3.
The Great Chapter
1.
Commentary on the Lion's Roar Discourse
21. "Gone to uneven places" means gone to food resorts in uneven places. "Bring destruction" means caused slaughter, murder. For because of his abundant power, he has compassion for small creatures. Therefore, those who will be able to stand as adversaries will stand, those who are weak and wish to flee will flee - thus having roared the lion's roar, he departs for his food resort. "This is a designation for the Truth-finder" means if indeed a lion is so called because of enduring and striking, the Truth-finder indeed endures all desirable and undesirable things, and strikes all proponents of other doctrines by the crushing of their doctrines. "This is his lion's roar" means this is his lion's roar.
"Powers of the Truth-finder" means powers not shared with others, belonging to the Truth-finder alone. Or just as the powers of the former Buddhas came through the achievement of merit, so too they are powers that have come in the same way - this is also the meaning. Therein, the power of the Truth-finder is twofold: bodily power and knowledge-power. Among those, bodily power should be understood in accordance with the elephant species. For this was said by the ancients:
Gandha, Maṅgala, Hema, and Uposatha, Chaddanta - these last are the ten."
These are the ten elephant species. Therein, "Kāḷāvaka" should be seen as the ordinary elephant species. Whatever is the bodily power of ten men, that is the power of one Kāḷāvaka elephant. Whatever is the power of ten Kāḷāvakas, that is the power of one Gaṅgeyya. Whatever is the power of ten Gaṅgeyyas, that is the power of one Paṇḍara. Whatever is the power of ten Paṇḍaras, that is the power of one Tamba. Whatever is the power of ten Tambas, that is the power of one Piṅgala. Whatever is the power of ten Piṅgalas, that is the power of one Gandha elephant. Whatever is the power of ten Gandha elephants, that is the power of one Maṅgala. Whatever is the power of ten Maṅgalas, that is the power of one Hema. Whatever is the power of ten Hemas, that is the power of one Uposatha. Whatever is the power of ten Uposathas, that is the power of one Chaddanta. Whatever is the power of ten Chaddantas, that is the power of one Truth-finder. "The power of Nārāyaṇa's compactness" - this very same is called thus. That same, by the reckoning of ordinary elephants, is the power of ten thousand koṭis of elephants, and by the reckoning of men, is the power of ten ten-thousand koṭis of men. This, for now, is the bodily power of the Truth-finder.
But the knowledge-power has indeed come in the Pāḷi itself. The knowledge of the ten powers, the knowledge of the four grounds of self-confidence that has come in the Majjhima, the knowledge of being unshakeable in the eight assemblies, the knowledge that distinguishes the four modes of generation, the knowledge that distinguishes the five destinations, the seventy-three knowledges and the seventy-seven knowledges that have come in the Saṃyutta - thus many other knowledges too are called knowledge-power. Here too, knowledge-power alone is intended. For knowledge is called power in the sense of being unshakeable and in the sense of supporting - thus it is said.
"A distinguished position" means the foremost position, the highest position. Or the former Buddhas are distinguished ones (āsabhā), and "their position" is the meaning. Furthermore, the chief of a hundred cattle is a bull (usabha), the chief of a thousand cattle is a great bull (vasabha). Or the chief of a hundred cattle pens is a bull (usabha), the chief of a thousand cattle pens is a great bull (vasabha). The foremost of all cattle, enduring all dangers, white, pleasing, bearing great burdens, unshakeable even by the sounds of a hundred thunderbolts - a leading bull (nisabha); he is what is intended here as the bull (usabha). For this too is a synonymous expression for that. "Of the bull, this" - thus "distinguished" (āsabhaṃ). "Position" means the unshakeable standing, having pressed down the earth with four feet. But "this is like the distinguished" - thus "distinguished" (āsabhaṃ). For just as the bull designated as a leading bull, endowed with the strength of a bull, having pressed down the earth with four feet, stands in an unshakeable position, so too the Truth-finder, endowed with the ten powers of the Truth-finder, having pressed down the ground of the eight assemblies with the four feet of self-confidence, stands in an unshakeable position, unshakeable by any adversary or enemy in the world including its gods. Standing thus, he acknowledges that distinguished position, approaches it, does not reject it, attributes it to himself. Therefore it was said - "Acknowledges a distinguished position."
"In assemblies" means in the eight assemblies. "Roars the lion's roar" means he roars the foremost roar, the fearless roar, or he roars a roar similar to a lion's roar. Herein this is the simile - Just as a lion, endowed with the strength of a lion, confident everywhere, with terror gone, roars the lion's roar, so too the Truth-finder-lion, endowed with the powers of the Truth-finder, confident in the eight assemblies, with terror gone, roars the lion's roar accomplished with the beauty of various kinds of teaching by the method beginning with "thus is identity." Therefore it was said - "Roars the lion's roar in assemblies."
"Sets in motion the divine wheel" - here "divine" (brahma) means the foremost, the highest, the distinguished. "Wheel" means the wheel of the Teaching. That is twofold: the knowledge of penetration and the knowledge of the Teaching. Therein, the knowledge of penetration is that which is developed by wisdom and brings noble fruition to oneself; the knowledge of the Teaching is that which is developed by compassion and brings noble fruition to the disciples. Therein, the knowledge of penetration is twofold: arising and arisen. For that, from the renunciation up to the path of arahantship, is arising; at the moment of fruition, it is called arisen. Or from the Tusita abode up to the path of arahantship on the seat of the great enlightenment, it is arising; at the moment of fruition, it is called arisen. Or beginning from Dīpaṅkara up to the path of arahantship, it is arising; at the moment of fruition, it is called arisen. The knowledge of the Teaching too is twofold: proceeding and proceeded. For that, up to the path of stream-entry of Aññāsikoṇḍañña, is proceeding; at the moment of fruition, it is called proceeded. Among these, the knowledge of penetration is supramundane; the knowledge of the Teaching is mundane. But both of these are not shared with others; they are the innate knowledge of the Buddhas alone.
Now, in order to show in detail those ten powers endowed with which the Truth-finder acknowledges a distinguished position - what are the ten? He said beginning with "Here, monks, the Truth-finder understands the possible as possible." Therein, "the possible as possible" means the reason as reason. For since the result stands there in a reason, arising and proceeding by way of being dependent upon it, therefore it is called "ground" (ṭhāna). The Blessed One, understanding that "whatever phenomena are causes and conditions for the arising of whatever phenomena, that is the possibility. Whatever phenomena are not causes and not conditions for the arising of whatever phenomena, that is the impossibility" - understands as it really is the possible as possible and the impossible as impossible. But this has been explained in detail in the Abhidhamma by the method beginning with "therein, what is the Truth-finder's knowledge of the possible as possible and the impossible as impossible as it really is?" "Yampi" means by which knowledge. "This too, monks, of the Truth-finder" means this knowledge of the possible and impossible too is called a power of the Truth-finder for the Truth-finder - this is the meaning. Thus the explanation should be understood in all terms.
"Of undertakings of action" means of wholesome and unwholesome actions that have been taken upon oneself and done; or action itself is the undertaking of action. "With reason and cause" means from the condition and from the cause. Therein, destination, individuality, time, and undertaking are the ground for the result; action is the cause. But the detailed discussion of this knowledge has come in the Abhidhamma itself by the method beginning with "there are some evil undertakings of action that, being obstructed by success of destination, do not ripen."
"Leading to all destinations" means leading to all destinations and leading to non-destination. "Practice" means path. "Understands as it really is" means even when many human beings are killing a single living being, he knows without error the intrinsic nature of the practices reckoned as wholesome and unwholesome volitions even regarding a single object, by this method: "This one's volition will be leading to hell, this one's will be leading to the animal realm." And the detailed discussion of this knowledge too: "Therein, what is the Truth-finder's knowledge of the practice leading to all destinations as it really is? Here the Truth-finder understands 'this is the path, this is the practice leading to hell'" - by this method has come in the Abhidhamma itself.
"With many elements" means a world of many elements by way of elements such as the eye-element and so on, or elements such as the sensual element and so on. "With various elements" means elements of various kinds, due to the dissimilar characteristics of those very same elements. "World" means the world of aggregates, sense bases, and elements. "Understands as it really is" means he penetrates the intrinsic nature of those elements without distortion. This knowledge too: "Therein, what is the Truth-finder's knowledge of the world with its many elements and various elements as it really is? Here the Truth-finder understands the diversity of aggregates" - by this method has been explained in detail in the Abhidhamma.
"The various dispositions" means the state of having various dispositions by way of dispositions such as inferior and so on. This knowledge too: "Therein, what is the Truth-finder's knowledge of the various dispositions of beings as it really is? Here the Truth-finder understands: there are beings of inferior disposition" - by this method has been explained in detail in the Abhidhamma.
"Of other beings" means of the principal beings. "Of other persons" means of beings inferior to those. Or this pair of terms has one and the same meaning, but was stated in two ways by way of those amenable to instruction. "The superiority and inferiority of the faculties" means the superior state and the inferior state of the faculties beginning with faith, and growth and deterioration - this is the meaning. The detailed discussion of this knowledge too: "Therein, what is the Truth-finder's knowledge of the superiority and inferiority of the faculties of other beings, of other persons as it really is? Here the Truth-finder understands beings' inclinations" - by this method has come in the Abhidhamma itself.
"Of meditative absorptions, deliverances, concentrations, and attainments" means of the four meditative absorptions beginning with the first, of the eight deliverances beginning with "one who is material sees forms," of the three concentrations beginning with that with applied and sustained thought, and of the nine gradual attainments beginning with the attainment of the first meditative absorption. "Defilement" means a state conducive to deterioration. "Cleansing" means a state conducive to distinction. "Emergence" means "cleansing too is emergence, emergence from each concentration too is emergence" - thus stated, it is the well-practised meditative absorptions as well as the life-continuum and fruition attainments. For each lower well-practised meditative absorption is the proximate cause for each higher one. Therefore it was said "cleansing too is emergence." But through the life-continuum there is emergence from all meditative absorptions, and through the fruition attainment there is emergence from the attainment of cessation. With reference to that it was said "emergence from each concentration too is emergence." This knowledge too - "therein, what is the Truth-finder's knowledge of the defilement, the cleansing, and the emergence from meditative absorptions, deliverances, concentrations, and attainments as it really is? 'A meditator' - there are four meditators; a certain meditator, though it is success, realises it as failure" - has been explained in detail in the Abhidhamma by this method and so on. The judgment for the detailed discussion of all knowledges was stated in the Sammohavinodanī, the commentary on the Vibhaṅga; the discussion of the recollection of past lives and the divine eye knowledge has been expanded upon in the Visuddhimagga; and the discussion of the elimination of mental corruptions was stated below itself.
Therein, the talk of the opponent arises - "there is no such thing as the knowledge of the ten powers separately; this is merely a division of the knowledge of omniscience." That should not be seen thus. For the knowledge of the ten powers is one thing, the knowledge of omniscience is another. For the knowledge of the ten powers knows only its own respective function, but the knowledge of omniscience knows both that and what remains beyond that. For among the knowledges of the ten powers, the first knows only what is a cause and what is not a cause, the second only the interval of the result of action, the third only the delimitation of action, the fourth only the cause of the diversity of elements, the fifth only the intentions and dispositions of beings, the sixth only the sharpness and softness of the faculties, the seventh only the defilement and so on of those together with meditative absorptions and so on, the eighth only the continuity of aggregates in which one formerly dwelt, the ninth only the passing away and rebirth-linking of beings, the tenth only the delimitation of the truths. But the knowledge of omniscience understands both what is to be known by these and what is further beyond that. However, it does not perform all the functions of these. For it cannot become a meditative absorption and attain absorption, it cannot become supernormal power and perform transformation, it cannot become a path and exhaust the mental defilements.
Furthermore, the opponent should be questioned thus - "Is this so-called knowledge of the ten powers with applied and sustained thought, without applied but sustained thought only, without applied and sustained thought, of the sensual-sphere, of the fine-material-sphere, of the immaterial-sphere, mundane, or supramundane?" One who knows will say that in succession seven knowledges are with applied and sustained thought. He will say that the next two beyond those are without applied and sustained thought. He will say that the knowledge of the elimination of mental corruptions may be with applied and sustained thought, may be without applied but sustained thought only, or may be without applied and sustained thought. Likewise, he will say that in succession seven are of the sensual-sphere, the next two are of the fine-material-sphere, and at the end one is supramundane. But he will say that the knowledge of omniscience is only with applied and sustained thought and only mundane.
Having thus known the word-by-word explanation here, now, because the Truth-finder first of all, with the knowledge of the possible and impossible, sees the absence of obstruction by mental defilements, which constitutes the possible and impossible regarding the achievement and non-achievement of the elimination of mental corruptions for beings accessible to instruction, because of seeing the presence of mundane right view and so on and because of seeing the absence of the presence of wrong view with fixed bad rebirth. Then, with the knowledge of the result of action, he sees the absence of obstruction by kamma results for them, because of seeing rebirth-linking with three roots; and with the knowledge of the practice leading everywhere, he sees the absence of obstruction by kamma, because of seeing the absence of heinous action with immediate bad destination. Thus, for those without obstructions, with the knowledge of the many and diverse elements, he sees the distinction of temperament for the purpose of teaching the Teaching favourably, because of seeing the diversity of elements. Then, with the knowledge of the different dispositions of them, he sees their disposition, even without heeding their practice, for the purpose of teaching the Teaching by way of disposition. Then, in order to teach the Teaching according to ability and according to strength to those whose dispositions have been thus seen, with the knowledge of the superiority and inferiority of faculties, he sees the superiority and inferiority of faculties, because of seeing the sharpness and softness of the faculties beginning with faith. But when the superiority and inferiority of faculties have been thus fully understood, if they are far away, then because of having attained mastery in meditative absorptions and so on through the knowledge of meditative absorptions and so on, he quickly approaches them through the distinction of supernormal power. And having approached, seeing their former births through the knowledge of recollecting past lives, and seeing the distinction of their present consciousness through the knowledge of others' mental states, which is to be attained through the power of the divine eye, because of being free from confusion through the power of the knowledge of the elimination of mental corruptions regarding the practice leading to the elimination of mental corruptions, he teaches the Teaching for the elimination of mental corruptions. Therefore, it should be understood that these powers were stated in this order.
2.
Commentary on the Discourse on the Surpassing Term
22. In the second, "those teachings" means those qualities of the knowledge of the ten powers and the knowledge of omniscience. "Terms of designation" means terms of designation; the meaning is aggregates, sense bases, elements, and phenomena. For designations are called "dispositions," and those which are their terms are the proximate cause for the teaching. For past Buddhas too taught these phenomena, and future ones too will teach these very same. Therefore aggregates and so on are called "doctrinal positions." Of those doctrinal positions. Or alternatively, because they proceed having overridden the factual meaning and not grasping it according to its intrinsic nature, they are called "dispositions," that is, wrong views; the terms of dispositions are "doctrinal positions" - the meaning is utterances that illuminate wrong views. Of those doctrinal positions, that is, conventional expressions of wrong views. "For the realisation through direct knowledge" means for the purpose of making evident through knowing. "Confident" means one who has attained knowledge and pleasure. "Therein" means in those teachings; "to teach the Teaching in such and such a way to such and such persons" means to teach the Teaching in such and such a way having known the disposition of such and such holders of wrong views or of others. "Will know what is inferior as 'inferior'" means one will know an inferior phenomenon as "this is an inferior phenomenon." "Should be known" means what ought to be known. "Should be seen" means what ought to be seen. "Should be realised" means what ought to be realised. "The knowledge of phenomena as they really are in each and every case" means the knowledge according to the inherent nature in those various phenomena. By this he shows the knowledge of omniscience. Having thus shown the knowledge of omniscience, then showing the knowledge of the ten powers, he said beginning with "there are these ten." For the knowledge of the ten powers too is indeed the knowledge of phenomena as they really are in each and every case.
3.
Commentary on the Body Discourse
23. In the third, "has committed an unwholesome act in a certain respect" means has committed a certain category of offence. "Having investigated" means having entered into and scrutinised. "Bodily misconduct" means the threefold bodily misconduct. "Verbal misconduct" means the fourfold verbal misconduct. "Evil envy" means inferior jealousy. "Having seen with wisdom" means to be abandoned by having seen again and again with path wisdom together with insight. "Succeeds" means prospers. "Of a servant" means of one who, having approached in dependence, dwells nearby. "Having overcome" means having submerged and crushed. "Persists" means goes on. In this discourse the path together with insight has been spoken of.
4.
Commentary on the Mahācunda Discourse
24. In the fourth, by "I know this Teaching," the manner of speaking of the doctrine of knowledge is stated. By "I am developed in body" and so on, of the doctrine of development. In the third section, both doctrines are stated together; and all three of these claim arahantship alone. "Might speak the claim of being wealthy" means he might speak the claim "I am wealthy." "To bring forth" means having taken out, to give.
5.
Commentary on the Kasiṇa Discourse
25. In the fifth, "kasiṇas" in the meaning of entirety; they are "bases" in the meaning of field or in the meaning of foundation for the mental states that have them as object - thus "kasiṇa bases." "Above" means upward, facing towards the surface of the sky. "Below" means downward, facing towards the surface of the ground. "Across" means having delimited all around, like the circle of a field. For a certain one extends the kasiṇa only upward, a certain one downward, a certain one all around. Or for this or that reason, one extends it thus, like light, when one wishes to see material form. Therefore it was said - "One perceives the earth kasiṇa, above, below, across." "Non-dual" - this, however, is said for the purpose of showing that one does not undergo transformation into another. For just as for one who has entered water, in all directions there is only water, not anything else, just so the earth kasiṇa is only the earth kasiṇa. There is no mixing of another kasiṇa with it. The same method applies everywhere. "Limitless" - this is said by way of the limitlessness of the pervading of each one. For when one pervades it with the mind, one pervades it entirely; one does not take the measure thus "this is its beginning, this is its middle." "Consciousness kasiṇa" - and here this is the consciousness occurring in the space left by the removal of the kasiṇa. Therein, the aboveness, belowness, and acrossness should be understood by way of the kasiṇa in the space left by the removal of the kasiṇa, and by way of the space left by the removal of the kasiṇa in the consciousness occurring there. This is the summary here; but these, beginning with the earth kasiṇa, have already been stated in detail in the Visuddhimagga by way of the method of meditation subject development.
6.
Commentary on the Kāḷī Discourse
26. In the sixth, "in the Questions of the Daughters of Māra" means in the questions of the daughters of Māra. "The attainment of the goal, the peace of the heart" - by both these terms arahantship itself is spoken of. "Army" means the army of mental defilements beginning with lust. "Of dear and pleasant nature" means it received this name because it arises in cases that are dear by nature and pleasant by nature. "Alone, meditating, I awakened to happiness" means having thus conquered the army of mental defilements, I alone, meditating, awakened to happiness, realised it. "Friendship" means a witness of the Teaching who has attained the state of being a witness. "Is not achieved by me with anyone" means there is no such thing as the disposition of a friend for me with anyone. "Some ascetics and brahmins, sister, for whom the attainment of the earth kasiṇa is the highest, have declared this to be 'the goal'" means having taken the attainment of the earth kasiṇa as the highest, the supreme goal, they declared it. "As far as, sister, the attainment of the earth kasiṇa is the highest" means however much is the supreme summit of the earth kasiṇa attainment. "The Blessed One directly knew that" means the Blessed One directly knew that through the wisdom of direct knowledge. "He saw the gratification" means he saw the truth of origin. "He saw the danger" means he saw the truth of suffering. "He saw the escape" means he saw the truth of cessation. "He saw the knowledge and vision of what is the path and what is not the path" means he saw the truth of the path. "The attainment of the goal" means because of having seen these four truths, the attainment of the goal reckoned as arahantship; "the peace of the heart" because of the allaying of all disturbance and fever of passion.
7.
Commentary on the First Discourse on the Great Question
27. In the seventh, "directly know" means having directly known, having made it evident, dwell. "Having directly known" means having directly known. "Here" means by this. "Regarding teaching the Teaching" means: that is to say, whatever difference might be spoken of concerning our proclamation of the Teaching together with the proclamation of the Teaching of the ascetic Gotama, or concerning the proclamation of the Teaching of the ascetic Gotama together with our proclamation of the Teaching - what is that called? Thus they say. In the second term too, the same method applies. Thus, like split gold in the middle, they placed their own theory on an equal footing with the Dispensation by mere words. "Neither delighted in" means they did not accept it as "so it is." "Nor protested against" means they did not reject it as "this is not so." Why? It is said that those sectarians are like the blind; whether knowing or not knowing, they might speak thus - therefore they did not delight.
"Will not be able to explain" means they will not be able to speak having accomplished it. "And furthermore vexation" means because of not being able to accomplish it, they will furthermore fall into suffering. For suffering arises for those who are unable to speak having accomplished it. In "Because, monks, it is not within their domain," here "taṃ" is merely a particle. "Yathā" is a word expressing reason; the meaning is "because they are questioned about what is not within their domain." "Or else having heard it from here" means or else having heard from here, from my Dispensation. "From here" means from the Truth-finder or from a disciple of the Truth-finder. "Could satisfy" means could please; it shows that otherwise there is no satisfaction whatsoever.
"In one thing" means in one phenomenon. By this the synopsis is shown. Further on, "in which one thing" - by this the question is shown. "All beings are sustained by nutriment" - this here is the explanation. The same method applies in the remaining ones too. In "rightly becoming disenchanted" and so on, however, becoming disenchanted and wearied by the observation of disenchantment through right cause and method, becoming dispassionate by the observation of dispassion, being liberated by making the means of release through the observation of reflection, or being liberated by the power of decision, making a conclusion - this is the meaning. Having delimited by rise and fall, rightly seeing the limit through the vision of the past and future ends. "Having fully realised the right meaning" means having rightly approached the common meaning with knowledge. "Makes an end of suffering" means he makes the limit, the boundary, of the entire suffering of the round of rebirths.
"All beings" means all beings in all existences - in sensual existence and so on, and in single-aggregate existence and so on. "Sustained by nutriment" - their duration is from nutriment, thus they are "sustained by nutriment." Thus, nutriment, the cause of the duration of all beings, is one phenomenon by name; in that one phenomenon. But if this is so, does not what was said - "The non-percipient being gods are rootless, without nutriment, without contact" and so on - contradict this? It does not contradict. For meditative absorption is their nutriment. Even this being so, does not this - "Monks, there are these four nutriments" - contradict? This too is not contradicted. For in that discourse, without qualification, only phenomena having the characteristic of nutriment are called nutriments; here, however, by way of exposition, condition is called nutriment. For it is proper for a condition to be found for all phenomena. And whatever result it generates, that it brings, so to speak. Therefore it is called nutriment. Therefore he said - "I say, monks, that ignorance has nutriment, not that it is without nutriment. And what, monks, is the nutriment of ignorance? 'The five hindrances' - thus it should be said." This is what is intended here. For when condition-nutriment is taken, both the nutriment by way of exposition and the nutriment without qualification - all is taken.
Therein, in non-percipient existence, condition-nutriment is found. For when a Buddha has not arisen, those gone forth in the sphere of a sectarian doctrine, having done the preliminary work on the air kasiṇa, having produced the fourth meditative absorption, having emerged from it, think: "Fie on consciousness! Fie, let this consciousness indeed be abhorred! The very absence of consciousness is good indeed. For in dependence on consciousness, suffering arises conditioned by murder, imprisonment and so on. When consciousness is absent, there is nothing" - having generated this acceptance and preference, not having fallen away from their meditative absorption, having died, they are reborn in non-percipient existence. Whatever posture one had resolved upon in the human world, having been reborn in that posture, having become like a painted figure, one remains for five hundred cosmic cycles. For that long a stretch of time, one is as if lying down. Even for beings of such a kind, condition-nutriment is found. For whatever meditative absorption they developed and were reborn through, that itself is their condition. Just as an arrow shot by the force of a bowstring travels as long as the force of the bowstring exists, so they remain as long as the meditative absorption condition exists. When that is exhausted, they fall like an arrow whose force is spent. And at the time of passing away, that material body of theirs disappears, sensual-sphere perception arises, and by that arising of perception those gods are discerned as having passed away from that realm.
But as for those beings doomed to hell who are said to be neither living on the fruit of work nor living on the fruit of merit - what is their nutriment? Their nutriment is action itself. Are there five nutriments? This should not be stated as "five" or "not five." Has it not been said that "condition is nutriment"? Therefore, by whatever action they are reborn in hell, that itself, being the condition for their duration, is their nutriment. With reference to which this was said: "And he does not die until that evil deed is exhausted."
And here no contention should be made regarding edible food. For even spittle arising in the mouth accomplishes the function of nutriment for them. For spittle, having become experienced as unpleasant, is a condition in hell; experienced as pleasant in heaven. Thus in sensual existence there are four nutriments without qualification; in fine-material and immaterial existences, setting aside the unconscious beings, for the rest there are three; for the unconscious beings and for the rest the condition-nutriment - by this manner it should be understood that all beings are sustained by nutriment. Therein, the four nutriments or whatever condition-nutriment is the truth of suffering; the former craving that gave rise to the nutriment is the truth of origin; the non-continuance of both is the truth of cessation; the wisdom of understanding cessation is the truth of the path - thus the explanation should be made by way of the four truths in all instances.
8.
Commentary on the Second Discourse on the Great Question
28. In the eighth, "at Kajaṅgalā" means in the city so named. "Kajaṅgalā" means the inhabitants of Kajaṅgalā. "In the Great Questions" means in the questions that encompass great meaning. "As it appears to me here" means as it occurs to me here. "With mind rightly well developed" means one whose mind is well developed through right cause and method. "That is indeed its meaning" means although the questions beginning with "four things" were answered by the Blessed One by the method beginning with "four nutriments," since when the four nutriments are fully understood the four establishments of mindfulness have been developed, and when those are developed the four nutriments are simply fully understood. Therefore, by the beauty of instruction, only the phrasing here is different, but the meaning is one and the same. In the case of the faculties and so on too, the same method applies. Therefore it was said - "That is indeed its meaning." For in meaning, both of these are like gold broken in the middle.
9.
Commentary on the First Kosala Discourse
29. In the ninth, "as far as" means however much. "Kāsi and Kosala" means the provinces of Kāsi and Kosala. "There is indeed alteration" means there is indeed change in its duration. "There is change" means there is indeed even death. "Becomes disenchanted even with that" means he feels discontent even with that which has arisen as success. "Becomes dispassionate towards the highest" means he becomes dispassionate towards the highest of successes, the state of being king of Kosala. "How much more towards the inferior" means first of all towards the inferior five types of sensual pleasure arisen for ordinary human beings.
"Mind-made" means reborn through the mind of meditative absorption. "Of Benares" means produced in Bārāṇasī. There, it is said, the cotton too is soft, the thread-spinners and the weavers too are skilful, and the water too is pure and smooth. "Smoothed on both sides" means on both sides it appears polished, soft, and smooth. The four practices were spoken of as a mixture of the mundane and the supramundane. Among the perceptions, the first is sensual-sphere perception, the second is fine-material-sphere perception, the third is supramundane perception, the fourth is the perception of the plane of nothingness. But since that perception has come as the foremost, beyond that there is no description of perception, therefore it is said to be the foremost.
"Of external" means of those occurring outside the Dispensation. "It would not be, and it would not be mine" means if I had not existed in the past, this individual existence of mine at present would not be. "It will not be, it will not be mine" means even if I shall not exist in the future, nothing that has arisen as an impediment will exist for me. "Becomes dispassionate towards the highest" means he becomes dispassionate towards the annihilationist view. For the annihilationist view has here become the foremost by its resemblance to Nibbāna.
"Supreme purification of meaning" means the purification of the highest meaning. This is a designation for the attainment of the plane of neither-perception-nor-non-perception. The plane of nothingness has become called the foremost because of being the proximate cause for insight, and the plane of neither-perception-nor-non-perception because of its long life span. "Supreme Nibbāna in this present life" means the supreme Nibbāna in this very individual existence. "Deliverance through non-clinging" means the deliverance of consciousness without grasping the four kinds of clinging. This is the name for arahantship. "Full understanding" means transcendence. Therein, the Blessed One declares the full understanding of sensual pleasures through the first meditative absorption, declares the full understanding of material forms through the immaterial-sphere attainments, declares the full understanding of feelings through Nibbāna without clinging. For Nibbāna is called the full understanding of feelings because of the abandoning of all that is felt. "Final Nibbāna without clinging" means final Nibbāna without conditions. But in speaking this discourse, the Blessed One, having seen five hundred monks oppressed by discontent, spoke it for the purpose of dispelling their discontent. They too, having dispelled their discontent, having sent forth knowledge in accordance with the teaching, having become stream-enterers, at a later time, having developed insight, attained arahantship.
10.
Commentary on the Second Kosala Discourse
30. In the tenth, "had returned from the battlefield" means he had returned from battle. "Having achieved his aim" means it is said that when King Mahākosala was giving his daughter to Bimbisāra, a village named Kāsigāma, yielding a hundred thousand, situated between the two kingdoms, was given to the daughter. When the father was killed by Ajātasattu, his mother too died before long through the sorrow of separation from the king. Then King Pasenadi of Kosala, saying "Mother and father were killed by Ajātasattu; the village belongs to my father," makes a case for that purpose; and Ajātasattu too, saying "It belongs to my mother," for the sake of that village. The two, uncle and nephew, having arrayed the fourfold army, fought. There, King Pasenadi of Kosala, defeated by Ajātasattu on two occasions, entered the city itself. On the third occasion, thinking "How indeed might victory be mine?", having learned the manner of fighting by means of eavesdropping, having arranged a cul-de-sac formation, having encircled him on both sides, he captured Ajātasattu. Because at that very moment the aim of victory was obtained, he was called "one who had achieved his aim."
"He set out towards the monastery" means having established the victory camp outside the city, thinking "While they are decorating the city, I shall pay homage to the One of Ten Powers. For from the time of entering the city there is delay," surrounded by a company of ministers, he set out towards the monastery and entered the monastery. At what time did he enter? When the One Enlightened by himself had given exhortation to the monks who had returned from their alms round, had entered the perfumed chamber, and the community of monks, having accepted the exhortation, had gone to their own night-quarters and day-quarters. "Walking up and down" means at what time were they walking up and down? For the purpose of dispelling sloth and torpor caused by sumptuous food, or they were those exerting in meditation during the day. For when such persons, after the meal, having walked up and down, having bathed, having let the body become refreshed, sit down and practise the ascetic duty, their mind becomes fully focused. "Those monks" means it is said that he, thinking "Where is the Teacher? Where is the Fortunate One? I shall enter only after going from residential cell to residential cell and asking," looking around, like a forest elephant, having seen rag-robe wearing monks walking up and down on the great walking path, he went to their presence. With reference to that, this was said. "Wishing to see" means desirous of seeing. "Dwelling" - they said this with reference to the perfumed chamber. "Without hurrying" means unhurried; the meaning is placing his foot gently in a foot-sized space, having performed the duty, not spoiling the sand which was well swept and resembling a net of pearls and Sindu creeper. "Veranda" means the front porch. "Door-bolt" means the door panel. "Having cleared the throat" means having made the sound of clearing the throat. "Knock" means what is said is: knock gently with the tip of the fingernail near the keyhole. It is said that non-human spirits knock on the door too high up, and beings of the snake kind knock too low down. Not knocking in that way, one should knock in the middle near the hole - they say this is the duty of knocking on the door. "The Blessed One opened the door" means the Blessed One did not open the door by rising up; rather, he stretched out his hand, thinking "Let it be opened." Thereupon, "The Blessed One, for whom you, while giving gifts throughout many tens of millions of cosmic cycles, never performed the act of opening a door with your own hand" - the door opened by itself. But since that was opened by the Blessed One's mind, therefore it is proper to say "the Blessed One opened the door."
"A gift of friendliness" means a bodily and verbal gift associated with friendliness. "Gratitude" means this king was formerly of stout body, he ate a doṇa-measure of cooked rice. Then the Blessed One, for the purpose of reducing it little by little day after day -
Who knows moderation in food obtained;
For him feelings become slight,
He ages slowly, protecting his life."
He gave this exhortation. He, standing firm in this exhortation, reducing it little by little day after day, gradually settled on a nāḷi-measure of rice at most, and his limbs became slender and firm. With reference to that help done by the Blessed One, he said: "Seeing gratitude and thankfulness, venerable sir." "In the noble true method" means in the path together with insight. "Of mature virtue" means one whose virtue has been developed. "Of noble virtue" means endowed with virtues that are not of worldlings. "Of wholesome virtue" means endowed with blameless virtues. "A forest-dweller" - he said thus showing that even being born, he was born in the forest; even fully awakening, he fully awakened in the forest; even while dwelling in the perfumed chamber resembling a heavenly mansion of the gods, he dwelt only in the forest. The remainder is of manifest meaning everywhere.
The Great Chapter is the third.