6.
The Book of the Sixes
1.
Commentary on the Verses of the Elder Uruvelakassapa
375-380. In the Book of Sixes, the verses beginning with "Having seen the miracles" are of the Venerable Elder Uruvelakassapa. 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 come of age, while hearing the Teaching in the presence of the Teacher, having seen the Teacher establishing a certain monk in the foremost position among those with a large following, himself too having aspired to that position of rank, having given a great gift, he made an aspiration. And the Blessed One, having seen that there was no obstacle for him, declared: "In the future he will be the foremost of those with a large following in the Dispensation of the Buddha Gotama."
He, having performed meritorious deeds there for as long as life lasted, having passed away from there, wandering in the round of rebirths among gods and humans, at the summit of ninety-two cosmic cycles from now, was reborn as a half-brother of the Blessed One Phussa. He also had two other younger brothers. All three of them, having venerated the Community headed by the Buddha with the supreme homage, having done wholesome deeds for as long as life lasted, wandering in the round of rebirths among gods and humans, even before the arising of our Blessed One, having become brothers in a brahmin family in Bārāṇasī, reborn in due course, all three by clan were born with the name Kassapa. They, having come of age, learnt the three Vedas. Of them, the eldest brother had five hundred young men as retinue, the middle one three hundred, and the youngest two hundred. They, examining the substance in their own texts, seeing only benefit pertaining to the present life, chose the going forth. Among them, the eldest brother, together with his retinue, having gone to Uruvelā, having gone forth in the going forth of sages, became known as Uruvelakassapa; the one who went forth at the bend of the great river Ganges became known as Nadīkassapa; the one who went forth at Gayāsīsa became known as Gayākassapa.
Thus, while they, having gone forth in the going forth of sages, were dwelling here and there, after the elapse of many days, our Bodhisatta, having gone forth in the great renunciation, having penetrated omniscient knowledge, having gradually set in motion the wheel of the Teaching, having established the elders of the group of five in arahantship, having trained the fifty-five companions headed by Yasa, having sent off sixty Worthy Ones saying "Wander, monks, on a journey," having trained the Bhadda group, having gone to the dwelling place of Uruvelakassapa, having entered the fire room for the purpose of dwelling, there, beginning with the taming of the serpent, having trained Uruvelakassapa together with his following by three and a half thousand wonders, he gave him the going forth. Having known of his state of having gone forth, the other two brothers too, together with their followings, having come, went forth in the presence of the Teacher. All of them were "come-monks," bearing bowls and robes created by supernormal power.
The Teacher, taking that thousand ascetics, having gone to Gayāsīsa, seated on a flat rock, established all in arahantship by the teaching of the Discourse on the Burning. Therefore it was said in the Apadāna -
A hundred thousand cosmic cycles ago from now, the one with vision arose.
The Buddha, skilled in teaching, helped many people to cross.
He established all the sectarians who had arrived in the five precepts.
Decorated with Worthy Ones, by those who had become masters, by such ones.
Resembling the radiance of gold, possessing the thirty-two excellent characteristics.
Remaining for that long, he helped many people to cross.
Having approached the light of the world, I heard the teaching of the Dhamma.
Establishing him in the foremost position, having heard that, I was joyful.
Together with a thousand brahmins, I gave a gift.
Standing to one side, joyful, I spoke these words.
May there be a great assembly, for one reborn here and there.'
The Teacher with the voice of the Indian cuckoo, 'See this brahmin.
With an exultant son, joyful, having faith in my virtues.
In the future time, you will obtain that wish.
Gotama by name, by clan, the Teacher in the world will be.
Kassapa by clan, will be a disciple of the Teacher.'
Incomparable, matchless, Phussa, the chief leader of the world.
He rains down the Deathless rain, satisfying the world including the gods.
We were three brothers, all associated with the king.
Then the lord of the earth, with angered borderlands, said to us.
Having made it secure and conquered, give again,' thus you speak."
For our attendance, we will accomplish that for you.'
Having made the borderland lay down its weapons, and having approached that place again.
Having obtained the heroic sage, we worshipped him for as long as life.
Charming lodgings and beneficial medicines.
Moral ones, compassionate, with minds devoted to meditation.
When that chief of the world was quenched, having made an offering according to my strength.
We all experienced this, this is the fruit of honouring the Buddha.
So I, wandering in existence, was the lord of Videha.
Having mounted the path to hell, by the wish of my daughter.
Having wandered through in many ways, having abandoned the evil view.
Having abandoned the body, I went to heaven as to my own dwelling.
Born in prosperous Bārāṇasī, in a great brahman family.
Seeking the state of Nibbāna, I wandered among the matted-hair ascetics.
Having built a hermitage at Uruvelā, I dwelt there.
Thence there was a description of me, as Uruvelākassapa.
By the name of his dwelling place, at Gayā was Gayākassapa.
For me five hundred less, all pupils following me.
Miracles for me, the chief of the world, the trainer of men, trained me.
Together with all of them, I attained arahantship.
And I was able to speak, therefore I am the seventh sage.
Oh, the service done to the Buddha, became fruitful for me.
"Mental defilements have been burnt by me, etc. the Buddha's teaching has been fulfilled."
But having attained arahantship, having reviewed his own practice, roaring a lion's roar -
375.
I did not bow down for so long, deceived by jealousy and conceit.
376.
Then there was spiritual urgency for me, wonderful and terrifying.
377.
Having disregarded that then, I went forth in the Conqueror's Dispensation.
378.
Afterwards I abolished lust and hate, and delusion too.
379.
Possessing supernormal power, a knower of others' minds, and I attained the divine ear.
380.
That purpose has been attained by me, the destruction of all mental fetters."
He spoke these six verses.
Therein, "having seen the miracles" means having seen the three and a half thousand wonders beginning with the taming of the serpent king. "Pāṭihīraṃ, pāṭiheraṃ, pāṭihāriya" - these are indeed one in meaning; only the phrasing is different. "Of the famous one" means of one whose reputation has spread in accordance with reality in the world with its gods, by such means as "Thus indeed is the Blessed One" and so on. "I did not bow down for so long" means until the Blessed One threatened me saying "You are indeed not a Worthy One, Kassapa, nor have you attained the path of arahantship; you do not even have the practice by which you would be a Worthy One or would have attained the path of arahantship," until then I did not make prostration. Why? "Deceived by jealousy and conceit" - deceived, deluded by jealousy characterised by intolerance of others' success, thinking "If this one becomes my disciple, my material gain and honour will decline, and his alone will increase," and by conceit characterised by self-exaltation, thinking "I am the leader of a group, honoured by many people" - this is the meaning.
"Having understood my thought" means having known my wrong thought; even though he knew the wrong thought occurring thus - that whatever wonder of supernormal power beyond human capacity the Blessed One displayed, having seen each one, even though thinking "The Great Ascetic is indeed of great supernormal power, of great might," yet "but he is not a Worthy One as I am" - even though knowing this wrong thought, waiting for the maturation of knowledge, he looked on with equanimity; afterwards, in the middle of the Nerañjarā, having pushed aside the water all around, having walked up and down on dust-free ground, standing on the boat brought by him, even then having thought "of great supernormal power" and so on, again having known the wrong thought occurring "but he is not a Worthy One as I am" - this is the meaning. "The trainer of men reproved" means then, having known the maturation of my knowledge, the Teacher, the trainer of persons to be tamed, reproved me, restrained me with the words beginning with "You are indeed not a Worthy One." "Then there was spiritual urgency for me, wonderful and terrifying" means then, on account of the aforesaid reproof, wonderful because of being unprecedented for so long a time, terrifying by way of occurring as hair-raising, spiritual urgency together with moral fear and the arising of knowledge arose in me, thinking "Though not being a Worthy One, I imagined 'I am a Worthy One.'"
"Being a matted-hair ascetic" means being a hermit. "Success" means prosperity of material gain and honour. "Small" means insignificant. "That I" means that, I. "Then" means at the time of the arising of spiritual urgency through the Blessed One's reproof. "Having repudiated" means having removed, having thrown away; the meaning is having become without attachment. "'Success' means success produced by meditation" - so they say. That is inappropriate, because at that time he was not an obtainer of meditative absorption. For thus it was said: "with the sensual element put foremost."
"Content with sacrifice" means content with the performance of sacrifice, having the perception of one whose task is completed, thinking "Having performed the sacrifice, I shall experience heavenly happiness; this much is enough." "With the sensual element put foremost" means with craving arisen referring to the fortunate sensual world, standing with the sensual world put foremost through the performance of sacrifice. If that sacrifice is connected with the killing of living beings, it is not possible to obtain a fortunate destination by that. For a desirable and pleasant result does not arise from the unwholesome. But whatever wholesome volition of giving and so on is therein, by that, when there is a combination of conditions, one might go to a fortunate destination. "Afterwards" means after the going forth as a hermit, at the time of the pursuit of the meditation subject of the four truths, having abandoned the hermit's view through the Teacher's exhortation. "Abolished" means having aroused zeal in insight, by the succession of paths, I completely uprooted lust and hate and delusion without remainder.
But since this elder, while abolishing lust and so on by the noble path, became a possessor of the six higher knowledges, therefore, showing his own state of possessing the six higher knowledges, he said beginning with "I know past lives." Therein, "I know past lives" means I know, I understand directly, as if an emblic myrobalan on the palm of the hand, by the knowledge of past lives, the past lives of myself and others - the aggregates arisen in past births and what is connected with the aggregates. "The divine eye has been purified" means the divine eye knowledge has been purified; the meaning is the knowledge capable of discerning divine and even human material form that is distant, standing beyond a wall, and exceedingly subtle - just as ordinary material form that has come into the range of the ordinary eye - has been purified and obtained by me through meditation. "Possessing supernormal power" means possessing supernormal power through supernormal powers such as the supernormal power of determination, the supernormal power of transformation, and so on; the meaning is an obtainer of the knowledge of the various kinds of supernormal power. Because of knowing the minds of others distinguished as with lust and so on, he is a knower of others' minds; it is said he is an obtainer of the knowledge of others' mental states. "And I attained the divine ear" means and I obtained the knowledge of the divine ear.
"That purpose has been attained by me, the elimination of all mental fetters" means that which is the elimination of all mental fetters, or which is to be obtained through elimination, that one's own welfare and ultimate reality has been attained by me through the attainment of the noble path. Thus by this verse, it should be understood that there was the elder's declaration of final liberating knowledge.
The commentary on the verses of the Elder Uruvelakassapa is concluded.
2.
Commentary on the Verses of the Elder Tekicchakāri
381-386. The verses of the Venerable Elder Tekicchakārī beginning with "The paddy has been stored away." What is the origin? This one too, having formed aspirations under former Buddhas, accumulating merit in this and that existence, ninety-one cosmic cycles from now, in the time of the Blessed One Vipassī, having been reborn in a family home, having attained discretion, reached accomplishment in the science of medicine. He cured the Elder named Asoka, the attendant of the Blessed One Vipassī, who was diseased, and out of compassion prepared medicine for other beings who were overcome by illness.
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 a brahmin named Subuddha. They gave him the name "Tekicchakārī" because physicians had removed the danger during the time in the womb and he had been protected. He grew up training in the subjects of study and crafts suitable to his family. Then Cāṇakka, having seen the lucidity of wisdom and the skilfulness in means in the activities of Subuddha, motivated by jealousy thinking "This one, gaining a foothold in this royal family, might overcome me," had him thrown into prison by King Candagutta. Tekicchakārī, having heard of his father's entry into prison, frightened, having fled, having gone to the presence of the Elder Sāṇavāsi, having told the elder the cause of his sense of urgency, having gone forth, having taken a meditation subject, being an open-air dweller and one who remains sitting, dwells, not regarding cold and heat, practises only the ascetic duty, and especially devotes himself to the meditation on the divine abidings. Having seen him, Māra the Evil One, desiring to cause distraction, thinking "I shall not allow this one to go beyond my domain," at the time of the ripening of the crops, having gone to the elder's presence in the appearance of a field watchman, mocking him -
381.
Yet I do not obtain almsfood, what shall I do?" He said; Having heard that, the elder -
382.
383.
384.
385.
Do not be overcome by the cold and suffer hardship, enter the dwelling with bolts fastened."
He said. Then the Elder -
386.
I shall not suffer hardship from the cold, dwelling unperturbed." He said;
Therein, "the paddy has been stored away" means the paddy has been carried to the granary and placed there, set in order there, or brought from the threshing floor to the house - this is the meaning. And here, by the taking up of "paddy," other grain is also included. But rice mostly ripens after paddy, thus he said. "The rice has gone to the threshing floor" means gone to the threshing floor, the place for processing grain; standing there in heaps, by way of treading, winnowing, and so on - this is the meaning. And here, the separate taking up of rice is for the purpose of showing its status as the principal grain; by both, he shows that grain stands complete both in the village and outside the village. "Yet I do not obtain almsfood" means thus, at a time when grain is easily obtained, at a time of plenty of food, I do not obtain even a morsel of almsfood. "Now what shall I do" means what shall I do, how shall I live - thus he made a sport of mockery.
Having heard that, the elder, thinking "This wretched one has made known to me his own situation by himself; but by me, I myself should be exhorted, nothing should be spoken by me," urging himself to the recollection of the Triple Gem, spoke three verses beginning with "Recollect the immeasurable Buddha." Therein, "recollect the immeasurable Buddha with devotion" means the Buddha, the Blessed One, is immeasurable through the complete disappearance of the sleep of ignorance together with its latent tendencies, and through the state of having blossomed forth in higher intelligence; immeasurable because of the absence of mental defilements such as lust and so on which are the makers of measure, because of being endowed with immeasurable virtues, and because of being an immeasurable field of merit. Devoted through faith characterised by confidence, with a gladdened mind, recollect by the method beginning with "Thus indeed is the Blessed One, the Worthy One, the One Enlightened by himself" - again and again set in motion mindfulness with the Buddha as object; your body will be pervaded with rapture. "Constantly elated" means while recollecting, with rapture having the characteristic of pervading, constantly, always, with body pervaded, with body overwhelmed by sublime material phenomena originated from rapture, elated through uplifting rapture, having made the body elated, you would be capable of leaping into space; through the recollection of the Buddha, you would experience lofty joy and pleasure with the Buddha as object. Because you will be unvanquished by hunger and thirst just as by cold and heat - this is the meaning.
"The Teaching" means the noble supramundane Teaching. "The Community" means the noble Community in the ultimate sense. The remainder is according to the method already stated. But here, "recollect" should be connected thus: one recollects the Teaching by the method beginning with "Well proclaimed by the Blessed One is the Teaching," and recollects the Community by the method beginning with "The Community of the Blessed One's disciples is practising well."
Thus, when he had been exhorted by the elder by way of urging to the recollection of the virtues of the Triple Gem, Māra again, wishing to separate him from the dwelling in seclusion, showing as if being a well-wisher, spoke the fifth verse "You dwell in the open air." Its meaning is - You, monk, dwell in the open air, in an open courtyard not covered by anything, you maintain the posture. These cold nights belonging to the winter, included in the time of snowfall, prevail. Therefore, having become overcome, overpowered by the cold, do not suffer hardship, do not fall into vexation, do not become weary. Enter a lodging with bolts fastened and door panels closed; thus there will be a pleasant abiding for you.
Having heard that, the elder, showing "There is no need for me to search for lodging; right here I am one who dwells in happiness," spoke the sixth verse beginning with "I shall experience." Therein, "I shall experience the four boundless states" means I shall experience, I shall experience, I shall from time to time attain the four divine abidings which have obtained the conventional expression "boundless states" because of having a limitless range as their domain. "And happy with them I shall dwell" means happy with those boundless states, having become one in whom happiness has arisen, I shall dwell, I shall maintain all four postures. Therefore for me at all times there is only happiness, not suffering. Because I shall not suffer hardship from the cold - even during the coldest eight days of the winter, at the time of snowfall, I shall not become weary from the cold - therefore, dwelling unperturbed, because the causes of the mind's perturbation, namely anger and so on, have been well abandoned, and because of the absence of agitation arisen from conditions, I shall dwell happy solely through the happiness of meditative attainment. Thus the elder, even while speaking this verse, having developed insight, realised arahantship. Therefore it was said in the Apadāna -
Bringing happiness to the multitude, for the sick who were in pain.
With a confident mind, glad at heart, I gave medicine then.
Asoka by name, the attendant of Vipassī.
I do not know of an unfortunate realm, this is the fruit of medicine.
Endowed with the seven treasures, a wheel-turning monarch of great fruit.
"Mental defilements have been burnt by me, etc. the Buddha's teaching has been fulfilled."
And here, it should be understood that because this elder arose during the time of King Bindusāra, these verses were recited at the Third Council.
The commentary on the verses of the Elder Tekicchakāri is concluded.
3.
Commentary on the Verses of the Elder Mahānāga
387-392. "For one in whom respect towards fellow monks in the holy life" and so on is the verse of the Venerable Elder Mahānāga. 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 Kakusandha, having been reborn in a family home, having attained discretion, one day, having seen the Blessed One Kakusandha, having plunged into the forest, seated in the happiness of meditative absorption at the foot of a certain tree, with a gladdened mind, gave him a pomegranate fruit. 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 a brahmin named Madhuvāseṭṭha in Sāketa. His name was Mahānāgatissa. He, having attained discretion, when the Blessed One was dwelling at Sāketa in the Añjana Grove, having seen the wonder of the Venerable Elder Gavampati, having gained faith, having gone forth in the presence of the elder himself, standing firm in his instruction, attained arahantship. Therefore it was said in the Apadāna -
Withdrawn from the group, he went into the forest.
The Blessed One at that time, was meditating in the mountain caves.
I gave a seed kernel to the hero worthy of offerings.
I do not know of an unfortunate realm, this is the fruit of the seed kernel.
"Mental defilements have been burnt by me, etc. the Buddha's teaching has been fulfilled."
But having attained arahantship, dwelling in the bliss of liberation, the elder, having seen the group of six monks dwelling without showing respect towards their fellow monks in the holy life, by way of giving them exhortation -
387.
He falls away from the Good Teaching, like a fish in little water.
388.
He does not grow in the Good Teaching, like a rotten seed in a field.
389.
He is far from Nibbāna, in the Dispensation of the King of the Dhamma.
390.
He does not abandon the Good Teaching, like a fish in abundant water.
391.
He grows in the Good Teaching, like a good seed in a field.
392.
Nibbāna is near, in the Dispensation of the King of the Dhamma."
He spoke these six verses.
Therein, "towards fellow monks in the holy life" means those who practise the same supreme teaching of morality and so on are fellows in the holy life, those who have reached similarity in morality and view, companions in the Teaching - towards them. "Respect" means the state of venerability, honouring on account of qualities such as morality and so on. "Is not found" means is not found, does not proceed, does not stand close - this is the meaning. "From Nibbāna" means because of the quenching of defilements, the destruction of defilements - this is the meaning. "Of the King of the Dhamma" means of the Teacher. For the Teacher pleases and delights the world with its gods as is fitting by means of the mundane and supramundane Teaching - thus he is the King of the Dhamma. And here, by this "in the Dispensation of the King of the Dhamma," Nibbāna is indeed only in the Dispensation of the King of the Dhamma, not elsewhere. Therein, whoever is devoid of respect towards fellow monks in the holy life, it shows that just as he is far from Nibbāna, so too he is far from the Dispensation of the King of the Dhamma. "In much water" means in abundant water. "Nibbāna is near" means Nibbāna is indeed near, in the vicinity of that person. The remainder is according to the method already stated. And these themselves were the elder's verses of declaration of final liberating knowledge.
The commentary on the verses of the Elder Mahānāga is concluded.
4.
Commentary on the Verses of the Elder Kulla
393-398. "Kulla, to the charnel ground" and so on are the verses of the Venerable Elder Kulla. What is the origin? This one too, having formed aspirations under former Buddhas, accumulating meritorious deeds in this and that existence, in this arising of a Buddha, having been reborn in a householder's family at Sāvatthī, having received the name "Kulla," having attained discretion, having heard the Teaching in the presence of the Teacher, having gained faith, went forth. And he was by nature of intense lust due to being of lustful temperament. On account of that, mental defilements constantly remained obsessing his mind. Then the Teacher, having known the disposition of his mind, having given him the meditation subject of foulness, said "Kulla, you should frequently undertake a journey to the cemetery." He, having entered the cemetery, having seen those various foulnesses such as the bloated and so on, having aroused attention to foulness for that moment, as soon as he had departed from the cemetery, was overcome by sensual lust. Again the Blessed One, having known that circumstance of his, one day, at the time when he had gone to the cemetery, having created the form of a young woman recently dead with undestroyed skin, showed it. For him, merely upon seeing that, lust suddenly arose as if towards a subject matter different from a living being. Then the Teacher, while he was looking on, having made it oozing impurity through the nine wound-openings, swarming with crowds of worms, exceedingly loathsome, foul-smelling, contemptible, and repulsive, showed it. He, beholding that, having become dispassionate in mind, stood there. Then the Blessed One, having pervaded with light, arousing mindfulness in him -
Oozing and dripping, delighted in by the foolish."
He said. Having heard that, the elder, properly reflecting upon the intrinsic nature of the body, having obtained the perception of foulness, having produced the first meditative absorption therein, having made that the foundation, having developed insight, having attained arahantship, having reviewed his own practice -
393.
Thrown aside in the cemetery, being eaten, pervaded with worms.
394.
"Afflicted, etc. delighted in by the foolish.
395.
I reviewed this body, hollow within and without.
396.
As below so above, as above so below.
397.
As before so after, as after so before.
398.
As for one with a fully focused mind, rightly seeing the Teaching with insight."
He spoke these verses by way of an inspired utterance.
Therein, "Kulla" - the elder speaks of himself as if making himself another.
"Afflicted" means repeatedly oppressed by sufferings in various ways. "Impure" means devoid of purity, loathsome, repulsive. "Putrid" means foul-smelling. "See" means look at it according to its intrinsic nature. "Kulla" - at the time of exhortation the Blessed One addresses the elder. But at the time of the inspired utterance the elder himself speaks of himself. "Samussaya" means the body. "Dripping" means flowing with impurity upwards through the wound openings. "Oozing" means flowing with impurity downwards through the wound openings and all around. "Delighted in by fools" means delighted in by foolish blind worldlings, through the delighting of wrong view and craving, having clung with the notion "I" and "mine."
"Mirror of the Teaching" means a mirror made of the Teaching. Just as indeed beings see virtues and faults in their own faces or bodies by means of a mirror, so that insight knowledge by which one who practises meditation sees the phenomena of defilement and cleansing in one's own individual existence as they really are - that is here called "mirror of the Teaching." Having produced that in one's own continuity for the achievement of the eye of the Teaching, which is the knowledge and vision termed path-knowledge. "I reviewed this body" means this body born of impurity, hollow because of being devoid of permanence, substance and so on, within and without by way of the classification of one's own and others' continuities - I reviewed, I saw with the eye of knowledge.
But to show how he reviewed, "just as this" and so on was said. Therein, "just as this is, so is that" means just as this foul body reckoned as my body shows various illusion-like activity due to the non-departure of life, heat, and consciousness, so too that dead body formerly existed due to the non-departure of those phenomena. Just as that dead body at present, due to the departure of those phenomena, shows no activity whatsoever, so too this body of mine, due to the departure of those phenomena, will also perish. And just as this body of mine at present has not died in the cemetery, has not lain down, has not reached the state of bloatedness and so on, so too that which is now a dead body formerly existed likewise. But just as that dead body at present lies in the cemetery and has reached the state of bloatedness and so on, so too this body of mine will also become likewise. Or alternatively, just as this body of mine is impure, foul-smelling, loathsome, repulsive, impermanent, suffering, and non-self, so too is that dead body. Or just as that dead body has the intrinsic nature of impurity and so on and the intrinsic nature of impermanence and so on, so too this body of mine. "As below so above" means just as this body below the navel, underneath, is impure, foul-smelling, loathsome, repulsive, impermanent, suffering, and non-self, so too above the navel, upwards, it has the intrinsic nature of impurity and so on. "As above so below" means just as above the navel it has the intrinsic nature of impurity and so on, so too below the navel, underneath as well.
"As by day so by night" means just as this body by day oozes forth impurity by the method beginning with "from the eye, eye-filth," so too by night. "As by night so by day" means just as by night this body oozes forth impurity, so too by day; the meaning is that there is no becoming otherwise of this by division of time. "As before so after" means just as this body before, formerly, in the time of youth, is impure, foul-smelling, loathsome, and repulsive, so too afterwards in the time of old age. And just as afterwards in the time of old age it has the intrinsic nature of impurity and so on, so too before in the time of youth. Or alternatively, just as before in the past time, in the time of consciousness, it has the intrinsic nature of impurity and so on and the intrinsic nature of impermanence and so on, so too afterwards in the future time, in the time without consciousness - thus the meaning here should be understood.
"With the five-part music" means "ātata, vitata, ātatavitata, ghana, and susira" - thus for a lordly person endowed with sensual happiness, being entertained with five-part music, that is, music possessed of five factors, such a delight, such a gratification of happiness, does not exist. "As for one with a fully focused mind, rightly seeing the Teaching with insight" means having made serenity and insight meditation in conjunction, by the single-flavoured nature of the faculties, for a practitioner of meditation who sees the rise and fall of the aggregates through insight that has entered upon the process - whatever delight in the Teaching there is, sensual delight does not amount to even a fraction of that. For this was said by the Blessed One -
One obtains joy and gladness, that is the Deathless for those who understand."
And these themselves were also the elder's verses of declaration of final liberating knowledge.
The commentary on the verses of the Elder Kulla is concluded.
5.
Commentary on the Verses of the Elder Mālukyaputta
399-404. The verses beginning with "Manujassa" are those of the Venerable Elder Mālukyaputta. What is the origin? This one too, having formed aspirations under former Buddhas, having accumulated merits in this and that existence, in this arising of a Buddha, was reborn in Sāvatthī as the son of the chief seat-holder of the king of Kosala. His mother was named Mālukyā; by virtue of her, he became known as Mālukyaputta. He, having come of age, because of having the disposition of escape, having abandoned the household life, having gone forth into the going forth of a wandering ascetic, going about, having heard the Teaching in the presence of the Teacher, having gained faith in the Dispensation, having gone forth, doing the work of insight, before long became a possessor of the six higher knowledges. He, out of compassion for his relatives, went to his relatives' family. His relatives, having served him with superior solid and soft food, wishing to entice him with wealth, having set up a great heap of wealth before him, requested: "This wealth is your property; having left the monastic community, looking after children and wife with this wealth, make merit." The elder, transforming their disposition, standing in the sky -
399.
He floats from existence to existence, like a monkey in the forest desiring fruit.
400.
His sorrows increase, like bīraṇa grass rained upon.
401.
Sorrows fall from him, like a water drop from a lotus.
402.
Dig up the root of craving, as one desiring usīra digs up bīraṇa grass;
Let not Māra break you again and again, as a stream breaks a reed.
403.
For those who have missed the moment grieve, consigned to hell.
404.
By diligence, by true knowledge, one should draw out the dart from oneself." -
He teaches the Teaching with these six verses.
Therein, "manujassa" means of a being. "Pamattacārino" means for one who lives heedlessly through negligence, which has the characteristic of the release of mindfulness, neither meditative absorption, nor insight, nor paths and fruits grow. But just as a māluvā creeper grows, interweaving and enveloping a tree, for its destruction, so craving grows, arising again and again in dependence on the six doors regarding matter and so on. And as it grows, just as a māluvā creeper, having submerged the tree that has become its support, brings it down, so it causes a person subject to craving to fall into the realms of misery. "So plavatī" means that person subject to craving floats and runs again and again from existence to existence. Like what? "Like a monkey in the forest desiring fruit" - just as a monkey desiring tree-fruit, running in the forest, seizes one branch of a tree, having released that, seizes another, having released that, another - it never comes to the point where one could say "not having obtained a branch, he sat down"; just so, a person subject to craving, running from existence to existence, never comes to the point where one could say "not having obtained an object, he has reached the non-occurrence of craving."
"Whomever" means whatever person. This craving of the six doors - contemptible by its inferior nature, which has come to the designation "attachment" (visattikā) because of carrying away like poison, because of being rooted in poison, because of bearing fruit like poison, because of the enjoyment of poison, because of being spread out among matter and so on, and because of clinging - overcomes, overpowers that person. Just as bīraṇa grass, the bīraṇa plant, rained upon by the god raining again and again in the forest, grows, so the sorrows rooted in the round of rebirths increase, attain growth. This is the meaning.
"Whoever overcomes this" etc. "Difficult to pass over" means whatever person overcomes, conquers the craving that is difficult to pass over because of the difficulty of surpassing and abandoning it, as described above, from that person the sorrows rooted in the round of rebirths fall away. Just as a drop of water fallen on a lotus, a lotus petal, does not find a footing, so they do not find a footing. This is the meaning.
"This I say to you" means for that reason I say to you. "May you be blessed" means may it be well for you; do not, like a person who follows craving, reach non-existence and harm. This is the meaning. "As many as are assembled here" means however many have gathered together in this place, that many. If one asks, "What do you say?" "Dig up the root of craving" means dig up, utterly destroy with the spade of the knowledge of the path of arahantship the root, the cause, the thicket of mental defilements beginning with ignorance, of this craving of the six doors. Like what? "As one desiring usīra digs up bīraṇa grass" - just as a man desiring usīra digs up with a great spade the grass called usīra, which is another name for bīraṇa, so dig up its root. This is the meaning. "Let not Māra break you again and again, as a stream breaks a reed" means let not the Māra of mental defilements, the Māra of death, and the Māra who is a young god break you again and again, like a river stream coming with great force breaks a reed grown on the riverbank. This is the meaning.
Therefore, "practise the Buddha's teaching" means practise the word of the Buddha, the Blessed One, spoken beginning with "meditate, monks, do not be negligent"; strive through practice in accordance with the advice. "Let not the moment pass you by" means whoever does not practise the Buddha's teaching, this moment - the moment of a Buddha's arising, the moment of birth in residence in a suitable place, the moment of attaining right view, the moment of non-deficiency of the six sense bases - all this moment passes by that person. Let not that moment pass you by. "Those who have missed the moment" means those who have passed beyond that moment, or those persons whom that moment has passed beyond, they, consigned to hell, having been reborn there, grieve for a long time.
"Negligence is dust" means negligence, which has the characteristic of the release of mindfulness regarding objects such as matter and so on, is heedlessness; and it is dust because of its nature of defilement and because of being mixed with the dust of lust and so on. "Affected by negligence is dust" means whatever dust there is, namely that beginning with lust, all of it is affected by negligence; it arises solely by the power of negligence. "By diligence" means by non-negligence, by the practice of heedfulness. "By true knowledge" means by the true knowledge of the highest path. "One should draw out the dart from oneself" means one should draw out, should abolish the dart of lust and so on lodged in one's own heart.
The commentary on the verses of the Elder Mālukyaputta is concluded.
6.
Commentary on the Verses of the Elder Sappadāsa
405-410. "Twenty-five" and so on is the verse of the Venerable Elder Sappadāsa. What is the origin? This one too, having formed aspirations under former Buddhas, having accumulated wholesome action as a decisive support for the end of the round of rebirths in this and that existence, in this arising of a Buddha, was born at Kapilavatthu as the son of the royal chaplain of the Great King Suddhodana; his name was Sappadāsa. He, having come of age, having gained faith at the Teacher's gathering of relatives, having gone forth, not obtaining concentration of mind due to being overpowered by mental defilements, having lived the holy life, being stirred with a sense of urgency, afterwards bringing the knife, having developed wise attention, having attained arahantship, declaring the final liberating knowledge -
405.
Not even for a mere finger-snap, did I attain peace of mind.
406.
Having raised my arms, weeping, I went out from the dwelling.
407.
For how could one like me, having rejected the training, meet death?
408.
The razor was brought up, to cut my own vein.
409.
Danger became manifest, disenchantment was established.
410.
The three true knowledges have been attained, the Buddha's teaching has been fulfilled."
He spoke these verses.
Therein, "twenty-five years, since I went forth" means beginning from the time I went forth, these twenty-five years. "Not even for a mere finger-snap, did I attain peace of mind" means I, living the holy life for so long a time, did not obtain peace of mind, composure of mind, even for a mere finger-snap, even for a mere snapping of the fingers, even for a moment.
But thus, not having gained unified focus of mind, therein he states the reason by "distressed by sensual lust." Therein, "distressed" means oppressed; the meaning is overpowered. "Having raised my arms, weeping" means "This exceedingly inappropriate thing is happening here, that I, having gone forth in the Dispensation leading to liberation, am unable to lift myself up from the mire of mental defilements" - thus with face upturned, having raised his arms, weeping. "Went out from the dwelling" means having gone outside from the dwelling where he was living.
To show the intention with which he went out, "I will bring the knife" and so on was stated. Therein, in "I will bring the knife," the word "vā" has the meaning of alternative. By that he includes such modes of death as "I will fall from a tree, or having hanged myself I will die" and so on. "Training" means the training in higher morality. "Paccakkha" means rejecting, giving up. "Paccakkhā" is also a reading; the meaning is "having rejected." "Time" means death. The meaning is: how indeed could one like me die through rejection of the training? For rejection of the training is called death in the Noble One's discipline. As the Blessed One said - "For this is death, monks, whoever, having rejected the training, returns to the lower life." But in the reading "having rejected the training," how indeed could one like me, having rejected the training, die? Rather, one should die while still endowed with the training. Therefore the explanation is: "I will bring the knife, what use is life to me?"
"Then I" means when, being overcome by mental defilements, becoming disenchanted with life due to inability to practise the ascetic duty, then. "Razor" means a sharp razor, or a knife similar to a razor. "I sat down on the small bed" means out of fear of being prevented by others, having entered the inner chamber, I sat down on the small bed. "Parinīta" means brought up; the intention is placed at the throat. "Vein" - they also say "the vein at the throat, the throat-vein, the ring of the throat." "To cut" means to sever.
"Then wise attention arose in me" means thinking "I shall die," I brought the razor up to cut the vein at the throat; thereafter, as he reviewed "Is my morality indeed healthy?", having seen his morality as unbroken, without gaps, and thoroughly pure, rapture arose; for one with a rapturous mind, the body became calm; for one whose body was calm, experiencing spiritual happiness, due to the concentrated state of mind, wise attention arose by means of insight. Or alternatively, "then" means from the bringing of the razor to the throat, when a wound arose, suppressing the arisen feeling, wise attention arose by means of insight. Now, to show the arisen state of the path, fruition, and reviewing knowledge beyond that, "the danger became manifest" and so on was stated. That is just the meaning already stated below.
The commentary on the verses of the Elder Sappadāsa is concluded.
7.
Commentary on the Verses of the Elder Kātiyāna
411-416. "Get up" and so on are the verses of the Venerable Elder Kātiyāna. What is the origin? This one too, having formed aspirations under former Buddhas, having accumulated merits in this and that existence, in this arising of a Buddha, was reborn in Sāvatthī as the son of a certain brahmin of the Kosiya clan, and received the name Kātiyāna by way of his mother's clan. Having come of age, being a lay friend of the Elder Sāmaññakānī, having seen the elder, he went forth. Practising the ascetic duty, at night, thinking "I shall dispel the overpowering of sleep," he ascended the walking path. He, while walking up and down, overpowered by sleep, nodding off, having fallen down, lay down right there on the bare ground. The Teacher, having seen that circumstance of his, having gone there himself, standing in the sky, gave the signal "Kātiyāna." He, having seen the Teacher, having got up, having paid homage, stood there stirred with religious emotion. Then the Teacher, teaching him the Teaching -
411.
Let not the King of Death, friend of the heedless, conquer you, the lazy one, as if by deceit.
412.
So make a good island for yourself, for indeed no other shelter for you exists.
413.
Diligent in the former and latter parts of the night, devote yourself, make your exertion firm.
414.
Do not engage in play and delight, nor in sleep, meditate, Kātiyāna.
415.
Having attained the unsurpassed purification, you will attain final nibbāna like a flame by water.
416.
Even so you, not grasping, O kinsman of Indra, shake off Māra;
He, without lust for feelings, should await the time, become cool right here."
He spoke these verses.
Therein, "get up" means rising up from resorting to sleep, make the energy of rising. Since lying down is on the side of idleness, therefore do not sleep. "Sit down" means folding the legs crosswise, directing the body upright, having established mindfulness in front of the face, sit down. "Kātiyāna" - he addresses him by name. "Do not be given to much sleep" means do not be given to much sleep, do not be overpowered by sleep. "Be wakeful" means be awake, be one devoted to wakefulness. "Let not you, the lazy one" means let not the King of Death, friend of the heedless, conquer you who do not devote yourself to wakefulness, you who are lazy, idle - as if by deceit, like a hunter with a trap a deer or a bird - let him not conquer by ageing and disease, let him not overcome, let him not overwhelm. This is the meaning.
"Just as" (seyyathāpi) means "just as" (seyyathā api). "The force of the great ocean" (mahāsamuddavego) means the force of the waves of the great ocean. "Thus" (evan) means just as the force of the waves of the great ocean, rising up again and again, overcomes a person unable to proceed against it, so birth and ageing overpower one overcome by idleness, submerging him again and again. "So make" (so karohi) means so you, Kātiyāna, make for yourself a good island reckoned as the fruition of arahantship, not to be submerged by the four mental floods; produce it in your own continuity. "For indeed no other shelter for you exists" (na hi tāṇaṃ tava vijjateva aññan) - "hi" is an indeclinable particle in the sense of cause. Because apart from that highest fruition, no shelter for you whatsoever is found either here or in the other world, therefore make that good island reckoned as arahantship.
"The Teacher indeed has conquered this path" (satthā hi vijesi maggametan) - that which the many heterodox teachers, being unable to accomplish, by which they were defeated - that very noble path, which is the cause of that good island, gone beyond the fivefold attachment and the fear of birth and so on, having overcome the sons of gods, Māra, and the like, your Teacher conquered and accomplished. Because what belongs to the Teacher is to be attained by a disciple, not to be given away, therefore for the achievement of that, in the first and last watches of the night, being diligent, mindful, and fully aware, devote yourself to exertion, meditation, and make it firm.
"Let go of the former bondages" (purimāni pamuñca bandhanāni) means let go of, give up, the former bonds of a householder, the bonds of the types of sensual pleasure, which were bound during the time as a householder; be without expectation regarding them. "Wearing the double robe, shaven-headed with a razor, eating almsfood" (saṅghāṭikhuramuṇḍabhikkhabhojī) means one who wears the double robe, whose head is shaven with a razor, who eats almsfood; this threefold description is a statement of reason for the release from the former bondages and for the pursuit of enjoyment and sleep. Because you live wrapped in the double robe, shaven-headed, subsisting on almsfood, therefore the pursuit of sensual happiness and the pursuit of enjoyment and sleep are not fitting for you; therefore let go of the former bondages, and do not pursue enjoyment and sleep - this is the explanation. "Meditate" (jhāyā) means meditate, devote yourself to meditation on a single object.
But showing that while devoting oneself to that, one should devote oneself to meditation on the characteristics, by which meditative absorption, while meditating, mental defilements are altogether conquered, he said "meditate, conquer." "You are skilled in the paths to freedom from bondage" (yogakkhemapathesu kovidosi) means you are skilled and adept in the qualities conducive to enlightenment, which are the paths to Nibbāna, which is secure from the four mental bonds; therefore, arousing zeal in meditation, having attained, having reached the unsurpassed, without anything higher, purification, Nibbāna, and arahantship, you will attain final nibbāna. "Like a flame by water" (vārināva joti) means he will attain final nibbāna by the descent of the rain of the noble path, just as a mass of fire by the descent of a great shower of water.
"Light-maker" (pajjotakaro) means a lamp, one that makes light. "Of slight rays" (parittaraṃso) means of small flame. "Is bent" (vinamyate) means is bent down, is removed. "Like a creeper" (latāvā) means like a vine. This is what is meant - Just as a lamp of slight rays and dim radiance due to deficiency of conditions such as the wick and so on, or a small creeper, is scattered and destroyed by the wind, even so you too. Because of being of the Kosiya clan, "O kinsman of Indra" (indasagotta) means one of the same clan as Indra. Not grasping Māra, by not turning back under his control and by non-clinging, shake off, scatter, and destroy him. But thus destroying, you, with desire and lust gone regarding all feelings that are felt, right here in this very individual existence, become cool through the absence of the disturbance and fever of all mental defilements, quenched, await the time of your own final nibbāna. Thus, when the Teacher had given the teaching leading to Nibbāna without residue of clinging, the elder, at the conclusion of the teaching, having developed insight, attained arahantship. But having attained arahantship, he spoke these verses in the very manner taught by the Teacher. Those very verses became the elder's declaration of the final liberating knowledge as well.
The commentary on the verses of the Elder Kātiyāna is concluded.
8.
Commentary on the Verses of the Elder Migajāla
417-422. "Well expounded" and so on is the verse of the Venerable Elder Migajāla. What is the origin? This one too, having formed aspirations under former Buddhas, accumulating meritorious deeds in this and that existence, in this arising of a Buddha, was reborn as the son of Visākhā the great female lay follower at Sāvatthī. His name was Migajāla. He, having gone to the monastery, having gained faith through repeatedly hearing the Teaching, having gone forth, having developed insight, having attained arahantship, declaring the final liberating knowledge -
417.
Gone beyond all fetters, destroyer of the entire round of rebirths.
418.
Having cut off the slaughter-house, the root of poison, it causes one to reach peace.
419.
In the possession of consciousnesses, the striker with the thunderbolt of knowledge.
420.
Observing existence with knowledge as if it were a pit of embers.
421.
The noble eightfold path, alleviating suffering, secure.
422.
Of phenomena arisen through dependent origination, seeing according to the light of insight;
Going to great security, peaceful, auspicious at the final goal." He spoke these verses.
Therein, "well expounded" means well taught; the meaning is taught by way of elucidating as they really are the matters pertaining to the present life, pertaining to the future life, and pertaining to the ultimate goal, in accordance with the disposition of those amenable to instruction. Or alternatively, "well expounded" means rightly taught; the meaning is spoken by way of proclaiming without distortion the round of continuity and the cessation of continuity and the causes of both - thus "well proclaimed." "By the one with vision" means by the one with vision through these five eyes: the physical eye, the divine eye, the eye of wisdom, the Buddha-eye, and the all-seeing eye. "By the Buddha" means by the omniscient Buddha. "Kinsman of the sun" means of the solar clan. For in the world the warrior lineage is twofold - the solar lineage and the lunar lineage. Therein, the solar lineage should be understood as the lineage of King Okkāka. Because of having been born from that, the Sākiyans are of the solar clan; thus the Blessed One is called "Kinsman of the Sun." Or alternatively, the Blessed One is the Kinsman of the Sun as a kinsman of the sun; and this meaning has been stated below already. "Gone beyond all fetters" because of the state of having transcended all fetters beginning with the mental fetter of sensual lust; for that very reason "destroyer of the entire round of rebirths" because of the destroying, the demolishing of the rounds of defilement, action, and result; "leading to liberation" because of leading out from the wandering in the round of rebirths; "crossing over" in the sense of crossing over from the great flood of saṃsāra; "drying up the root of craving" because it dries up and makes wither ignorance and unwise attention, which are the root of all cravings beginning with sensual craving; "the root of poison" because of being the cause of the poison of suffering through the destruction of the penetration of even the three feelings; "the slaughter-house" because of being the ground for the arising of disaster for beings - having cut off and completely destroyed action or defilement, it causes one to reach peace, Nibbāna.
The root of not knowing is unwise attention and the mental corruptions, for it has been said "from the origin of mental corruptions is the origin of ignorance"; for the breaking of that, for the purpose of shattering with diamond-like knowledge. Or alternatively, because of the statement beginning with "with ignorance as condition, activities," "not knowing is the root of this" - thus "having not knowing as its root" is the wheel of existence; the connection is that it was taught for the purpose of splitting that with the diamond of path knowledge. "Destroyer of the mechanism of action" means the destruction of the mechanism of individual existence constructed by action. "In the possession of consciousnesses" means the remainder of the expression is "at hand for the seizing of consciousness by one's own respective action in sensual existence and so on." For indeed, in each and every existence, when conception is grasped, the consciousnesses dependent on those respective existences are also already grasped. "The striker with the thunderbolt of knowledge" means the falling of the thunderbolt of knowledge; having let fall the thunderbolt of knowledge, one who splits them asunder. For the supramundane state, when arising, arises as that which breaks the consciousnesses deserving to arise in the seventh existence and so on.
"The informer regarding feelings" means the one who declares as they really are the three feelings beginning with pleasure, in succession, by way of suffering, a dart, and impermanence. "The releaser from clinging" means the one who liberates the continuity of consciousness from the four kinds of clinging beginning with clinging to sensual pleasures. "Observing existence with knowledge as if it were a pit of embers" means the one who shows by direct experience through path knowledge the ninefold existence beginning with sensual existence as if it were a pit of embers more than a man's height deep, because of being ablaze with the eleven fires.
Of great flavour in the sense of producing insatiable delight because of its peaceful and sublime nature; or of great flavour because of the greatness of its task by way of full understanding and so on, and because of the great achievement by way of the fruit of asceticism; very profound because of being difficult to plunge into for those who have not accumulated the requisites, and because of being impossible to find a footing in; warding off ageing and death, preventing ageing and death by turning back the production of future existence. Now, showing in its own form the teaching endowed with the aforesaid special qualities, having said "noble, eightfold," and in order to make clear some further qualities of it, he said beginning with "alleviating suffering, secure." Its meaning is - Noble in the sense of purity; eightfold because of the combination of the eight factors beginning with right view; a path in the sense of seeking Nibbāna; alleviating suffering in the sense of the appeasement of the entire suffering of the round of rebirths; secure in the sense of security.
Just as in outside doctrines, because of not having been proclaimed by a One Enlightened by himself, there could be illusion regarding the result of action - thus without distorting, having known action as action and result as result among dependently arisen phenomena, in dependently arisen states, because of knowing through preliminary knowledge, by the dispelling of the graspings of eternalism and annihilationism, the seeing of the light as it really is, the seeing of the corresponding supramundane light of knowledge. "Going to great security" means because of being untroubled by anyone, towards anyone, at any time, it goes to the great security of Nibbāna and causes beings to go there; "peaceful" because of the appeasement of the disturbance and fever of all mental defilements; "auspicious at the final goal" because of leading to the unshakeable liberation of mind and to the Nibbāna element without residue of clinging - "well expounded by the one with vision" is the explanation.
Thus the elder, praising the noble teaching by various methods, made known by way of an indirect reference that he himself had attained that teaching.
The commentary on the verses of the Elder Migajāla is concluded.
9.
Commentary on the Verses of the Elder Jenta, the Son of the Royal Chaplain
423-428. The verses beginning with "Intoxicated with the vanity of birth" are the verses of the Venerable Elder Jenta. What is the origin? This one too, having formed aspirations under former Buddhas, having accumulated merits in this and that existence, in this arising of a Buddha, was reborn in Sāvatthī as the son of the chaplain of the king of Kosala. His name was Jenta. He, having come of age, intoxicated with the vanity of birth and with the vanity of wealth, supremacy, and appearance, scorning others, not showing esteem even to those worthy of respect, stubborn in conceit, wandered about. One day, having seen the Teacher surrounded by a great assembly teaching the Teaching, while approaching, "If the ascetic Gotama addresses me first, I too will address him; if not, I will not address him" - having given rise to this thought, having approached and standing there, when the Blessed One did not address him first, he too, out of conceit, not addressing him, showed the appearance of departing. Him the Blessed One -
Whatever purpose you came for, that indeed one should cultivate."
He addressed her in verse. He, thinking "The ascetic Gotama knows my mind," with deep faith, having fallen at the Blessed One's feet with his head, having made the supreme act of reverence -
Who should be esteemed by him, who should be well honoured by him?"
He asked. To him the Blessed One -
Towards the teacher as the fourth, and towards ascetics and brahmins.
They should be esteemed by him, they should be well honoured by him.
Having abandoned conceit, not obstinate, one should pay homage to them, the unsurpassed."
Answering the question, he taught the Teaching. He, having become a stream-enterer through that teaching, having gone forth, doing the work of insight, having attained arahantship, declaring final liberating knowledge by way of praising his own practice -
423.
With form, beauty and appearance, intoxicated with vanity I wandered.
424.
A fool destroyed by arrogance, very stiff, with banner raised.
425.
I saluted no one, stubborn in pride, disrespectful.
426.
Shining like the sun, honoured by the community of monks.
427.
With my head I saluted the highest of all beings.
428.
The conceit 'I am' is cut off, all discriminations of conceit are destroyed."
He spoke these verses.
Therein, "intoxicated with the vanity of birth" - the explanation is: I, born in a noble brahmin family, intoxicated with family conceit thinking "there is no other well-born on both sides like me," stubborn in pride, I wandered. "And with wealth and supremacy" - the explanation is: intoxicated with the vanity arisen dependent on the accomplishment of wealth and the accomplishment of supremacy, with wealth and lordship as the cause, I wandered. "With form, beauty and appearance" - form means the achievement of height and girth; beauty means the achievement of complexion such as fair and dark skin; appearance means the beauty of major and minor limbs. Here too the explanation should be understood by the method stated. "Intoxicated with vanity" means intoxicated also with another vanity besides the kind stated.
"I did not imagine anyone equal to myself" - I did not imagine, I did not think of anyone equal to myself, similar, the same in birth and so on, or exceeding; I did not even think of one equal to me, let alone superior - this is the intention. "A fool destroyed by arrogance" - I was a fool; because of that foolishness, one whose wholesome conduct was ruined and destroyed by arrogance; for that very reason very stiff, with banner raised - because of obstinacy, through the non-performance of humble respect even towards those worthy of veneration, exceedingly obstinate, one whose banner of not bowing down had arisen, with the banner of conceit raised.
To make the very meaning stated more obvious, "mother" and so on was said. Therein, "others" means the eldest brother and so on, and ascetics and brahmins. "Held in esteem as venerable" means authorised as venerable, worthy of the place of a teacher. "Disrespectful" means devoid of regard.
"Having seen the guide, the highest" - thus being stubborn in pride and wandering about, the guide because of guiding those amenable to instruction through benefits pertaining to the present life, the future life, and the highest good, and because of the state of being a leader through his self-born nature. The highest because of the state of being supreme in the world with its gods through virtues such as morality and so on. The excellent best among charioteers because of taming persons to be tamed with absolute mastery, exceedingly the highest, shining like the sun with the radiance of the fathom-wide halo and so on, illuminating, honoured by the community of monks, teaching the Teaching, having seen the Teacher, the highest of all beings, threatened by the power of the Buddha, having abandoned and given up the conceit occurring as "I alone am the best, others are inferior" and the vanity of wealth and other vanities, with a clear mind, I saluted with my head - this is the explanation. But how did this one, being stubborn in pride, abandon conceit merely by seeing the Teacher? But this should not be seen thus. He did not abandon conceit merely by seeing the Teacher; but he abandoned conceit through the teaching beginning with "Conceit is not good, brahmin." With reference to that it was said "Having abandoned conceit and vanity, with a clear mind, with my head I saluted." And "with a clear mind" should be seen as an instrumental expression in the sense of indicating a state.
The conceit that occurs as "I alone am the foremost" is arrogance. The conceit of one who regards others as inferior, thinking "These, however, are low" - they call "inferiority complex." But the conceit that occurs in one who, having surpassed others, regards oneself as superior, thinking "I am superior" - this conceit of superiority is arrogance. The conceit of inferiority that occurs as "I am inferior" is inferiority complex. "Abandoned and well uprooted" means having been abandoned by the lower paths, they were well eradicated by the highest path. "The conceit 'I am'" means the conceit that occurs regarding the aggregates by way of grasping them as "I," thinking "this I am." "All" means not only arrogance, inferiority complex and the conceit "I am," but also the conceit of superiority regarding what is superior and so on, the ninefold, and by internal subdivision the manifold - all discriminations of conceit, all portions of conceit, are destroyed, eradicated by the highest path.
The commentary on the verses of the Elder Jenta, the Son of the Royal Chaplain, is concluded.
10.
Commentary on the Verses of the Elder Sumana
429-434. "When newly gone forth" 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, in the time of the Blessed One Sikhī, having been reborn in a garland-maker's family, having attained discretion, one day, having seen the Blessed One Sikhī, with a gladdened mind, made an offering with jasmine flowers. He, by that meritorious action, wandering in the round of rebirths among gods and humans, in this arising of a Buddha, took conception in the house of a certain lay follower. And that lay follower was the Venerable Elder Anuruddha's attendant. And his children born one after another before that had died. Therefore he produced the thought "If I now obtain one son, I shall give him the going forth in the presence of the noble Elder Anuruddha." And he, having been born after the elapse of ten months, being healthy indeed, growing up gradually, became seven years old; his father gave him the going forth in the presence of the elder. He, having gone forth, thereupon because his knowledge was fully matured, doing the work of insight, before long, having become a possessor of the six higher knowledges, attending upon the elder, thinking "I shall bring drinking water," having taken a pot, went by supernormal power to Lake Anotatta. Then a certain serpent king of wrong view, concealing Lake Anotatta, having encircled it seven times with his coils, having made a great hood above, does not give Sumana the opportunity to take drinking water. Sumana, having assumed the form of a garuḷa, having overcome that serpent king, having taken the drinking water, goes through the sky towards the elder's dwelling place. The Teacher, seated in Jeta's Grove, having seen him going thus, having addressed the General of the Dhamma, spoke of his virtues with four verses beginning with "Sāriputta, see this." Then the Elder Sumana -
429.
Having overcome by supernormal power, the serpent king of great supernormal power.
430.
I was bringing from there when, having seen me, the Teacher said this.
431.
Having taken a water-pot, internally well concentrated.
432.
The novice of Anuruddha, confident in supernormal power.
433.
Disciplined by Anuruddha, trained by one who has done his task.
434.
That novice Sumana wishes 'May they not know me'."
He spoke six verses by way of a declaration of final liberating knowledge.
Therein, from the beginning, two verses were spoken by the Elder Sumana himself, the other four were spoken by the Teacher praising him. Having combined all of them together, the Elder Sumana afterwards spoke them by way of a declaration of final liberating knowledge. Therein, "pannaginda" means the king of serpents. "Tato" means there; when newly gone forth, seven years old by birth, having overcome the king of serpents of great supernormal power by the power of supernormal power, I was bringing drinking water from Lake Anotatta for my preceptor - at that time, is the meaning.
With reference to me, my Teacher said this; showing that, he said beginning with "Sāriputta, look at this." "Internally well-concentrated" means well concentrated through the concentration of the highest fruition, which has become internal as its domain.
"With pleasing conduct" means with the conduct of good behaviour that brings confidence to those who see; this is an instrumental expression used in the instrumental sense. "Of good deportment" means one accomplished in deportment. Or "with pleasing conduct" is an instrumental expression in the sense of indicating a state. The state of an ascetic is asceticism; the meaning is asceticism. One who moves, who proceeds for that purpose, is a novice, a novice under instruction. "And confident in supernormal power" means experienced and well skilled even in supernormal power. "By a thoroughbred" means by a thoroughbred person. Because of accomplishing one's own welfare and the welfare of others, by the good Anuruddha who has done his task, he is well an accomplisher of the welfare of both; or well trained as a thoroughbred, tamed. Disciplined by the highest true knowledge, trained by being brought to the state of one beyond training - this is the meaning.
That novice Sumana, having attained the supreme peace, Nibbāna, having achieved it through the achievement of the highest path, having realised it, having made it self-witnessed, the unshakable fruition of arahantship - because of having reached the highest degree of the quality of having few wishes, "may they not know me" means he wishes, he desires that no one at all should know him as "this one has eliminated the mental corruptions" or as "a possessor of the six higher knowledges."
The commentary on the verses of the Elder Sumana is concluded.
11.
Commentary on the Verses of the Elder Nhātakamuni
435-440. The verses beginning with "Afflicted by wind disease" are of the Venerable Nhātakamuni. What is the origin? This one too, having formed aspirations under former Buddhas, having accumulated merits in this and that existence, in this arising of a Buddha, having been reborn in a brahmin family in Rājagaha, having come of age, having attained accomplishment in the arts and sciences and so on, became known as "Nhātaka" through the connection with the characteristic of one who has bathed. He, having gone forth into the going forth as a hermit, dwelling in a forest haunt at a place measuring three yojanas from Rājagaha, sustaining himself on wild rice, tending the fire. The Teacher, having seen the decisive support for arahantship blazing within his heart like a lamp inside a pot, went to the hermitage. He, having seen the Blessed One, full of mirth, offered food according to his own manner of preparation. The Blessed One consumed that. Having given thus for three days, on the fourth day he said: "Blessed One, you are supremely delicate, how do you sustain yourself with this food?" The Teacher taught him the Teaching, making known the virtue of noble contentment. The hermit, having heard that, having become a stream-enterer, having gone forth, attained arahantship. The Blessed One, having established him in arahantship, departed. But he, dwelling right there, was afterwards troubled by an illness caused by the wind humour. The Teacher, having gone there, asking about his dwelling by way of friendly welcome -
435.
In a miserable place with scarce alms-resort, monk, what will you do?" He spoke a verse. Then the Elder -
436.
Even enduring rough conditions, I will dwell in the forest.
437.
Accomplished in the fineness of meditative absorption, I shall dwell without mental corruptions.
438.
Repeatedly reviewing, I shall dwell without mental corruptions.
439.
All without remainder have been cut off, and they will not arise again.
440.
The elimination of suffering has been attained, there is now no more rebirth."
With these remaining verses he declared his own abiding to the Teacher.
Therein, "accomplished in the fineness of meditative absorption" means endowed with the subtle state of meditative absorption. "The subtle of meditative absorption" means the immaterial meditative absorption; therefore it is said "one who has attained the eight meditative attainments." By that he shows his own state of being liberated in both ways. Others, however, say - "By 'fineness' the training in higher wisdom regarding the highest path and fruition is intended; thereupon, by the inclusion of meditative absorption, he makes clear his own state of being liberated in both ways." "Free from mental defilements" means liberated from all mental defilements through liberation by cessation; for that very reason "with pure consciousness"; "undisturbed" because of the state of undisturbed thought; by all three terms he speaks of the consciousness of the fruition of arahantship alone. The remainder is the same as the method stated below. And this itself was the elder's declaration of final liberating knowledge.
The commentary on the verses of the Elder Nhātakamuni is concluded.
12.
Commentary on the Verses of the Elder Brahmadatta
441-446. "Without wrath" and so on is the verse of the Venerable Elder Brahmadatta. What is the origin? This one too, having formed aspirations under former Buddhas, having accumulated merits in this and that existence, in this arising of a Buddha, was reborn in Sāvatthī as the son of the king of Kosala. His name was Brahmadatta. He, having come of age, having seen the majestic power of the Buddha at the great festival at Jeta's Grove, having gained faith, having gone forth, doing the work of insight, became a possessor of the six higher knowledges together with the analytical knowledges. One day, a certain brahmin reviled him as he was walking for almsfood in the city. The elder, even having heard that, remained silent and continued walking for almsfood just the same; the brahmin reviled him yet again. The people said of him, even though he was being reviled thus, "This elder does not say anything." Having heard that, the elder, teaching the Teaching to those people -
441.
To one completely liberated through final knowledge, to one at peace, to such a one.
442.
Not becoming angry in return at one who is angry, one wins a battle hard to win.
443.
Knowing the other to be enraged, one who is mindful becomes calm.
444.
People think 'he is a fool' - those who are unskilled in the Teaching.
445.
If craving for flavour should arise, remember the simile of the son's flesh.
446.
Quickly restrain it with mindfulness, like a bad beast that eats corn."
He spoke these verses.
Therein, "without wrath" means one devoid of wrath, one whose wrath has been utterly cut off by the path. "From where would wrath come" means from where indeed, for what reason, could wrath arise? There is no cause for its arising - this is the meaning. "To one tamed" means one tamed by the highest self-control, by the taming of the highest path. "Living righteously" means one who, having entirely abandoned bodily unrighteousness and so on, lives righteously by way of bodily righteousness and so on, one who conducts himself properly with full awareness of the sevenfold kind. "Completely liberated through final knowledge" means having perfectly understood, having known the phenomena that should be directly known and so on, one who is freed from all mental corruptions. For that very reason, one at peace through the appeasement of the disturbance and fever of all mental defilements. "Such a one" - through the attainment of the characteristic of such-likeness towards desirable things and so on, such a one who has eliminated the mental corruptions - "from where would wrath come?" - by way of an indirect reference, the elder, having stated the absence of wrath in himself and the reasons for it, now teaching the Teaching by showing the danger in wrath and the benefit in non-wrath, said beginning with "for that very one." Therein, "who becomes angry in return at one who is angry" means whatever person becomes angry in return at a person who is angry and enraged towards oneself - for that very one, by that becoming angry in return, reviling back, striking back, and so on, it is worse, in this world by way of the reproach of the wise and so on, in the world beyond by way of the suffering of hell and so on - it becomes more unfortunate, more unwholesome. But that evil comes to one who is not angry through another's anger - there is nothing at all to be said about that. Some, however, explain the meaning as "whoever becomes angry towards one who is not angry, towards one who has been angered in return." "Not becoming angry in return at one who is angry" means whoever, knowing an angry person as "this one is angry, overcome by wrath," does not become angry in return but is patient - he conquers the battle against mental defilements, which is hard to win. And it is not only his victory in the battle against mental defilements, but also the practice beneficial to both - showing this, he said "one practises for the welfare of both, etc. becomes calm." Whoever, knowing another person who is enraged and angry as "overcome by wrath," extending friendliness towards him or looking on with equanimity, being mindful and fully aware, becomes calm, is patient, and does not oppose. "Of oneself and of the other" means he practises for the welfare and benefit of both, bringing happiness in both worlds.
"Him who treats both" means that person who treats, who is patient, healing the disease of wrath of both, that is, of the two, of oneself and of the other - whatever people are unskilled in the teaching, in the noble conduct teaching, those foolish ones think "This one is a fool who does nothing to the one reviling him and striking him" - the intention is that this is their unwise imagining. Some also read "tikicchana," the meaning being "having the intrinsic nature of healing."
Having heard the Teaching being thus spoken by the elder, the reviling brahmin, being agitated and with a gladdened mind, having asked forgiveness of the elder, went forth in his very presence. The elder, giving him a meditation subject, thinking "The development of friendliness is suitable for this one," having given the meditation subject of friendliness, showing the method of reviewing and so on regarding the prepossession of wrath and so on, said beginning with "If there should arise in you." Therein, "if there should arise in you" means if, for you who are devoting yourself to the meditation subject, wrath through long familiarity in dependence on some person should arise, for its appeasement -
"Even if, monks, thieves of low behaviour were to cut off your limbs one by one with a two-handled saw, whoever would defile his mind on that account, he is not one who follows my teaching" -
Reflect on the exhortation of the simile of the saw spoken by the Teacher. "If craving for flavour should arise" means if craving, longing, for flavours of the various kinds beginning with sweet should arise in you, for its appeasement -
"A wife and husband ate the flesh of their son only for the purpose of crossing over the wilderness, not out of craving for flavour; thus even a son of good family who has gone forth uses almsfood, etc. and comfortable dwelling" -
Remember, recollect the exhortation of the simile of the son's flesh thus spoken.
"If your mind runs" means if, for you who are unwisely attending, your mind runs, moves along, hastens towards sensual pleasures, towards the five types of sensual pleasure by way of desire and lust, and towards existences, towards existences beginning with sensual existence, by way of longing for existence. "Quickly restrain it with mindfulness, like a bad beast that eats corn" means not allowing it to run thus, just as a man, having tied a corn-eating, crop-devouring bad beast, a wicked ox, to a post with a string, keeps it under his own control, so, binding with the string of mindfulness to the post of right concentration, quickly, swiftly indeed restrain it; tame it so that through the departure of mental defilements there is freedom from agitation. Some, however, say "The elder, being still a worldling, enduring the reviling, making known the noble qualities to those people, having taught the Teaching, afterwards exhorting himself with two verses, having developed insight, having attained arahantship, declaring the final liberating knowledge, spoke these very verses."
The commentary on the verses of the Elder Brahmadatta is concluded.
13.
Commentary on the Verses of the Elder Sirimaṇḍa
447-452. The verses beginning with "What is covered rains upon" are of the Venerable Elder Sirimaṇḍa. What is the origin? This one too, having formed aspirations under former Buddhas, having accumulated merits in this and that existence, in this arising of a Buddha, having been reborn in a brahmin family at Saṃsumāragira, having received the name Sirimaṇḍa, having come of age, while the Blessed One was dwelling in the Bhesakalā Grove, having approached the Teacher, having heard the Teaching, having gained faith, having gone forth, having obtained full ordination, practising the ascetic duty, on a certain Observance day, seated at the place for the recitation of the Pātimokkha, at the conclusion of the recitation of the origin, reflecting upon the meaning of the Pāḷi text "for having revealed it, there is comfort for him," one who has committed an offence, not revealing it, concealing it, commits offences again and again; therefore there is no comfort for him; but for one who, having revealed it, makes amends according to the Teaching, there is comfort - having attended to this meaning in mind, thinking "Oh, the Teacher's Dispensation is well purified!" having gained confidence, having suppressed the joy thus arisen, having developed insight, having attained arahantship, having reviewed his own practice, with a gladdened mind, giving exhortation to the monks -
447.
Therefore open what is covered, thus it will not rain upon that.
448.
By the dart of craving is it overcome, by desire is it always fuming.
449.
Without shelter, it is always destroyed, like a thief who has received the rod.
450.
There is no power to confront them, there is no speed to flee.
451.
Whatever night one passes, by that much is one's life diminished.
452.
The final night approaches, this is not the time for you to be negligent."
He spoke these verses.
Therein, "covered" means concealed, as it really is, not opened, not made known - misconduct. "Rains upon" means it rains exceedingly both the rain of offences and the rain of mental defilements. For the concealing of an offence, through the state of being shameless and so on, is just such; by concealing, one would commit yet again such an offence or one even more wicked than that, differently from before - thus concealing has been stated as the cause of raining. "Opened" means made known, not concealed. "Does not rain upon" - here "ati" is merely a prefix; the meaning is "does not rain." And the non-raining here should be understood by the reverse of what has been stated, because of the purification of the continuity of consciousness. "Therefore" refers back to the meaning already stated as being the reason: because of the excessive raining of the rain of offences and so on upon the covered misconduct, and because of the non-raining upon what is opened - this is the meaning. "Open what is covered" means even when the intention to conceal has arisen due to the state of being a worldling, not following that, one should open it, one should reveal it, one should make amends according to the Teaching. "Thus" means by opening, by practice according to the Teaching. "That" means that covered misconduct. "Does not rain upon" means the rain of offences and the rain of mental defilements does not rain; the meaning is it establishes the person in the pure end.
Now, showing the ground for spiritual urgency as the reason for "one should definitely and quickly purify oneself, diligence should be practised," he said beginning with "by death is the world afflicted." Therein, "by death is the world afflicted" means this entire world of beings, like a thief by an executioner of robbers, is struck by death, by dying, which casts down into the entire round of rebirths; it is not released from its hand. "Surrounded by ageing" means this world, from arising onwards, is surrounded, overwhelmed by ageing whose function is bringing towards death; the meaning is not freed from the grip of ageing. "Overcome by the dart of craving" means overcome by the dart reckoned as craving, having the characteristic of clinging, plunged into the interior of the heart, like an arrow-blade dipped in poison sunk within the body. For craving is called a "dart" because of generating affliction, because of piercing within, and because of being difficult to extract. "Fuming with desire" means tormented by desire having the characteristic of longing for objects. For a person desiring that object, whether obtaining or not obtaining the desired object, is scorched by that very desire having the characteristic of burning, and has reached a fever of passion. "Always" means at all times, and this term should be connected in all terms.
"Fenced in by ageing" means not only afflicted by death alone, but also fenced in by ageing. Hemmed in by ageing, fenced in by the wall of ageing; the meaning is one does not pass beyond it. "Without shelter, it is always destroyed" means having become without shelter, without refuge, one is always destroyed, afflicted by ageing and death. Like what? "Like a thief who has received the rod" - just as a thief, a robber, having committed an offence, condemned, without shelter, is destroyed by the king's command, so this world by ageing and death - thus it shows.
"Like approaching masses of fire" means just as when a great forest is burning, great masses of fire overwhelming it - so death, illness, and ageing, these three, as masses of fire in the sense of burning, come overwhelming this world of beings; but there is no power, no effort for this world to be competent to confront them, to overcome them; there is no speed to flee as they rush forward, as they overwhelm. Where they do not overcome, even to show one's back and flee from there, this world has no speed of legs. Thus, being unable by oneself, when the threefold powerful enemy, against whom no remedy can be made by means such as magic and so on, is constantly present - what should be done? "One should make the day not in vain, whether with little or with much" means one should make the day not in vain, not barren, by insight attention practised with little - at least for even the time it takes to milk a cow - or with much - practised for the whole day and night; because whatever night one passes, by that much is one's life diminished - this being passes whatever night, destroys it, spends it, and by that much, diminished by that, the life of that being becomes less. By this it shows that the passing of a night is indeed the passing of life, its non-returning. Therefore he said -
Having arisen, he goes on, and going does not turn back."
Not only by way of nights, but also by way of postures should the passing of life be considered - thus he said beginning with "walking." "Walking" means for one who is going. "Standing" means for one who is maintaining the standing posture. "Or seated or lying down" means for one who is seated or for one who is lying down; the meaning is for one who is sitting or for one who is reclining. Some also read "āsīdana"; therein, the accusative case should be understood as used in the genitive sense. "The final night approaches" means the night accompanied by the final consciousness approaches; and the mention of night here is merely the heading of the teaching. Among walking and so on, for one endowed with whatever posture, it is just the final time; therefore the moments of posture go on having spent his life; therefore this is not the time for you to be negligent, this is not the time for you to fall into heedlessness, because it is unknown that "at such and such a time death does not occur." For it is said -
Difficult and small, and that is bound with suffering."
Therefore, having thus exhorted oneself, the intention is that one who is diligent should pursue the three trainings.
The commentary on the verses of the Elder Sirimaṇḍa is concluded.
14.
Commentary on the Verses of the Elder Sabbakāmi
453-458. The verses of the Venerable Elder Sabbakāmi beginning with "Two-footed." What is the origin? This one, it is said, having seen a certain elder who, having purified a schism that had arisen in the Dispensation of the Blessed One Padumuttara, was restoring things to their original state, having established the aspiration "May I too in the future be able to purify a schism in the Dispensation of a certain Buddha and restore things to their original state," having performed meritorious deeds conforming with that, wandering in the round of rebirths among gods and humans, in this arising of a Buddha, while the Blessed One had not yet attained final Nibbāna, having been reborn in a family of the warrior caste in Vesālī, having received the name "Sabbakāmi," having come of age, having been caused by his relatives to take a wife, being disgusted with the household life because of having the disposition of escape, having gone forth in the presence of the treasurer of the Teaching, practising the ascetic duty, having gone to Vesālī together with his preceptor, he went to the house of his relatives. There his former wife, distressed by separation from her husband, thin, discoloured, unadorned, wearing soiled garments, having paid homage to him, weeping, stood to one side. Having seen her, as the elder was setting up friendliness preceded by compassion, a mental defilement suddenly arose through the influence of unwise attention regarding a previously experienced object.
He, like a thoroughbred struck by whips, with a sense of urgency arisen, at that very moment having gone to a cemetery, having taken up the sign of foulness, having made the meditative absorption attained there the foundation, having developed insight, attained arahantship. Then his father-in-law, taking his adorned and prepared daughter, with a great retinue, wishing to cause him to leave the Order, went to the monastery. The elder, having known her intention, making known his state of dispassion towards sensual pleasures and his being untainted everywhere -
453.
Full of various corpses, oozing here and there.
454.
Like a monkey by bird-lime, they afflict the worldling.
455.
These five types of sensual pleasure are seen in the form of a woman.
456.
They increase the terrible cemetery, they accumulate rebirth.
457.
He, mindful, overcomes this clinging in the world.
458.
Escaped from all sensual pleasures, the elimination of mental corruptions has been attained by me." -
He spoke these verses.
Therein, "two-footed" - although the bodies of footless creatures and so on are also impure, yet it was said thus by way of the subject matter, or by way of the superior delimitation. Or because other bodies, though impure, are prepared with salt, sour flavourings and so on and brought even as food for human beings, but the human body is not so; therefore, showing its state of being more impure in its intrinsic nature, he said "two-footed." "This" was said with reference to the form of the woman who was present at that time. "Impure" means impure indeed; the meaning is that there is nothing whatsoever pure herein. "Foul-smelling, it carries about" means being foul-smelling, having been prepared with the odours of flowers and so on, it is carried about. "Full of various corpses" means filled with corpse-matter of many kinds beginning with head hair and so on. "Oozing here and there" - even for those who strive to conceal its loathsome nature with the odours of flowers and so on, rendering that effort fruitless, through the nine doors spittle, mucus and so on, and through the pores of the skin sweat and dirt - the connection is "it is carried about indeed oozing."
Showing that although this body is thus loathsome, it deceives blind worldlings with its own beauty and so on, just as a trap and so on deceive deer and so on, he said beginning with "a deer." Therein, "a deer hidden by a trap" means like a hunter who, having concealed and hidden a trap consisting of a snare, a net, and so on, catches a deer. For the word "like" (iva) which is to be stated should be brought here too and connected. "A fish by a hook" means like a fisherman who catches a fish with a hook baited with food. "A monkey by bird-lime" means they afflict blind worldlings, deceiving them like a deer-hunter who catches a monkey with monkey bird-lime placed on trees, rocks, and so on.
But who afflicts them? He said: "Forms, sounds" and so on. For the five portions of sensual pleasure beginning with forms, especially depending on objects of a different nature, delighting the minds of blind worldlings who are beset by unwise attention through the decisive support of illusion, because of being a basis of mental defilements and because of bringing harm, they are indeed said to afflict them. Therefore it was said "forms, sounds" etc. "are seen in the form of a woman."
And the mention of woman here should be understood as made on account of the subject matter. Therefore he said "those who associate with these" and so on. Its meaning is - those worldlings who, with attached minds, with minds overpowered by lust, associate with these women with the perception of them as objects of enjoyment. "They increase the terrible cemetery" means they increase, through repeated birth and death and so on, the round of rebirths termed a cemetery, which is terrible, frightful, because of being delighted in by the blind and foolish, through birth and so on and through hell and so on. Therefore he said "they accumulate rebirth."
"Whoever these" means whatever person avoids these women therein, either by suppression or by eradication of desire and lust, as one avoids a snake's head with one's own foot, he, because of having let go of the whole world and remaining steadfast, being mindful, overcomes the craving termed clinging in the world.
"Having seen the danger in sensual pleasures" means having seen, by such statements as "sensual pleasures are like a skeleton, of much suffering, of much anguish" and so on, the danger, the fault, of various kinds in object sensual pleasures and defilement sensual pleasures. "Having seen security in renunciation" means renunciation, the going forth, and Nibbāna, because of the state of having gone forth from sensual pleasures and existences, having seen them as security, as free from danger. Escaped, unbound from all sensual pleasures, that is, from phenomena of the three planes. All phenomena of the three planes too are sensual pleasures in the sense of being desirable, and the elder is unbound from them. Therefore he said "the elimination of mental corruptions has been attained by me."
Thus the elder, having taught the Teaching with the first five verses, declared the final liberating knowledge with the sixth verse. Having heard that, the father-in-law, thinking "This one is untainted everywhere; it is not possible to entice him in sensual pleasures," went back by the very way he had come. The elder too, when the Blessed One had attained final Nibbāna a hundred years ago, being one hundred and twenty years old from full ordination, having become the elder of the earth, having purified the tumour of the Dispensation raised by the Vesālian Vajjiputtakas, having recited together the second recital of the Teaching, having commanded the Great Brahmā Tissa "Purify the tumour that will arise in the future time of Dhammāsoka," he attained final Nibbāna through the Nibbāna element without residue of clinging.
The commentary on the verses of the Elder Sabbakāmi is concluded.
The commentary on the Book of Sixes is concluded.