18.
The Book of the Forties
1.
Commentary on the Verses of the Elder Mahākassapa
1054-1093. In the Group of Forty, "One should not walk about honoured by a group" and so on are the verses of the Venerable Elder Mahākassapa. What is the origin? This one, it is said, in the time of the Blessed One Padumuttara, was a householder named Vedeha in the city of Haṃsavatī, possessing wealth of eighty million. He, having become a lay follower devoted to the Buddha, devoted to the Teaching, devoted to the Community, while dwelling, on a certain Observance day, having eaten excellent food right early, having determined the Observance factors, having taken scents, flowers and so on, having gone to the monastery, having venerated and paid homage to the Teacher, sat down to one side.
And at that moment, the Teacher established the Elder Mahānisabha, the third disciple, in the foremost position, saying "This is the foremost, monks, of my disciples who are monks who advocate ascetic practices, that is to say, Nisabha." The lay follower, having heard that, pleased, at the conclusion of the Dhamma talk, when the great assembly had risen and gone, having paid homage to the Teacher, invited him saying "Please accept almsfood from me tomorrow." "The community of monks is large, lay follower." "How many, venerable sir?" "Six hundred and eighty thousand monks." "Venerable sir, without leaving behind even a single novice in the monastery, please accept almsfood from me." The Teacher accepted. The lay follower, having learned of the Teacher's acceptance, having gone home, having prepared a great gift, on the following day announced the time to the Teacher. The Teacher, having taken his bowl and robe, surrounded by the community of monks, having gone to the lay follower's house, seated on the prepared seat, at the conclusion of the water of dedication, receiving rice gruel and so on, made the participation in the meal. The lay follower too sat down near the Teacher.
In the meantime, the Elder Mahānisabha, walking for almsfood, entered that very street. The lay follower, having seen him, having risen and gone, having paid homage to the elder, said "Give me your bowl, venerable sir." The elder gave the bowl. "Venerable sir, enter right here; the Teacher too is seated in the house." "It will not be proper, lay follower." He, having taken the elder's bowl, having filled it with almsfood, gave it to him. Then, having followed after the elder and having returned, having sat down near the Teacher, he said thus - "Venerable sir, the Elder Mahānisabha, even when told 'The Teacher too is seated in the house,' did not wish to enter. Is there indeed a virtue in him exceeding your virtues?" And for Buddhas there is no such thing as stinginess regarding praise; therefore the Teacher spoke thus - "Lay follower, we sit in the house waiting for almsfood; that monk, however, does not sit thus looking out for almsfood. We dwell in a lodging near a village; he dwells only in the forest. We dwell under shelter; he dwells only in the open air." Thus the Blessed One spoke of his virtues as if filling the great ocean, saying "This and this is his virtue."
The lay follower, like a lamp already burning that has been sprinkled with oil, having become even more devoted, thought - "What need have I of any other achievement? In the future, in the presence of a Buddha, I shall make an aspiration for the state of being foremost among those who advocate ascetic practices." He again invited the Teacher and, by that very same procedure, having given a great gift for seven days, on the seventh day having given the three robes to the great community of monks headed by the Buddha, having lain down at the feet of the Teacher, said thus - "Whatever friendly bodily action, friendly verbal action, friendly mental action has been present in me while giving gifts for seven days, venerable sir - by this I do not aspire for any other heavenly achievement or the achievement of Sakka, Māra, or Brahmā; but may this action of mine be an aspiration for the state of being foremost among the bearers of the thirteen ascetic practices, for the purpose of attaining the position next to that attained by the Elder Mahānisabha, in the presence of a Buddha in the future." The Teacher, looking to see "A great position has been aspired to by this one; will it succeed indeed, or not?" having seen that it would succeed, said - "An agreeable position has been aspired to by you. In the future, at the end of a hundred thousand cosmic cycles, a Buddha named Gotama will arise; you will be his third disciple, the Elder Mahākassapa by name." Thus he declared. Having heard that, the lay follower, thinking "For Buddhas there is no such thing as two words," regarded that achievement as if it were to be attained the very next day. He, having given gifts for as long as life lasted, having undertaken and kept morality, having done various kinds of good deeds, having died, was reborn in heaven.
From then on, experiencing achievement among gods and humans, ninety-one cosmic cycles from now, when the One Enlightened by himself Vipassī was dwelling in dependence on the city of Bandhumatī in the deer-park called Khema, having fallen away from the heavenly world, he was reborn in a certain impoverished brahmin family. And at that time the Blessed One Vipassī taught the Teaching every seventh year, and there was a great commotion. Throughout the whole of Jambudīpa, deities announced "The Teacher will teach the Teaching." The brahmin heard that message. And he had only one cloth for an inner robe, likewise the brahmin woman. But the outer robe for both of them was just one. He was known throughout the whole city as "the one-cloth brahmin." When there was an assembly of brahmins for some business, having left the brahmin woman at home, he himself, having put on that cloth, went. When there was an assembly of brahmin women, he himself stayed at home, and the brahmin woman, having put on that cloth, went. But on that day the brahmin said to the brahmin woman - "Dear madam, will you listen to the Teaching at night or by day?" "We who are born as womankind are not able to listen at night; we shall listen by day" - having left the brahmin at home, having put on that cloth, having gone by day together with the female lay followers, having paid homage to the Teacher, having sat down to one side, having heard the Teaching, she came back together with the female lay followers. Then the brahmin, having left the brahmin woman at home, having put on that cloth, went to the monastery.
At that time the Teacher, seated on the decorated pulpit in the midst of the assembly, having taken a decorated fan, as if bringing down the celestial river, as if making Sineru the churning-stick and churning the ocean, gave a talk on the Teaching. For the brahmin, seated at the edge of the assembly, listening to the Teaching, already in the first watch of the night, fivefold rapture arose, filling his entire body. He, having folded up the cloth he was wearing, thought "I shall give it to the One of Ten Powers." Then stinginess arose in him, showing a thousand dangers. He thought "Both the brahmin woman and I have only one cloth between us, there is no other outer garment whatsoever, and without wearing one it is not possible to go about outside" - thus in every way he was unwilling to give; then, when the first watch had passed, in the middle watch too rapture arose in the same way. Having thought in the same way, he was unwilling to give in the same way. Then, when the middle watch had passed, in the last watch too rapture arose in the same way. Then he, thinking "Let whatever happen, I shall find out later," having folded up the cloth, placed it at the feet of the Teacher. Then, having bent his left hand, having clapped three times with his right hand, he roared three times "I have won! I have won!"
And at that time King Bandhuma, seated behind the pulpit within the curtain, was listening to the Teaching. For a king, the sound "I have won" is disagreeable. He sent a man - "Go, ask him what he is saying." He, having gone, when asked by him, said "Others, having mounted elephant vehicles and so on, having taken swords and shields and so on, conquer the enemy army - that is not wonderful. But I, like one splitting the head of an untamed bull coming from behind with a mallet and putting it to flight, having crushed the mind of stinginess, gave the cloth I was wearing to the One of Ten Powers. That stinginess of mine has been conquered." That man, having come, reported that incident to the king. The king said - "We, my good man, did not know what was suitable for the One of Ten Powers, but the brahmin knew" - and sent a pair of garments. Having seen that, the brahmin thought - "This one, while I was sitting silently, at first without giving anything, gave when I was speaking of the Teacher's virtues. What use is there for me of what has arisen dependent on the Teacher's virtues?" - and he gave that pair of garments too to the One of Ten Powers alone. The king too, having asked "What has the brahmin done?" and having heard "That pair of garments too was given by him to the Truth-finder alone," sent another two pairs of garments, and he gave those too. The king sent another four, and thus up to thirty-two pairs of garments. Then the brahmin, thinking "This is becoming like an increasing acquisition," having taken two pairs of garments - one for his own use and one for the brahmin woman's - gave thirty pairs to the Truth-finder alone. And from then on he became an intimate of the Teacher.
Then one day, in the cold season, the king, having seen him listening to the Teaching in the presence of the Teacher, having given him his own red woollen blanket worth a hundred thousand that he was wearing, said - "From now on, having put this on, listen to the Teaching." He, having thought "What use is this woollen blanket to me, brought upon this foul body?" made it into a canopy over the Truth-finder's bed inside the perfumed chamber and went away. Then one day the king, having gone to the monastery right early, sat down in the presence of the Teacher inside the perfumed chamber. And at that time the six-coloured rays of the Buddha were striking against the woollen blanket, and the woollen blanket shone exceedingly. The king, looking up and having recognised it, said - "Venerable sir, this is our woollen blanket, given by us to the one-cloth brahmin." "By you, great king, the brahmin was venerated; by the brahmin, we were venerated." The king, having become confident thinking "The brahmin knew what was fitting, not we," having made everything that was of benefit to people into groups of eight each, having given a gift called "the complete eightfold," established him in the position of royal chaplain. He too, thinking "Eight times eight is sixty-four," having had sixty-four ticket meals arranged, having given gifts for as long as he lived, having guarded morality, having passed away from there, was reborn in heaven.
Again, having passed away from there, in this cosmic cycle he was reborn in a householder's home in Bārāṇasī in the interval between two Buddhas, namely the Blessed One Koṇāgamana and Kassapa, the One of Ten Powers. He, following growth, living the household life, one day was walking about in the forest on a walk. And at that time an Individually Enlightened One, doing robe-making work on the riverbank, when the favourable wind was insufficient, began to fold it up and put it aside. He, having seen this, said "Why, venerable sir, are you folding it up and putting it aside?" "The favourable wind is insufficient." Having given an upper garment saying "Do it with this, venerable sir," he made the aspiration "In whatever place I am reborn, may there be no decline for me through anything."
And at his house, while his wife was quarrelling with his sister, an Individually Enlightened One entered for almsfood. Then his sister, having given almsfood to the Individually Enlightened One, with reference to his wife, made the aspiration "May one avoid such a fool by a hundred yojanas." She, standing in the courtyard of the house, having heard that, saying "Let him not eat the food given by this one," having taken the bowl, having thrown away the almsfood, having filled it with mud, gave it. The other one, having seen this, said "Foolish one, abuse me or strike me. But it is not proper to throw away the food from the bowl of such a one who has fulfilled his perfections over two incalculable aeons and to give mud." Then reflection arose in his wife. She, saying "Wait, venerable sir," having thrown away the mud, having washed the bowl, with scented powder, having rubbed it, having filled it with superior food and the four sweets, having placed it shining with ghee of the colour of the interior of a lotus poured over the top in the hands of the Individually Enlightened One, made the aspiration "Just as this almsfood has become radiant, so may my body become radiant." The Individually Enlightened One, having given thanks, plunged into the sky.
That husband and wife too, having done wholesome deeds as long as life lasted, having been reborn in heaven, again having passed away from there, the lay follower was reborn as the son of a millionaire of eighty crores' wealth in Bārāṇasī in the time of the One Enlightened by himself Kassapa, and the other was reborn as the daughter of just such a millionaire. When he had come of age, they brought that very millionaire's daughter for him. Through the power of that evil action whose result was undesirable, done formerly, as soon as she had entered her husband's family, at the threshold, her entire body became foul-smelling like an opened toilet. The millionaire's son, having asked "Whose is this odour?" and having heard "The millionaire's daughter's," saying "Take her away, take her away," sent her to her family home in the very same manner she had been brought. She was sent back in this very manner at seven places.
And at that time Kassapa, the One of Ten Powers, attained final Nibbāna. They began building a shrine a yojana in height for him with solid bricks of red gold worth a hundred thousand each. While that shrine was being built, that millionaire's daughter thought - "I have been sent back at seven places; what is the use of my life?" Having had her own ornamental goods broken up, she had a golden brick made, a ratana in length, a span in width, and four finger-breadths in height. Then, having taken a lump of yellow orpiment and red arsenic, and taking eight bundles of waterlilies, she went to the place where the shrine was being built. And at that moment, one who was completing a row of bricks, having encircled it, was short by one joining brick. The millionaire's daughter said to the carpenter - "Place this brick here." "Mother, you have come at a fortunate time; place it yourself." She, having ascended, having mixed the lump of yellow orpiment and red arsenic with oil, having fixed the brick with that binding, having made an offering above with eight bundles of waterlilies, having paid homage, having made the aspiration "In whatever place I am reborn, may the fragrance of sandalwood waft from my body, and the fragrance of waterlilies from my mouth," having paid homage to the shrine, having circumambulated it, she departed.
Then at that very moment, mindfulness arose in the millionaire's son to whose house she had first been taken, concerning her. In the city too a festival had been proclaimed. He said to his attendants - "Is there a millionaire's daughter who was brought here at that time? Where is she?" "At her family home, master." "Bring her; we shall celebrate the festival." They, having gone, having paid homage to her, stood, and when asked by her "Why, dear ones, have you come?" they told her the news. "Dear ones, I have venerated the shrine with my ornamental goods; I have no ornaments." They, having gone, reported to the millionaire's son. "Bring her; she will obtain adornments." They brought her. Together with her entering the house, the fragrance of sandalwood and the fragrance of blue waterlilies wafted throughout the entire house. The merchant's son asked her - "At first a bad smell wafted from your body, but now the fragrance of sandalwood wafts from your body, and the fragrance of waterlilies wafts from your mouth. What is this?" She reported her deed done from the beginning. The merchant's son, having become confident thinking "The Buddha's teaching is indeed leading to liberation," encircled the golden shrine of one yojana with a woollen mantle and decorated it here and there with golden lotuses the size of chariot wheels. Their pendants were twelve cubits long.
He, having remained there as long as life lasted, having been reborn in heaven, having passed away from there, was reborn in a certain minister's family in a place one yojana distant from Bārāṇasī; the merchant's daughter too, having passed away from the heavenly world, was reborn as the eldest daughter in a royal family. When they had come of age, a festival was proclaimed in the village where the young man lived. He said to his mother - "Give me a cloth, mother; I shall celebrate the festival." She took out a washed garment and gave it to him. "Mother, this is coarse," he said. She took out another and gave it to him, but he rejected that too. Then his mother said to him - "Dear son, in such a household as we were born into, we do not have the merit for obtaining anything finer than this." "Then I shall go to a place where it can be obtained, mother." "Son, I wish for you even the attainment of kingship in the city of Bārāṇasī this very day." He, having paid homage to his mother, said - "I am going, mother." "Go, dear son." Thus, it is said, this thought occurred to her - "Where will he go? He will sit down in this or that house here." But he, having gone out by the fixed course of merit, having gone to Bārāṇasī, covered himself up to the head and lay down on the auspicious stone slab in the park. And that was the seventh day since the king of Bārāṇasī had died.
The ministers, having performed the funeral rites for the king, sat down in the royal courtyard and consulted - "The king has only one daughter, there is no son, a kingdom without a king perishes; who shall be king?" They said "You be king, you be king." The chaplain said - "It is not proper to search extensively; let us send forth the state chariot." They yoked four Sindh horses of the colour of white water lilies, placed the fivefold royal regalia and the white umbrella on the chariot itself, sent forth the chariot, and had musical instruments played behind it. The chariot, having gone out through the eastern gate, headed towards the park. Some said "It goes towards the park out of familiarity; let us turn it back." The chaplain said "Do not turn it back." The chariot circumambulated the young man, and having become ready for mounting, stood still. The chaplain, having removed the corner of the covering cloth and examining the soles of his feet, having said "Let this island stand; this one is fit to exercise sovereign power over the four great continents with their surrounding two thousand islands," had the musical instruments played three times, saying "Play the instruments again, play them again."
Then the young man, having opened his face and looked, said "For what purpose have you come?" "Sire, the kingdom comes to you." "Where is the king?" "He has gone to divinity, my lord." "How many days have passed?" "Today is the seventh day." "Is there no son or daughter?" "There is a daughter, Sire, there is no son." "I shall exercise the kingship." They at that very instant, having made a consecration pavilion, having adorned the princess with all ornaments, having brought her to the park, performed the consecration of the young man. Then, to him whose consecration had been performed, they presented a cloth worth a hundred thousand. He said "What is this, dear ones?" "A lower garment, Sire." "Is it not, dear ones, coarse?" "Among cloths for human use, there is nothing finer than this, Sire." "Did your king wear such a thing?" "Yes, Sire." "Methinks your king was not meritorious. Bring a golden water-vessel; we shall obtain cloth." They brought a golden water-vessel. He, having risen, having washed his hands, having rinsed his face, having taken water with his hand, sprinkled it towards the eastern direction. At that very instant, having broken through the solid earth, eight wish-fulfilling trees arose. Again, having taken water, he sprinkled it in the four directions thus - south, west, and north. Making eight in each direction, thirty-two wish-fulfilling trees arose in all directions. He, having put on one celestial cloth as a lower garment and having wrapped one as an upper garment, having said "Have the drum circulated thus: 'In the realm of King Nanda, let the women who spin thread not spin thread,'" having raised the parasol, decorated and prepared, mounted upon the excellent back of an elephant, having entered the city, having ascended the mansion, he enjoyed great prosperity.
Thus, as time went on, one day the queen, having seen the king's great prosperity, showed an expression of compassion, saying "Alas, what an austere ascetic!" And when asked "What is this, queen?" she said: "Exceedingly great, Sire, is your prosperity. In the past, having believed in the Buddhas, you performed good deeds; now do you not perform wholesome deeds as a condition for the future?" "To whom shall we give? There are no virtuous ones." "The Indian subcontinent is not empty of Worthy Ones, Sire. You just prepare the giving; I shall find the Worthy Ones," she said. The king on the following day had a gift prepared at the eastern gate. The queen, right early, having determined the Observance factors, on the upper storey of the mansion, facing east, having lain down on her chest, said "If there are Worthy Ones in this direction, let them come tomorrow and accept our almsfood." In that direction there were no Worthy Ones; they gave that offering to the poor and the beggars. On the following day, having prepared a gift at the southern gate, she did likewise; on the following day, at the western gate. But on the day when it was prepared at the northern gate, when the queen was likewise inviting, the eldest of the five hundred Individually Enlightened Ones, the sons of Padumavatī, dwelling in the Himalayas, the Individually Enlightened One Mahāpaduma, addressed his brothers: "Sirs, King Nanda invites you; consent to her invitation." They, having consented, on the following day, having washed their faces at Lake Anotatta, having come through space, descended at the northern gate. People, having seen them, having gone, reported to the king: "Five hundred Individually Enlightened Ones have come, Sire." The king, having gone together with the queen, having paid homage, having taken their bowls, having led the Individually Enlightened Ones up to the mansion, having given them a gift there, at the conclusion of the meal, the king at the feet of the elder of the Community, the queen at the feet of the most junior of the Community, having prostrated, said "The noble ones will not be troubled by requisites, we shall not decline in merit. Give us a promise to dwell here for as long as life lasts." Having made them give a promise, having provided dwelling places in every way in the park - five hundred hermitages and five hundred walking paths - they made them dwell there.
Thus, as time went on, the king's borderland was in revolt. He, having exhorted the queen "I am going to appease the borderland; do not be negligent towards the Individually Enlightened Ones," departed. While he had not yet returned, the vital principles of the Individually Enlightened Ones were eliminated. The Individually Enlightened One Mahāpaduma, having played the sport of meditative absorption throughout the three watches of the night, at the break of dawn, having taken hold of the railing board, while standing right there, attained final Nibbāna through the Nibbāna element without residue of clinging. By this method the rest too - thus all attained final Nibbāna. On the following day, the queen, having had the sitting place of the Individually Enlightened Ones smeared with green, having scattered flowers, having offered incense, seated looking out for their coming, not seeing them come, sent a man - "Go, dear fellow, find out whether there is any illness among the noble ones." He, having gone, having opened the door of Mahāpaduma's hermitage, not seeing him there, having gone to the walking path, having seen him standing leaning against the railing board, having paid homage, said "It is time, venerable sir." What will a body that has attained final Nibbāna say? He, thinking "He is sleeping, methinks," having gone, having touched the back of his feet with his hand, having known the state of having attained final Nibbāna from the coolness and the stiffness of the feet, he went to the presence of the second. Thus to the third - having known the state of having attained final Nibbāna of all, he went to the royal palace. When asked "Where, dear fellow, are the Individually Enlightened Ones?" he said "They have attained final Nibbāna, Queen." The queen, crying and weeping, having gone out, having gone there together with the citizens, having performed a worthy celebration, having performed the funeral rites for the Individually Enlightened Ones, having taken the relics, she established a shrine.
The king, having appeased the borderland, returned, and asked the queen who had come out to meet him - "Well, dear one, you were not negligent towards the Individually Enlightened Ones? Are the noble ones in good health?" "They have attained final Nibbāna, Sire." The king thought: "Even for such wise ones death arises; from where is there release for us?" He, without going to the city, having entered the park itself, having summoned his eldest son, having handed over the kingship to him, himself went forth in the ascetic going forth. The queen too, thinking "When this one has gone forth, what shall I do?" went forth right there in the park, and both, having developed meditative absorption, having passed away from there, were reborn in the Brahma world.
While they were dwelling right there, our Teacher, having arisen in the world, having set in motion the excellent wheel of the Teaching, gradually entered Rājagaha. While the Teacher was dwelling there, this young man Pippali was born in the womb of the chief queen of the brahmin Kapila in the brahmin village of Mahātittha in the country of Magadha. This Bhaddā Kāpilānī was born in the womb of the chief queen of a brahmin of the Kosiya clan in the city of Sāgala in the country of Madda. As they were gradually growing up, when the young man Pippali's twentieth year and Bhaddā's sixteenth year had arrived, his mother and father, having looked at their son, pressed him exceedingly: "Dear son, you have come of age; the family lineage must be established." The young man said "Do not speak such talk within my hearing. As long as you live, I shall look after you; after your passing, having gone out, I shall go forth." They, having let a few days pass, spoke again. He too rejected it in the same way. From then on, they spoke continuously without ceasing.
The young man, thinking "I shall convince my mother," having given a thousand gold coins of red gold, having satisfied them with all desirable things, having had goldsmiths make one figure of a woman, at the conclusion of the work of polishing and rubbing and so on, having had it dressed in that red cloth, having had it adorned with flowers endowed with beauty and with various ornaments, having summoned his mother, said "Mother, if I obtain such an object I shall live at home; if I do not obtain one, I shall not live at home." The wise brahmin woman thought - "My son is meritorious, one who has given gifts, one who has formed a resolution; when making merit he did not do so alone. Surely there will be a woman who has made merit together with him, a counterpart of the golden figure" - having summoned eight brahmins, having satisfied them with all desirable things, having placed the golden figure on a chariot, she dismissed them saying "Go, dear ones, wherever you see such a girl in a family equal to ours in birth, clan, and wealth, make this very golden figure a present and come back."
They, having set out thinking "This is indeed our task," having reflected "Where shall we go?" "The Madda country is indeed a place where beautiful women are produced; we shall go to the Madda country" - they went to the city of Sāgala in the Madda country. There, having placed that golden figure at the bathing ford, they sat down to one side. Then Bhaddā's nurse, having bathed Bhaddā, having adorned her, having caused her to sit in the royal bedchamber, having gone herself to the water landing place to bathe, having seen that golden figure there, having struck it on the back saying "Why has this ill-mannered one come and stood here?" having realised "It is a golden figure," she generated the perception "my master's daughter," and said "But this one is not even comparable to one who receives my master's daughter's inner robe." Then those people, having surrounded her, asked "Is your master's daughter of such a form?" "What is this one? A hundredfold, a thousandfold more beautiful than this golden image is my master's daughter; when she is seated in a room twelve cubits wide, there is no need for a lamp; by the radiance of her body alone she dispels the darkness." "If so, come then" - having taken that hunchback, having placed the golden figure on the chariot, having stood at the door of the house of the brahmin of the Kosiya clan, they announced their arrival.
The brahmin, having extended a friendly welcome, asked "Where have you come from?" "From the house of the brahmin Kapila in the great ford village in the Magadha country." "For what reason have you come?" "For such and such a reason." "Excellent, dear ones, the brahmin is of equal birth, clan, and wealth to ours; I shall give the girl" - he accepted the present. They sent a message to the brahmin Kapila: "A girl has been obtained; do what is to be done." Having heard that message, they informed the young man Pippali: "A girl has been obtained, it is said." The young man, thinking "I thought 'they will not obtain one,' yet these say 'obtained'; having become unconcerned, I shall send a letter" - having gone to a private place, he wrote a letter: "Bhaddā, let her obtain a household life suitable to her own birth, clan, and wealth. I, having gone forth, shall go forth into the homeless life. Do not be remorseful afterwards." Bhaddā too, having heard "They wish to give me to so-and-so, it is said," thinking "I shall send a letter" - having gone to a private place, she wrote a letter: "Let the master's son obtain a household life suitable to his own birth, clan, and wealth. I shall go forth into the homeless life. Do not be remorseful afterwards." Both letters met on the road. "Whose letter is this?" "Sent by the young man Pippali to Bhaddā." "Whose is this one?" When it was said "Sent by Bhaddā to the young man Pippali," having read both, saying "See the deed of these youngsters," having torn them up, having thrown them away in the forest, having written another similar letter, they sent them from here and from there. Thus, since the similar letter of the young man and the young woman was devoid of regard for the world, even though they were unwilling, the meeting of the two came about.
On that very day the young man Pippali had a garland of flowers strung, and Bhaddā too. They placed them in the middle of the bed. Having eaten their supper, both thinking "We shall ascend the bed," the young man ascended the bed on the right side. Bhaddā, having ascended on the left side, said - "On whose side the flowers wither, we shall know that a mind of lust has arisen in that one; this garland of flowers should not be clung to." But they, out of fear of bodily contact with each other, spent the three watches of the night without falling into sleep, and during the day there was not even so much as a smile. They, unassociated with worldly pleasures, as long as their mother and father lived, did not administer the household, but when they had died, they administered it. Great was the young man's wealth - the gold powder to be rubbed on the body and discarded on a single day was enough to obtain twelve measures by the Magadha measure. There were sixty great lakes fitted with machines, the farmland was twelve yojanas in extent, fourteen villages the size of Anurādhapura, fourteen elephant units, fourteen cavalry units, fourteen chariot units.
One day, having mounted a decorated horse, surrounded by a great crowd of people, having gone to the farmland, standing at the edge of the field, having seen crows and other birds pulling up earthworms and other creatures from the places broken by ploughs and eating them, he asked "Dear ones, what are these eating?" "Earthworms, lord." "To whom does the evil done by these belong?" "To you, lord." He thought - "If the evil done by these belongs to me, what will eighty-seven crores of wealth do for me, what use is the farmland of twelve yojanas, what use are the lakes fitted with machines, what use are the fourteen villages? Having handed over all this to Bhaddā Kāpilānī, having gone forth, I shall go forth into homelessness."
Bhaddā Kāpilānī too, at that very moment, in the inner compound, having had three pots of sesame spread out, surrounded by nurses, seated, having seen crows eating the sesame insects, asked "Mothers, what are these eating?" "Insects, lady." "To whom does the unwholesome action belong?" "To you, lady." She thought - "It is proper for me to obtain a cloth of four cubits and a measure of cooked rice; but if the unwholesome action done by this many people belongs to me, even in a thousand existences it is not possible to raise one's head from the round of rebirths. As soon as the young master arrives, having handed over everything to him, having gone forth, I shall go forth into homelessness."
The young man, having come, having bathed, having ascended the mansion, sat down on a costly divan. Then they prepared food befitting a universal monarch for him. Both having eaten, when the attendants had departed, they went to a private place and sat down in a comfortable spot. Then the young man said to Bhaddā - "Dear Bhaddā, when you came to this house, how much wealth did you bring?" "Fifty-five thousand cartloads, lord." "All that, and whatever eighty-seven crores there are in this house, and the wealth consisting of the sixty lakes fitted with machines and so on, all that I hand over to you alone." "But where are you going, lord?" "I shall go forth." "Lord, I too have been sitting looking out for just your arrival. I too shall go forth." For them the three existences appeared like a leaf-hut on fire. They, having had ochre-dyed robes and clay bowls brought from the market place, having shaved each other's hair, having gone forth saying "Whatever Worthy Ones there are in the world, with reference to them is our going forth," having put the bowls into bags and having hung them on their shoulders, they descended from the mansion. Among the slaves or labourers in the house, no one recognised them.
Then, having gone out from the brahmin village, as they were going through the entrance of the slave village, the inhabitants of the slave village recognised them by their deportment and behaviour. They, weeping, having fallen at their feet, said "Why do you make us destitute, noble sirs?" "We, my good people, have gone forth thinking 'the three existences are like a blazing hermitage.' If we were to make each one of you a free person, even a hundred years would not suffice. You yourselves, having washed your own heads, becoming free persons, live on" - having said this, while they were still weeping, they departed.
The elder, going ahead, having turned back and looking, thought - "This Bhaddā Kāpilānī, a woman worth the whole of Jambudīpa, comes behind me; there is indeed the possibility that someone might think thus 'even having gone forth, these are not able to be apart; they are acting unsuitably,' someone, having corrupted his mind with evil, might become one who fills the realms of misery; it is fitting for me to leave her and go" - he produced this thought. He, going ahead, having seen a crossroads, stood at its junction. Bhaddā too, having come and having paid homage, stood there. Then he said to him - "Dear Bhaddā, having seen such a woman coming behind me, having thought 'even having gone forth, these are not able to be apart,' the great multitude with a corrupted mind towards us might become ones who fill the realms of misery. At this crossroads, you take one path, I shall go by the other." "Yes, noble sir, for those gone forth, a woman is an impediment; they will show our fault, thinking 'even having gone forth, they are not apart'; you take one path, we shall be apart" - having circumambulated three times, having paid homage with the fivefold prostration at four places, having raised joined palms resplendent with the joining of ten fingernails, having said "The bond of friendship made over a course of a hundred thousand cosmic cycles is broken today," having said "You are of the right-hand nature, the right-hand path is fitting for you; we women are of the left-hand nature, the left-hand path is fitting for us" - having paid homage, she set out on the path. At the time of their parting, this great earth, as if saying "Though I am able to bear the world-encircling mountains and Mount Sineru, I am not able to bear your virtues," crying aloud, trembled; in the sky there occurred a sound like thunder; the world-encircling Mount Sineru resounded.
The One Enlightened by himself, seated in the perfumed chamber at the great monastery in the Bamboo Grove, having heard the sound of the earthquake, reflecting "For what reason indeed does the earth tremble?" - "The young man Pippali and Bhaddā Kāpilānī, with reference to me, having abandoned immeasurable success, have gone forth. At the place of their separation, by the power of the virtues of both, this earthquake has arisen. It is fitting for me too to give them support" - having come out from the perfumed chamber, having taken the bowl and robes by himself, without addressing anyone among the eighty great elders, having gone out to meet them a distance of three leagues, he sat down between Rājagaha and Nālandā at the foot of the Bahuputtaka banyan tree, folding his legs crosswise. But in sitting down, he did not sit like some ordinary wearer of rag-robes, but having assumed the appearance of a Buddha, emitting dense Buddha rays of eighty cubits, he sat down. Thus at that moment, the Buddha rays, of the size of leaf-sunshades, cart-wheels, pinnacled buildings and so on, spreading here and there, running about, as if producing the time of the rising of a thousand moons and a thousand suns, made that forest interior one radiance. With the splendour of the thirty-two marks of a great man, like the sky with a host of resplendent stars, like water with fully blossoming lotuses and water-lilies, the forest interior shone. The trunk of a banyan tree is white, its leaves are blue, and its ripe fruits are red. But on that day, the hundred-branched banyan tree was golden in colour.
The Elder Mahākassapa, thinking "This will be our Teacher; with reference to him I have gone forth," from the place where he saw him onwards, going ever more bowed down, having paid homage at three places, said "The Blessed One is my Teacher, venerable sir; I am his disciple. The Blessed One is my Teacher, venerable sir; I am his disciple." Then the Blessed One said to him "Kassapa, if you were to make this act of humble reverence to the great earth, even it would not be able to bear it. The act of humble reverence made by you who knows thus the greatness of the Truth-finder's virtues is not able to stir even a hair of mine. Sit down, Kassapa, I shall give you the inheritance." Then the Blessed One gave him full ordination with three exhortations. Having given it, having departed from the foot of the Bahuputtaka banyan tree, having made the elder his attendant monk, he set out upon the road. The Teacher's body was variegated with the thirty-two marks of a great man; Mahākassapa's body was adorned with seven marks of a great man; he, like a vessel bound behind a great golden ship, followed step by step after the Teacher. The Teacher, having gone a short distance along the road, having turned aside from the road, showed the indication of sitting down at the foot of a certain tree. The elder, having known "The Teacher wishes to sit down," having folded his own worn rag-robe double robe in four, prepared it.
The Teacher, having sat down there, stroking the robe with his hand, said "This double robe made of rags is soft, Kassapa." The Elder, having known "The Teacher is speaking of the softness of my double robe; he must wish to wear it," said "Let the Blessed One wear the double robe, venerable sir." "What will you wear, Kassapa?" "If I obtain your inner robe, I shall wear it, venerable sir." "But will you, Kassapa, be able to wear this rag robe worn out through use? For on the day this rag robe was taken by me, the great earth trembled, having made the water its boundary. This robe worn out through use by the Buddhas cannot be worn by one of insignificant virtue; it is fitting to be worn only by one who is competent, who is capable of fulfilling the practice, a rag-robe wearer by birth" - having said this, he exchanged robes with the Elder.
And having thus made the exchange of robes, the Blessed One put on the robe that had been worn by the Elder, and the Elder put on the Teacher's robe. At that time, even this non-sentient great earth, as if saying "You have done what is difficult, venerable sir; never before has a robe worn by oneself been given to a disciple; I am not able to bear your virtues," trembled, having made the water its boundary. The Elder too, without becoming elated thinking "Now I have obtained a robe used by the Buddhas; what further is there to be done by me now?" undertook the thirteen virtues of ascetic practice in the very presence of the Buddhas, was a worldling for only seven days, and on the eighth day attained arahantship together with the analytical knowledges. Therefore it was said in the Apadāna -
The Lord of the World was quenched, they make offerings to the Teacher.
When religious emotion arose in them, rapture arose in me.
The great hero has attained final Nibbāna, well then, let us make an offering.
In the Buddha, the Lord of the World, we shall make an accumulation of merit.
One and a half hundred cubits spread wide, a mansion rising up to the sky.
Having gladdened one's own mind, worshipping the highest shrine.
Like a rainbow in space, it illuminates the four directions.
Having remembered my former action, I was reborn among the deities.
My dwelling was lofty, risen up with seven stories.
Shining with their own radiance, illuminating all directions.
They too shine with radiance, all around the four directions.
Made of gems too they shine, in the ten directions all around.
I outshine all the gods, this is the fruit of meritorious action.
Ruler of the four quarters, victorious, I dwelt on the earth.
Devoted to my own deeds, a wheel-turning monarch of great power.
Even there my dwelling rose up like a rainbow.
A city named Rammaṇa, with strong walls and gateways.
Crowded with multitudes of people, like the city of the Thirty-three.
They knock against one another, it becomes crowded and entangled.
Always filled with people, a delightful, excellent city.
In my last existence, there was accomplishment of family.
Having abandoned eighty crores of gold, I went forth.
Then the Teacher, having praised him with such words as "Kassapa, monks, like the moon, approaches families - having drawn back the body, having drawn back the mind, always as a newcomer among families, not impudent," at a later time, seated in the midst of the noble company, established him in the foremost position of those who uphold the ascetic practices, saying "This is the foremost, monks, of my disciples who are monks who advocate ascetic practices, that is to say, Mahākassapa." He, giving exhortation to the monks by way of praising delight in seclusion, making known his own practice -
1054.
The care of various people is painful, having seen thus, one should not approve of a group.
1055.
He who is zealous, greedy for flavours, neglects the benefit that brings happiness.
1056.
A subtle dart, difficult to remove, honour is hard to give up by a contemptible person.
1057.
A man who was a leper eating, I attended on him attentively.
1058.
As he was putting in the morsel, his finger fell off therein.
1059.
Whether eating or having eaten, no loathing is found in me.
1060.
Lodging is at the tree-root, and the robe is a rag robe;
For whom these are attained, he is indeed a man belonging to the four directions.
1061.
There the heir of the Buddha, fully aware, mindful;
Supported by the power of supernormal power, Kassapa ascends.
1062.
Meditates without clinging, fear and dread abandoned.
1063.
Meditates without clinging, quenched while others are burning.
1064.
Meditates without clinging, with obligations fulfilled, without mental corruptions.
1065.
Resounding with elephants, charming, those rocks delight me.
1066.
Covered with red insects, those rocks delight me.
1067.
Resounding with elephants, charming, those rocks delight me.
1068.
Resounding with peacocks, those rocks delight me.
1069.
Sufficient for me who wishes for welfare, for the resolute monk.
1070.
Sufficient for me who wishes for exertion, for the resolute such one.
1071.
Crowded with various flocks of birds, those rocks delight me.
1072.
Crowded with various flocks of birds, those rocks delight me.
1073.
Covered with water moss, those rocks delight me.
1074.
As for one with a fully focused mind, rightly seeing the Teaching with insight.
1075.
He who is zealous, greedy for flavours, neglects the benefit that brings happiness.
1076.
The body becomes troubled, becomes weary, afflicted he does not find serenity.
1077.
He walks about with stiffened neck, thinking 'I am better'.
1078.
The wise do not praise that man, whose mind is stiff with conceit.
1079.
Or 'I am inferior' or 'I am equal to him.'
1080.
Devoted to serenity of mind - the wise would praise such a one.
1081.
He is far from the Good Teaching, as the earth from the sky.
1082.
They have grown in the holy life, for them rebirth is eliminated.
1083.
Like a monkey in a lion's hide, he does not look beautiful in it.
1084.
He shines in a rag robe, like a lion in a mountain cave.
1085.
Ten thousand gods, all of them belonging to the company of Brahmās.
1086.
Paying homage to Sāriputta, they stand with joined palms.
1087.
We do not directly know that in dependence on which he meditates.
1088.
We who have come as hair-splitting archers do not directly know it.
1089.
Having seen Sāriputta then, Kappina had a smile.
1090.
In the virtues of ascetic practice I am distinguished; no one equal to me is found.
1091.
The heavy burden has been laid down, there is now no more rebirth."
1092.
Gotama is immeasurable, like a spotless lotus flower;
By water, inclined to renunciation, escaped from the three existences.
1093.
Whose head is wisdom, of great knowledge, always walks about quenched."
He spoke these verses. Therein, the first three verses were spoken having seen monks in company with groups and families, by way of giving them exhortation.
Therein, "one should not walk about honoured by a group" means having been honoured and surrounded by groups of monks, one should not walk about, should not dwell. Why? "One becomes displeased and concentration is hard to obtain" - for one looking after a group, through the confused state of mind due to the arising of suffering, and while assisting by recitation, exhortation, and instruction, one becomes displeased, of altered mind, due to non-practice in accordance with the advice; then, for one not obtaining unified focus through that association, concentration is hard to obtain. For one of such nature, even mere access concentration does not succeed, how much less the other. "The care of various people" means the care of people of various dispositions and various preferences by means of drinks, food, and so on. "Painful" means difficult and troublesome. "Having seen thus" means having thus seen the manifold danger in the care of a group, having looked with the eye of knowledge. "A group" means group-dwelling; "one should not approve of" means one should not approve of, should not desire.
"A sage should not frequent families" means one gone forth in this Dispensation, having become dependent on warrior and other families, should not approach them. Why? One becomes displeased and concentration is hard to obtain. He, being zealous, having fallen into zeal in approaching families, greedy for sweet and other flavours obtainable among families, having fallen into greed, himself committing to exertion in duties to be done that have arisen there. "Neglects the benefit that brings happiness" means whoever brings the happiness of the path, fruition, and Nibbāna for oneself, that benefit reckoned as purification of morality and so on, he neglects, abandons, does not pursue. This is the meaning.
The third verse has been stated above.
The four verses beginning with "having descended from the lodging" were spoken by way of giving exhortation to monks, through showing one's own contentment with requisites, saying "a monk should proceed thus." Therein, "having descended from the lodging" was said because it was a mountain lodging. "I attended on him thoroughly" means that man with leprosy - out of desire to bring him to lofty success, being in need of almsfood, just as a greedy person would approach with regard a family that gives superior almsfood, I approached and stood.
"With the decayed" means with the decayed and festering hand due to the leprosy disease having gone to the bones. "And his finger fell off therein" means therein, in the bowl, his finger, having broken off, fell together with the food. This is the meaning.
"Depending on the wall's base" means for the purpose of generating confidence in that man, having sat down near such a house wall, I ate, I consumed that morsel. But this practice of the elder should be seen as being before the training rule was laid down. Because of the excellence of the noble supernormal power of perceiving the repulsive as non-repulsive, no disgust arose in the elder while swallowing that; but for a worldling eating such a thing, his intestines would come out. Therefore he said "whether eating or having eaten, no loathing is found in me."
"Almsfood obtained by standing up" means almsfood to be obtained by rising up and standing at the house doors of others; the meaning is mixed almsfood to be obtained by going from house to house in dependence on the strength of one's legs. "Cattle-urine" means myrobalan and so on treated with cow's urine. "For whom these are attained" means whatever monk, having found contentment with these four requisites beginning with almsfood obtained by standing up, at the very least, consumes them. "He is indeed a man belonging to the four directions" means that person is definitely one belonging to the four directions, fit for the four directions beginning with the east, unobstructed anywhere, able to dwell in whatever direction. This is the meaning.
Then the elder, in his old age, when people said "How is it, venerable sir, that you, with such ageing taking place, ascend the mountain day after day?" spoke four verses beginning with "Where some." Therein, "where" means in the last stage of life. "Some" means certain ones. "Are vexed" means they fall into vexation in mind through bodily fatigue. "Rocky mountain" means a mountain. "There" means even in that time of being decrepit with age. "Fully aware and mindful" - by this he shows the absence of mental distress; "supported by the power of supernormal power" - by this, the absence of bodily distress.
Because of the utter eradication of the mental defilements which are the causes of fear, fear and dread have been abandoned.
"While burning" means while beings are burning with the eleven fires beginning with the fire of lust and so on. Through the absence of the fever of defilement, quenched, become cool.
Again, when people said "Why, venerable sir, do you dwell in the forest mountains even in old age? Are not these monasteries such as Veḷuvana and so on delightful?" showing that "The forest mountains alone are delightful to me," he spoke twelve verses beginning with "Spread with rows of musk-rose trees." Therein, "spread with rows of musk-rose trees" means furnished with rows of varuṇa trees. Some say "covered with dark-coloured flowers." "Resounding with elephants" means thundered upon by the trumpeting of elephants roaming for food, which has become manifold with echoes and so on.
"Rained upon" means rained upon by a great cloud. "With delightful surfaces" means with delightful surfaces due to the very removal of dust, mud, fallen leaves, and so on by that. "Mountains" - because of not going to another region they are called "nagā," and because of being made of rock they are called "selā" - mountains that have thus obtained their names. "Resounding with peacocks" means resounded upon with sweet voices.
"Sufficient" means fitting or capable. In "for one wishing to meditate," "for one wishing for the good," and so on too, it should be connected by this method. "Monk" means of a monk who has destroyed the mental defilements; "me" is the connection.
"Similar to flax flowers" means resembling flax blossoms because of their dark appearance. "Covered by clouds in the sky" means for that very reason covered by dark clouds like the autumn sky-clouds, the meaning is of dark blue colour.
"Uncrowded" means unmixed, unconfined. "With the five-part" means for one being entertained with music possessed of five factors beginning with ātata and so on, such delight does not exist, as the delight that exists for one with a fully focused mind, with a concentrated mind, rightly seeing with insight material and immaterial phenomena by way of impermanence and so on. Therefore the Blessed One said -
One obtains joy and gladness, that is the Deathless for those who understand."
By the beginning "Much work" and so on, two verses were spoken by way of giving exhortation to monks who delight in work and are greedy for requisites. Therein, "one should not undertake much work" means having become one who delights in work, one should not undertake, should not determine upon much work; but the restoration of broken and dilapidated portions is indeed permitted by the Teacher. "One should avoid people" means one should avoid people who have become bad friends. "One should not exert oneself" means one should not make effort by way of producing requisites, binding groups, and so on.
"Not conducive to oneself" means this undertaking of new construction work and so on is not beneficial to oneself - this is the meaning. Therein, he states the reason by "the body becomes troubled, becomes weary." For indeed, for one engaged in new construction work and so on, going about here and there, through the non-obtaining of bodily comfort and so on, he becomes troubled, becomes weary, falls into distress; and by that bodily exhaustion he is afflicted. Due to the absence of clarity of the basis, actions conducive to oneself, and so on, that person does not find serenity, does not obtain concentration of mind.
By the phrase beginning with "by mere lip-recitation," two verses are spoken by way of censure of one who regards learning as the highest and imagines himself wise; the two beyond that are spoken by way of praise of the wise one. Therein, "by mere lip-recitation" means by way of recitation, by the mere turning of the lips; the meaning is by the mere act of reciting the Buddha's teaching. "He does not see even himself" means through not knowing what is beneficial, he does not know even the benefit that is evident to himself; the meaning is he does not determine his own measure as it really is. "He walks about with stiffened neck" means thinking "I am very learned, mindful, wise, there is no other equal to me," having become stubborn in conceit, not showing esteem even to those worthy of respect, he walks about with a stiffened neck, as if having swallowed an iron bar and standing rigid. "He thinks 'I am better'" means he thinks "I alone am better, the highest."
"The inferior one imagines himself as equal to the superior, the fool imagines himself" means this one, being inferior, being low, making himself equal to, similar to, another who is superior, the highest, the fool, the dull-witted one, imagines himself through sheer foolishness. "The wise do not praise him" means the wise, the learned, do not praise that such fool, that man whose mind is stiff with conceit through the state of having an elated mind, whose state is one of obstinacy; on the contrary, they only censure him.
"I am superior" means but whatever wise person, not muttering any conceit whatsoever, whether "I am superior" or, by way of inferior, equal, and superior, "I am not superior," does not waver in the discriminations, in the nine portions of conceit, by the power of any whatsoever.
"Wise" means one who is wise by way of the wisdom of the highest fruition; such a one by the attainment of the state of such-likeness towards desirable things and so on; well grounded in morality because of being well established in the morality of the fruition of one beyond training; devoted to serenity of mind by the entering upon the fruition attainment of arahantship - such a one, in whom conceit is entirely abandoned, one who has eliminated the mental corruptions, the wise ones, the learned ones such as the Buddha and others, would praise, describe, and extol - this is the meaning.
Again, having seen a certain monk who was difficult to admonish, making known the danger of being difficult to admonish and the benefit of being easy to admonish, he spoke two verses beginning with "In whom towards fellow practitioners in the holy life." Those have the meaning already stated.
Again, having seen a certain monk who was agitated and arrogant, making clear the fault in the state of being agitated and so on, and the virtue in the state of being unagitated and so on, he spoke two verses beginning with "The agitated, fickle monk." Therein, "like a monkey in a lion's hide" means like a monkey wrapped in a lion's hide. That monk, connected with faults such as agitation and so on, does not look beautiful in that rag robe, the banner of the noble ones, because of the absence of noble qualities.
The five verses beginning with "These many" were spoken on the occasion of the smile of the Venerable Kappina, having seen the gods belonging to the company of Brahmās paying homage to the Venerable Sāriputta. Therein, "these" is said because of their being directly evident. "Many" is because of their being numerous; and he specified that numerousness by saying "ten thousand gods." "Gods" means gods by rebirth. Distinguishing their state of being gods from others and showing it, he said "all of them belonging to the company of Brahmās." Because they were endowed with their own rebirth power, with great divine power, and accomplished in retinue, therefore he said "possessing supernormal power, famous."
By way of answering the question "Who then is the general of the Blessed One?" the status of General of the Dhamma of the Venerable Elder Sāriputta was acknowledged by the Blessed One saying "Sāriputta continues to turn the unsurpassed wheel of the Teaching set in motion by me" - therefore he said: "The hero, the General of the Dhamma, the great meditator, concentrated, Sāriputta." Therein, "hero" means one possessing energy, of great valour, through the crushing of the Māra of mental defilements and so on. "Great meditator" means a great meditator through reaching the excellence of the divine abidings and so on. Precisely from that, concentrated by way of the destruction of distraction in every respect. "Paying homage" means having raised joined palms on their heads, paying homage, they stand.
"Which relying on" means "what object relying on, referring to, does he meditate" - "we do not directly know" - thus the Brahmās spoke in their state as worldlings.
"Marvellous indeed" means wonderful indeed. "Of the Buddhas" means of the Buddhas who have awakened to the four truths. "Profound is their own resort" means supremely profound, extremely difficult to see, difficult to understand, not shared with worldlings, beyond their domain. Now, to show the reason for that profundity, "we who" and so on was said. Therein, "arrived as hair-splitters" means we who are like hair-splitting archers, capable of penetrating even the most subtle domain, having come, examining, do not directly know - profound indeed is the domain of the Buddhas - this is the meaning. "Him thus by the hosts of gods" means having seen that Sāriputta of such a kind, worthy of veneration by the world with its gods, thus venerated by those Brahmā gods on that occasion, a smile arose in the Venerable Mahākappina. It is beyond the domain even of these Brahmās esteemed by the world, where it is the domain of disciples.
The verse "throughout the Buddha-field" was spoken by the elder roaring a lion's roar with reference to himself. Therein, "in the Buddha-field" means he speaks with reference to the authority-field. "Having set aside the great sage" means having set aside the One Enlightened by himself. For the Buddhas, the Blessed Ones, have reached the supreme excellence even in the virtues of ascetic practice above all beings; however, with minds stirred by great compassion, having seen such great benefit for beings, they conform to dwelling in lodgings near villages and so on - thus it conflicts with this or that ascetic practice. "In the virtues of ascetic practice" means in the virtues looked for through the quality of shaking off mental defilements, through the state of being a forest dweller and so on. Or this is a locative expression used in the instrumental sense. The intention is: no one equal to me is found, how much less one superior. Thus indeed that elder was established there in the foremost position.
The verse "not in robes" makes more obvious the very meaning stated as "having set aside the great sage"; non-adherence through craving to robes and so on is the fruit of the ascetic practices. Therein, the explanation is: not with the smearing of craving when robes are obtained. "Bed" means lodging. "Gotama" means he praises the Blessed One by his clan name. "Immeasurable" means immeasurable because of the absence of mental defilements that create measure, and because of the immeasurability of his virtues. "Like a spotless lotus flower by water" means just as a stainless, dustless lotus is not stained by water, so Gotama the Blessed One is not stained by the smearing of craving and so on - this is the meaning. "Inclined to renunciation" means inclined to going forth; for that very reason escaped from the three existences, departed from the triple existence, unbound.
Showing those constituent factors - the establishments of mindfulness as the neck and so on - through the fulfilment of whose development he was inclined to renunciation alone, untainted anywhere, he spoke the concluding verse "one whose neck is the establishment of mindfulness." Therein, because of being the foundation for wisdom, which is the head of the mass of virtues, the establishments of mindfulness are the neck of this one - thus "one whose neck is the establishment of mindfulness"; faith is the trunk of this one in the taking up of blameless qualities - thus "one with faith as his trunk." Because of being the head of the body of virtues, wisdom is the head of this one - thus "one whose head is wisdom." Because of great arising, great domain, great might, and great power, the great knowledge reckoned as omniscience exists in this one - thus "one of great knowledge." Always, at all times, he walks about quenched, become cool. "Well concentrated" etc. The discourse passage "nāga" should be cited here as well. But whatever here has not been analysed as to meaning, that is by the very method stated above.
The commentary on the verses of the Elder Mahākassapa is concluded.
The commentary on the Chapter of Forties is concluded.