5.
The Book of the Fives
1.
Commentary on the Verses of the Elder Rājadatta
315-319. In the Book of Fives, the verses beginning with "A monk, having gone to the charnel ground" and so on are the verses of the Venerable Elder Rājadatta. What is the origin? This one too, having formed aspirations under former Buddhas, accumulating merit as a decisive support for the end of the round of rebirths in this and that existence, fourteen cosmic cycles ago from now, having been reborn in a family home in a world devoid of a Buddha, having attained discretion, one day, having gone to the forest's end on some business, having seen there a certain Individually Enlightened One seated at the root of a tree, with a gladdened mind, gave a very pure ambāṭaka fruit. He, by that meritorious action, wandering in the round of rebirths among gods and humans, in this arising of a Buddha, was reborn in a caravan leader's family at Sāvatthī. Because he had been obtained by having pleased the Great King Vessavaṇa, his mother and father gave him the name Rājadatta. He, having come of age, having taken goods with five hundred carts, went to Rājagaha by way of trade. And at that time at Rājagaha a certain courtesan, lovely and beautiful, by virtue of her supreme beauty, received a thousand day after day. Then that caravan leader's son, giving a thousand day after day to that courtesan, living together with her, before long, having spent all his wealth, having become destitute, not obtaining even so much as food and clothing, wandering here and there, was struck with religious emotion. One day he went together with lay followers to the Bamboo Grove.
And at that time the Teacher was seated teaching the Teaching, surrounded by a great assembly. He, having sat down at the edge of the assembly, having heard the Teaching in the presence of the Teacher, having gained faith, having gone forth, having taken upon himself the ascetic practices, dwells in a cemetery. At that time another caravan leader's son too, having given a thousand, was living together with that courtesan. And that courtesan, having seen a very costly jewel in his hand, having aroused greed, having had him killed by other rogue men, took that jewel. Then the men of that caravan leader's son, having heard that news, sent investigator men. They, at night, having entered that courtesan's house, without damaging the skin and so on, having killed her, threw her away at the charnel ground. The Elder Rājadatta, wandering in the cemetery to take the sign of foulness, having approached to attend to the corpse of that courtesan as repulsive, having attended wisely several times, because of its being recently dead, because the skin had not been damaged by dogs, jackals and so on, and because it was a subject of a different kind, attending unwisely, having aroused sensual lust therein, with a mind even more stirred with religious emotion, having rebuked his own mind, having stepped aside for a moment, having taken the very sign of foulness that had been present from the beginning, attending wisely, having produced meditative absorption, having made that meditative absorption the foundation, having established insight, at that very moment attained arahantship. Therefore it was said in the Apadāna -
Having taken an ambāṭaka fruit, I gave to the Self-Become One.
I do not know of an unfortunate realm, this is the fruit of giving fruit.
"Mental defilements have been burnt by me, etc. the Buddha's teaching has been fulfilled."
But having attained arahantship, having reviewed his own practice, filled with joy and pleasure -
315.
Thrown aside in the cemetery, being eaten, pervaded with worms.
316.
Sensual lust appeared, like a blind man I was flowing.
317.
Mindful and fully aware, I sat down to one side.
318.
Danger became manifest, disenchantment was established.
319.
The three true knowledges have been attained, the Buddha's teaching has been fulfilled."
He spoke these five verses.
Therein, "a monk, having gone to the charnel ground" means a monk because of seeing the danger in the round of rebirths, having approached the charnel ground for the purpose of the foulness meditation subject. "Monk" - and this the elder says himself with reference to himself. "A woman" means here the semen and blood are struck together in the manner of a being's continuity - thus "thī," a woman. And thus by way of natural language it is also called "itthī." But in the case of barren women and so on, that conventional expression is used because of similarity to that and because of not going beyond that intrinsic nature. "A woman" means he speaks of a woman's corpse. "Cast away" means abandoned, thrown aside precisely because of being despicable, thrown away through the state of indifference. "Being eaten, pervaded with worms" means having been filled with worms, being devoured.
"What some loathe, having seen the dead, evil thing" means whatever corpse that is dead through the departure of life, heat and consciousness, evil, low, inferior - some of pure nature loathe it, they do not even wish to look at it. "Sensual lust appeared" means due to the strength of unwise attention towards that carcass, sensual lust appeared, arose in me. "Like a blind man I was flowing" means through not seeing the impure nature of that corpse which flows, streaming with impurity through the nine doors, I was like a blind man. Therefore he said -
Then there is deep darkness, when lust overcomes a man." And
"Sensual desire, brahmin, is blinding, causing lack of vision" and so on. Some, however, here, having made the insertion of the letter "ta," explain the meaning as "one who is not in control due to the prepossession of mental defilement, or one who wields power over mental defilement." Others, stating the Pāḷi text as "andhova asati ahu," explain the meaning as "having become blind through sensual lust, he was devoid of mindfulness." But both of those are not in the canonical text.
"Within the time of cooking rice" means within the time of cooking rice; in the time it takes to cook rice from a measure of well-washed soaked rice grains, within that very time, even in a shorter time than that, dispelling lust; "from that place I departed" means from that place where lust arose in me while standing, from that place I departed, I withdrew. Having just departed, "mindful and fully aware, I" - having established the perception of being an ascetic, mindful by way of the attention of the establishment of mindfulness, and having become fully aware through the proper knowing of the intrinsic nature of phenomena, I sat down to one side, folding my legs crosswise I sat down. And for one seated, "then wise attention arose in me" and so on - all this is the same as the method stated below.
The commentary on the verses of the Elder Rājadatta is concluded.
2.
Commentary on the Verses of the Elder Subhūta
320-324. "Not exertion" and so on are the verses of the Venerable Elder Subhūta. What is the origin? This one too, having formed aspirations under former Buddhas, accumulating meritorious deeds in this and that existence, in the time of the Blessed One Kassapa, having been reborn in a very wealthy householder's family in Bārāṇasī, having attained discretion, one day, having heard the Teaching in the presence of the Teacher, with a gladdened mind, having become established in the refuges and in the precepts, month after month, eight times, had the Teacher's perfumed chamber heaped with four-fold fragrance. He, by that meritorious action, having become one with a fragrant body in whatever place he was reborn, in this arising of a Buddha, having been reborn in a householder's family in the country of Magadha, having received the name "Subhūta," having come of age, because of having the disposition of escape, having abandoned the household life, having gone forth among the sectarians, not finding substance there, having seen many ascetics and brahmins such as Upatissa, Kolita, Sela and others who had gone forth in the presence of the Teacher and were experiencing the happiness of asceticism, having gained faith in the Dispensation, having gone forth, having pleased his teachers and preceptors, having taken a meditation subject, dwelling in a secluded abode, having developed insight, he attained arahantship. Therefore it was said in the Apadāna -
Kassapa by clan, the best of speakers arose.
Surrounded by a fathom-wide radiance, covered with a net of rays.
An extinguisher like a cloud, a mine of virtues like the ocean.
Like space in wisdom, unattached like the wind.
With abundant wealth and grain, with an accumulation of various jewels.
Having approached, I heard the teaching, charming like the Deathless.
Endowed with the features, like a king of sal trees in full bloom.
Surrounded by a fathom's radiance, the hundred-rayed sun.
With a heart full of compassion, like the ocean in virtue.
The hero, spread wide in glory, the sage, like space.
The support of all beings, like the earth, the seventh sage.
Burning where bad doctrines go, he shines like a mass of fire.
Like Mount Gandhamādana, adorned with the fragrance of virtues.
Like a river for the forest groves, a remover of the stain of defilements.
Like a universal monarch, that king, lord of the jewel of the factors of enlightenment.
A surgeon like a doctor, one who lances the boil of wrong view.
The sun among men in the assemblies, the Conqueror taught the Teaching.
And by meditation one is extinguished, thus you should instruct."
All the assemblies hear it, like the Deathless of great flavour.
Having gone for refuge to the Fortunate One, for as long as life I paid homage.
With the four kinds of perfume, for eight days in a month.
Then the Conqueror explained, the obtaining of a fragrant body.
By the result of that action, he was reborn here and there.
Having become endowed with the fragrance of virtue, he will attain nibbāna, without mental corruptions.
Having abandoned the human body, I went to Tāvatiṃsa.
While I was dwelling in the womb, my mother was fragrant in body.
Sāvatthī seemed to blow as if perfumed with all fragrances.
And very costly incenses, blew towards at that very moment.
They perfumed with fragrance, in which house I was born.
Then the trainer of men, having trained Sela together with his following.
Then, having seen that majestic power of the Buddha, I went forth.
Having developed these four qualities, I attained the elimination of mental corruptions.
When I shall attain nibbāna, at that time there was the odour of the rains retreat.
Likewise other odours altogether, having overcome by force, I blow from there here and there.
"Mental defilements have been burnt by me, etc. the Buddha's teaching has been fulfilled."
But having attained arahantship, having reflected upon the suffering of the pursuit of self-mortification attained by having gone forth among sectarians, and the happiness of meditative absorption and so on attained by having gone forth in the Dispensation, declaring final liberating knowledge by way of reviewing his own practice -
320.
If while practising he would not attain, that is my mark of misfortune.
321.
If one should give up all, one would be like a blind man, from not seeing what is even and uneven.
322.
One not doing but speaking - the wise fully understand him.
323.
So well-spoken words are fruitless for one who does not practise them.
324.
So well-spoken words are fruitful for one who practises them.
He spoke these five verses.
Therein, "in what is not exertion" means in the two extremes that should not be engaged in, that should not be associated with. But here the meaning should be understood by way of the pursuit of self-mortification. "Engaging" means engaging oneself in that, yoking, thus proceeding accordingly. "Desiring what should be done" means desiring the function that brings welfare to both; if, as the opposite of that, one were practising, engaging in what is not exertion. "Would not attain" means the method is that one would not attain the welfare and happiness as intended. Therefore, that I, deceived by the doctrine of the sectarians, engaged in what is not exertion, that is my mark of misfortune, the nature of demerit. He shows: "Deluded by former action, he engaged in what is not exertion."
"Having pulled out what has gone to misery, conquered" means because of their nature of oppression, lust and so on are called miseries; the miseries themselves are what has gone to misery; the conquest of those gone to misery is the occurrence of the round of rebirths; their conquest is the overcoming by wholesome mental states. "What has gone to misery, conquered" is said without making the elision of the nasal. That which is pulled out, not inflated, by which, having made that pulled out from what has gone to misery, conquered, having become thus, without having completely cut off the mental defilements - this is the meaning. "If one should give up one" means if, because of being without a companion and because of striving, one should give up, should abandon the one thing - diligence or right exertion itself. That person would be like a loser, like a wretch. "If one should give up all" means if one should give up all the faculties of faith, energy, mindfulness, concentration, and wisdom that bring liberation to maturity, if one should discard them through non-development, one would be like a blind man, from not seeing what is even and uneven.
"Just as" is an indeclinable particle in the sense of introducing a simile. "Beautiful" means splendid. "Colourful" means endowed with beauty of colour and form. "Scentless" means devoid of fragrance, of the variety of pālibhaddaka, girikaṇṇikā, jayasumana and so on. "Thus well-spoken words" means well-spoken words are the three Canons of the Buddha's teaching, similar to a flower endowed with beauty of colour and form. Just as indeed a scentless flower does not pervade the body of one who wears it with fragrance, so too this, whoever practises it with attentive hearing and so on, for that one who does not practise attentively, who does not do what should be done therein, it does not bring the fragrance of learning and the fragrance of practice; it is fruitless. Therefore it was said: "So well-spoken words are fruitless for one who does not practise them."
"Fragrant" means of the variety of jasmine, champaka, blue water-lily flowers and so on. "Thus" means just as the fragrance of that flower pervades the body of one who wears it, so too the well-spoken words reckoned as the three Canons of the Buddha's teaching - whoever does what should be done therein by attentive hearing and so on, for that person it is fruitful; because it brings the fragrance of learning and the fragrance of practice, it is of great fruit and great benefit. Therefore one should proceed according to the exhortation, and one should be one who speaks as one acts and acts as one speaks. The remainder is according to the method already stated.
The commentary on the verses of the Elder Subhūta is concluded.
3.
Commentary on the Verses of the Elder Girimānanda
325-329. The verses beginning with "The sky rains" are those of the Venerable Elder Girimānanda. What is the origin? This one too, having formed aspirations under former Buddhas, accumulating meritorious deeds in this and that existence, in the time of the Blessed One Sumedha, having been reborn in a family home, having come of age, living the household life, when his own wife and son had deceased, pierced by the dart of sorrow, having entered the forest, when the Teacher had gone there and taught the Teaching and the dart of sorrow had been pulled out, with a gladdened mind, having venerated with fragrant flowers, having paid homage with the fivefold prostration, having made a salutation with joined palms at his head, he praised.
He, by that meritorious action, wandering in the round of rebirths among gods and humans, in this arising of a Buddha, was reborn as the son of the chaplain of King Bimbisāra in Rājagaha. His name was Girimānanda. He, having attained discretion, having seen the majestic power of the Buddha during the Teacher's journey to Rājagaha, having gained faith, having gone forth, practising the ascetic duty, having dwelt for several days at a village residence, went to Rājagaha to pay homage to the Teacher. The great King Bimbisāra, having heard of his arrival, having approached, having invited him saying "Right here, venerable sir, dwell; I shall attend upon you with the four requisites," having departed, due to having much to do, did not remember. Thinking "The elder is dwelling in the open air," the deities prevented the rain out of fear of wetting the elder. The king, having observed the reason for the absence of rain, had a hut built for the elder. The elder, dwelling in the hut, having obtained concentration through the gain of suitable lodging, having applied evenness of energy, having aroused zeal in insight, attained arahantship. Therefore it was said in the Apadāna -
Mother, father, dead, brother, they are burnt on one pyre.
And derangement of mind came upon me, distressed by that sorrow.
Having eaten fallen fruit, I dwelt at the root of a tree.
Wishing to uplift me, he came to my presence.
Having lifted up my head, I looked up at the great sage.
Then I was of one-pointed mind, having seen that leader of the world.
The Blessed One sat down there, the one with vision, out of compassion.
The Buddha taught me the Teaching, the remover of the dart of sorrow.
As they came, so they went, what lamentation is there for that?
With their goods approach for shelter from the falling rain.
Thus your mother and father, what lamentation is there for that?
Thus your mother and father, what lamentation is there for that?
Thus your mother and father, their own bodies are left behind here.
Having generated gladness, I paid homage to the foremost Buddha.
Wafting divine fragrance, the wise one, the leader of the world.
Remembering the highest virtues, I praised the leader of the world.
You lift up all beings, by knowledge, O great sage.
You showed me the path, by your knowledge, O One with Vision.
Moving through the sky, the wise ones surround him at that very moment.
Like lotuses at sunrise, your disciples bloom.
Thus accomplished in knowledge, you are immeasurable, O One with Vision.
Venerating the directions far and wide, bowing down, I went.
I entered my mother's womb, transmigrating from existence to existence.
Ardent, prudent, a meditator, one whose domain is seclusion.
Released like the moon from a mass of clouds, I wander always.
Having fully understood all mental corruptions, I dwell without mental corruptions.
I do not know of an unfortunate realm, this is the fruit of honouring the Buddha.
"Mental defilements have been burnt by me, etc. the Buddha's teaching has been fulfilled."
Then, while the sky was raining as if full of mirth upon the elder's attainment of arahantship, declaring final liberating knowledge by way of urging that rain above -
325.
Therein I dwell at peace, so if you wish, rain, O sky.
326.
Therein I dwell with peaceful mind, so if you wish, rain, O sky.
327.
"The sky rains etc. therein I dwell without lust etc.
328.
"The sky rains etc. therein I dwell without hate etc.
329.
"The sky rains etc. Therein I dwell without delusion,
So if you wish, rain, O sky." He spoke these five verses.
Therein, "like a beautiful song" means conforming with a beautiful song; the meaning is conforming with its own beautiful cloud-song. For just as a rain cloud not thundering but only raining does not look beautiful, so too having arisen with a hundred layers and a thousand layers, thundering, roaring, even emitting lightning but not raining, it does not look beautiful; but having become of such a nature and raining, it looks beautiful - thus it is said "the sky rains like a beautiful song." Therefore he said - "Thunder forth, O Rain-God," and "one that thunders and also rains." "Therein I dwell" means in that hut I dwell with a posture of dwelling having the inner room of the noble abiding. "With calmed mind" means one whose mind is completely calmed through the concentration of the highest fruition.
Thus the rain-cloud deity, receiving with his head the elder's exhortation made on many occasions, filling both the low ground and the high, caused a great rain to fall.
The commentary on the verses of the Elder Girimānanda is concluded.
4.
Commentary on the Verses of the Elder Sumana
330-334. "Desiring that" and so on is the verse of the Venerable Elder Sumana. What is the origin? This one too, having formed aspirations under former Buddhas, accumulating meritorious deeds in this and that existence, ninety-five cosmic cycles ago from now, having been reborn in a family home in a world devoid of a Buddha, having attained discretion, having seen a certain Individually Enlightened One who was diseased, gave yellow myrobalan. He, by that meritorious action, wandering in the round of rebirths among gods and humans, in this arising of a Buddha, having been reborn in a householder's family in the Kosala country, having received the name "Sumana," grew up in happiness. Now his maternal uncle, having gone forth, having become a Worthy One, dwelling in the forest, when Sumana had come of age, having given him the going forth, gave him a meditation subject suitable to his temperament. He, practising exertion there, produced the four meditative absorptions and the five direct knowledges. Then the elder taught him the method of insight. And he, before long, having developed insight, became established in arahantship. Therefore it was said in the Apadāna -
Jujube, marking-nut and marmelos, I myself shall carry.
Afflicted by illness, without a companion, the great sage.
When the medicine was eaten, the illness was calmed at that very moment.
By this giving of medicine, and by the appeasement of disease.
May he be happy everywhere, and may illness not come to you.
The wise one rose up into the sky, like a king of swans in the firmament.
From this birth onwards, illness did not arise in me.
The three true knowledges have been realized, the Buddha's teaching has been fulfilled.
I do not know of an unfortunate realm, this is the fruit of medicine.
"Mental defilements have been burnt by me, etc. the Buddha's teaching has been fulfilled."
But having become established in arahantship, one day he went to the attendance upon the maternal uncle elder. The elder asked him about his achievement, and answering that -
330.
Longing for the Deathless, what was to be done has been done by me.
331.
With purified knowledge, without uncertainty, I declare in your presence.
332.
My own welfare has been attained, the Buddha's teaching has been fulfilled.
333.
All my mental corruptions are eliminated, there is now no more rebirth.
334.
Your exhortation was not futile, I am a pupil who has been trained."
With these five verses, roaring a lion's roar, he declared the final liberating knowledge.
Therein, "desiring that among the teachings, my preceptor helped me. Longing for the Deathless" means among the blameless qualities such as serenity and insight meditation and so on, desiring and wishing for whatever teaching for me, the preceptor helped me, who was longing for the Deathless, Nibbāna, by way of giving exhortation. "What was to be done has been done by me" means the sixteenfold function beginning with full understanding, which was to be done for the purpose of that achievement, has been done and accomplished by me.
From that very, attained, achieved, the fourfold path state too has been realized. "The Teaching by oneself, not based on hearsay" means by oneself alone the Nibbāna state and the fruition state have been made not based on hearsay, undoubted, self-evident; the noble path proceeds precisely by cutting off the doubt reckoned as hearsay through the occurrence of "thus indeed, thus it seems." Therefore he said "with purified knowledge, without uncertainty" and so on. Therein, "with purified knowledge" means with purified knowledge through the purification from all defilements. "In your presence" means near you.
"One's own welfare" means arahantship. "Training" means the training in higher morality and so on. "Well heard" means well heard by way of the fulfilment of both great learning in the scriptures and great learning in penetration. "In your teaching" means of one established in your exhortation and admonition.
"With noble practice" means by the undertaking of well-purified morality and other observances. "I am a pupil who has been trained" means: by virtue of having lived the holy life in your presence, I am a pupil who has been trained, one who has completed the training in higher morality and so on.
The commentary on the verses of the Elder Sumana is concluded.
5.
Commentary on the Verses of the Elder Vaḍḍha
335-339. "Good indeed" and so on is the verse of the Venerable Elder Vaḍḍha. What is the origin? This one too, having formed aspirations under former Buddhas, accumulating meritorious deeds as a decisive support for the end of the round of rebirths in this and that existence, in this arising of a Buddha, having been reborn in a householder's family in the city of Bhārukaccha, having received the name "Vaḍḍha," gradually grows up. Then his mother, with religious emotion arisen regarding the round of rebirths, having handed over her son to relatives, having gone forth in the presence of nuns, doing the work of insight, having attained arahantship, at a later time gave the going forth to her son too, who had reached the age of discretion, in the presence of the Elder Veḷudanta. He, having gone forth, having learnt the word of the Buddha, having become very learned, a preacher of the Teaching, bearing the burden of scriptural study, one day went to the nuns' quarters thinking "Alone, with just my inner and outer robes, I shall see my mother." Having seen him, his mother reproved him: "Why have you come here alone, with just your inner and outer robes?" He, being reproved by his mother, with religious emotion arisen thinking "An inappropriate thing was done by me," having gone to the monastery, seated at his daytime resting place, having seen with insight, having attained arahantship, declaring final liberating knowledge by way of making known the achievement of his mother's exhortation -
335.
Having heard whose word, admonished by my mother;
Putting forth strenuous energy, resolute, I attained the highest enlightenment.
336.
Having conquered the army of the Destroyer, I dwell without mental corruptions.
337.
All without remainder have been cut off, and they will not arise again.
338.
Surely without longing even towards me, craving is not found in you.
339.
The cycle of birth and death, there is now no more rebirth." He spoke these verses.
Therein, "Good indeed, truly my mother showed me the goad" means good indeed, my mother shows me the goad reckoned as exhortation; by that, arousing my energy, she pierced me on the head, the highest part, which is wisdom. "Whose" means of whose - of my mother. "Highest enlightenment" means arahantship. Here this is the construction - Admonished by my mother, having heard whose word that had become an instruction, I, putting forth strenuous energy, resolute, dwelling thus, attained the highest, the supreme fruition, the highest enlightenment, arahantship.
Because of being far from mental defilements, I am a Worthy One; because of being a field of merit, I am worthy of offerings, worthy of gifts. Because of having attained the triad of true knowledges beginning with the knowledge of past lives, I am a possessor of the threefold true knowledge; because of having realised Nibbāna, I am one who sees the Deathless; having conquered the army of the Destroyer Māra, the army of mental defilements, by the army of the factors pertaining to enlightenment, and precisely because of having conquered it, I dwell happily without mental corruptions.
Now, in order to make the meaning stated as "without mental corruptions" more obvious, he spoke the verse "internally and." Its meaning is - The mental corruptions based internally and based externally which existed in me, which were found before the achievement of the noble path, all those without remainder have been cut off, completely eradicated by the noble path, abandoned; now they would never arise again at any time, they will indeed never arise again.
Now, having made his mother's word a goad, because of having himself attained arahantship, praising his mother, he spoke the verse "confident." Therein, "confident indeed" means definitely free from timidity. Thus, proclaiming the state of being a true-born son of the Teacher through the achievement of arahantship by both his mother and himself, he addressed his mother as "sister." "She spoke this meaning" means she spoke this meaning which constituted an exhortation to me. But thus exhorting me, she was not merely confident, but surely without longing even towards me, towards your little son too without longing, without attachment I think; or what need is there of this supposition? "Craving is not found in you" - the craving beginning with ignorance does not exist at all in your continuity, you who urged me towards the elimination of existence - this is the intention.
Now, showing "I have practised in the very manner urged by you," he spoke the concluding verse "brought to an end"; its meaning is easily understood.
The commentary on the verses of the Elder Vaḍḍha is concluded.
6.
Commentary on the Verses of the Elder Nadīkassapa
340-344. "Indeed for my benefit" and so on are the verses of the Venerable Elder Nadīkassapa. What is the origin? This one too, having formed aspirations under former Buddhas, accumulating wholesome action as a decisive support for the end of the round of rebirths in this and that existence, in the time of the Blessed One Padumuttara, having been reborn in a family home, having attained discretion, one day, having seen the Teacher walking for almsfood, with a gladdened mind, gave one mango fruit the colour of red arsenic, the first to have appeared on a mango tree planted by himself. He, by that meritorious action, wandering in the round of rebirths among gods and humans, in this arising of a Buddha, having become the brother of Uruvelakassapa, was reborn in a brahmin family in the country of Magadha. Having come of age, because of having the disposition of escape, not wishing for the household life, having gone forth into the going forth as a hermit, together with three hundred hermits, having had a hermitage built on the bank of the river Nerañjarā, he dwells. Because of dwelling on the riverbank and because of his belonging to the Kassapa clan, his designation was "Nadīkassapa." To him, together with his following, the Blessed One gave full ordination by the "Come, monk" form. All that has come in the Khandhaka itself. He became established in arahantship through the Blessed One's teaching of the Discourse on the Burning. Therefore it was said in the Apadāna -
Wandering for almsfood, bearing the highest fame.
I gave it to the Teacher, the hero worthy of offerings.
I have attained the unshakeable state, having abandoned victory and defeat.
I do not know of an unfortunate realm, this is the fruit of the foremost gift.
"Mental defilements have been burnt by me, etc. the Buddha's teaching has been fulfilled."
But having become established in arahantship, afterwards, having reviewed his own practice, declaring final liberating knowledge by way of proclaiming the uprooting of views -
340.
Having heard whose Teaching, I abandoned wrong view.
341.
Thinking 'This is purification,' a mentally blind worldling.
342.
I imagined impurity to be purity, mentally blind, a fool.
343.
I dedicate to the fire worthy of offerings, I pay homage to the Truth-finder.
344.
The cycle of birth and wandering is eliminated, there is now no more rebirth."
He spoke these five verses.
Therein, "for my benefit indeed" means for my benefit indeed, for my welfare indeed. "The Buddha" means the omniscient Buddha. "Went to the river Nerañjarā" means he came to the river known as Nerañjarā; and the intention is that he approached the hermitage of my brother Uruvelakassapa on the bank of that river.
Now, in order to elucidate the aforesaid meaning, "whose I" and so on was said. "Whose" means of whichever Buddha, the Blessed One. "Having heard the Teaching" means having heard the Teaching connected with the four truths, having apprehended it by following the ear-door. "I abandoned wrong view" means I gave up the distorted vision proceeding in the manner beginning with "By sacrifices and so on there is purification."
In order to show in detail the meaning already stated by "I abandoned wrong view," he said beginning with "I sacrificed." Therein, "I sacrificed in various high and low sacrifices" means I sacrificed in well-known sacrifices of various kinds such as the soma sacrifice, the vājapeyya, and so on. "I made offerings to the fire-sacrifice" means by way of performing those sacrifices, making oblations, I tended the fire. "Thinking 'this is purity'" means thinking that this sacrificial activity, this fire-tending, is purity because of being the cause of purity, imagining "Thus there will be purification in the round of rebirths for me." "A mentally blind worldling" means through the deficiency of the eye of wisdom, through the blindness of ignorance, having become a mentally blind worldling; just as forest thickets, mountain thickets, and so on are difficult to pass through, so view itself is a thicket, a thicket of views; having plunged into that, having entered into it - thus "one plunged into the thicket of views." "By adherence" means by wrong clinging termed adherence, because of grasping "only this is the truth," having transgressed the intrinsic nature of phenomena. "Deluded" means brought to a state of confusion. "I imagined impurity to be purity" means I imagined, I thought of the impure path as "the path of purity." Therein, he states the reason by "mentally blind, a fool." Because one is mentally blind through ignorance, for that very reason, not knowing what is the Teaching and what is not the Teaching, and what is proper and what is improper, therefore one imagines thus - this is the meaning.
"Wrong view has been abandoned by me" means but for one being in such a state, having heard in the Teacher's presence a talk on the Teaching containing the four truths, for one proceeding wisely, through the right view of the noble path, all wrong view has been abandoned by me by way of abandoning through eradication. "Existences" means all existences such as sensual existence and so on have been split open and demolished by the knife of the noble path. "I dedicate to the fire worthy of offerings" means having abandoned the fires such as the āhavanīya and so on, because of being the foremost worthy of offerings in the world together with its gods, and because of the burning of all evil, I dedicate to, I attend upon, the fire worthy of offerings, the One Enlightened by himself. This attending upon the fire worthy of offerings by me is without regard for curds, fresh butter, churned ghee, and so on; it is simply the veneration of the Teacher - thus he said "I pay homage to the Truth-finder." Or alternatively, "I dedicate to the fire worthy of offerings" means by making the offerings of donors to be of great fruit, and by the burning of evil, I dedicate to, I attend upon myself who has become the fire worthy of offerings; having done so I attend to, having done so I look after. Formerly I paid homage to the fire god, but now I pay homage to the Truth-finder.
"All delusions have been abandoned by me" means all delusions, of various kinds beginning with not knowing regarding suffering, have been abandoned by me, eradicated; for that very reason "craving for existence has been destroyed. The cycle of birth and wandering is eliminated, there is now no more rebirth" - in these three terms, the word "me" should be brought and connected.
The commentary on the verses of the Elder Nadīkassapa is concluded.
7.
Commentary on the Verses of the Elder Gayākassapa
345-349. "In the morning, at midday" and so on are the verses of the Venerable Elder Gayākassapa. What is the origin? This one too, having formed aspirations under former Buddhas, accumulating wholesome action as a decisive support for the end of the round of rebirths in this and that existence, thirty-one cosmic cycles ago from now, in the time of the Blessed One Sikhī, having been reborn in a family home, having attained discretion, because of having the disposition of escape, having abandoned the household life, having gone forth into the going forth as a hermit, having had a hermitage built in a forest haunt, was dwelling feeding on forest roots and fruits. Now at that time the Blessed One, alone, without a companion, was going near his hermitage. He, having seen the Blessed One, with a gladdened mind, having approached, having paid homage, standing to one side, having looked at the time, presented charming jujube fruits to the Teacher. He, by that meritorious action, wandering in the round of rebirths among gods and humans, in this arising of a Buddha, having been reborn in a brahmin family, having come of age, because of having the disposition of escape, having abandoned the household life, having gone forth into the going forth as a hermit, together with two hundred hermits, was dwelling at Gayā. Because of dwelling at Gayā and because of his belonging to the Kassapa clan, his designation was "Gayākassapa." He, together with his following, having been given the "Come, monk" full ordination by the Blessed One, being exhorted by the teaching of the Discourse on the Burning, became established in arahantship. Therefore it was said in the Apadāna -
Having filled a basket, I laughed at the jujube fruits in my hermitage.
He approached my hermitage, knowing all times.
Having held it up with both hands, I gave the jujube to the Buddha.
I do not know of an unfortunate realm, this is the fruit of the gift of jujube fruit.
"Mental defilements have been burnt by me, etc. the Buddha's teaching has been fulfilled."
But having become established in arahantship, having reviewed his own practice, declaring final liberating knowledge by way of praising the washing away of evil -
345.
Descended into the water, at Gayā during the Gayā-Phaggu festival.
346.
That I now wash away here" - such was my view before.
347.
I wisely reviewed the meaning that is true and exact.
348.
Pure, heir of the Pure One, son of the Buddha, legitimate.
349.
I attained the three true knowledges, the Buddha's teaching has been fulfilled."
He spoke these five verses.
Therein, in the first verse to begin with, this is the meaning in brief - "In the morning" means at the time of sunrise, "at midday" means at the midday period, "in the evening" means at the evening period - thrice a day, on three occasions, I descended into the water, I plunged in. And descending, I did not descend just anywhere whatsoever or whenever; rather, at Gayā, at the ford of Gayā acknowledged by the great multitude as "the washing away of evil," during the Gayā-Phaggu festival, at the Uttaraphaggunī constellation of the month of Phagguṇī, named the Gayā-Phaggu, I was annually engaged in the practice of going down into the water.
Now, in order to show the intention with which he was then engaged in the practice of going down into the water, he spoke the verse "whatever by me." Its meaning is - "Whatever evil action was accumulated by me formerly in other births than this. That I now here at the ford of Gayā, during this Gayā-Phaggu festival, by this going down into the water, wash away, remove, rinse off." Formerly, before approaching the Teacher's teaching, I was of such a view, of such a kind of perverted seeing.
"The passage endowed with teaching and meaning" is a description with elision of the case ending. Having heard the speech of the One Enlightened by himself - having a portion endowed with the teaching and with the meaning, connected with the teaching and connected with the meaning from the beginning, from the middle, and from the end, spoken having made it well and invariably leading to liberation - the meaning that is true and exact, true because of its nature as ultimate reality, from its being factual; exact because of the absence of deviation in the method of occurrence and cessation, as is fitting; I wisely reviewed the meaning beginning with suffering by the method of its being that which is to be fully understood and so on - I reviewed thus: "Suffering is to be fully understood, the origin is to be abandoned, cessation is to be realized, the path is to be developed" - I saw with the eye of knowledge, I penetrated. This is the meaning.
"I am one who has washed away all evil" means precisely because of having thus penetrated the truths, I am one whose all evil has been washed off by the water of the noble path. For that very reason, because of the absence of the stain of lust and so on, because of being free from impurity, he is free from impurity. For that very reason, because of purity of bodily conduct, because of purity of verbal conduct, because of purity of mental conduct, he is purified, pure, and clean. He is an heir because of taking up the supramundane Teaching-inheritance of the pure Buddha, the Blessed One, who is pure through the purification from the stain of all mental defilements together with their latent tendencies. The explanation is: I am a legitimate son because of the state of noble birth generated by the effort of the breast arisen from his teaching-knowledge.
Furthermore, in order to make clear his very state of being one who has bathed in the ultimate sense, he spoke the concluding verse beginning with "having plunged." Therein, "having plunged" means having plunged into, having entered into. "The eightfold stream" means the stream of the path constituted by the combination of eight factors beginning with right view. "I washed away all evil" means I washed off the stain of evil without remainder; by the washing away through the water of the noble path, I became one who has bathed in the ultimate sense. For that very reason, "I attained the three true knowledges, the Buddha's teaching has been fulfilled" - this is just the meaning already stated.
The commentary on the verses of the Elder Gayākassapa is concluded.
8.
Commentary on the Verses of the Elder Vakkali
350-354. The verses beginning with "Afflicted by wind disease" are of the Venerable Elder Vakkali. What is the origin? This one too, having formed aspirations under former Buddhas, accumulating meritorious deeds in this and that existence, in the time of the Blessed One Padumuttara, having been reborn in a family home in the city of Haṃsavatī, having attained discretion, having gone together with lay followers going to the Teacher's presence to the monastery, standing at the edge of the assembly, while hearing the Teaching, having seen the Teacher establishing a certain monk in the foremost position among those resolved in faith, himself too aspiring to that position, having given a great gift for seven days, he made an aspiration. The Teacher, having seen that there was no obstacle for him, declared it.
He too, having done wholesome deeds for as long as life lasted, wandering in the round of rebirths among gods and humans, in the time of our Teacher, was reborn in a brahmin family in Sāvatthī; they gave him the name Vakkalitissa. He, having come of age, having learnt the three Vedas, having attained accomplishment in the brahminical arts, having seen the Teacher, unsatisfied by the sight of the achievement of his physical body, went about together with the Teacher only. Thinking "Living in the midst of a house, I shall not always be able to see the Teacher," having gone forth in the presence of the Teacher, except for mealtime and the time for bodily functions, at the remaining times, wherever standing one was able to see the One of Ten Powers, steady in that, having abandoned other duties, he dwelt just looking at the Blessed One. The Teacher, waiting for the maturation of his knowledge, for a long time, while he went about merely seeing the physical form, without saying anything, then on another day said "What is there for you, Vakkali, in seeing this foul body? Whoever, Vakkali, sees the Teaching sees me. Whoever sees me sees the Teaching. For, Vakkali, one seeing the Teaching sees me; one seeing me sees the Teaching."
Even when the Teacher spoke thus, the elder was unable to give up the sight of the Teacher and go elsewhere. Then the Teacher, thinking "This monk, without obtaining a sense of urgency, will not understand," on the day of entering the rains retreat, dismissed the elder saying "Go away, Vakkali." He, having been dismissed by the Teacher, being unable to stand in his presence, thinking "What use is life to me, since I do not get to see the Teacher?" ascended to a precipitous place on the Vulture's Peak mountain. The Teacher, having known that circumstance of his, thinking "This monk, not obtaining encouragement from my presence, might destroy the decisive support for path and fruition," emitting a radiance to show himself -
He would attain the peaceful state, the stilling of activities, happiness."
Having spoken the verse, he stretched out his hand saying "Come, Vakkali." The elder, having produced powerful joy and pleasure thinking "The One of Ten Powers has been seen by me, and the invitation 'Come' has also been received," not knowing his own state of going, thinking "From where shall I come?" springing forward into the sky before the Teacher, while his first foot was still placed on the mountain, reflecting on the verse spoken by the Teacher, having suppressed the joy right there in the sky, attained arahantship together with the analytical knowledges - thus it has come in the Aṅguttara Commentary and in the Dhammapada Commentary.
But here they say thus - Having been exhorted by the Teacher with the words beginning with "What is there for you, Vakkali," while dwelling at the Vulture's Peak, he established insight; because of the very powerful nature of his faith, the insight did not descend into the process; the Blessed One, having known that, having purified the meditation subject, gave it to him. Again he was indeed unable to bring the insight to its culmination; then, through deficiency of food, a wind illness arose in him; having known that he was being afflicted by the wind illness, the Blessed One, having gone there, asking -
350.
In a miserable place with scarce alms-resort, monk, what will you do?"
He said. Having heard that, the elder -
351.
Even enduring rough conditions, I will dwell in the forest.
352.
And developing the factors of enlightenment, I will dwell in the forest.
353.
United, together, I will dwell in the forest.
354.
Not lazy, night and day, I will dwell in the forest."
He spoke four verses.
Therein, "afflicted by wind disease" means brought to a state of helplessness by an illness caused by the wind humour, overpowered by the wind disease. "You" addresses the elder. "Dwelling" means dwelling with that posture of dwelling. "In the forest grove" means in a forest that has become a grove; the meaning is a great wilderness. "With scarce alms-resort" means in a place where alms-resort has been abandoned, where requisites are difficult to obtain. "Miserable" means in a miserable place, due to the absence of medicines such as ghee and so on that are suitable for the wind disease, and due to the harshness of the terrain. "What will you do, monk" means the Blessed One asked: monk, you, how will you dwell?
Having heard that, the elder, making known his own pleasant abiding through spiritual rapture and pleasure and so on, said beginning with "with rapture and happiness." Therein, "with rapture and happiness" means with rapture having the characteristic of excitement and the characteristic of pervading, and with the happiness associated with it. Therefore he said "extensive" - the meaning is lofty. "Pervading the body" means causing the whole body to be pervaded by the sublime material phenomena arisen from the aforesaid rapture and happiness, making it continuously permeated. "Even enduring rough conditions" means overcoming and enduring the roughness of requisites, even though difficult to bear, produced by dwelling in the forest and caused by the practice of detachment. "I will dwell in the forest" means I will dwell in the forest haunt with the happiness of meditative absorption and the happiness of insight - this is the meaning. Therefore he said - "And one experiences happiness with the body."
One obtains joy and gladness, that is the Deathless for those who understand."
"Developing the establishments of mindfulness" means producing and increasing the four establishments of mindfulness beginning with observation of the body, which are included in the path. "The faculties" means the five faculties beginning with faith, which are indeed included in the path. "The powers" means likewise the five powers beginning with faith. "The factors of enlightenment" means likewise the seven factors of enlightenment beginning with the enlightenment factor of mindfulness. By the word "and" he includes the right strivings, the bases for spiritual power, and the path factors. Because of their inseparability, by the taking of those, the taking of these is accomplished. "I will dwell" means developing the aforesaid qualities conducive to enlightenment, I will dwell with the happiness of the path, with the happiness of fruition accomplished through the achievement of that, and with the happiness of Nibbāna.
"Putting forth strenuous energy" means those whose energy has been exerted by way of the fourfold right striving. "Resolute" means those whose minds are directed towards Nibbāna. "Constantly of strong effort" means those of unwavering energy at all times. "In unity" by way of non-contention and by way of giving bodily concord. Having seen fellows in the holy life "together" by similarity of view and morality. By this he shows the achievement of good friendship.
"Recollecting the Enlightened by himself" means the One Enlightened by himself because of having perfectly and by himself awakened to all phenomena; the foremost by being the highest of all beings; tamed by the highest mastery; concentrated through unsurpassed concentration; having become not lazy, not idle, I shall dwell recollecting night and day, at all times, by the method beginning with "Thus indeed is the Blessed One, the Worthy One." By this, through showing the appropriate manner of the meditative development of recollection of the Buddha's qualities, he speaks of the pursuit of meditation subjects everywhere; by the former, the pursuit of the primary meditation subject.
But having said thus, the elder, having aroused zeal in insight, attained arahantship. Therefore it was said in the Apadāna -
Of superior name, immeasurable, named Padumuttara.
Untainted by the world, just as a lotus by water.
Like the supreme fragrance of a lotus, therefore he is Padumuttara.
Of peaceful appearance, a treasure of virtues, an ocean of compassion and wisdom.
The supreme conqueror, amidst the people crowded with gods and humans.
Pleasing the entire assembly, he praised his own disciple.
There is no other such as this, as this monk Vakkali.
Having been, and having heard that word, I delighted in that state.
Having fed them for seven days, I then covered them with cloth.
Submerged, filled with joy, I spoke these words.
The monk foremost among the faithful, such may I become, O sage."
Uttered this word to the assembly, the great sage.
With limbs adorned with golden ornaments, captivating to the eyes and minds of people.
The foremost among those resolved in faith, this one will be his disciple.
Surrounded by all wealth, he will transmigrate happily.
Gotama by name, by clan, the Teacher in the world will be.
Vakkali by name, will be a disciple of the Teacher.'
Having abandoned the human body, I went to Tāvatiṃsa.
Formerly I was born in Sāvatthī, in a certain family.
Helpless, lying on my back, frightened by fear of a goblin.
We give this one to you, O protector, be his refuge, O leader.
With a hand that was webbed, marked with wheels, soft and tender.
Released from all enmity, I grew in happiness.
Seven years old by birth, I went forth into homelessness.
A form strewn with all beauty, unsatisfied I dwell.
'Enough, Vakkali, what is there in this form, you delight in what fools find pleasing.
Not seeing the Good Teaching, even seeing me, he does not see.
The residence of all diseases, a heap of suffering alone.
See the impurities, you will easily go to the end.'
Having climbed up Vulture's Peak, I meditate in the mountain grotto.
'Vakkalī,' the Conqueror spoke, having heard that, I was joyful.
Then by the power of the Buddha, I went easily to the earth.
Having understood that Teaching, I attained arahantship.
The great wise man declared foremost among those resolved in faith.
I do not know of an unfortunate realm, this is the fruit of honouring the Buddha.
"Mental defilements have been burnt by me, etc. the Buddha's teaching has been fulfilled."
But having attained arahantship, even while declaring the final liberating knowledge, the elder spoke these very verses. Then the Teacher, seated in the midst of the community of monks, established him in the foremost position among those resolved in faith.
The commentary on the verses of the Elder Vakkali is concluded.
9.
Commentary on the Verses of the Elder Vijitasena
355-359. "I will restrain" and so on are the verses of the Venerable Elder Vijitasena. What is the origin? This one too, having formed aspirations under former Buddhas, accumulating wholesome action as a decisive support for the end of the round of rebirths in this and that existence, in the time of the Blessed One Atthadassī, having been reborn in a family home, having attained discretion, having abandoned the household life, having gone forth in the going forth of sages, while dwelling in the forest, having seen the Blessed One going through the sky, with a gladdened mind, showing signs of faith, having raised joined palms, stood. The Teacher, having known his disposition, descended from the sky. He presented charming, sweet fruits to the Blessed One; the Blessed One accepted out of compassion. He, by that meritorious action, wandering in the round of rebirths among gods and humans, in this arising of a Buddha, having been reborn in a family of elephant trainers in the Kosala country, having received the name "Vijitasena," attained discretion. His maternal uncles, two elephant trainers named Sena and Upasena, having heard the Teaching in the presence of the Teacher, having gained faith, having gone forth, fulfilling the charge of dwelling, attained arahantship. Vijitasena too, having achieved accomplishment in the knowledge of elephant training, because of having the disposition of escape, with a mind not attached to the household life, having seen the Twin Miracle of the Teacher, having gained faith, having gone forth in the presence of the maternal uncle elders, doing the work of insight through their exhortation and instruction, having overstepped the path of insight, exhorting his own mind that was running about externally among various objects -
355.
I will not urge you towards evil, O net of sensuality, born of the body.
356.
And you, wretched mind, again and again, having striven, will not behave delighting in evil.
357.
A strong man turns it back against its will, so I shall turn you back.
358.
So I shall tame you, established in the five powers.
359.
Restrained by the yoke of energy, you shall not go far from here, O mind."
He spoke verses.
Therein, "I will restrain" means I will exercise restraint, I will prevent. "Te" means "you." For this is the genitive case used in the accusative sense. Or "your going" is the remainder of the expression. "Hatthiṇaṃ" means "hatthiṃ" - the meaning is "an elephant." "O mind" - he addresses his own mind. As one wishing to prevent it, showing that, he said "like an elephant at a gate with a linch-pin." A gate with a linch-pin is a small gate of a city enclosed by a wall, which, when the linch-pin is inserted into the hole of the latch, cannot be opened even by those standing inside without a mechanism. By which humans, cattle, horses, buffaloes and so on are not able to go out. Even an elephant wishing to go out from the city, the elephant trainer, having enticed it from that place, prevented its going. Or alternatively, a gate with a linch-pin is a gate with a cross-bar. For there, having placed the cross-bar across, they fix the linch-pin, reckoned as a wooden pin, at the head of the cross-bar. "Towards evil" means towards evil mental states such as covetousness and so on arising with regard to visible form and so on - "I will not urge it, I will not direct it." "Net of sensuality" means that which has become a net of sensuality. For just as indeed the net of fishermen and deer-hunters is a means for doing as they wish with fish and so on, so too the mind affected by unwise attention is a means for Māra to do as he wishes. For by that he causes beings to fall into harm. "Born of the body" means arising in bodies. For in five-aggregate constituent existence, consciousness is called "born of the body" because of its mode of functioning being bound to matter.
"You, restrained, do not go" means you, wretched mind, obstructed by me with the goads of mindfulness and wisdom, will now not go according to your liking; through the influence of unwise attention you will not be able to proceed as you wish. Like what? Like an elephant not obtaining an opening of the door from the city or from the elephant enclosure, not finding an opening of the door for going out. "Wretched mind" means the ill-fated mind. "Again and again" means repeatedly. "Having striven" means by way of seeking refuge and comfort. "Delighting in evil" means devoted to evil deeds; you will not behave now as before; the meaning is I shall not allow you to conduct yourself in that way.
"Untamed" means not subdued, untrained in elephant training. "Newly captured" means recently seized. "The goad-holder" means the elephant trainer. "Powerful" means powerful in bodily strength and in the power of knowledge. "Turns back against its will" means he turns it back by restraining it even against its wish. "So I shall turn back" means just as the elephant trainer turns back the aforesaid elephant, so I shall turn back that mind, that wretched mind, by restraining it from misconduct.
"Skilled in taming excellent horses" means skilled in the taming of the best horses to be trained. For that very reason, the supreme charioteer, distinguished among charioteers of horses to be trained, tames a thoroughbred, a noble horse to be trained; in accordance with place and time, by gentle and harsh means, he tames, trains, and renders it free from agitation. "Established in the five powers" means having become established in the five powers beginning with faith, I shall tame it, I shall train it by restraining faithlessness and so on - this is the meaning.
"With mindfulness I shall bind you" means not allowing it to go outside the internal resort, with the string of mindfulness to the post of the meditation subject, O wretched mind, I shall bind you, I shall restrain you. "Being harnessed I shall tame you" means while binding it right there, having become properly engaged and devoted, I shall tame you, I shall purify you from the stain of defilement. "Restrained by the yoke of energy" means just as the aforesaid horse, yoked to the yoke by a skilful, good charioteer, restrained by the yoke, having gone between the yoke-poles, does not transgress it; so you too, O mind, restrained by the yoke of my energy, through acting attentively and through acting with perseverance, not being able to proceed otherwise, from here, from the internal resort, you will not go far outside. For one devoted to meditation, even what is near but other than the meditation subject is indeed far in terms of its characteristic. Thus the elder, while restraining his own mind with these verses, having developed insight, attained arahantship. Therefore it was said in the Apadāna -
Going through the forest top, like a fully blossomed king of sal trees.
May the Buddha have compassion on me, I wish to give almsfood.
Having understood my thought, descend to my hermitage.
Having taken a marking-nut, I gave it to the foremost Buddha.
Having gladdened my mind there, I then bowed down to the Conqueror.
I do not know of an unfortunate realm, this is the fruit of giving fruit.
"Mental defilements have been burnt by me, etc. the Buddha's teaching has been fulfilled."
But having attained arahantship, even while declaring the final liberating knowledge, he spoke these verses.
The commentary on the verses of the Elder Vijitasena is concluded.
10.
Commentary on the Verses of the Elder Yasadatta
360-364. "With a censuring mind" and so on are the verses of the Venerable Elder Yasadatta. What is the origin? This one too, having formed aspirations under former Buddhas, accumulated wholesome action as a decisive support for the end of the round of rebirths in this and that existence. Thus indeed, in the time of the Blessed One Padumuttara, having been reborn in a brahmin family, having attained accomplishment in the brahminical sciences and crafts, having abandoned sensual pleasures, having gone forth in the going forth of sages, while dwelling in the forest, one day, having seen the Teacher, with a gladdened mind, having raised joined palms in salutation, he praised him. He, by that meritorious action, wandering in the round of rebirths among gods and humans, in this arising of a Buddha, having been reborn in a Malla royal family in the Malla country, having received the name Yasadatta, having come of age, having gone to Takkasilā, having learnt all the crafts, wandering on a journey together with the wandering ascetic Sabhiya, gradually having approached the Blessed One at Sāvatthī, while the questions asked by Sabhiya were being answered, he himself sat down listening, watching for a chance, thinking "I shall show a fault in the doctrine of the ascetic Gotama." Then the Blessed One, having known the disposition of his mind, at the conclusion of the teaching of the Sabhiya Discourse, giving exhortation -
360.
He is far from the Good Teaching, as the earth from the sky.
361.
He falls away from the Good Teaching, like the moon in the dark fortnight.
362.
He dries up in the Good Teaching, like a fish in little water.
363.
He does not grow in the Good Teaching, like a rotten seed in a field.
364.
Having exhausted all mental corruptions, having realised the unshakable;
Having attained the supreme peace, attains final nibbāna without mental corruptions."
He spoke these five verses.
Therein, "with a censuring mind" means with a vehement mind; the meaning is with the intention of finding fault. "Imprudent" means devoid of wisdom. "He is far from the Good Teaching" means such a person is far even from the Good Teaching of practice, as the earth from the sky, how much more from the Good Teaching of penetration. For one engaged in argumentative talk in the manner beginning with "You do not understand this Teaching and discipline," how could there be the peaceful and subtle Good Teaching of practice?
"He falls away from the Good Teaching" means he declines from the ninefold supramundane Teaching and also from the Good Teaching of the preliminary portion such as faith and so on. "Dries up" means withers away, due to the absence of wholesome mental states such as joy and gladness and so on, which have the function of gladdening body and mind. "Does not grow" means does not attain increase and growth. "Rotten" means having reached a state of rottenness due to the absence of cow-dung coating and so on.
"With a satisfied mind" is an instrumental expression in the sense of indicating a state; the meaning is having been delighted and greatly pleased. "Having spent" means having completely destroyed. "The unshakable" means arahantship. "Having reached" means having attained. "The supreme peace" means Nibbāna without residue of clinging. And his attainment thereof is merely a matter of the arrival of time, not of any other kind - to show that, "attains final nibbāna without mental corruptions" was said.
Thus, having been exhorted by the Teacher, being struck with religious emotion, having gone forth, having established insight, before long he attained arahantship. Therefore it was said in the Apadāna -
Shining like gold, I saw the highest of bipeds.
Having arranged the antelope skin on one shoulder, I praised the foremost Buddha.
Having shown the light of knowledge, you have crossed over, O great sage.
There is no comparison to your knowledge, as far as the world's destination extends.
I pay homage to that great hero, whose omniscience is unobstructed.
I do not know of an unfortunate realm, this is the fruit of praising knowledge.
"Mental defilements have been burnt by me, etc. the Buddha's teaching has been fulfilled."
But having attained arahantship, even while declaring the final liberating knowledge, the elder spoke these very verses.
The commentary on the verses of the Elder Yasadatta is concluded.
11.
Commentary on the Verses of the Elder Soṇakuṭikaṇṇa
365-369. "Full ordination was obtained by me" and so on is the verse of the Venerable Soṇa Kuṭikaṇṇa. What is the origin? This one, it is said, in the time of the Blessed One Padumuttara, having become a millionaire accomplished in wealth in the city of Haṃsavatī, established in lofty achievement of sovereignty, one day, having seen the Teacher, surrounded by a hundred thousand who had eliminated the mental corruptions, entering the city with great grace of the Buddha and with great majestic power of the Buddha, with a gladdened mind, having paid homage, having made a salutation with joined palms, stood. He, after the meal, having gone together with lay followers to the monastery, while hearing the Teaching in the presence of the Blessed One, having seen the Teacher establishing a certain monk in the foremost position among those with good speech, himself too having aspired to that position, having given a great gift, he made an aspiration. The Teacher, having seen that there was no obstacle for him, declared: "In the future he will be the foremost of those with good speech in the Dispensation of a One Enlightened by himself named Gotama."
He, having performed meritorious deeds there for as long as life lasted, wandering in the round of rebirths among gods and humans, in the time of the Blessed One Vipassī, having gone forth in the Dispensation, fulfilling all kinds of duties, having sewn a robe for a certain monk, gave it. Again, in a world devoid of a Buddha, having become a tailor in Bārāṇasī, having mended a torn edge of a robe of a certain Individually Enlightened One by joining it together, he gave it. Thus, having performed meritorious deeds here and there, in this arising of a Buddha, he was reborn as the son of a millionaire of great wealth at Kuraraghara in the Avanti country. They gave him the name Soṇa. Through wearing an ear ornament worth ten million, where "Koṭikaṇṇa" should be said, he became known as "Kuṭikaṇṇa."
He, having grown up gradually, establishing the family, while the Venerable Mahākaccāna was dwelling at Pavatta Mountain in dependence on a family house, having heard the Teaching in his presence, having become established in the refuges and in the precepts, attended upon him with the four requisites. He, afterwards, with a sense of urgency arisen towards the round of rebirths, having gone forth in the presence of the elder, with difficulty and trouble, having assembled a community of monks of a group of ten, having received full ordination, having stayed for some time in the presence of the elder, having asked permission of the elder, having gone to Sāvatthī to pay homage to the Teacher, having obtained a dwelling by the Teacher in the same perfumed chamber, being requested towards the break of dawn, having given applause by the recitation of the sixteen sections of the Eights, at the conclusion of the inspired utterance spoken "Having seen the danger in the world," having developed insight, he attained arahantship. Therefore it was said in the Apadāna -
With a hundred thousand masters, entered the city then.
The jewels shone forth, there was shouting at that very moment.
Lutes played by themselves, as the Buddha entered the city.
Having seen the miracle, I gladdened my mind there.
Even the non-sentient musical instruments play by themselves.
I do not know of an unfortunate realm, this is the fruit of perception of the Buddha.
"Mental defilements have been burnt by me, etc. the Buddha's teaching has been fulfilled."
But having become established in arahantship, having requested five boons according to the procedure indicated by his own preceptor - full ordination by a group with a Vinaya expert as the fifth member in the border districts, regular bathing, leather spreads, multi-soled sandals, and separation from the robe - and having obtained them from the Teacher, having gone back again to his own dwelling place, he reported that matter to his preceptor. This is the summary here. But the detail should be understood according to the method given in the Udāna Commentary. But in the Aṅguttara Commentary it was said: "Having been fully ordained, having taken a meditation subject in the presence of his own preceptor, having developed insight, he attained arahantship."
He afterwards, dwelling in the bliss of liberation, having reviewed his own practice, filled with pleasure, by way of an inspired utterance -
365.
And that Blessed One was seen by me, and I dwelt together with him in the dwelling-place.
366.
The Teacher, skilled in dwelling, then entered the dwelling.
367.
Like a lion in a rocky cave, fear and dread abandoned.
368.
Soṇa spoke the Good Teaching, in the presence of the Buddha, the foremost.
369.
Having attained the supreme peace, he will attain final nibbāna, free from mental corruptions."
He spoke these five verses.
Therein, "full ordination was obtained by me" means the full ordination that was obtained by himself with difficulty, having assembled a community of monks of a group of ten. And whatever full ordination was permitted by the Teacher by way of granting a boon, in all the border districts, by a group with a Vinaya expert as the fifth member - he said this with reference to both of those. The word "ca" has the meaning of conjunction; by that he also includes the other boons obtained from the Teacher's presence. "And I am liberated, without mental corruptions" means I am liberated by the highest path through liberation from the entire basis of mental defilements. Therefore indeed I am without mental corruptions, free from the mental corruption of sensuality and so on - this is the explanation. "And that Blessed One was seen by me" means that Blessed One, for the purpose of seeing whom I went from the Avanti country to Sāvatthī, that Blessed One, never seen before by me, was seen. "And I dwelt together with him in the dwelling-place" means not only was the seeing of that Blessed One obtained by me, but indeed in the dwelling-place, in the Teacher's perfumed chamber, I dwelt together with the Teacher who, having observed the reason, made me stay there. Some say "in the dwelling-place" means "near the dwelling-place."
"For much of the night" means the Blessed One spent much of the night in the open air - the first watch by way of teaching the Teaching to the monks and by way of purifying their meditation subjects, and the middle watch by way of cutting through the uncertainty of the gods and the brahmā gods. "Skilled in dwelling" means skilled in the divine, brahmā, imperturbable, and noble abidings. "Entered the dwelling" means he entered the perfumed chamber for the purpose of dispelling the fatigue arisen from prolonged sitting and walking.
"Having spread out the double robe, he lay down to sleep" means having prepared the double robe folded in four, he adopted the lion's sleeping posture. Therefore he said "Gotama, like a lion in a rocky cave, fear and dread abandoned." Therein, "Gotama" means he praises the Blessed One by his clan name. "Like a lion in a rocky cave" means in the cave of a rock, a mountain. Just as a lion, the king of beasts, with fear and dread abandoned through the abundance of his radiance, lay down to sleep on his right side, overlapping foot upon foot, so too Gotama, the Blessed One, with fear and dread abandoned through the utter eradication of the mental defilements that are the causes of mental terror, horripilation, and trepidation, lay down to sleep. This is the meaning.
"Then" means afterwards; having practised the lion's posture and having risen from it, the meaning is that he was requested by the Teacher saying "Let the Teaching occur to you to speak, monk." "Of good speech" means of beautiful verbal expression; the meaning is one whose sequence of words is endowed with characteristics. "Soṇa spoke the Good Teaching" means Soṇa Kuṭikaṇṇa recited the sixteen discourses of the Aṭṭhakavagga in the presence of the Buddha, the foremost, the One Enlightened by himself, directly - thus the elder spoke of himself as if speaking of another.
"Having fully understood the five aggregates" means having fully understood the five aggregates of clinging with the three full understandings, and even while fully understanding them, having developed the straight way, the noble eightfold path, having attained, having reached the supreme peace, Nibbāna, he stands without mental corruptions. For that very reason he will now attain final nibbāna, he will be extinguished by means of the Nibbāna element without residue of clinging.
The commentary on the verses of the Elder Soṇakuṭikaṇṇa is concluded.
12.
Commentary on the Verses of the Elder Kosiya
370-374. "Whoever indeed of teachers" and so on are the verses of the Venerable Elder Kosiya. What is the origin? This one too, having formed aspirations under former Buddhas, accumulating wholesome action as a decisive support for the end of the round of rebirths in this and that existence, in the time of the Blessed One Vipassī, having been reborn in a family home, having attained discretion, one day, having seen the Teacher, with a gladdened mind, gave a piece of sugar-cane. He, by that meritorious action, wandering in the round of rebirths among gods and humans, in this arising of a Buddha, was reborn in a brahmin family in the country of Magadha, and was given the name Kosiya by clan as Tissa. He, having attained discretion, frequently approached the Venerable General of the Dhamma, and heard the Teaching in his presence. He, having gained faith in the Dispensation through that, having gone forth, devoting himself to the meditation subject, before long attained arahantship. Therefore it was said in the Apadāna -
I saw the stainless Buddha, who has gone beyond all phenomena.
With a confident mind, glad at heart, to Vipassī, the great sage.
I do not know of an unfortunate realm, this is the fruit of the piece of sugar-cane.
"Mental defilements have been burnt by me, etc. the Buddha's teaching has been fulfilled."
But having attained arahantship, having reviewed his own practice, praising dwelling with teachers and the decisive support of good persons -
370.
He is called devoted and wise, and having known, he would be distinguished in teachings.
371.
He is called steadfast and wise, and having known, he would be distinguished in teachings.
372.
He is called immovable and wise, and having known, he would be distinguished in teachings.
373.
Such a one is called wise, and having known, he would be distinguished in teachings.
374.
And having known the meaning, acts accordingly;
He is called one with the meaning within, a wise one,
And having known, he would be distinguished in teachings."
He spoke these five verses.
Therein, "whoever" means anyone whatsoever among the four assemblies beginning with warriors. "Ve" means indeed. "Of teachers" means of wise persons endowed with weighty qualities beginning with morality. "One who understands the words" means one who knows their words of instruction, one who proceeds in accordance with the advice, and having proceeded, knows the fruit of that; this is the meaning. "Wise" means endowed with energy. "And dwelling therein would generate affection" means one should dwell in that word of the teachers, in the exhortation, one should proceed in accordance with the advice, and having proceeded, thinking "By this exhortation indeed I have transcended this suffering beginning with birth," therein one should generate affection, one should produce respect. For this pair is the making obvious of the very meaning stated by the pair of terms "understands the words of teachers, wise." "He" means whoever is wise and understands the words of teachers, he, through practice in accordance with the advice, is called devoted therein, and because of not transgressing that even for the sake of life, he is called wise. "And having known, he would be distinguished in teachings" means thus proceeding and by that very practice, because of knowing the four noble truths, he would be distinguished in mundane and supramundane teachings by way of the threefold true knowledge and so on, as "a possessor of the threefold true knowledge, a possessor of the six higher knowledges, one who has attained analytical knowledge" - he would be distinguished, one possessing distinction; this is the meaning.
"Whom" means whomever that person - the obvious dangers such as cold, heat, hunger and thirst, and so on, as well as the concealed dangers such as lust and so on, which have obtained the conventional expression "misfortunes" because of causing obstruction to practice - having arisen, even though great and powerful, do not shake, do not disturb in any way. Why? "One who reflects" means one who is reflecting, one who is established in the power of reflection; this is the meaning. "He" means whoever is unshakeable even by the most severe misfortunes, he is called steadfast, resolute, of firm effort. Because of being endowed with the power of wisdom that overcomes the entire side of defilement without remainder, he is called wise. And being of such a nature, "and having known, he would be distinguished in teachings" - that is just the meaning already stated.
"Standing like the ocean" means of stable intrinsic nature like the ocean. For just as the great ocean near the base of Sineru, eighty-four thousand yojanas deep, is stable and without longing and profound because of being unmoved by ordinary winds arisen from all eight directions, so too he is stable and without longing because of being unshakeable by the winds of mental defilements and the winds of the doctrines of heretical teachers. "Of profound wisdom, a seer of subtle meaning" means through penetrating the meaning of dependent origination and so on, which is profound because it cannot be fathomed by those who have not accumulated the requisites of knowledge, which is subtle and fine - he is of profound wisdom, a seer of subtle meaning. "He is called immovable and wise" - such a person is called immovable because of being incapable of being led away by mental defilements or by anyone among Māra the son of a god and so on, and he is called wise in the aforesaid meaning. The remainder is according to the method already stated.
"Very learned" means very learned by way of great learning in the scriptures; much has been heard by him - discourses, mixed prose and verse, and so on - thus he is very learned. He retains that very Teaching without it perishing, like lion's fat placed in a golden vessel - thus he is a bearer of the Teaching. "One who lives in conformity with the Teaching" means having understood the meaning and having understood the Teaching of what has been heard and what has been mastered, he practises, he proceeds in the teaching conforming to the nine supramundane teachings, reckoned as the preliminary practice, classified as the fourfold purification of morality, ascetic practices, foulness meditation subjects and so on - thus he is one who lives in conformity with the Teaching; he goes about hoping for penetration thinking "today, today itself." "Such a one is called wise" means whatever person, in dependence on whatever teacher, is very learned, a bearer of the Teaching, and one who lives in conformity with the Teaching. And he, being such, is called wise, equal to that teacher, because of the state of being similar in practice. But being of such a nature, "and having known, he would be distinguished in teachings" - that is just the meaning already stated.
"And whoever knows the meaning of what is spoken" means whatever person knows the meaning of the Scriptures spoken by the One Enlightened by himself. But knowing thus "here morality is spoken of, here concentration, here wisdom," having known the meaning as aforesaid in each case, he acts accordingly, as instructed by the Teacher, thus he proceeds. "He is called one with the meaning within, a wise one" means such a person is one with the meaning within; by reason of meaning, having made merely the knowing of the meaning of morality and so on as a decisive support, he is wise. The remainder is according to the method already stated.
And here it should be understood that in the first verse, by "whoever indeed, of teachers" and so on, the state of distinction through the decisive support of faith is stated; in the second verse, by "whom misfortunes" and so on, the decisive support of energy; in the third verse, by "whoever indeed stands like the ocean" and so on, the decisive support of concentration; in the fourth verse, by "very learned" and so on, the decisive support of mindfulness; in the fifth verse, by "and whoever knows the meaning" and so on, the state of distinction through the decisive support of wisdom is stated.
The commentary on the verses of the Elder Kosiya is concluded.
The commentary on the Book of Fives is concluded.