10.
The Book of the Tens
1.
The Commentary on the Verses of the Elder Kāḷudāyi
527-536. "Glowing like embers" and so on is the verse of the Venerable Elder Kāḷudāyī in the Book of Tens. What is the origin? This one too, in the time of the Buddha Padumuttara, having been reborn in a family home in the city of Haṃsavatī, while hearing the Teacher's proclamation of the Teaching, having seen the Teacher establishing a certain monk in the foremost position among those who inspire confidence in families, having performed the appropriate act of resolution, he aspired to that position of rank.
He, having done wholesome deeds for as long as life lasted, wandering in the round of rebirths among gods and humans, on the day of the taking of conception by our Bodhisatta in his mother's womb, took conception in a minister's house in Kapilavatthu itself. Because he was born on the very same day as the Bodhisatta, on that very day they laid him down on a fine cloth pad and led him to the attendance upon the Bodhisatta. For together with the Bodhisatta, the Bodhi tree, Rāhula's mother, the four treasures, the elephant fit for riding, the horse Kaṇḍaka, Channa, and Kāḷudāyī - these seven, because of being born on the very same day, were called "born simultaneously." Then on his name-giving day, because he was born on a day when the whole city was of elated mind, they gave him the name Udāyī; but because of being slightly dark in complexion, he became known as Kāḷudāyī. He grew up playing the amusements of a boy together with the Bodhisatta.
At a later time, when the Lord of the World, having gone forth in the great renunciation, having gradually attained omniscience, and having set in motion the excellent wheel of the Teaching, was dwelling in the Bamboo Grove in dependence on Rājagaha, the great King Suddhodana, having heard that news, sent one minister with a retinue of a thousand men saying "Bring my son here." He, having gone to the Teacher's presence at the time of the proclamation of the Teaching, standing at the edge of the assembly, having heard the Teaching, together with his following attained arahantship. Then the Teacher stretched out his hand to them saying "Come, monks." All of them at that very moment became like elders of sixty rains retreats, bearing bowls and robes created by supernormal power. But from the time of attaining arahantship onwards, noble ones are simply impartial; therefore he did not convey the message sent by the king to the One of Ten Powers. The king, thinking "Neither does the one who went to the fortress come back, nor is any message heard," sent yet another minister with a thousand men. When he too had practised likewise, and then another - thus he sent nine thousand men together with nine ministers; all, having attained arahantship, remained silent.
Then the king thought - "So many people, through lack of affection for me, did not say anything for the purpose of the One of Ten Powers coming here. But this Udāyī is of the same age as the One of Ten Powers, a playmate in the dust, and has affection for me; I shall send him" - having had him summoned, having said "Dear son, you, with a retinue of a thousand men, having gone to Rājagaha, bring the One of Ten Powers," he sent him. But he, while going, having said "If I, Sire, shall be permitted to go forth, then I shall bring the Blessed One here," and being told "Having done whatever it takes, show me my son," having gone to Rājagaha, standing at the edge of the assembly at the time of the Teacher's proclamation of the Teaching, having heard the Teaching, together with his retinue, having attained arahantship, became established in the state of a "come-monk." Therefore it was said in the Apadāna -
Proceeding on the journey, wandering on a journey then.
Having taken supreme food, I gave it to the Teacher.
And having taken that flower, he displayed it to the people.
Very difficult to do was done by him, who gave this flower to me.
Him I will explain, listen to me as I speak.
Water lily and lotus, and jasmine beyond that.
Having made a covering in space, it will hold at that very moment.
Five hundred times kingship on earth, he will inhabit the earth.
Gotama by name, by clan, the Teacher in the world will be.
Bringing joy to the Sakyans, he will be a kinsman.
Having fully understood all mental corruptions, he will attain nibbāna, without mental corruptions.
Gotama, the kinsman of the world, will establish him in the foremost position.
Udāyī by name, will be a disciple of the Teacher.
Having fully understood all mental corruptions, I dwell without mental corruptions.
And the Enlightened by himself, inspired to confidence, established me in the foremost position.
But having attained arahantship, waiting for the right time, thinking "This is not yet the time for the One of Ten Powers to go to his ancestral city, but when spring has arrived, when the jungle thickets are in bloom and the ground is covered with green grass, it will be the time for going," when spring had arrived, praising the beauty of the route for going to the Teacher's ancestral city -
527.
They shine forth as if aflame, it is the right time, O great hero, partaker of essences.
528.
Having left behind the leaves, desiring fruit, it is time to depart from here, O hero.
529.
Let the Sākiyas and Koliyas see him crossing the Rohinī facing westward.
530.
With hope merchants go to the ocean, wealth-carriers;
By which hope I stand, may that hope of mine succeed.
531.
Again and again farmers plough the field, again and again grain comes to the country.
532.
Again and again donors, having given, again and again go to the heavenly state.
533.
I imagine the god of gods is able, for born from you is the sage of true name.
534.
She who carried the Bodhisatta in her womb, upon the body's collapse, rejoices in heaven.
535.
She rejoices in the five types of sensual pleasure, surrounded by those hosts of gods.
536.
You are my father's father, O Sakyan, by the Dhamma, Gotama, you are my grandfather."
He spoke these verses.
Therein, "glowing like embers" means "like embers" thus "embers," the flowers and young leaves of trees having the colour of red coral; these belong to them, thus "glowing like embers"; the meaning is as if strewn with a shower of embers by means of exceedingly red blossoms and tender shoots. "Now" means at this time. "Trees" (dumā) means trees (rukkhā). "Venerable sir" (bhadante): "auspicious is the end for this one" thus "bhadante" is said by eliding one letter "da"; one endowed with a distinction of virtue, and the Teacher who is the foremost among those endowed with a distinction of virtue. Therefore "venerable sir" is a term of address to the Teacher. And this is a reflexive form ending in "a," as in such passages as "in what is well done, in atonement, in happiness, and even in suffering." But here it should be seen in the vocative sense. Therefore it was said: "'venerable sir' is a term of address." Some say "it is a single word having the same meaning as the word 'bhadda.'" "Seeking fruits" thus "bearing fruit" (phalesino). For even regarding the non-sentient, they speak by attributing the action of the sentient, just as "the family wishes to fall"; the meaning is they have begun to take fruits, it is the time for taking the fruits that have arrived. "Having shed their foliage" means having abandoned the old leaves, fully endowed with withered leaves - this is the meaning. "They" means the trees. "They shine forth as if aflame" means they illuminate like those having lamp flames, or like a blazing fire, all directions - this is the intention. "Time" means the right time; "for assistance" is the remainder of the expression. "Great hero" means greatly valiant. "Partaker of essences" means a partaker of the essence of meaning and so on. For this was said by the General of the Teaching - "Or the Blessed One is a partaker of the essence of meaning, the essence of the Teaching" and so on. "Great hero" and "partaker" - this pair too should be seen as vocative expressions. But in the reading "of the Bhāgīrathas," Bhagīratha was the name of the first king. Because of being born in his lineage, the Sākiyans are Bhāgīrathas; the intention is for the benefit of those Bhāgīrathas.
"Trees" (dumāni) is said with a change of gender; the meaning is "trees" (dumā), that is, trees (rukkhā). "Waft fragrance all around in every direction" means in full bloom from all around, from every part, and in all directions; and because of being thus in full bloom, they waft fragrance in every direction, they emit odour. "Hoping" means wishing, desiring to take. Having thus shown the delightfulness of the travelling road through the beauty of the trees, now by "neither too cold" and so on, he shows the excellence of the season. "Pleasant" means pleasant and desirable by virtue of being neither too cold nor too hot. "Season fit for travelling" means a season suitable for journeying a long distance. "Let the Sākiyas and Koliyas see him crossing the Rohinī facing westward" - the Rohinī is a river that flows between the Sākiya and Koliya territories from the northern direction southward. Rājagaha is to its south-eastern direction. Therefore, those crossing that river to go from Rājagaha to Kapilavatthu cross it facing westward. Therefore he said "let them see him... etc... crossing." He encourages the Blessed One for the journey to Kapilavatthu, requesting thus: "May the inhabitants of the Sākiya and Koliya territories see the Blessed One crossing the river named Rohinī facing westward."
Now, making known his own aspiration by means of similes, he spoke the verse "with hope one ploughs." "With hope one ploughs the field" means a farmer, while ploughing, ploughs the field with the hope of fruit. "The seed is sown with hope" means having ploughed, by the one who sows, the seed is sown, is deposited, with the very hope of fruit. "With hope merchants go" means wealth-carrying merchants go by boat to the ocean, to cross the ocean, to reach a country, with the hope of wealth. "By which hope I stand" means thus I too, by whatever hope, by whatever aspiration - the aspiration for the Blessed One's journey to the city of Kapila for you - I stand here. "May that hope of mine succeed" - he says to them "Kapilavatthu should be gone to"; and here, because of its similarity to hope, he calls the desire to act "hope."
In order to show the reason for requesting many times through the description of the travelling road and so on, "again and again" and so on was said. Its meaning is - When the sowing does not succeed by merely being said once, farmers sow seed again and again, a second time and even a third time. Pajjunna, the king of gods too, having rained just once, rains again and again from time to time. Farmers too, not having ploughed just once, plough the field again and again in order to make the soil or mud soft for the purpose of a successful crop. Having collected grain just once, not being satisfied thinking "this much is enough," by way of storing in granaries and so on, being brought by people, again and again grain such as rice and so on comes to the country, approaches it.
Beggars too, while begging, go to and approach families again and again, not just once; and when asked, donors give to them again and again, not just once. Likewise, having given gifts again and again, donors, having accumulated merit consisting of giving, again and again, repeatedly, go to the heavenly state, approach the heavenly world by way of conception. Therefore I too request again and again - may the Blessed One bring my wish to its summit. This is the intention.
Now, in order to show the purpose for which he requests the Teacher to go to Kapilavatthu, he spoke the verse "a hero indeed." Its meaning is - A hero, one possessing energy, of great heroism, one of extensive wisdom, of great wisdom - in whatever family such a person is born, arises, there indeed, certainly, he purifies seven generations, seven generations of men, up to the seventh generation of ancestors, through right practice, he cleanses - this is the common saying, an exaggeration with regard to others. But the Blessed One, being the god of gods as the highest deity of all gods, is able, through the warding off of evil and the establishing of the good, to cleanse even beyond that - thus I think. Why? "For born from you is the sage of true name" - because by you, by the Teacher, through a noble birth, the state of being a sage has been born; or being a sage, in the sense of investigating one's own welfare and the welfare of others, and of this world and the world beyond, he is one of unerring name as "sage"; or a sage by virtue of possessing wisdom, one of unerring name as "ascetic, one gone forth, seer" - born from you. Therefore, because the Blessed One is the cause for beings' obtaining of absolute welfare, I request your going there. This is the meaning.
Now, when "seven generations" was said, in order to show the father's generation, "named Suddhodana" and so on was stated. "Pure cooked rice is the livelihood of this one" - thus "Suddhodana." For the Buddha's father is assuredly one of thoroughly purified bodily, verbal, and mental conduct, and of thoroughly purified livelihood, because of being accomplished in resolution. "Named Māyā" means she obtained the name "Māyā" because of the quality of being one to whom relatives, friends, and others would say "Do not go," due to her achievement of family, beauty, morality, good conduct, and so on. "Having carried" means having borne. "Upon the collapse of the body" means after the destruction of her own body, which was like a shrine for the world with its gods. "In the celestial abode" means in the Tusita god realm.
"She" means Queen Māyā. "Gotamī" means she praises her by her clan name. "With divine sensual pleasures" means with divine sensual pleasures as objects included in the Tusita realm. "Endowed with" means possessed of. "With the types of sensual pleasure" means with the portions of sensuality; having said "with sensual pleasures," by the expression "with the types of sensual pleasure" again, it illustrates that she is attended upon with sensual pleasures as objects of many kinds. "By those" means by those Tusita god hosts, in whichever order of gods she was reborn, or by those types of sensual pleasure. The feminine gender description "endowed with, surrounded" was made with reference to the state of being a woman established in the previous existence, or with reference to the state of being a deity; but rebirth among the gods occurs only in the male state.
Thus requested by the elder, the Blessed One, seeing that many would attain specific attainment by going there, surrounded by twenty thousand who had eliminated the mental corruptions, set out from Rājagaha upon the road leading to Kapilavatthu by way of an unhurried journey. The elder, having gone to Kapilavatthu by supernormal power, standing in the sky before the king, when the king, seeing an appearance never seen before, asked "Who are you?" showing "If you do not know me, the minister's son sent by you to the presence of the Blessed One, then know thus" -
You are my father's father, O Sakyan, by the Dhamma, Gotama, you are my grandfather."
She spoke the concluding verse.
Therein, "I am the son of the Buddha" means I am the legitimate son of the Omniscient Buddha, because of having been born at his breast. "The endurer of the unbearable" means because, apart from the Great Bodhisatta, of the impossibility for others to endure and bear it, he endures and bears the entire accumulation of requisites for enlightenment and the undertaking of great compassion, which are unbearable, prior to the full enlightenment; furthermore, because of the impossibility for others to endure and overcome them, he endures and overcomes the five Māras, which are unbearable; through the understanding of the divisions of disposition, underlying tendency, temperament, inclination, and so on, he endures the Buddha's task, which is unbearable by others, reckoned as instruction to those amenable to instruction as is appropriate through benefits pertaining to the present life, the future life, and the highest good; or because of being one who accomplishes well therein, he is the endurer of the unbearable. "The radiant one" means one who has accepted and possesses the achievement of morality and so on. Others say "one whose radiance emanates from each and every limb." Some, however, say "Aṅgīrasa and Siddhattha are two names taken by the father himself." "The incomparable" means the one without comparison. "The such one" because of the attainment of the characteristic of such-likeness towards desirable and undesirable things. "You are my father's father" means by way of noble birth, you are the father of my father, the One Enlightened by himself, in popular expression. "Sakka" means he addresses the king by way of birth. "By the Dhamma" means by intrinsic nature; by the combination of the intrinsic nature of the two births - noble birth and mundane birth - "Gotama" means he addresses the king by his clan name. "You are my grandfather" means you are the grandfather. And here, in saying "I am the son of the Buddha" and so on, the elder declared the final liberating knowledge.
But thus, having revealed himself, the king, full of mirth, having caused him to sit down on a costly divan, having filled the bowl with his own prepared food of various finest flavours, when it was given, he shows the appearance of departing. And when it was said "Why do you wish to go? Eat!" he replied "Having gone to the Teacher's presence, I shall eat." "But where is the Teacher?" "With a retinue of twenty thousand monks, he has set out on the road for the purpose of seeing you." "Having consumed this almsfood, as long as my son reaches this city, carry almsfood to him from here." The elder, having done the meal duty and having spoken the Teaching to the king's assembly, even before the Teacher's arrival, making the entire king's dwelling devoted to the Triple Gem, while all were watching, having released into the sky the bowl full of food to be brought to the Teacher, himself too having risen up into the sky, having brought the almsfood, he placed it in the Teacher's hands. The Teacher consumed that almsfood. Thus, along the sixty-yojana road, for the Teacher who was travelling one yojana each day, he brought food from the king's palace itself and gave it. Then the Blessed One established him in the foremost position among those who inspire confidence in families, saying "He inspired confidence in the entire dwelling of my father, the great king."
The commentary on the verses of the Elder Kāḷudāyi is concluded.
2.
The Commentary on the Verses of the Elder Ekavihāriya
537-546. The verses beginning with "Whether in front or behind" are those of the Venerable Elder Ekavihāriya. 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 Kassapa, the One of Ten Powers, having been reborn in a family home, having attained discretion, having heard the Teaching in the presence of the Teacher, having gained faith, having gone forth, having entered the forest, he dwelt in a secluded abode.
He, by that meritorious action, wandering in the round of rebirths among gods and humans for one interval between Buddhas, in this arising of a Buddha, when the Blessed One had attained final Nibbāna, was reborn as the younger brother of King Dhammāsoka. It is said that the great King Asoka, in the eighteenth year above two hundred years from the Teacher's final Nibbāna, having attained the consecration of sole sovereignty over the entire Indian subcontinent, having appointed his younger brother Prince Tissa to the viceroyalty, by a certain means made him devoted to the Dispensation. He, one day, having gone hunting, having seen in the forest the Elder Yonaka Mahādhammarakkhita seated being fanned with a Sāla branch held by a noble elephant, with confidence arisen, thought "Oh, may I too, like this great elder, having gone forth, dwell in the forest." The elder, having known the disposition of his mind, while he was watching, having risen up into space, having stood on the unbreaking water of the pond in the Asoka park, having hung his robe and upper robe in the sky, began to bathe. The prince, having seen the power of the elder, deeply devoted, having turned back from the forest, having gone to the king's palace, informed the king "I shall go forth." The king, having entreated him in many ways, was unable to make him turn back from his intention to go forth. He, having become a lay follower, aspiring for the happiness of going forth -
537.
Exceedingly comfortable it is, for one dwelling alone in the forest.
538.
Comfortable for one dwelling alone, for the resolute monk.
539.
Alone, master of the purpose, quickly I shall enter the forest.
540.
Having bathed my limbs, I shall walk up and down alone.
541.
When shall I dwell, with obligations fulfilled, without mental corruptions.
542.
I myself shall accomplish it, no other is the doer for another."
He spoke these six verses.
Therein, "whether in front or behind" means in front of oneself or behind oneself; because the word "or" has the sense of alternative, or from the side - if no other person is found, exceedingly, very much, comfortable, there is happiness of mind. By the state of dwelling alone, for one who is alone, without a companion. "Dwelling in the forest" - he, whose heart was being drawn by the disposition towards seclusion long practised, becoming disenchanted with the dwelling in company of one surrounded by a great multitude of people night and day, and esteeming highly the happiness of seclusion, speaks thus.
"Well then" (handa) is an indeclinable particle used in the sense of release; by that he states the determined nature of the going to the forest being undertaken now. "Alone I shall go" means because of the statement "Truth-finders, householder, delight in empty dwellings" and so on, I shall go alone, without a companion, to the forest praised and extolled by the Buddhas; I approach with the intention of dwelling there. Because for one dwelling alone, by the state of being without a companion in the postures of standing and so on, for one dwelling alone, for one who is resolute through having directed his mind towards Nibbāna, for a monk who trains in the three trainings beginning with the training in higher morality, the forest is comfortable, desirable, and brings happiness - this is the meaning.
"Bringing joy to the meditator" means because of the state of little noise and so on for practitioners who are properly engaged in meditation, it brings the joy of meditative absorption, insight and so on - thus it brings joy to the meditator. Charming because of the absence of dissimilar objects and the suitability for seclusion. "Frequented by intoxicated elephants" means roamed by excellent bull elephants in rut; by this too, through the state of being a great forest, it shows seclusion from people alone. "Mastering the purpose" - here "purpose" means the ascetic practice is intended. "How indeed might that be for me?" - he has come under its control.
"Covered with flowers" means well covered with flowers. "Cool grove" means in a grove that is cool through the excellence of shade and water. By both, he makes clear just its delightfulness. "Mountain grotto" means in a grotto in the interior of mountains. For "ka" means water; a low-lying place split by that is called a grotto. "Having dispelled the torment of heat in such a cool mountain grotto, having bathed my own limbs, having washed, I shall walk up and down alone" - this shows independence of conduct in any place.
"Alone" means alone, without a companion. "Without a companion" means without a companion through the absence of the companion reckoned as craving. For craving is called a person's companion in the sense of never leaving him. Therefore the Blessed One said - "A person with craving as companion, wandering for a long course."
"Of me who wishes to do thus" means of me who, having gone to the forest by the method stated beginning with "well then, alone I shall go," wishes to undertake the practice of meditation. "May the intention succeed" means may the wish that has occurred thus "when shall I dwell, with obligations fulfilled, without mental corruptions" succeed, may it reach accomplishment. And since the attainment of arahantship does not succeed by mere wishing, nor is it to be accomplished by another, therefore he said "I myself shall accomplish it, no other is the doer for another."
Thus, having known the firm determination of the viceroy for the going forth, the king, having had the road leading to the Asoka Monastery decorated, led the prince, adorned with all ornaments, to the monastery with a great army and with great royal pomp. The prince, having gone to the meditation house, went forth in the presence of the Elder Mahādhammarakkhita; many hundreds of people went forth following him. The king's nephew, the husband of Saṅghamittā, Aggibrahma too, went forth following him. He, having gone forth, full of mirth, making known what was to be done by himself -
543.
I will not depart from there, not having attained the elimination of mental corruptions.
544.
I shall break ignorance, seated on the mountain summit.
545.
Happy with the bliss of liberation, I shall delight in Giribbaja."
He spoke three verses.
Therein, "here I bind on my armour" means "here I bind on the armour termed energy; indifferent to body and life, I arm myself with the armour of energy." This is what is meant - Just as a valiant man, when enemies are present, wishing to conquer them, having abandoned other duties, arms himself for battle by putting on armour and so on, and having gone to the battlefield, does not turn back without conquering the enemies, so I too, in order to conquer the enemies that are the mental defilements, having disregarded even my head and garment being ablaze, arm myself with the armour of energy of the fourfold right striving, and without conquering the mental defilements, I do not give up the place of seclusion suitable for the conquest of the mental defilements. Therefore it was said "I shall enter the forest, I will not depart from there, not having attained the elimination of mental corruptions."
By "when the wind blows towards me" and so on, he speaks of the suitability of the forest place for the development of the meditation subject; the explanation is: "surely I shall delight in Giribbaja." He speaks envisaging the future meaning, thinking "I shall delight in the mountain enclosure." The remainder is easily understood.
Having spoken thus, the elder, having entered the forest, practising the duties of an ascetic, went together with his preceptor to the Kaliṅga country. There a skin disease arose on his feet; having seen that, a physician said "Seek ghee, venerable sir, I shall treat you, will I not?" The elder, without making a search for ghee, simply does the work of insight; the disease grows worse; the physician, having seen the elder's living at ease in that matter, himself sought ghee and made the elder healthy. He, having become healthy, before long attained arahantship. Therefore it was said in the Apadāna -
Kassapa by clan, the best of speakers arose.
Abundant in emptiness, such a one, delighting in the signless, a master.
The greatly compassionate hero, skilled in the means of monastic discipline.
The path leading to Nibbāna, the destination that dries up the mire.
He, the saviour of the world, seated in the midst of the great assembly.
Lifting up from great peril, those who are lost and without a leader.
Having heard his teaching, I went forth into homelessness.
Alone in the charming forest, I dwelt, oppressed by association.
For one secluded in mind, seeing danger in association.
But having attained arahantship, while the elder was dwelling there, the king, by the bestowal of ten million in wealth, having had a monastery called Bhojakagiri built, established the elder to dwell there. He, dwelling there, at the time of final Nibbāna -
546.
With all mental corruptions eliminated, there is now no more rebirth."
She spoke the concluding verse. That is of manifest meaning. And that itself was the elder's declaration of final liberating knowledge.
The commentary on the verses of the Elder Ekavihāriya is concluded.
3.
The Commentary on the Verses of the Elder Mahākappina
547-556. "He who sees beforehand the future" and so on is the verse of the Venerable Elder Mahākappina. What is the origin? It is said that this one, in the time of the Buddha Padumuttara, having been reborn in a family home in the city of Haṃsavatī, having attained discretion, while hearing the Teaching in the presence of the Teacher, having seen the Teacher establishing a certain monk in the foremost position among exhorters of monks, having performed the appropriate preparatory action, he aspired to that position of rank.
He, having done wholesome deeds there for as long as life lasted, wandering in the round of rebirths among gods and humans, in the time of the One Enlightened by himself Kassapa, having been reborn in a family home in Bārāṇasī, having attained discretion, having become the chief of a group of a thousand men, he had a great residential compound built, adorned with a thousand inner rooms. All those people too, having done wholesome deeds for as long as life lasted, having made that lay follower their chief, together with their sons and wives, having been reborn in the heavenly world, transmigrated among gods and humans for one interval between Buddhas. Among them, the chief of the group, even before the arising of our Teacher, was reborn in a king's palace in a city named Kukkuṭa in a borderland region. His name was Kappina. The remaining men were reborn in ministers' families in that very city. The prince Kappina, by the elapse of his father, having raised the parasol, became known as King Mahākappina. He, because of his desire for learning, right early sent out messengers swiftly through the four gates - "Wherever you see very learned ones, having turned back from there, inform me."
And at that time our Teacher, having arisen in the world, was dwelling in dependence on Sāvatthī. At that time, merchants dwelling in Sāvatthī, having taken their trading goods from Sāvatthī, having gone to that city, having set in order their goods, thinking "We shall see the king," with presents in hand, had it announced to the king. The king, having had them summoned, when they had presented their gifts and stood having paid homage, asked "Where have you come from?" "From Sāvatthī, Sire." "Is your country prosperous with plenty of food, and is the king righteous?" "Yes, Sire." "What kind of teaching is now current in your country?" "That, Sire, cannot be spoken of with unrinsed mouths." The king had water given with a golden water-vessel. They, having rinsed their mouths, facing the One of Ten Powers, having raised joined palms, said "Sire, in our country a jewel called the Buddha has arisen." For the king, upon merely hearing the word "Buddha," rapture arose pervading his entire body. Then he said "Do you say 'Buddha,' dear ones?" "We say 'Buddha,' Sire." Having had them say it thus three times, thinking "The term 'Buddha' is immeasurable," pleased with that very term, having given a hundred thousand, he asked "Say more." "Sire, in the world a jewel called the Dhamma has arisen." Having heard that too, likewise having given a hundred thousand, he asked "Say more." "Sire, a jewel called the Community has arisen." Having heard that too, likewise having given a hundred thousand, saying "I shall go forth in the presence of the Buddha, the Blessed One," he departed from that very place. The ministers too likewise departed. He, together with a thousand ministers, having reached the bank of the Ganges, having made a determination of truth - "If the Teacher is a One Enlightened by himself, may not even the hooves of these horses become wet" - crossed the full river Ganges over the surface of the water, and having likewise crossed yet another river half a yojana in breadth, having reached the third great river named Candabhāgā, he crossed that too by that very declaration of truth.
The Teacher too, on that very day, towards the break of dawn, having emerged from the attainment of great compassion, surveying the world, having seen "Today Mahākappina, having abandoned a kingdom of three hundred yojanas, surrounded by a thousand councillors, will come to go forth in my presence," thinking "It is fitting for me to go out to meet them," right early, having attended to his toilet, surrounded by the Community of monks, having walked for almsfood in Sāvatthī, after the meal, having returned from his alms round, having gone by himself through the sky, on the bank of the river Candabhāgā, at a place facing their crossing ford, seated cross-legged at the foot of a great banyan tree, he emitted the six-coloured Buddha rays. They, coming out at that ford, looking at the Buddha rays running here and there, having seen the Blessed One, thinking "The Teacher with reference to whom we have come, certainly this is he" - having reached a conclusion by the very seeing, from the place where they saw him onwards, having bowed down, making the supreme act of reverence, they approached the Blessed One. The king, having clasped the ankles of the Blessed One, having paid homage to the Teacher, sat down to one side together with the thousand councillors. The Teacher taught them the Dhamma. At the conclusion of the teaching, together with his assembly, he became established in arahantship. Therefore it was said in the Apadāna -
Risen in the cloudless sky, like the sun in the autumn sky.
The Leader dries up the mud of mental defilements with the rays of his wisdom.
He illuminates the radiance of truth's meaning, like the sun a jewel.
Like Pajjunna upon beings, he rains with the Dhamma-cloud.
Having approached, I heard the teaching, of the one whose name is the Highest Water-born.
Of him who was proclaiming virtue, who was pleasing my mind.
Having fed him together with his disciples, I aspired for that state.
Behold this chief minister, skilled in judgment.
With the colour of a rain-cloud, with full shoulders, with serene eyes and face.
This one aspires to the state of one who has done his duty, with a heart of altruistic joy.
For a hundred thousand cosmic cycles, one is not reborn in an unfortunate realm.
With the remainder, he will attain Nibbāna.
Gotama by name, by clan, the Teacher in the world will be.
Kappina by name, will be a disciple of the Teacher.
Having abandoned the human body, I went to Tusita.
Near Bārāṇasī, I was born in the weaver caste.
Attended upon five hundred Individually Enlightened Ones.
Passed away from there, we all became those who reached the realm of the deities.
We were born formerly in Kukkuṭa, in sight of the Himalayas.
Those born in the remaining ministers' families surrounded me alone.
I heard from merchants the announcement of the arising of a Buddha.
He makes known the Good Teaching, the Deathless, the highest happiness.
Having heard their good words, having honoured the merchants.
Having seen the river, great and fierce, filled to the brim.
Having remembered the virtue of the Buddha, I crossed over safely.
By this speaking of truth, may my journey succeed.
By this speaking of truth, may my journey succeed.
By this speaking of truth, may my journey succeed.
Then I crossed over with ease, to the delightful riverbank.
Blazing like a golden rock, illuminated like a lamp post.
Like Vāsava raining, amidst the clouds of the Teaching.
Then, having known our disposition, the Buddha taught the Dhamma.
'Give us the going forth, O great hero, we are wearied of existence.'
Practise the holy life,' thus said the seventh sage.
We became fully ordained, and stream-enterers in the Dispensation.
Admonished by the Conqueror, I attained arahantship.
Those who followed my instruction, they too were without mental corruptions.
Foremost among exhorters of monks, as Kappina among the great assembly."
Released like the speed of an arrow, I burnt up my defilements.
But having attained arahantship, they all requested the going forth from the Teacher. The Teacher said to them "Come, monks." That itself was their going forth and full ordination. The Teacher, having taken that thousand monks, went through space to Jeta's Grove. Then one day the Blessed One said to his pupils, the monks - "Does Kappina, monks, teach the Teaching to the monks?" "No, Blessed One, he does not teach. He dwells living at ease, devoted to pleasant abiding in the present life, and does not give even a mere exhortation." The Teacher, having had the elder summoned - "Is it true, Kappina, that you do not teach even a mere exhortation to your pupils?" "True, Blessed One." "Brahmin, do not do thus; from today onwards teach the Teaching to those who have come to you." "Good, venerable sir," the elder, having accepted the Teacher's word with bowed head, by a single exhortation alone established a thousand ascetics in arahantship. Therefore the Teacher, establishing his own disciples, the elder monks, in successive positions, established him in the foremost position among exhorters of monks. Then one day the elder, exhorting the nuns -
547.
His ill-wishers or well-wishers, looking for a fault, do not see one.
548.
Gradually practised, as taught by the Buddha;
He illuminates this world, like the moon released from a cloud.
549.
Pierced through and uplifted, it illuminates all directions.
550.
But with the loss of wisdom, even one with wealth does not live.
551.
A man endowed with wisdom here, even amidst sufferings, finds happiness.
552.
Where one is born and dies, there what is marvellous?
553.
Those born, born again, die here - for such is the nature of living beings.
554.
Weeping for the dead brings neither fame nor worldly esteem, nor is it praised by ascetics and brahmins.
555.
His enemies become joyful, those seeking his welfare do not become happy.
556.
For those by whose power of wisdom the function is done, they cross like a full river by boat."
He spoke these verses.
Therein, "the future" means not come, not found, is the meaning. "Beforehand" means even earlier. "Sees" means looks at. "Welfare" means function. "That dyad" means what is beneficial and harmful. "Ill-wishers" means enemies. "Well-wishers" means friends. "Fault" means a flaw. "Looking for" means seeking. This is what is meant - Whatever person sees beforehand, even earlier, with the eye of wisdom, as I do, investigates and examines the function that brings welfare, that brings harm, and both of those, the future, the not yet arrived, his enemies with a disposition for harm or friends with a disposition for welfare, seeking a fault, do not see one; such a wise person is of flawless conduct; therefore you should be of such a nature.
Now, showing the virtue of the development of mindfulness of breathing, in order to connect those there, he spoke the second verse beginning with "whose mindfulness of breathing." Therein, "āna" means in-breath. "Apāna" means out-breath. Mindfulness having the sign of in-breath and out-breath as its object is mindfulness of breathing. And here, under the heading of mindfulness, the development of concentration associated with it is intended. "Whose" means of whichever practitioner. "Complete, well developed" means completely full through the fulfilment of the four establishments of mindfulness and the sixteen modes, well developed and increased through the fulfilment of the seven factors of enlightenment and of true knowledge and liberation. "Gradually practised, as taught by the Buddha" means as taught by the Blessed One beginning with "he, mindful, breathes in" and so on, so gradually, in due course, practised, frequented, and developed. "He illuminates this world, like the moon released from a cloud" means that practitioner, just as the moon released from impurities such as clouds illuminates this world of space with moonlight, so too, liberated from impurities such as ignorance, he illuminates and makes known with the light of knowledge the world of activities fallen within one's own continuity and fallen within others' continuity. Therefore the intention is that the development of mindfulness of breathing is to be developed by you.
Now, making himself an example, showing the fruitfulness of devotion to development, he spoke the third verse beginning with "my mind is indeed white." Its meaning is - Through the departure of the stain of the mental hindrances, my mind is indeed white, pure. Just as lust and so on, which are the makers of the measurable, have been abandoned, and the immeasurable Nibbāna has been made evident, so because of being developed, it is immeasurable, well developed; for that very reason, the four truths have been pierced through and penetrated; and having been uplifted from the entire side of defilement, it illuminates the directions such as suffering and so on, and the directions such as the past and so on, because of having crossed beyond uncertainty therein and because of being free from confusion regarding all phenomena. Therefore he shows that the mind is to be developed thus by you too.
Just as wisdom gained through meditative development is of much benefit to a person through the purification of the stain of the mind and so on, so too is the other kind - showing this, he spoke the fourth verse beginning with "the wise one lives even." Its meaning is - Even one whose wealth is exhausted, being wise by nature, contented with whatsoever contentment, lives indeed by a blameless livelihood. For that indeed is called living. Therefore the Blessed One said - "Living by wisdom they call life foremost." But an imprudent person, with the loss of wisdom, failing in the benefit pertaining to the present life and pertaining to the future life, even one with wealth does not live; through the occurrence of reproach and so on, though living, he is not truly living; or through not knowing the right means, destroying whatever wealth has been obtained, he is indeed unable even to sustain his life; therefore the intention is that practical wisdom too is to be accomplished by you who are diligent.
Now, to show the benefits of wisdom, he spoke the fifth verse "Wisdom is the discerner of what is learned." Therein, "wisdom is the discerner of what is learned" means this wisdom is the judge of what is learned; it is the generator of judgment regarding matters that have come within the path of the ear as they have been heard, by the method beginning with "this is unwholesome, this is wholesome, this is blameable, this is faultless." "The increaser of fame and praise" means the increaser of fame, which is praise in one's presence, and of praise, which has the nature of widespread glory; for fame and so on belong only to the wise, because of their praiseworthy nature among the intelligent. "Endowed with wisdom" means engaged in the wisdom of application and the wisdom of insight. "Even amidst sufferings, finds happiness" means in the aggregates, sense bases, and so on, which are exclusively of the nature of suffering, through right practice, through the understanding of their nature as it really is, one obtains even spiritual happiness.
Now, speaking to those nuns the Teaching connected with impermanence and conducive to the state of the wise, he spoke the remaining verses beginning with "This is not a modern phenomenon." Therein this is the meaning in brief - This nature of beings being born and dying, this phenomenon is not modern, not recently arrived; because of its constant occurrence, it is not strange; because of the absence of being unprecedented, it is not marvellous either. Therefore, where one is born and dies, in whatever world a being would be born, he would certainly die - there what is marvellous? What indeed could be marvellous? Because of the natural character of death - for there is no cause whatsoever for momentary death. Since for one who is born, immediately after life, death is certain - for one who is born, immediately following birth, death from life is absolute, because the arisen aggregates certainly break up. But the popular expression "one lives" here is not absolute, because of the dependence of that clinging upon multiple conditions. Because this is so, therefore "those born die here, for such is the nature of living beings" - this is the nature of beings, namely that death follows birth - thus he spoke of the connection of death with birth.
Now, because among those nuns there are some whose minds are also bound by sorrow, therefore, in order to dispel their sorrow, "For this is not for the benefit" and so on was said. Therein, "For this is not for the benefit of the dead" means whatever weeping of other people, of other persons, for the sake of the life of the dead, on account of the life of the dead - let alone being for the sake of the life of that dead being, this is not for anyone's benefit whatsoever. And those who weep, for them too the weeping on account of the dead person, on the occasion of the dead, brings neither fame nor worldly esteem, nor is it conducive to fame or conducive to purity. "Not praised by ascetics and brahmins" means it is not even extolled by the wise; rather, it is indeed censured by the wise - this is the meaning.
Not only are these the dangers of one who weeps, but these too - showing thus, having spoken the verse "The eye and body are injured," then further, in order to ward off the harm of sorrow and so on, urging them to the attendance upon good friends, he spoke the concluding verse beginning with "therefore." Therein, "therefore" means because weeping injures, afflicts the eye and body of the weeping person, by that weeping beauty, strength, and wisdom decline, fall away; the foes in all directions of that weeping person become joyful, delighted, and filled with rapture. Well-wishers, friends, become unhappy and afflicted. Therefore, because of being endowed with wisdom nourished by the Teaching, one should wish for, should expect, should make dependent on families, the wise and the very learned, through the fulfilment of great learning based upon benefit pertaining to the present life and so on. "For those by whose" means for those wise, very learned, and discerning persons, by whose power of wisdom, by whose power of wisdom, just as they cross a river full of a great flood by boat, so sons of good family cross over, reach the far shore of, their own beneficial function. "One should wish for those dwelling in the family" - this is the explanation.
Thus the elder, having spoken the Teaching to those nuns, dismissed them. They, having stood firm in the elder's exhortation, having dispelled their sorrow, practising wisely, fulfilled their own welfare.
The commentary on the verses of the Elder Mahākappina is concluded.
4.
The Commentary on the Verses of the Elder Cūḷapanthaka
557-566. "Slow was my progress" and so on are the verses of the Venerable Elder Cūḷapanthaka. What is the origin? What should be said here by way of the occasion of its arising has been said already in the story of Mahāpanthaka in the Book of Eights. But this is the distinction - The Elder Mahāpanthaka, having attained arahantship, spending his time in the happiness of the highest fruition, thought - "How indeed could Cūḷapanthaka too be established in this happiness?" He, having approached his own grandfather, the chief millionaire, said - "If, great millionaire, you would allow, I would give Cūḷapanthaka the going forth." "Give him the going forth, venerable sir." The elder gave him the going forth. He, established in the ten precepts, in the presence of his brother -
See the Resplendent One shining, like the blazing sun in the sky."
While learning this verse, he was unable to learn it in four months; each passage that had been learnt did not remain in his heart. Then Mahāpanthaka said to him - "Panthaka, you are incapable in this Dispensation; you are not able to learn even one verse in four months. How then will you bring the task of one gone forth to its summit? Get out from here." He, having been dismissed by the elder, stood weeping near the gateway.
And at that time the Teacher was dwelling in Jīvaka's Mango Grove. Then Jīvaka sent a man, saying "Invite the Teacher together with five hundred monks." And at that time the Venerable Mahāpanthaka was the distributor of meals. He, when told "Accept almsfood for five hundred monks, venerable sir," said "Setting aside Cūḷapanthaka, I accept for the rest." Having heard that, Cūḷapanthaka became overcome with displeasure even more. The Teacher, having known his mental distress, thinking "Cūḷapanthaka will understand by a method devised by me," having shown himself at a place not far from him, asked "Why, Panthaka, are you weeping?" "My brother, venerable sir, dismisses me," he said. "Panthaka, do not worry; in my Dispensation is your going forth. Come, having taken this, attend to it thus: 'Removal of impurity, removal of impurity'" - having prepared a pure piece of cloth by supernormal power, he gave it. He sat rubbing with his hand the piece of cloth given by the Teacher, repeating "Removal of impurity, removal of impurity." As he rubbed it, it became soiled; as he rubbed it again, it became like a pot-scrubbing cloth. He, due to the maturity of his knowledge, thought thus - "This piece of cloth was pure by nature; in dependence on this clung-to body, it has become soiled, changed to something different. Therefore, just as this is impermanent, so too is the mind" - having established contemplation of destruction and passing away, having produced the meditative absorptions on that very sign, having established insight with meditative absorption as its foundation, together with the analytical knowledges he attained arahantship. Therefore it was said in the Apadāna -
Withdrawn from the group, he dwelt in the Himalayas then.
The great hero who had recently arrived, the leader of the world, I approached.
As he was entering concentration, I caused an obstacle.
The Blessed One accepted, Padumuttara, the great sage.
They uttered applause, the one with vision will give thanks.
Holding in the sky the excellent lotus umbrella.
Him I will explain, listen to me as I speak.
And thirty-four times, he will be a wheel-turning monarch.
A lotus will shelter him as he stands in the open air.
Gotama by name, by clan, the Teacher in the world will be.
In the mind-made body, he will be the highest.
Having experienced the highest good, they will illuminate the Dispensation.
I find no distinction in the Sakyan son's Dispensation.
And my brother dismissed me, 'Go now to your own home.'
Unhappy, I stood there, expectant in the ascetic life.
Having taken me by the arm, he led me into the monastery.
'Keep this pure,' I determined it to one side.
There my mind was liberated, I attained arahantship.
Having fully understood all mental corruptions, I dwell without mental corruptions.
Through the path of arahantship itself, the three Canons and the five direct knowledges came to him. The Teacher, having gone together with five hundred monks less by one, sat down on the prepared seat at Jīvaka's dwelling. But Cūḷapanthaka did not go, precisely because his almsfood had not been accepted. Jīvaka began to give rice gruel, but the Teacher covered the bowl with his hand. When it was said "Why, venerable sir, do you not accept?" - "There is one monk in the monastery, Jīvaka." He sent a man, saying "Go, my good man, having taken the noble one seated in the monastery, come." The Elder Cūḷapanthaka too, having created a thousand monks, not one alike to another in form and action, sat down. That man, having seen the abundance of monks in the monastery, having gone, told Jīvaka - "The community of monks in the monastery is greater than this community of monks; I do not know the noble one who should be summoned." Jīvaka asked the Teacher in return - "What is the name, venerable sir, of the monk seated in the monastery?" "He is named Cūḷapanthaka, Jīvaka." "Go, my good man, having asked 'Which one is the one named Cūḷapanthaka?' bring him." He, having gone to the monastery, asked "Which one is the one named Cūḷapanthaka, venerable sir?" "I am Cūḷapanthaka," "I am Cūḷapanthaka" - even the thousand monks said all at once. He, having come back again, reported that occurrence to Jīvaka. Jīvaka, because of having penetrated the truths, having known by inference "The noble one possesses supernormal power, I think," said "Go, my good man, to the very first one who speaks, having said 'The Teacher summons you,' take hold of the corner of his robe." He, having gone to the monastery, did so; at that very moment the created monks disappeared. He, having taken the elder, went.
The Teacher at that moment accepted rice gruel and various kinds of sweet-meats and so on. When the One of Ten Powers had done the meal duty and gone to the monastery, a discussion arose in the Teaching hall - "Alas, the power of the Buddhas! That one who was unable to learn a single verse in four months, they made of such great supernormal power in just a brief moment." The Teacher, having heard the friendly conversation of those monks, having come and sat down on the Buddha's seat, having asked "What are you discussing, monks?" when it was said "It is such and such, venerable sir," having said "Monks, by Cūḷapanthaka, now having stood firm in my exhortation, a supramundane inheritance has been obtained; but formerly a mundane inheritance," being requested by them, he related the Cūḷaseṭṭhi Jātaka. At a later time the Teacher, surrounded by the company of noble ones, seated on the Teaching seat, established him in the foremost position of monks who create a mind-made body and of those skilled in mental transformation. He, at a later time, being asked by monks "Being thus of slow disposition, how were the truths penetrated by you?" making known his own practice beginning from the brother's dismissal -
557.
And my brother dismissed me, 'Go now, you, to your home.'
558.
Unhappy, I stood there, expectant in the Dispensation.
559.
Having taken me by the arm, he led me into the monastery.
560.
'Keep this pure, well determined, to one side.'
561.
I brought about concentration, for the attainment of the highest goal.
562.
The three true knowledges have been attained, the Buddha's teaching has been fulfilled.
563.
Sat in the charming mango grove, until the announcement of the proper time.
564.
When the time was announced, I approached through the sky.
565.
Knowing me to be seated, then the Teacher accepted.
566.
A field of merit for human beings, he accepted the offering."
He spoke these verses.
Therein, "slow" (dandhā) means dull, weak through the inability to learn a verse of four lines in four months. "Progress" (gatī) means the progress of knowledge. "Was" (āsī) means it was. "Despised" (paribhūto) means scorned for that very reason as "unmindful and not fully aware." "Before" (pure) means formerly, during the time of being a worldling. "And my brother" (bhātā cā) - the word "ca" has the meaning of conjunction; not only was I despised, but also my brother dismissed me, drove me out saying "Panthaka, you are unwise, rootless I think; therefore you are unable to bring the task of one gone forth to its summit, you are not befitting of this Dispensation; go now to your grandfather's house." "Brother" (bhātā) means by the brother.
"At the porch" (koṭṭhake) means near the gateway. "Unhappy" (dummano) means afflicted with displeasure. "Expectant in the Dispensation" (sāsanasmiṃ apekkhavā) means hopeful in the Dispensation of the One Enlightened by himself, not wishing to forsake the Order.
"The Blessed One came there" (bhagavā tattha āgacchī) means the Blessed One, with a mind stirred by great compassion, helping me, came there where I was standing. And having come, reassuring me saying "Panthaka, I am your Teacher, not Mahāpanthaka; your going forth is with reference to me," he fondled my head - with the palm of his hand adorned with a web-like binding, soft, tender, full, excellent, long fingers, resplendent with the beauty of an open lotus, marked with a wheel - showing "Now he shall become my son," he fondled my head. "Having taken me by the arm" (bāhāya maṃ gahetvānā) means saying "Why do you stand here?" having taken me by the arm with his own hand fragrant with the scent of sandalwood, he led me inside the monastery. "He gave a mat for the feet" (pādāsi pādapuñchani) means having made it a mat for the feet, he gave it saying "Attend to it as 'removal of impurity'" - the meaning is he gave it. Some read "adāsī" and "pādapuñchani." Some, however, say "pādapuñchani" means "he gave a piece of cloth for wiping the feet." That is inappropriate, because the piece of cloth was given having been constructed by supernormal power. "Keep this pure, well determined, to one side" (etaṃ suddhaṃ adhiṭṭhehi, ekamantaṃ svadhiṭṭhitaṃ) means having made this pure piece of cloth well determined by the attention "removal of impurity, removal of impurity," seated to one side, in a secluded spot at the entrance of the Perfumed Chamber, determine it - thus having made the mind concentrated, practise it.
"Having heard his word" (tassāhaṃ vacanaṃ sutvā) means having heard the word, the exhortation, of that Blessed One, I, having become delighted in and devoted to that Dispensation and exhortation, dwelt thus; I proceeded in accordance with the advice. And while proceeding, "I brought about concentration, for the attainment of the highest goal" (paṭipajjanto ca samādhiṃ paṭipādesiṃ, uttamatthassa pattiyā) - the highest goal is arahantship; the meaning is that for the achievement of that, having produced fine-material meditative absorptions by means of kasiṇa preliminary work, having established insight with meditative absorption as its foundation, he accomplished the concentration of the highest path in the succession of paths. For here "concentration" (samādhī) is taken by the general term of concentration from access concentration up to the concentration of the fourth path; but the concentration of the highest fruition is taken by the term "highest goal"; and this one is surpassingly skilled in concentration, therefore he said "he brought about concentration." For through skilfulness in concentration, this venerable one became known as one skilled in mental transformation, while the Elder Mahāpanthaka, through skilfulness in insight, became known as one skilled in the transformation of perception. And here one is skilled in the characteristic of concentration, one in the characteristic of insight; one is deeply absorbed in concentration, one deeply absorbed in insight; one is skilled in the summarising of factors, one in the summarising of objects; one in the determining of factors, one in the determining of objects - thus they describe. Furthermore, the Elder Cūḷapanthaka is called skilled in mental transformation because of surpassingly obtaining the four fine-material-sphere meditative absorptions; the Elder Mahāpanthaka is skilled in the transformation of perception because of surpassingly obtaining the four immaterial-sphere meditative absorptions. Or the first, having been an obtainer of fine-material-sphere meditative absorption and having emerged from the meditative absorption factors, attained arahantship - thus he is skilled in mental transformation; the other, having been an obtainer of immaterial-sphere meditative absorption and having emerged from the meditative absorption factors, attained arahantship - thus he is skilled in the transformation of perception. But when producing a mind-made body, others produce three or four, not many; and they produce them making them similar to one only, performing only one kind of action. But this elder, by a single adverting, created a thousand ascetics; not even two did he make similar in body, nor performing one kind of action. Therefore he became known as the foremost of those who create a mind-made body.
Now, to show the distinction he had attained, he said beginning with "I know past lives." Certainly this elder was a possessor of the six higher knowledges, but whichever direct knowledge is very helpful for the achievement of the knowledge of the elimination of mental corruptions, for the purpose of showing that, having said "I know past lives, the divine eye has been purified," "the three true knowledges have been attained" was said. For the knowledges of past lives, of rebirth according to beings' actions, and of future events are very helpful for the practiser of insight, not so the other knowledges.
"A thousand times" means a thousand. Some say "a thousand turns." But the elder created a thousand mind-made bodies by a single adverting, not by turns. And those were dissimilar to one another and performing various actions. "But does such a creation by supernormal power come to be even for disciples?" It does not come to be for all; but through the achievement of the resolution, this very elder did thus, for thus indeed he was established in the foremost position by this factor. "Panthaka sat down" - he speaks of himself as if speaking of another. "In the mango grove" means in the monastery made by Jīvaka in the mango grove. "Approached through the sky" - "through the sky" is an ablative expression used in the instrumental sense; the meaning is "by the sky"; the letter "da" serves as a word-connector. "Then" means after my sitting down. "He accepted" means he accepted the water of dedication. "A worthy recipient for the whole world" means one who has become a place to be worshipped by bringing gifts, by virtue of being the foremost worthy of offerings for the entire world together with its gods. "The receiver of oblations" means the one who receives the oblations of offerings by making them of great fruit. "Accepted the offering" means he accepted the offering consisting of various kinds of rice gruel, solid food and so on, presented by Jīvaka.
Then the Blessed One, having finished the meal, commanded the Venerable Cūḷapanthaka - "Give the thanksgiving." He, like one taking hold of Sineru and churning the great ocean, through having attained the penetration of the analytical knowledges, stirring up the three Canons of the Buddha's teaching, grasping the Teacher's disposition, gave the thanksgiving. Even though this venerable one was accomplished in decisive support, obstructed by such a rag of kamma, he was not able to learn a verse of four lines even in four months. But the Teacher, having surveyed the achievement of his decisive support, directed him to wise attention in conformity with his former conduct. For thus the Blessed One, while seated right at Jīvaka's dwelling, having known "Cūḷapanthaka's mind is concentrated, insight has entered upon the process," having shown himself just as he was seated, showing "Panthaka, even though this rag is defiled and strewn with dust, but in the Noble One's discipline the defilement and the dust are something else entirely" -
Having abandoned this impurity, monks, they dwell in the Dispensation of one free from impurity.
"Delusion is impurity, etc. in the Dispensation of one free from impurity."
He spoke these three verses of illumination. At the conclusion of the verses, Cūḷapanthaka attained arahantship accompanied by the direct knowledges and analytical knowledges.
The commentary on the verses of the Elder Cūḷapanthaka is concluded.
5.
The Commentary on the Verses of the Elder Kappa
567-576. "Filled with various impurities of the body" and so on are the verses of the Venerable Elder Kappa. 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 Siddhattha, having been reborn in a family accomplished in wealth, having attained discretion after his father's passing, having adorned a wishing tree with cloths variegated with various colours of dispassion, with manifold ornaments, with various kinds of precious gems, and with many kinds of flower garlands and wreaths and so on, he venerated the Teacher's stupa with it. He, by that meritorious action, wandering in the round of rebirths among gods and humans, in this arising of a Buddha, having been reborn in a regional king's family in the country of Magadha, after his father's passing, established in the kingdom, dwells exceedingly lustful and greedy for sensual pleasures. The Teacher, having emerged from the attainment of great compassion, surveying the world, having seen him appearing in the net of knowledge, reflecting "What indeed will happen?" having known "This one, having heard the talk on foulness in my presence, having become dispassionate in mind towards sensual pleasures, having gone forth, will attain arahantship," having gone there through the sky -
567.
Like a festering cesspool, a great boil, a great wound.
568.
The body oozing with liquid, always flows with what is rotten.
569.
Wrapped in a jacket of skin, the putrid body is useless.
570.
Through the conjunction of many elements, it performs the postures.
571.
Having abandoned right here, a man goes wherever he wishes.
572.
The body is sinking in the mental floods, spread over by the net of underlying tendencies.
573.
Followed by the root of craving, covered by the covering of delusion.
574.
And success ends in failure, separation comes to pass.
575.
They increase the terrible cemetery, they take up rebirth.
576.
Having vomited out the root of becoming, those without mental corruptions will attain final nibbāna."
With these verses he spoke to him the talk on foulness. He, having heard in the Teacher's presence the talk on foulness, an elucidation of the intrinsic nature of the body as it really is, with its various kinds of constituents, being troubled by his own body, being ashamed, being disgusted, with an agitated heart, having paid homage to the Teacher, requested the going forth: "May I, venerable sir, receive the going forth in the presence of the Blessed One." The Teacher commanded a certain monk standing nearby - "Go, monk, having given him the going forth and having given him full ordination, bring him here." He, having given him the meditation subject of the skin pentad, gave him the going forth. He attained arahantship together with the analytical knowledges at the very hall of tonsure. Therefore it was said in the Apadāna -
Having hung variegated cloth, I set up a wishing tree.
Adorning my door, a wish-fulfilling tree stands.
Having taken cloth from that, we would always dress ourselves.
I do not know of an unfortunate realm, this is the fruit of the wishing tree.
Accomplished with the seven treasures, wheel-turning monarchs of great power.
But having attained arahantship, having obtained full ordination, having approached the Teacher, having paid homage, seated to one side, declaring the final liberating knowledge, he spoke those very verses. Therefore those became known as Verses of the Elder Monks.
Therein, "filled with various impurities of the body" means filled with stains of various kinds and various parts; the meaning is filled with various kinds of impure constituents such as head hairs, body hairs, and so on. "Originating from a great cesspit" - "ukkāra" is called a cesspit. For however long the mother's age is, for that period of time, because of its similarity to a cesspit heated by bodily processes, the mother's womb is here intended by "great cesspit." That womb is the origin, the place of arising of this one - thus "originating from a great cesspit." "Like a cesspool" - a cesspool is a place for discarding leftover water, womb-filth, and so on, which may be knee-deep and filled with impurity; the meaning is of such a kind. "Festering" means matured, old. By this it shows that just as at the gate of an outcaste village, in the hot season, when the sky rains with large drops, a cesspool pit filled with various kinds of corpses consisting of urine, excrement, bone, hide, sinew, pieces, spittle, mucus, and so on, carried along by water, stirred up with muddy water, after the passing of a few days, swarming with arisen crowds of worms, seething with the heat of the sun's burning, releasing foam and bubbles on the surface, of dark blue colour, supremely foul-smelling, loathsome, remains in a state unfit to approach or even to see - this body is of such a nature. Because of being always connected with the root of suffering, because of the oozing of impurity, and because of having the intrinsic nature of swelling up, decomposing, and breaking apart through arising, ageing, and death, it is like a great boil - thus "a great boil." Because of being accompanied everywhere by painful feeling, because of enduring like boils, and because of the overflowing of impurity, it is like a great wound - thus "a great wound." "Immersed in a pit of excrement" means filled with a cesspit, or indeed filled with excrement itself. "Gūthakūpanigāḷhito" is also a reading; the meaning is emerged from a cesspit. "The body oozing with liquid, always flows with what is rotten" - this body is by nature always oozing with the liquid element, and that which it flows is indeed only rotten impurity such as bile, phlegm, sweat, urine, and so on; the meaning is never anything pure.
"Connected by sixty tendons" means beginning from the uppermost part of the neck, binding the body, making five each on the front, back, right, and left sides of the body, there are twenty; binding the hands and feet, making five each on their front and back sides, there are forty - thus bound and intertwined in every respect by sixty tendons, the great sinews, is "connected by sixty tendons." "Plastered with the coating of flesh" means smeared with the coating reckoned as flesh; the meaning is plastered over with nine hundred pieces of flesh. "Fastened with the jacket of skin" means by the jacket reckoned as skin, in every respect covered up, enveloped, enclosed. "A putrid body" means a body that is in every respect foul-smelling. "Useless" means without purpose. For the body of other living beings might be of some purpose through the use of hide and so on, but not so the human body. "Constructed by a combination of bones" means constructed, connected by the combination of more than three hundred bones. "Fastened by sinew-threads" means fastened by nine hundred sinews resembling threads. "Through the conjunction of many elements" means through the combination and connection of the four primary elements, the life faculty, in-breath and out-breath, consciousness, and so on, just as a machine operates through the combination of threads and eraka grass, it performs the postures beginning with standing.
"Constantly proceeding towards death" means going exclusively for the purpose of death; from the time of being born, it proceeds towards death. For that very reason, it stands near the King of Death, near death. "Having abandoned right here" means having abandoned the body in this very world; this being goes wherever it pleases. Therefore it shows that even thus attachment should not be made, thinking "this body must be left behind and departed from."
"Hindered by ignorance" means hindered by the mental hindrance of ignorance, with its dangers concealed; the intention is: otherwise, who here would generate attachment? "By the four mental knots" means tied by the fourfold mental knot beginning with the bodily knot of covetousness, intertwined by the state of being subject to mental knots. "Sinking in the mental floods" means sinking in the four mental floods beginning with the mental flood of sensuality, by the state of being subject to mental floods. Because of the state of not being abandoned, they lie along again and again in the continuity - thus they are underlying tendencies; the underlying tendencies such as sensual lust and so on. "Spread over by the net of underlying tendencies" means spread over, overpowered by the net of those underlying tendencies. The syllable "ma" serves as a word-connector; it is said by making it long for the sake of metrical ease in the verse. "Engaged in the five hindrances" means engaged in, inclined to the fivefold mental hindrance beginning with sensual desire; the locative expression is used in the instrumental sense.
"Applied to thought" means applied to, resorted to wrong thought beginning with sensual thought. "Followed by the root of craving" means pursued by the root of existence reckoned as craving. "Covered by the covering of delusion" means enveloped by the obstruction reckoned as confusion. All this is said with reference to the body born of impurity together with consciousness. For the animate individual existence is called "body" in such passages as "Monks, the body of the Truth-finder remains with the cord of existence cut off," and "this body and externally mentality-materiality" and so on. "Thus this body goes on" means thus, in the manner stated beginning with "filled with various impurities" and beginning with "hindered by ignorance," this body goes on; and going on, it is driven, joined together by the machine of action, by the machine reckoned as action, whether well-done or badly-done. Or just as it is unable to go to the secure end, so, being disturbed, it goes on and wanders about in fortunate and unfortunate worlds. "And success ends in failure" means whatever success there is here, that has failure as its end. For all youth has ageing as its end, all health has illness as its end, all life has death as its end, all meeting has separation as its end. Therefore he said "separation comes to pass." "Separation" means the state of being without, disunion; that is reached, attained in various ways - sometimes by way of the one who separates, sometimes by way of what is to be separated from.
"Those who treat this body as their own" means those blind fools, the worldlings, who thus, grasping this body which is foul, impermanent, inconstant, suffering, and without substance, thinking "this is mine," treat it as their own and give rise to desire and lust - they increase again and again through birth and death and so on the round of rebirths reckoned as a cemetery, which is terrible, frightful, because of being delighted in by the unwise, through birth and so on and through hell and so on. Therefore he said "they take up rebirth."
"Those who avoid this body, like a serpent smeared with dung" means just as a man desiring happiness, desiring to live, having seen a venomous snake in a heap of dung, avoids it due to its loathsomeness or due to its fearfulness and does not cling to it, just so those wise sons of good family avoid this body which is loathsome due to its impure nature and fearful due to its nature of impermanence and so on, and abandon it through the abandoning of desire and lust. They, having vomited out and thrown away ignorance, the root of becoming, and craving for existence, having absolutely abandoned them, precisely from that, in every respect without mental corruptions, will attain final nibbāna by the Nibbāna element with residue of clinging and by the Nibbāna element without residue of clinging.
The commentary on the verses of the Elder Kappa is concluded.
6.
The Commentary on the Verses of the Elder Upasena, Son of Vaṅganta
577-586. The verses beginning with "Secluded, with little noise" are the verses of the Venerable Elder Upasena. What is the origin? This one, it is said, in the time of the Blessed One Padumuttara, having been reborn in a family home in the city of Haṃsavatī, having come of age, having gone to the Teacher's presence, while hearing the Teaching, having seen the Teacher establishing a certain monk in the foremost position among those who are all-pleasing, having performed a service for the Teacher, having aspired to that position of rank, having done wholesome deeds for as long as life lasted, wandering in the round of rebirths among gods and humans, in this arising of a Buddha, was reborn in the womb of the brahmin woman Rūpasārī in the village of Nālaka. His name was Upasena. He, having come of age, having learnt the three Vedas, having heard the Teaching in the presence of the Teacher, having gained faith, having gone forth, being one year since his full ordination, thinking "I am nurturing a noble embryo," having given full ordination to one son of good family in his own presence, went together with him to the Teacher's presence. And having heard from the Teacher about the status of that monk without a rains residence as his co-resident pupil, he was rebuked: "Too quickly indeed, foolish man, you have reverted to luxurious living." Thinking "Now, even though I have been rebuked by the Teacher in dependence on a following, in dependence on a following itself, however, I shall become praiseworthy to the Teacher," doing the work of insight, before long he attained arahantship. Therefore it was said in the Apadāna -
Sitting on a mountain slope, I approached the highest among men.
Having adorned the umbrella, placed it upon the Buddha.
With the Buddha as the ninth there, I fed eight ascetics.
By this gift of an umbrella, by the offering of the finest food.
Thirty-six times as lord of the gods, he will exercise divine kingship.
Principality over a district, extensive, incalculable by counting.
Gotama by name, by clan, the Teacher in the world will be.
His heir in the teachings, legitimate, created by the Teaching.
Because of being all-pleasing, he will establish him in the highest state.
I bear my final body, having conquered Māra with his army.
But having attained arahantship, he himself lived having undertaken all the ascetic practices, and he instigated others for that purpose too; therefore the Blessed One established him in the foremost position among those who are all-pleasing. He, at a later time, when a dispute had arisen at Kosambī and the community of monks had become divided in two, being asked by a certain monk who wished to avoid that dispute "Now a dispute has arisen, the Community has become divided in two, how should I proceed?" speaking of his practice beginning with the dwelling in seclusion -
577.
A monk should resort to such lodging, for the sake of seclusion.
578.
From that having made a double robe, one should wear a coarse robe.
579.
A monk should walk for almsfood, with guarded doors, well-restrained.
580.
For one greedy for flavours, the mind does not delight in meditative absorption.
581.
Unassociated with householders, and with homeless ones, both.
582.
The wise one should not converse excessively in the midst of the Community.
583.
Restrained in the principal monastic code, and moderate in food.
584.
He should engage in serenity, and in insight at the proper time.
585.
And without reaching the end of suffering, the wise one should not come to trust.
586.
All mental corruptions are exhausted, and he attains final peace."
He spoke these verses.
Therein, "secluded" means secluded from people, empty, the forest and so on. "With little noise" means without sound, devoid of the clash of sounds. "Frequented by beasts of prey" means roamed by lions, tigers, leopards, and beasts of prey. By this too, it shows seclusion from people alone, because it illustrates the state of being a remote lodging. "Lodging" means a dwelling place by virtue of its suitability for lying down and sitting; here "lodging" is what is intended. "For the sake of seclusion" means for the purpose of seclusion, having turned away from various objects, for the purpose of the mind's clinging again and again properly and completely to the meditation subject alone.
Thus, indicating a lodging suitable for meditation, having shown contentment with lodging, now in order to show that same contentment with robes and so on too, "from rubbish heaps" and so on was stated. Therein, "from rubbish heaps" means a heap of rubbish is a rubbish heap; from that, from refuse places. "Having brought" means having collected. "From that" means with pieces of cloth thus collected. For this is an ablative expression used in the instrumental sense. "Coarse" means coarse, of unattractive appearance, through being coarse by the knife, coarse by the dye, and so on. "Should wear" means should use by way of an inner robe and so on; by this he speaks of contentment with robes.
"Having made the mind humble" means having recollected the exhortation of the Fortunate One beginning with "This, monks, is the lowest of livelihoods," having made the mind with conceit and arrogance cast down. "Successively" means without interruption among the houses; the meaning is from house to house. Therefore he said "from family to family." "From family to family" means from one family to another family; the meaning is in the order of families, in the succession of houses. "For almsfood" means for mixed alms; by this he speaks of contentment with almsfood. "With guarded doors" means with the doors of the eye and so on well shut. "Well-restrained" means well restrained through the absence of restlessness of the hands and so on.
"Even with coarse food or" - the word "even" is in the sense of conjunction, the word "or" is in the sense of alternative. With both, even with what is coarse, even with what is little, with whatever is easily obtained, with whatsoever, one should be content, should be equally, rightly satisfied. Therefore he said "one should not wish for abundant flavours." "One should not wish for abundant flavours" means one should not aspire to, should not long for, flavours other than what one has obtained, such as sweet and other flavours, abundant and superior; by this, contentment even with requisites for the sick has been shown. But stating the reason for the purpose of warding off greed for flavours, he said "for one greedy for flavours, the mind does not delight in meditative absorption." The intention is: for one who does not even fulfil sense-restraint, how can there be concentration of a distracted mind?
Having thus shown the practice of detachment regarding the four requisites, now in order to show the remaining topics of discussion, "of few wishes and" and so on was stated. Therein, "of few wishes" means without wishes, devoid of desire regarding the four requisites; by that he speaks of the suppression of the arising of craving regarding the fourfold requisites. "Content" means content regarding the four requisites through contentment with whatever is obtained and so on. For whoever -
One should sustain oneself with the present, he is called 'contented.'"
"Secluded" means having abandoned the company of groups, secluded in body, withdrawn. For he will speak of seclusion of mind and so on further on. "Should dwell" should be construed everywhere. A sage through being endowed with the qualities of moral perfection. "Unassociated" means unassociated due to the absence of seeing, hearing, conversing, eating together, and physical contact; devoid of the aforesaid association. "Both" means unassociated with both - with householders and with homeless ones. For this is a nominative case used in the instrumental sense.
"So should one show oneself" means though not dull and not mute, just as if dull or mute, so should one show oneself; by this he speaks of the abandoning of forwardness. "As if dull or mute" - and the shortening was made for the sake of metrical ease in the verse, and the word "or" has the meaning of conjunction. "Should not converse excessively" means one should not speak beyond measure, exceeding the limit; the meaning is that one should be moderate in speech. "In the midst of the Community" means in the community of monks, or in a group of people.
"He should not blame anyone" means that monk practising as aforesaid should not blame by speech anyone whatsoever, whether inferior, middling, or superior. "Should avoid causing harm" means one should shun causing harm, oppression, by body. "Restrained in the principal monastic code" means one should be restrained in the Pātimokkha, in the morality of Pātimokkha restraint; the meaning is that one should have body and speech closed by Pātimokkha restraint. "And moderate in food" means one should know the measure in food with regard to seeking, accepting, consuming, and distributing.
"One whose sign is well grasped" means observing the mode thus "When I was attending in this way, my mind became concentrated," one should have the sign of concentration well grasped. "He whose sign is well grasped" is also a reading; the meaning is that practitioner. "Skilled in the arising of consciousness" means thus, for one developing, the mind becomes sluggish, "thus agitated" - one should be skilled in the cause of the arising of sluggish and agitated consciousness. For when the mind is sluggish, the enlightenment factors of investigation of phenomena, energy, and rapture should be developed; when agitated, the enlightenment factors of tranquillity, concentration, and equanimity. But the enlightenment factor of mindfulness should be desired everywhere. Therefore the Blessed One said - "But at the time, monks, when the mind is sluggish, it is the right time for the development of the enlightenment factor of investigation of phenomena" etc. "Should engage in serenity" means one should develop serenity meditation, one should produce unarisen concentration, and should increase and build up what has arisen until the attainment of mastery; this is the meaning. "And insight at the proper time" means without making the concentration obtained as it was into one conducive to relinquishment or conducive to duration through not exhausting it by attachment, but rather making it conducive to penetration, one should engage in insight at the proper time. Or alternatively, "and insight at the proper time" means while engaging in serenity, at the time when it has become firm, without falling into contraction, one should engage in insight for the achievement of the noble path. As he said -
A monk should not become complacent, not having attained the elimination of mental corruptions."
Therefore it was said - "Endowed with energy and perseverance" and so on. The state of being constant is perseverance; perseverance of energy; accomplished with that, endowed with it; one whose energy is constantly proceeding, one whose energy is perpetually upheld - this is the meaning. "One should always be engaged in exertion" means one should be devoted to meditative development at all times. "The end of suffering" means without having reached the end, the final goal, the cessation, the Nibbāna of the suffering of the round of rebirths, one should not come to trust, should not go to it. The meaning is that one should not become complacent thinking "I am one of pure morality, an obtainer of meditative absorption, an obtainer of direct knowledge, standing having brought insight to its summit."
"Thus dwelling" means of one dwelling by the method beginning with resorting to secluded lodgings and so on, ending with being engaged in exertion, by means of insight. "Desiring purity" means of one who desires purification by knowledge and vision, absolute purification, Nibbāna and arahantship. For a monk who sees fear in the round of rebirths, all mental corruptions beginning with the mental corruption of sensuality are exhausted, go to elimination, pass away; by the very going to their elimination, he attains, reaches the twofold Nibbāna classified as the Nibbāna element with residue of clinging and the Nibbāna element without residue of clinging.
Thus the elder, under the pretext of giving exhortation to that monk, illustrating his own state of having thus practised, declared the final liberating knowledge.
The commentary on the verses of the Elder Upasena, son of Vaṅganta, is concluded.
7.
Commentary on the Verses of the Elder Gotama
587-596. "One should cognize one's own welfare" and so on is the verse of the Venerable Elder Apara Gotama. 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, even before the arising of our Blessed One, having been reborn in Sāvatthī in a noble brahmin family, having come of age, having become one who had gone beyond the three Vedas, having learnt the method of debate, not finding anyone who could speak further beyond his own doctrine, he went about engaged in argumentative talk with these and those. Then our Blessed One, having arisen in the world, having set in motion the excellent wheel of the Teaching, having gradually trained those accessible to instruction such as Yasa and others, at the invitation of Anāthapiṇḍika, approached Sāvatthī. Then, having gained faith through the Teacher's acceptance of Jeta's Grove, having approached the Teacher, having heard the Teaching, he requested the going forth. The Teacher commanded a certain monk who walked for almsfood - "Monk, give the going forth to this one." He, while being given the going forth by that monk, attained arahantship at the very hall of tonsure, and having gone to the Kosala country, having dwelt there for a long time, returned again to Sāvatthī. Many relatives, wealthy brahmins, having approached him, having attended upon him, seated, asked: "In this world there are many ascetics and brahmins who are proponents of purity in the round of rebirths; among them, whose doctrine indeed is leading to liberation, and how proceeding is one purified from the round of rebirths?" The elder, making known that meaning to them -
587.
And whatever here would be proper for one who has entered asceticism.
588.
And the wish to hear from teachers, this is proper for an ascetic.
589.
And respect for the Community, this is proper for an ascetic.
590.
And the establishing of the mind, this is proper for an ascetic.
591.
And devotion to higher consciousness, this is proper for an ascetic.
592.
Should be resorted to by the sage, this is proper for an ascetic.
593.
Full realization of the truths, this is proper for an ascetic.
594.
And discontent with the world, this is proper for an ascetic.
595.
The noble eightfold path, this is proper for an ascetic.
596.
He should dwell free, this is proper for an ascetic."
He spoke these verses.
Therein, "one should cognize one's own welfare" means an intelligent person, having examined his own welfare as it really is, should know it. And while examining, "should examine the Scriptures" means the Scriptures, the doctrine, proclaimed in this world by the various ascetics and brahmins and by the One Enlightened by himself. Therein, whatever is leading to liberation, that one should look at, should see with the eye of wisdom. For these ascetics and brahmins of various sects, wrongly adhering to "permanent" in what is impermanent, "self" in what is non-self, and "the path of purification" in what is not the path of purification, and of mutually contradictory doctrines - therefore their doctrine is not leading to liberation. But the One Enlightened by himself, having directly known as it really is through self-born knowledge that "all activities are impermanent, all phenomena are non-self, Nibbāna is peaceful," declares it. Therefore the meaning is: one should look at the greatness of the Teacher's Dispensation, thinking "his doctrine is leading to liberation." "And whatever here would be proper for one who has entered asceticism" means for a son of good family who has entered asceticism, the state of an ascetic, the going forth - whatever here in the Dispensation or in the state of one gone forth would be proper, fitting, suitable - that too one should consider.
But what is that? He said beginning with "a good friend here." The explanation is: associating with a good friend in this Dispensation is proper for an ascetic. The same method applies to the others as well. For in dependence on a good friend, one abandons the unwholesome, develops the wholesome, and maintains oneself in purity. "Extensive undertaking of the training" means extensive undertaking of the training; the meaning is the practice of the training in higher morality and so on, which is great and conducive to Nibbāna. "And the wish to hear from teachers" means the desire to hear the exhortation of teachers such as preceptors and instructors and other good friends, and service to them. "This" means the association with good friends and so on.
"Respect for the Buddhas" means the application of respect, the honouring with high esteem towards the omniscient Buddhas, thinking "The Blessed One is the One Enlightened by himself." "Esteem for the Teaching as it really is" means reverence for the noble Teaching as it really is, veneration with regard. "The Community" means the noble Community. "Consideration" means honour and respect. "This" means showing reverence to the Triple Gem.
"Engaged in good conduct and resort" means having abandoned inappropriate conduct reckoned as bodily and verbal transgression, and improper resort such as prostitutes and so on which is an inappropriate place to approach for the purpose of almsfood and so on, one is engaged in and accomplished in good conduct reckoned as bodily and verbal non-transgression and in resort which is an appropriate place to approach for the purpose of almsfood and so on; the meaning is accomplished in good conduct and resort. "Livelihood purified" means having abandoned wrong ways of earning such as giving bamboo and so on, which are censured by the Buddha, for one who resorts to requisites arising blamelessly, livelihood is purified, thoroughly pure; because of being purified, it is indeed blameless in the eyes of the wise. "And the establishing of the mind" means the right establishing of the mind so that covetousness and so on do not occur through the doors of the eye and so on regarding objects such as matter and so on, in such a way that regarding the seen, it is merely by way of just the seen and so on. "This" means this triad: achievement of good conduct and resort, purification of livelihood, and guarding the doors of the sense faculties.
"Practice" means morality to be fulfilled by performing. "Avoidance" means morality to be fulfilled by non-performance through abstinence. "Deportment inspiring confidence" means full awareness dependent on the postures, on account of the achievement of deportment that brings confidence to others. "And devotion to higher consciousness" means the pursuit of meditative development in serenity and insight meditation.
"Forest" means included in the forest. "Secluded" means solitary.
"Morality" means the fourfold purification morality. For above it was stated by dividing, here he states without dividing. "Great learning" means the state of being very learned. For that is of great service for the pursuit of meditative development; for one who is abundant in right investigation regarding proficiency in the factors of enlightenment, the unsurpassed coolness, higher consciousness, and such qualities, the pursuit of serenity and insight meditation succeeds. "Investigation of phenomena as they really are" means the thorough examination of material and immaterial phenomena by their undistorted own characteristics and by their general characteristics. By this he speaks of insight into phenomena through higher wisdom. "Full realization of the truths" means penetration of the noble truths of suffering and so on by way of full understanding, full realization, and so on.
In order to show how this full realization of the truths occurs, "one should develop" and so on was stated. Therein, "one should develop the perception of impermanence" means one should develop the perception of impermanence regarding all activities, either without classification by such as "all activities are impermanent" and so on, or with classification by such as "whatever materiality, past, future, or present" and so on; the meaning is one should produce and increase it. "The perception of non-self" - the explanation is: one should also develop the perception of non-self that occurs as "all phenomena are non-self." Thus also with the remaining ones. "The perception of foulness" means the perception that occurs as "foul" regarding the body born of impurity or regarding all activities of the three planes, because of the oozing of the impurity of mental defilements. For this is accompanied by the perception of suffering; by this very thing it should be understood that the perception of suffering is also included here. "And discontent with the world" means the perception of discontent regarding activities in the three planes in the whole world. By this he speaks of the observation of danger and the observation of disenchantment.
But thus, one engaged in the development of insight, arousing zeal in it, showing that one should increase these mental states, he spoke the verse "one should develop the factors of enlightenment." Its meaning is - The factors of enlightenment are factors of enlightenment - that is, the concord of the sevenfold mental states beginning with mindfulness, or the factors of the person possessed of that who is termed enlightened - thus factors of enlightenment are mental states beginning with mindfulness. Those seven factors of enlightenment beginning with mindfulness, the four bases for spiritual power beginning with desire, the five faculties beginning with faith, the five powers which are just those beginning with faith, and the noble eightfold path by way of right view and so on. By the word "and," the establishments of mindfulness and the right strivings are also included; thus one should develop all the thirty-seven varieties of qualities conducive to enlightenment - one should produce and increase them. Therein, the production of these at the moment of the first path, and the increase at the moment of the higher paths - this is proper for an ascetic, a monk.
Thus, developing the thirty-seven states belonging to enlightenment, showing that just as one fully realises the truth of the path by way of the full realisation of development, so one fully realises the truth of origin by way of the full realisation of abandoning, and the truth of cessation by way of the full realisation of direct experience, he spoke the concluding verse "A sage should abandon craving." Therein, "should abandon craving" means one should utterly destroy without remainder all craving classified as sensual craving and so on by the noble path. Wisdom is called knowledge; because of being endowed with that, he is a sage. "Should split apart the mental corruptions including the root" means one should break and utterly destroy all the mental corruptions including the mental corruption of sensuality and the like, which include the root such as the underlying tendency to sensual lust and so on. "Should dwell free" means thus, because mental defilements have been altogether abandoned, liberated everywhere, having realised the relinquishment of all clinging, cessation, Nibbāna, one should dwell. "This" means that which is this dwelling, this is proper, befitting for an ascetic, a monk in whom evil has been calmed - this is the meaning.
Thus the elder, by way of praising the practice befitting an ascetic, made clear the nature of the Dispensation as leading to liberation, and by contrast, the nature of outside doctrines as not leading to liberation. Having heard that, those wealthy brahmins, devoted to the Dispensation, became established in the refuges and so on.
The commentary on the verses of the Elder Gotama is concluded.
The commentary on the Chapter of Tens is concluded.