth, go forth in the Teacher's excellent instruction. Of those who went forth having abandoned the white parasol, of the royal ones who went forth such as King Bhaddiya, Mahākappina, Pukkusāti, and so on, in the time of the Buddha there were eighty thousand alone. But of those who went forth having abandoned many hundreds of millions in wealth, such as Yasa the son of good family, Soṇa the millionaire's son, Raṭṭhapāla the son of good family, and so on, there is no limit. Such and such sons of good family go forth in the Teacher's Dispensation" - thus they spoke of the virtues of the Community by way of a summary of the going forth.
"The general Sīha" means the one so named who is the chief of the army. For in Vesālī there were seven thousand seven hundred and seven kings. They all, having assembled together, having taken the consent of all, while selecting, saying "Search for one able to administer the country," having seen the prince Sīha, having made the conclusion "This one will be able," gave him the general's parasol of the colour of a red gem, wrapped in woollen cloth. With reference to that it was said - "The general Sīha." "A disciple of the Jains" means a giver of requisites and attendant of Nigaṇṭha Nāṭaputta. For in the surface of the Indian subcontinent there were three persons who were the chief attendants of the Jains - In Nāḷandā, the householder Upāli; in the city of Kapila, Vappa the Sakyan; in Vesālī, this general Sīha. "Was seated" means they prepared seats at intervals in the assembly of the remaining kings, but for Sīha the place was in the middle; thus he was seated on that prepared, very precious royal seat. "Without doubt" means without uncertainty, certainly, definitely; for these do not speak praise in this way with many hundreds of reasons for just anyone of little influence.
"He approached Nigaṇṭha Nāṭaputta" means it is said that Nigaṇṭha Nāṭaputta, having thought "If this Sīha, having heard someone speaking the praise of the ascetic Gotama, approaches the ascetic Gotama for an audience, there will be decline for me," even earlier said this to the general Sīha - "General, in this world many go about saying 'I am a Buddha, I am a Buddha.' If you wish to approach someone for an audience, you should ask me. I shall send you to the appropriate place, and I shall prevent you from the inappropriate place." He, having recalled that talk, having thought "If he sends me, I shall go. If not, I shall not go," approached Nigaṇṭha Nāṭaputta.
Then, having heard his words, the Jain, overwhelmed by intense sorrow like a great mountain, having become displeased thinking "Where now I do not wish him to go, there he has become desirous of going; I am ruined," having thought "I shall devise a means of warding him off," said beginning with "But why would you." Speaking thus, like one striking a wandering bull with a stick, like one extinguishing a burning lamp, like one overturning a bowl filled with food, he destroyed the joy that had arisen in Sīha. "Intention to go" means the undertaking that had occurred by way of harnessing elephant vehicles and so on and taking garlands of flowers and so on. "That subsided" means that was allayed.
"For the second time also" means for the second time too. And on this occasion, those speaking in praise of the Buddha, beginning from the Tusita abode up to the great Bodhi seat, having defined the One of Ten Powers below from the soles of the feet and above to the tips of the hair, spoke of the beauty of the body by way of the thirty-two marks of a great man, the eighty minor features, and the fathom-wide radiance. Those speaking in praise of the Teaching spoke of the virtues of the Teaching by way of its being well spoken, saying "There is not even a single stumble in a single term or a single phrase." Those speaking in praise of the Community spoke of the virtues of the Community by way of practice, saying "Having abandoned such fame, glory, and wealth, those gone forth in the Teacher's Dispensation are not of lazy nature; but having become fulfillers of the thirteen ascetic practice virtues, they practise in the seven observations, and employ the thirty-eight classifications of objects."
But on the third occasion, those speaking in praise of the Buddha spoke of the virtues of the Buddha by the discourse method itself beginning with "Thus indeed is the Blessed One"; they spoke of the virtues of the Teaching by the discourse method itself beginning with "Well proclaimed by the Blessed One is the Teaching" and so on; and they spoke of the virtues of the Community by the discourse method itself beginning with "The Community of the Blessed One's disciples is practising well" and so on. Then Sīha thought - "The mouths of these Licchavi princes, speaking of the virtues of the Buddha, the Teaching, and the Community from the third day onwards, do not cease; surely that Blessed One is endowed with extraordinary virtues. Without abandoning this joy that has now arisen, I shall today see the One Enlightened by himself." Then the thought arose in him: "What indeed will the Jains do to me?" Therein, "what indeed will they do to me" means what indeed will the Jains do to me? "Whether consulted or not consulted" means whether asked permission or not asked permission. For indeed, when asked, they will not give me the achievement of vehicles and conveyances, nor any distinction of sovereignty; nor, when not asked, will they take them away. Asking their permission is fruitless - this is the intention.
"He departed from Vesālī" - just as in the hot season, when the sky has rained, the flowing water, having descended into the river, having gone only a little way, stands still and does not proceed, so on the first day, the time when the joy had arisen in Sīha thinking "I shall see the One of Ten Powers" was warded off by the Jain. Just as on the second day, when the sky has rained, the flowing water, having descended into the river, having gone a little way, having struck a heap of sand, does not proceed, so on the second day, the time when the joy had arisen in Sīha thinking "I shall see the One of Ten Powers" was warded off by the Jain. Just as on the third day, when the sky has rained, the flowing water, having descended into the river, dragging along old leaves, dry twigs, sticks, rubbish, and so on, having broken through the heap of sand, flows slanting towards the ocean, so Sīha on the third day, having heard the talk of praise of the three subjects, when joy and gladness had arisen, having directed his mind thinking "The Jains are fruitless, the Jains are useless; what will these do to me? I shall go to the presence of the Teacher," departed from Vesālī. And while departing, thinking "For a long time I have become desirous of going to the presence of the One of Ten Powers, but it is not proper for me to go in the guise of an unknown person," having had the proclamation made "Whoever are desirous of going to the presence of the One of Ten Powers, let all go forth," having had five hundred chariots harnessed, standing in the finest chariot, surrounded by those five hundred chariots and a great assembly, having had perfumes, flowers, bath powders, incense, and so on taken, he departed. "In the middle of the day" means during the daytime of the day, just when midday had passed.
"He approached the Blessed One" - entering the monastery, even from afar having seen the eighty minor features, the fathom-wide radiance, the thirty-two marks of a great man, and the six-coloured compact Buddha-rays, having thought "Such a person indeed, dwelling so near, for so long a time I did not see; surely I have been deceived; alas, it is a loss for me," like a poor man having seen a great treasure, with joy and gladness arisen, he approached the Blessed One. "They explain what is in conformity with the Teaching" means they speak of a subsidiary reason conforming to the reason stated by the Venerable Gotama. Here the word "dhamma" has the meaning of reason, as in such passages as "Knowledge regarding the cause is analytical knowledge of phenomena" and so on. "Reason" - here the meaning intended is that of a word thus occurring, because of its being the cause of that occurrence. For the use of a word is connected with its meaning. "Subsidiary reason" means this very thing being thus spoken of by others. "A reasonable counter-argument" - Having a reason corresponding to the reasons stated by others, not even the slightest reason blameworthy by the wise comes regarding your speech or, beyond that, a counter-argument to it. This is what is meant - Is there not in any way whatsoever a blameworthy reason in your doctrine? "Not wishing to misrepresent" means not wishing to speak with what is untrue. The meaning of "There is, Sīha, a method" and so on should be understood according to the method that has come in the Verañja section. "With the supreme comfort" means with the highest, reckoned as the four paths and four fruits. "I teach the Teaching for comfort" means I teach the Teaching for the purpose of comforting, for the purpose of reassuring. Thus the Blessed One taught the Teaching to the general Sīha by means of eight factors.
"Through investigation" means having investigated, having thought, having weighed, do what ought to be done - this is what is meant. "Is good" means is excellent. For in the case of one like you, having seen me, going for refuge to me, having seen a Jain, going for refuge to a Jain - "Why does this Sīha go for refuge to whoever he happens to see?" - reproach arises; therefore he shows that thorough investigation is good for those like you. "They would carry a banner" - it is said that they, having obtained such a disciple - "Such and such a king or a king's minister or a millionaire has gone for refuge to us, has become a disciple" - raising a banner, they wander about proclaiming in the city. Why? Thinking "Thus our greatness will become manifest," and also If regret should arise in him, "Why have I gone for refuge to these?" he too, having dispelled that by thinking "Many know of my state of having gone for refuge to these; it is difficult to turn back now," will not withdraw - and also. Therefore he said - "They would carry a banner." "Like a well" means standing like a prepared well. "Family" means your dwelling. "You might think it should be given" means formerly, having seen ten, twenty, or even sixty people who had arrived, without saying "there is nothing," he gave; now do not, merely on account of having gone for refuge to me, cut off the gift to these ones. For indeed, to those who have arrived, it should be given - thus he exhorted. "I have heard this, venerable sir" - from where was it heard? From the Jains. It is said that they make known thus in the houses of families: "We say 'it should be given to whoever has arrived,' but the ascetic Gotama says 'gifts should be given only to me, not to others; gifts should be given only to my disciples, not to the disciples of others; only what is given to me is of great fruit, not what is given to others; only what is given to my disciples is of great fruit, not what is given to the disciples of others' - thus he speaks." With reference to that, he said "I have heard this."
"Progressive discourse" means after giving morality, after morality heaven, after heaven the path - thus a discourse in succession. Therein, "a talk on giving" means this giving is the source of happiness, the root of successes, the support of wealth, the shelter, rock cell, destination, and ultimate goal for one gone to adversity; in this world and the world beyond there is no support, foundation, basis, shelter, rock cell, destination, or ultimate goal equal to giving. For this, in the meaning of support, is like a throne made of jewels; in the meaning of foundation, is like the great earth; in the meaning of basis, is like a supporting rope. For this, in the meaning of crossing over suffering, is a boat; in the meaning of giving relief, a hero in battle; in the meaning of protection from danger, a well-constructed citadel; in the meaning of being untainted by the stain of stinginess and the like, a lotus; in the meaning of consuming them, fire; in the meaning of being difficult to approach, a venomous snake; in the meaning of being unafraid, a lion; in the meaning of being powerful, an elephant; in the meaning of being considered supremely auspicious, a white bull; in the meaning of leading to a land of security, the horse-king Valāhaka. Giving is such a path gone by me, this is my very lineage; while I was fulfilling the ten perfections, the great sacrifice of Velāma, the great sacrifice of Mahāgovinda, the great sacrifice of Mahāsudassana, the great sacrifice of Vessantara - thus many great sacrifices were carried out; and as the hare, by surrendering oneself into the blazing mass of fire, the hearts of the beggars who had arrived were won. For giving in the world bestows the success of Sakka, the success of Māra, the success of Brahmā, the success of a universal monarch, the knowledge of the perfections of a disciple, the knowledge of individual enlightenment, and the knowledge of perfect enlightenment - thus a talk connected with the virtues of giving and so on.
But since one who gives a gift is able to undertake morality, therefore immediately after that he spoke a talk on morality. "A talk on morality" means this morality is a support, a foundation, a basis, a shelter, a rock cell, a destination, and an ultimate goal. This morality is my lineage; I fulfilled morality in countless individual existences - during the time of the nāga king Saṅkhapāla, during the time of the nāga king Bhūridatta, during the time of the nāga king Campeyya, during the time of King Sīlavant, during the time of the elephant king who supported his mother, during the time of the elephant king Chaddanta. For there is no support, foundation, basis, shelter, rock cell, destination, or ultimate goal equal to morality for the successes of this world and the world beyond; there is no ornament equal to the ornament of morality, there is no flower equal to the flower of morality, there is no fragrance equal to the fragrance of morality. For even the world with its gods, looking upon one adorned with the ornament of morality, anointed with the fragrance of morality, does not reach satisfaction - thus a talk connected with the virtues of morality and so on.
But in order to show that "in dependence on this morality this heaven is obtained," after morality he spoke a talk on heaven. "A talk on heaven" means this heaven is desirable, pleasant, agreeable; here there is always sport, successes are always obtained; the gods ruled by the four great kings experience divine happiness and divine success for nine million years; the gods of the Thirty-three for three ten million years and sixty hundred thousand years - thus a talk connected with the virtues of heaven and so on. For when the Buddhas are speaking of the success of heaven, their mouths are not adequate. And this too was said - "In many ways indeed, monks, I could speak a talk on heaven," and so on.
Having thus enticed with the talk on heaven, but like one who, having adorned an elephant, cuts off its trunk, for the purpose of showing that "this heaven too is impermanent, unstable; desire and lust should not be entertained herein," by the method beginning with "sensual pleasures are of little enjoyment, of much suffering, of much anguish; the danger herein is greater," he spoke of the danger, degradation, and defilement of sensual pleasures. Therein, "danger" means fault. "Degradation" means lowliness, the state of being inferior. "Defilement" means the becoming defiled of beings in the round of rebirths through them. As he said - "Beings become defiled indeed, friend."
Thus, having frightened with the danger of sensual pleasures, he made known the benefit of renunciation. "Of pliant mind" means of healthy mind. "Discovered by themselves" means exalted by oneself, lifted up and grasped by oneself alone, seen through self-born knowledge, not shared with others - this is the meaning. But what is that? The teaching of the noble truths. Therefore he said - suffering, origin, cessation, path. "Stainless, spotless" means stainless because of the absence of the dust of lust and so on; spotless because of the disappearance of the stain of lust and so on. "Eye of the Teaching" - here the path of stream-entry is intended. In order to show the manner of its arising, he said "Whatever has the nature of arising, all that has the nature of cessation." For that arises having made cessation its object, thus penetrating all that is conditioned by way of function. "The noble truth Teaching has been seen by means of this" - thus "one who has seen the Teaching." The same method applies in the remaining ones too. "Doubt has been crossed over by means of this" - thus "one who has crossed over doubt." "Bewilderment has gone for him" - thus "one who has gone beyond uncertainty." "Self-confidence has been attained" - thus "one who has attained self-confidence." Where? In the Teacher's instruction. There is no other as a condition for him; he does not proceed here by another's faith - thus "not relying on others."
"Available meat" means the intention is: having taken the price, seek allowable meat that is naturally available in the market place. "Several Jains" means about five hundred Jains. "A fat beast" means a fat, large-bodied beast reckoned as an elk, a buffalo, or a pig. "Specifically prepared" means done having designated oneself; the meaning is "killed." "Dependent on that action" means he experiences the action of killing a living being dependent on that meat. For that unwholesome action is half the donor's and half the recipient's - such is their view. Another method - "Dependent on that action" means done dependent on oneself. Alternatively, "dependent on that action" is a designation for the action connected with the sign; the meat is called "dependent on that action" because "dependent on that, there is action here." "Whispering" means at the base of the ear. "Enough" is a word of rejection; the meaning is "what is the use of this?" "And yet those" means those venerable ones, having been desirous of blaming for a long time, even while speaking blame and misrepresenting, do not tire; they do not come to the end of their false accusation - this is the meaning. Alternatively, the word "tire" here should be seen in the sense of being ashamed; the meaning is "they are not ashamed."
3.
Commentary on the Thoroughbred Horse Discourse
13. In the third, "with factors" means with quality-factors. "He is born in that direction" means he is born in the direction of the bank of the river Sindhu. Other good thoroughbred horses too are born right there. "Whether fresh or dry" means whether fresh grass or dry grass. "Does not agitate other horses" means he does not agitate other horses, does not strike, does not bite, does not make dispute. "Fraudulent behaviours" means the state of being fraudulent. "Deceitful behaviours" means the state of being deceitful. "Crooked behaviours" means the state of being crooked. "Dishonest behaviours" means the states of being dishonest. Thus by these four terms too, only the state of being untrained is spoken of. "One who draws" means the nature of drawing, one who acts in accordance with the exhortation given. "Until the exhaustion of life and death" means until the ending of life by death. "Consumes carefully" means having reviewed as if it were the Deathless, he consumes. In the terms beginning with "by manly strength," knowledge-strength and so on are spoken of. "Cessation" means drawing back, revocation.
4.
Commentary on the Inferior Horse Discourse
14. In the fourth, "told 'Go!'" means told "Go!" "Pushes the chariot back from behind" means having pressed the yoke upward with the shoulder bone, he retreats rolling the chariot back by the hind part. "Jumps backwards, strikes the pole" means having raised the two hind feet and having struck with them, he breaks the chariot pole. "Breaks the tripod" means there are three sticks at the front of the chariot; he breaks them. "Having raised its thigh onto the chariot pole" means having bent its head down, having brought the yoke down to the ground, having struck the chariot pole with its thigh. "Tramples down" means it stands trampling the pole with its two front feet. "Overturns the chariot" means it drives the chariot onto dry ground or onto a thorny place. "Not heeding" means not paying attention, not taking into account. "Bridle" means an iron chain given for the purpose of placing on the mouth. "Standing like a post" means having placed the four feet motionless like pillars, it stands in a posture similar to the position of a post. In this discourse only the round of rebirths has been spoken of.
5.
Commentary on the Discourse on Stains
15. In the fifth, "non-recitation is the stain" means the non-recitation of learnt spells is called a stain. "Inactivity is the stain of houses" means the absence of industriousness and energy is called the stain of houses. "Of beauty" means of bodily beauty. "Of one who guards" means of one who guards whatever is one's own property. "Ignorance is the supreme stain" means that, more than the remaining stain of unwholesome mental states, the thick-darkness ignorance that is not knowing regarding the eight states, reckoned as the root of the round of rebirths, is the supreme stain. For indeed there is nothing called more staining than that. In this discourse too, only the round of rebirths has been spoken of.
6.
Commentary on the Discourse on Messenger Duty
16. In the sixth, "messenger duty" means the work of a messenger. "Is worthy to go" means he is worthy to bear and carry that message reckoned as messenger duty. "A listener" means a listener to whoever gives him that message. "One who causes to hear" means having learnt that, one who causes to hear back, saying "This indeed was spoken by you." "A learner" means one who learns having made it rightly taken. "A retainer" means one who retains having made it well considered. "One who cognises" means one who knows the meaning of what is beneficial and unbeneficial. "One who causes to cognise" means one who causes others to understand. "Skilled in what is connected with meaning" means skilled in what is connected with meaning and what is not connected with meaning, thus: "this is connected with meaning, this is not connected with meaning"; clever in what is relevant and what is not relevant, when reporting the message, having observed what is connected with meaning, he reports it. "Does not tremble" means does not quiver, does not become frightened. "Without doubt" means free from doubt, with uncertainty gone. "When questioned" means questioned for the purpose of a question.
7-8.
Commentary on the Two Discourses on Bondage
17-18. In the seventh, "by weeping" means by crying. "By deportment" means by the arrangement of robing and draping the outer robe and so on. "By forest offerings" means by a present of flowers, fruits and so on, having broken and brought from the forest. The same method applies to the eighth as well.
9.
Commentary on the Pahārāda Discourse
19. In the ninth, "Pahārāda" means one so named. "The lord of titans" means the chief of the titans. For among the titans, Vepacitti, Rāhu, and Pahārāda - these three are the chiefs. "He approached the Blessed One" means from the day of the full awakening of the One of Ten Powers, having let eleven years pass thinking "I shall go today, I shall go tomorrow," in the twelfth year, during the time of the Teacher's dwelling at Verañjā, having given rise to the thought "I shall go to the presence of the One Enlightened by himself," thinking "Twelve years have passed for me saying 'today, tomorrow'; come, let me go right now," at that very moment, surrounded by a company of titans, having departed from the titan abode, during the day, he approached the Blessed One and stood to one side. It is said that he had come thinking "Having asked the Truth-finder a question, I shall then listen to the Teaching," but from the time of seeing the Truth-finder, being unable to ask out of respect for the Buddha, he paid homage to the Teacher and stood to one side. Then the Teacher thought - "This Pahārāda will not be able to speak first while I am not speaking; I shall ask him one question about a matter familiar to him for the purpose of bringing up a discussion."
Then, asking him, he said beginning with "But, Pahārāda" and so on. Therein, "delight" means they find pleasure, they dwell without discontent - this is the meaning. He, having become delighted thinking "The Blessed One asks me about a matter familiar to me," said "They delight, venerable sir." "Progressively slanting" and so on - all are synonyms for the state of slanting in succession. "Not abruptly precipitous" means not a precipice from the very beginning, like a great pit with a cut-off bank. For it shows that, beginning from the shore, becoming deep by the measure of one finger-breadth, two finger-breadths, a span, a cubit, a pole, a usabha, half a league, a league, half a yojana, and so on, going on, at the base of Sineru it stands eighty-four thousand yojanas deep.
"Stable in nature" means of stable intrinsic nature. "With a corpse" means with any carcass whatsoever of elephants, horses, and so on. "Pushes it onto dry land" means by the striking of waves alone, as if having taken it by hand, it throws it onto dry land.
"The Ganges, the Yamunā" - standing here, it is fitting to tell the account of the origin of these rivers. This Indian subcontinent, for now, is ten thousand yojanas in extent; therein, a region of four thousand yojanas in extent, submerged by water, has gone by the term "great ocean"; in a region of three thousand yojanas in extent, human beings dwell; in a region of three thousand yojanas in extent, the Himalayas are established, five hundred yojanas in height, adorned with eighty-four thousand peaks, decorated with five hundred rivers flowing all around, where, fifty yojanas each in length and breadth and in depth, one hundred and fifty yojanas in circumference, the seven great lakes are established - the Anotatta lake, the Kaṇṇamuṇḍa lake, the Rathakāra lake, the Chaddanta lake, the Kuṇāla lake, the Mandākinī lake, and the Sīhapapāta lake.
Among these, Anotatta is surrounded by these five mountains - the Sudassana peak, the Citta peak, the Kāḷa peak, the Gandhamādana peak, and the Kelāsa peak. Therein, the Sudassana peak is made of gold, two hundred yojanas in height, curved inward, having the shape of a crow's beak, standing having covered over that very lake; the Citta peak is made of all jewels; the Kāḷa peak is made of eye ointment; the Gandhamādana peak is made of tableland, of mung-bean colour inside, abundant with these ten odours - the odour of roots, the odour of heartwood, the odour of softwood, the odour of bark, the odour of outer bark, the odour of sap, the odour of leaves, the odour of flowers, the odour of fruits, and the odour of all fragrances - covered with medicines of various kinds; on the Observance day of the dark fortnight, it stands blazing like a burning ember; the Kelāsa peak is made of silver. All are of the same height and shape as the Sudassana, standing having covered over that very lake. All of those rain by the power of the gods and by the power of the serpents, and rivers flow in them. All that water enters into Anotatta itself. The moon and sun, going to the south or to the north, cast light there through the gaps between the mountains; going straight, they do not cast light. Therefore the term "Anotatta" arose for it.
There are charming stone terraces, free from fish and turtles, with water pure like crystal, bathing places well prepared, where Buddhas, those who have eliminated the mental corruptions, Individually Enlightened Ones, and sages possessing supernormal power bathe, and gods, demons, and others sport in water-play.
On its four sides there are four openings - a lion-mouth, an elephant-mouth, a horse-mouth, and a bull-mouth - through which four rivers flow. On the bank of the river that goes out through the lion-mouth, lions are more numerous; through the elephant-mouth and so on, elephants, horses, and bulls. The river that goes out from the eastern direction, having circumambulated Anotatta three times, without approaching the other three rivers, going along the eastern Himalayas by a non-human path, enters the great ocean. The rivers that go out from the western direction and from the northern direction also, having likewise circumambulated it, going along the western Himalayas and along the northern Himalayas by a non-human path, enter the great ocean. But the river that goes out from the southern opening, having circumambulated it three times, going straight to the north over the surface of rock for sixty yojanas, having struck a mountain, having risen up, having become a torrent of water three leagues in circumference, having gone through space for sixty yojanas, fell upon a rock named Tiyaggaḷa; the rock was split by the force of the torrent of water. There a great pond named Tiyaggaḷā, fifty yojanas in extent, arose; having broken through the bank of the pond, having entered the rock, it went sixty yojanas. Then, having broken through the solid earth, having gone sixty yojanas through a tunnel, having struck the transverse mountain named Giñjha, it becomes five streams resembling five fingers on the palm of a hand and flows on. The place where it went having circumambulated Anotatta three times is called the Āvatta Ganges. The place where it went straight over the surface of rock for sixty yojanas is called the Kaṇha Ganges; the place where it went through space for sixty yojanas is called the Ākāsa Ganges; where it stood at the Tiyaggaḷa rock in a space of fifty yojanas is called the Tiyaggaḷa pond; the place where it went sixty yojanas having broken through the bank and having entered the rock is called the Bahala Ganges; the place where it went sixty yojanas through a tunnel is called the Umaṅga Ganges. But at the place where, having struck the transverse mountain named Viñjha, having become five streams, it flows on, it has gone by the term in five ways - the Ganges, the Yamunā, the Aciravatī, the Sarabhū, and the Mahī. Thus these five great rivers should be understood as flowing from the Himalayas.
"Streams" means whatever great rivers or rivulets that are flowing, going. "Flow into" means they cling to, they enter into. "Showers" means showers of rain. "Fullness" means the state of being full. For this is the natural order of the great ocean - It is not possible to say "At this time the rain has become slack; taking nets and so on, we shall catch fish and turtles" or "At this time the rain is great; shall we find a place to stretch our backs?" For from the time of the first cosmic period, whatever water stood reaching the girdle of Sineru, from that, not even a finger-breadth of water sinks below or rises above. "Of one flavour" means of undifferentiated flavour.
"Pearls" means pearls of many kinds, distinguished as small, large, round, long, and so on. "Gems" means gems of many kinds, distinguished as red, blue, and so on. "Lapis lazuli" means of many kinds, distinguished as bamboo-coloured, sirīsa-flower-coloured, and so on. "Conch" means of many kinds, distinguished as right-turning conch, copper-bellied conch, blowing conch, and so on. "Stones" means of many kinds, distinguished as white, black, mung-bean-coloured, and so on. "Coral" means of many kinds, distinguished as small, large, red, deeply red, and so on. "Cat's eye gem" means a variegated gem. "Serpents" means both those dwelling on the surface of the waves and those established in mansions.
"Eight, Pahārāda" - the Teacher is able to speak of eight phenomena, or sixteen, or thirty-two, or sixty-four, or a thousand; but since eight were spoken of by Pahārāda, having thought "I too shall speak making them comparable to those very ones," he spoke thus. In "gradual training" and so on, by "gradual training" the three trainings are included; by "gradual action" the thirteen ascetic practices; by "gradual practice" the seven observations, the eighteen great insights, the thirty-eight classifications of objects, and the thirty-seven qualities conducive to enlightenment. "Not a sudden penetration of final knowledge" means just as a frog goes by jumping up, so without first fulfilling morality and so on from the very beginning, there is no such thing as the penetration of arahantship; but the meaning is that arahantship can be attained only by fulfilling morality, concentration, and wisdom in succession.
"Far indeed" means far away indeed. "No deficiency or fullness of the Nibbāna element by that" - even during an incalculable cosmic cycle when no Buddhas have arisen, not even a single being is able to attain final Nibbāna, yet even then it is not possible to say "the Nibbāna element is empty." But during the time of a Buddha, at each single assembly even incalculable beings attain the Deathless, yet even then it is not possible to say - "The Nibbāna element is full."
10.
Commentary on the Observance Day Discourse
20. In the tenth, "was seated" means he was seated in the jewel mansion of the female lay follower for the purpose of performing the Observance ceremony. But having sat down and surveying the minds of the monks, having seen one immoral person, thinking "If I were to recite the Pātimokkha while this person is seated right here, his head would split into seven pieces," out of compassion for him, he just remained silent. "Passed" means gone beyond, exhausted. "When dawn had risen" means when the tip of dawn had arisen. "With a joyful face" means with a delighted face. "The assembly is not pure, Ānanda" - without saying "Such and such a person is impure," he said "The assembly is not pure, Ānanda." The remainder is clear everywhere.
The Great Chapter is the second.