19.
The Book of the Fifties
1.
Commentary on the Verses of the Elder Tālapuṭa
1094-1148. In the Group of Fifty, the verses of the Venerable Elder Tālapuṭa beginning with "When indeed shall I." What is the origin? This one too, having formed aspirations under former Buddhas, having accumulated wholesome action as a decisive support for the end of the round of rebirths in this and that existence, in this arising of a Buddha, was born in a certain family of actors in Rājagaha, and having attained discretion, having achieved accomplishment in dancing places befitting his family, he became a well-known actor-headman throughout the whole Indian subcontinent. He, with a retinue of five hundred women, having shown theatrical displays in villages, market towns, and royal cities with great acting wealth, having received great veneration and honour, wandering about, having come to Rājagaha, having shown a theatrical display to the city-dwellers, having received respect and honour, because his knowledge had reached maturity, having gone to the Teacher's presence, having paid homage, seated to one side, he said this to the Blessed One - "I have heard this, venerable sir, from actors of former times, teachers and teachers' teachers, when they speak: 'Whatever actor in the midst of the stage, in the midst of a festive gathering, makes people laugh and delights them with truth and falsehood, he, upon the body's collapse at death, is reborn in the company of the laughing gods.' What does the Blessed One say about this?" Then the Blessed One rejected him three times: "Do not ask me this." When asked for the fourth time, he said - "Headman, these beings are by nature already bound by the bondage of lust, bound by the bondage of hate, bound by the bondage of delusion. Presenting to them even more things that are enticing, that lead to hate, that lead to infatuation, having made them heedless, upon the body's collapse at death, he is reborn in hell. But if he has such a view: 'Whatever actor in the midst of the stage, in the midst of a festive gathering, makes people laugh and delights them with truth and falsehood, he, upon the body's collapse at death, is reborn in the company of the laughing gods' - that is his wrong view. And for one of wrong view, one of two destinations is to be expected - hell or the animal realm." Having heard that, Tālapuṭa the headman wailed. "Was I not, headman, already earlier rejected by me saying 'Do not ask me this'?" "I am not, venerable sir, weeping because the Blessed One spoke thus to me about the future life of actors. But I, venerable sir, have been deceived by former teachers and teachers' teachers who were actors, saying 'An actor, having shown a theatrical display to the great multitude, is reborn in a fortunate world.'" He, having heard the Teaching in the presence of the Teacher, having gained faith, having gone forth, having obtained full ordination, doing the work of insight, before long attained arahantship. But having attained arahantship, in order to show by dividing in many ways the wise attention that had arisen before the attainment of arahantship by way of restraining his own mind -
1094.
Seeing with insight all existence as impermanent, when indeed will this be for me?"
1095.
Having killed lust and hate and likewise delusion, dwell happily, gone to the wilds.
1096.
Free from fear, dwell alone in the forest - when indeed will that be?"
1097.
Having cut the creeper of craving, the producer of fear, the bringer of suffering, the follower of manifold things, when will that be when I shall dwell?"
1098.
Shall I forcibly crush Māra together with his army - when indeed will that be on the lion's seat?"
1099.
By those who see things as they really are, by those with conquered faculties, when indeed will that be for one who strives?"
1100.
Not afflict me in that mountain cave, when indeed will that be for one seeking one's own welfare?"
1101.
With concentrated mind, mindful, I shall approach, when indeed will that be for me through wisdom?"
1102.
As burning, endowed with serenity - when indeed will this be for me?"
1103.
And also when praised, on that account not be satisfied - when indeed will this be for me?"
1104.
Both internal and external - when indeed will this be for me?"
1105.
Going on the path trodden by sages, when indeed will that be?"
1106.
Having risen for the attainment of the Deathless, I shall reflect - when indeed will this be?"
1107.
Not clinging, I would cross over by supernormal power, when indeed will that terrifying thing be?"
1108.
Abandoning every sign of the beautiful, engaged in meditative absorption - when indeed will that be?"
1109.
Will I be satisfied, having attained the teaching of the great sage, when indeed will that be?"
1110.
Now that I have gone forth, why, O mind, do you not apply yourself?
1111.
Roaring with the thunder of the great Indra's sound, they will delight you, the meditator in the forest.
1112.
Having abandoned all, I have come to this, yet even so you, mind, are not satisfied with me.
1113.
Seeing all this as unstable, I went forth, desiring the state of the Deathless.
1114.
'The mind is unsteady, resembling a monkey,' thus it is very difficult to restrain by one not free from lust.
1115.
They desire suffering, seekers of rebirth, led by the mind, cast into hell, rejected.
1116.
Give up longing for the body, do not fail,' thus you, O mind, formerly urged me.
1117.
And experience the three true knowledges in the Buddha's teaching,' thus you, O mind, formerly urged me.
1118.
The eightfold, the cleanser of all mental defilements,' thus you, O mind, formerly urged me.
1119.
Right here make an end of suffering," thus you, O mind, formerly urged me.
1120.
Keep in check the mental examinations of the mind," thus you, O mind, formerly urged me.
1121.
Engage in the word of the Teacher, the great sage,' thus you, O mind, formerly urged me.
1122.
Like the moon on a moonlit full-moon night,' thus you, O mind, formerly urged me.
1123.
Be one who remains sitting, always delighting in the austere practices,' thus you, O mind, formerly urged me.
1124.
You make this mind like that, in that you engage me in the impermanent, in the unstable.
1125.
For sensual pleasures are painful, bitter, of great peril, I shall live intent only upon Nibbāna.
1126.
Not because of a whim of mind nor because of distant incision;
And not because of livelihood did I go forth,
And a promise was made by me to you, O mind.
1127.
Thus you, O mind, formerly urged me, now you go to former habits.
1128.
Agreeable types of sensual pleasure have been vomited out, what has been vomited out I do not endeavour to swallow back.
1129.
Arisen within, due to your ingratitude, in suffering long I have wandered, caused by you.
1130.
And we become merchants and workers at one time, or even divinity is owing to you alone.
1131.
And also we become animals at one time, or even ghosthood is owing to you alone.
1132.
You entice me as if with a madman, yet what, O mind, has been failed by me?"
1133.
That today I shall restrain wisely, like a goad-holder a furious elephant.
1134.
Plunge me, O mind, into the Conqueror's Dispensation, help me cross the great mental floods so very difficult to escape from.
1135.
I have gone forth in the Dispensation of the great sage, those like me are not bearers of destruction.
1136.
All impermanent, the three existences troubled - where gone, O mind, will you delight in happiness?
1137.
I will never touch the bellows with openings at both ends, shame on that which is full, flowing with nine streams.
1138.
In the forest sprinkled with fresh water by the rains, there, having gone to a cave-dwelling, you will delight.
1139.
Roaring with the thunder of sweet, charming sounds, they will delight you, the meditator in the forest.
1140.
In the space between mountains I shall lie down like a tree, that will be soft for me, resembling cotton.
1141.
I shall not drag it as one who is not lazy, like a bellows well-kneaded.
1142.
By energy I shall bring that under my control, like an intoxicated elephant by a skilled goad-holder.
1143.
I am able to proceed along the safe path, always frequented by those who guard the mind.
1144.
You, well guarded by me, well developed through mindfulness, will become independent in all existences.
1145.
Having seen the origin and the non-existence and the coming into being, you will become an heir of the foremost teacher.
1146.
Should you not associate with the compassionate great sage, the cutter of the bonds of fetters?
1147.
There on that unconfused mountain I shall delight, without doubt, O mind, you will be overcome.
1148.
Men and women experience whatever happiness;
The foolish, following Māra's control,
Delighting in existence, O mind, are your disciples."
Therein, "when indeed shall I" means when indeed shall I. "In mountain caves" means in mountains and in grottoes, or in the grottoes of a mountain. "Alone" means solitary. "Without a companion" means free from craving. For craving is called a person's companion. "Shall dwell" means I shall dwell. "Seeing with insight all existence as impermanent" means seeing with insight all existence, classified as sensual existence and so on, as "impermanent in the sense of non-existence after having been" - when indeed shall I dwell; this is the explanation. And this is merely an illustration; it should be seen that by the statement "what is impermanent, that is suffering; what is suffering, that is non-self," the other pair of characteristics is also stated. "When indeed will this be for me" means when indeed will this reflection of mine come to be, when indeed will it reach its culmination - this is the meaning. In "taṃ nu" here, "taṃ" is merely a particle. Here this is the meaning in brief - When indeed shall I, like a great elephant having cut its chain bondage, having cut the bondage of the household life, having gone forth, developing bodily seclusion, alone in mountain caves, without a companion, indifferent everywhere, seeing with insight all that pertains to activities beginning with impermanence, dwell.
"Wearer of torn cloth" means one who wears torn garments; it is stated by inserting the letter "n" for the sake of metrical ease in the verse. The meaning is: one who wears a cloth robe that is torn by cutting with a knife, broken in value, touch, and colour. "Sage" means one gone forth. "Unselfish" means unselfish through the absence of selfish attachment to family or group. "Desireless" through the absence of longing for any object whatsoever. "Having killed, happy, gone to the wilds, shall dwell" means having completely destroyed the mental defilements such as lust and so on by the noble path, happy with the happiness of the path and the happiness of fruition, gone to the great forest, when indeed shall I dwell.
"Nest of death and disease" means being the nest of death and disease. "This body" means this body reckoned as the fivefold group of aggregates. For the fivefold group of aggregates too is called "body" in such passages as "For a male person gone to ignorance, monks, followed by craving, this very body and externally mentality-materiality" and so on. "Afflicted by death, ageing, and life" means oppressed by death and ageing; I, seeing with insight, free from fear through the abandoning of the cause of fear - when indeed will that be; this is the meaning.
"Producer of fear" means being the cause of the arising of the twenty-five great fears; bringing suffering because it brings the entire suffering of the round of rebirths, both bodily and mental. "The creeper of craving, the follower of manifold things" means that which follows, that which extends to manifold objects or to existence itself - the follower of manifold things; the creeper reckoned as craving. "Made of wisdom" means the well-sharpened sword-tip made of path wisdom, having taken it with the hand of faith upheld by energy, having completely destroyed it - "when indeed shall I dwell" - whatever was reflected upon, that too when will it come to be; this is the explanation.
"Of rising power" means of sharp power due to being whetted by way of serenity and insight. "The weapon of the sages" means that which has become the weapon of the sages - the Buddhas, Individually Enlightened Ones, and noble disciple sages. "I shall forcibly crush Māra together with his army" means I shall swiftly, quickly indeed crush Māra beginning with volitional activities, together with his army of mental defilements. "On the lion's seat" means on the firm seat; the meaning is the unconquered cross-legged posture.
"Seen by the virtuous in assemblies" means: by those who respect the Teaching because of being endowed with reverence for the Teaching; by those such ones because of the attainment of the characteristic of such-likeness; by those who see things as they really are because of undistorted vision; by those with conquered faculties because of having conquered evil faculties through the noble path itself; the explanation is: "when indeed will this reflection of mine be - 'when shall I be seen as one who strives by the virtuous ones beginning with the Buddha in assemblies' - when indeed will that be?" By this method the connection of terms should be understood everywhere; we shall explain only the meaning of the terms.
"Weariness" means laziness. "Hunger" means hunger. "Insects and reptiles" means insects and reptiles. "Will not afflict" means will not disturb me; the intention is: because happiness, suffering, pleasure, and displeasure have been warded off by the meditative absorptions. "In Giribbaja" means in the mountain cave. "Desirous of the goal" means desirous of the goal reckoned as one's own welfare.
"That which was known by the great sage" means that fourfold truth which was known and penetrated by the great sage, the One Enlightened by himself, through self-born knowledge; those four truths, very difficult to see for those who have not accumulated the requisites of merit; with mind concentrated through path concentration, mindful through right mindfulness, I shall approach, shall penetrate, shall attain through the wisdom of the noble path - this is the meaning.
"Forms" means forms cognizable by the eye. "Immeasurable" means immeasurable by knowledge, unlimited, not fully understood - this is the meaning. "To be touched" means tangible objects. "Phenomena" means phenomena cognizable by the mind. Or "immeasurable" means limitless - forms divided into many classifications by way of blue and so on; by way of drum sounds and so on; by way of root flavours and so on; by way of hardness, softness, and so on; by way of happiness, suffering, and so on; and sounds and so on divided into many classifications - this is the meaning. "As burning" means because of the state of being ablaze with the eleven fires. "Endowed with serenity" means possessed of the concentrations of meditative absorption, insight, and the path. "I shall see with wisdom" means I shall see with path wisdom together with insight wisdom.
"Spoken to with harsh words" means struck by ill-spoken words. "On that account" means because of harsh speech. "I shall not be displeased" means I would not become distressed. "And also" means then. "Praised" means praised by someone.
"In wood" means in logs of wood. "In grass" means in the masses of grasses. "These" means these five aggregates included in my own continuity. "And immeasurable phenomena" means material phenomena immeasurable by another faculty aggregate apart from that. Therefore he said - "Both internal and external." "I would weigh equally" means I would determine all equally, having made everything the same by way of impermanence and so on and by way of similes such as being without substance and so on.
"Going on the path trodden by sages" means going along, proceeding on the path of serenity and insight meditation properly trodden by the great sages such as the Buddha and others. During the rainy season, when will the dark cloud rain down upon me with fresh water, with rain-water, together with my robe, in the forest wilds, drenching me - thus he shows his own reflection on his state of dwelling in the open air.
"Of the crested peacock in the forest, the twice-born bird" means the twice-born bird, by way of being born twice - from the mother's womb and from the egg-shell; and the peacock, crested because of the arising of its crest, in the forest - when indeed, having heard the cry, the peacock's call, in the mountain cave, having observed the time, having risen from sleeping, for the attainment of the Deathless, for the achievement of Nibbāna. "Would reflect" means the meaning is: I would attend to, would see with insight, the spoken-of existence beginning with impermanence.
"The Ganges, the Yamunā, the Sarassatī" - the explanation is: when indeed would I cross over these great rivers, not clinging, by supernormal power accomplished by meditation? "The abyss-pit and the mare's mouth" - "pātāla" means "sufficient for falling" (pātāya alaṃ pariyattanti), that is the abyss; that very thing is "thrown" (khittaṃ); at the time of the earth's formation it remained thus - this is the "abyss-pit." These are the shore-places within the earth beneath the ocean, of various kinds beginning with those measuring a hundred yojanas, among which some are dwelling places of serpents and others, and some remain simply empty. "Mare's mouth" means a great whirlpool opening in the great ocean. For when the door of the great hell opens, a great mass of fire issuing forth from there burns the ocean region below, facing towards it, extending many hundreds of yojanas in length and breadth; when that is burnt, the water above, whirling in a vortex, falls down below with a great sound. There is the designation "mare's mouth." Thus, that abyss-pit and the mare's mouth, terrifying, frightful - when indeed would I cross over, not clinging, by supernormal power - whatever was reflected upon, when indeed will that be? The meaning is: having produced supernormal power accomplished by meditation, when indeed shall I thus exercise that supernormal power?
"Like an elephant wandering without attachment, would crush" means just as an intoxicated elephant, having broken a strong post and having destroyed an iron chain, wandering without attachment, having entered the forest, being alone, without a companion, roams according to his own preference - so when indeed would I, abandoning every sign of the beautiful, avoiding without remainder, not being under the power of sensual desire, engaged and harnessed in meditative absorption, properly crush, cut, and abandon desire for the types of sensual pleasure - whatever was reflected upon, when indeed will that be?
"Like a poor debtor who has obtained a treasure" means just as some poor person, driven by livelihood, having taken a debt, being unable to clear it, a debtor, distressed by debt, oppressed by creditors, having obtained and found a treasure, having cleared the debt and living happily, would be satisfied - so when indeed would I too, having abandoned sensual desire which is similar to a debt, having attained the Buddha's teaching which is similar to a treasure filled with jewels, gold and other precious things, through the fullness of noble wealth of the great sage, be satisfied - whatever was reflected upon, when indeed will that be?
Having thus shown the occurrence of his own applied thoughts, which occurred before the going forth by way of the thought of renunciation, now showing the ways in which, having gone forth, he exhorted himself and attained, he spoke the verses beginning with "For many years." Therein, "For many years I was entreated by you, 'Is this not enough for you with household life?'" means for many years, enough, it is sufficient for you with dwelling in the midst of a house accompanied by various sufferings - hey, O mind, was I not entreated by you for many years thus? "Now that I have gone forth" means that me, gone forth by your very urging in that way, for what reason, O mind, do you not apply yourself? Having abandoned serenity and insight meditation, you urge me towards low and lazy states - this is the meaning.
"Was I not entreated by you, O mind?" means hey, O mind, was I not entreated, was I not requested by you, I think? If entreated, why do you not now proceed in conformity with that? - this is the intention. By "In Giribbaja" and so on, he shows the manner of the entreaty. "Birds with variegated plumage" means birds with variegated tail-feathers and wings; the meaning is peacocks. "Roaring with the thunder of the great Indra's sound" means habitually roaring well by reason of the thunder of the sound of water. "They will delight you, the meditator in the forest" means those peacocks will delight you who are devoted to meditative absorption in the forest - thus it shows: were you not entreated by you?
"In the family" means in the family circle. "Having come to this" means having come to this forest place, or to the going forth. "Yet even so you, O mind, are not satisfied with me" means you will not please even me who has stood conforming to you - this is the meaning.
"This is mine alone, for you do not belong to others" means this, O mind, is mine alone; therefore you do not belong to others. But acting as if belonging to others, at the time of armouring, at the time of armouring for meditation to fight the Māra of mental defilements, having bowed down, what is the use of lamenting? Now I shall not allow you to proceed otherwise - this is the intention. "Seeing all this as unstable" means because, looking with the eye of wisdom, "this mind and all other activities of the three planes of existence are unstable, unsettled," I went forth from the house and from sensual pleasures, desiring the state of the Deathless, Nibbāna, seeking it; therefore, O mind, not conforming to you, I do only the seeking of Nibbāna - this is the intention.
The explanation is: the mind, unsteady, resembling a monkey, similar to a forest monkey, very difficult to restrain by one not free from lust - thus said the speaker of well-suited words, the speaker of well-spoken words, the highest among two-footed beings, the great physician, the charioteer of men to be tamed.
"The foolish worldlings who remain attached there" means those blind worldlings who are attached, bound to whatever object sensual pleasures and defilement sensual pleasures, by that sensual lust, seekers of rebirth, absolutely desire only suffering. "Desiring, led by the mind, cast into hell, rejected" means those under the power of the mind, performing actions conducive to hell, having been rejected from welfare and happiness, led to hell by their own mind alone, not otherwise - thus he shows that the mind itself is to be restrained.
Again, deliberating to restrain the mind itself, he said beginning with "In the forest resounding with peacocks and herons." Therein, "in the forest resounding with peacocks and herons" means resounding with the songs of peacocks and cranes. "Dwelling surrounded by leopards and tigers" means through dwelling in friendliness, having been honoured and surrounded by such animals, dwelling in the forest; by this he speaks of the cultivation of the state of solitude. "Give up longing for the body" means give up being altogether without concern for the body; by this he speaks of the state of being resolute. "Do not fail" means do not miss this very difficult to obtain ninth opportune moment. "Thus you, O mind, formerly urged me" means for thus indeed you, O mind, urged me towards right practice before going forth; this is the meaning.
"Develop" means produce and increase. "Meditative absorptions" means the four meditative absorptions beginning with the first. "Faculties" means the five faculties beginning with faith. "Powers" means those very same five powers. "Factors of enlightenment and developments of concentration" means the seven factors of enlightenment and the four developments of concentration. "And the three true knowledges" means the three true knowledges beginning with the knowledge of recollection of past lives. "Experience" means attain, standing established in the Buddha's teaching, in the exhortation of the One Enlightened by himself.
"Leading to liberation" means carrying one out from the suffering of the round of rebirths. "Grounded upon the destruction of all suffering" means grounded upon the Deathless, having Nibbāna as its support, having Nibbāna as its object. "Purifying all mental defilements" means the complete purification of the stain of mental defilements without remainder.
"The aggregates" means the aggregates of clinging. "See wisely" means see by way of insight knowledge, rightly, by means of the method, in various ways such as as a disease, as a boil, as a dart, as misery, as an affliction, and so on. "Give that up" means give up, eradicate that craving which is the origin of suffering. "Right here" means in this very individual existence.
Beginning with "impermanent": see as impermanent because of being finite, because of not being everlasting, because of being temporary, and because of rejecting permanence. "Suffering" means see as suffering because of the oppression of rise and fall, because of being fearful, because of being full of suffering, and because of rejecting happiness. "Empty" means empty because of not being subject to control, because of being without an owner, because of being without substance, and because of rejecting self; for that very reason it is non-self. Because of being blameworthy and because of afflicting with decline, see with insight wisely as misery and as murder; this is the explanation. "Keep in check the mental examinations of the mind" means keep in check, by way of prevention and cessation, the eighteen mental examinations designated as mental examinations, such as the explorations of pleasure based on the household life, and so on.
"Shaven-headed" means one who has reached the state of being shaven-headed, with hair and beard removed. "Deformed" means by that state of being shaven-headed, by the overgrown body hair, and by the state of wearing cut and torn ochre robes, deformed, having reached disfiguration. "Having come under a curse" means having reached the curse to be made by the noble ones: "You wander about as an almsman with bowl in hand." For this was said: "This is a curse in the world, monks: 'You wander about as an almsman with bowl in hand.'" Therefore he said "with bowl in hand, begging for alms among families." "Engage in the Teacher's word" means make exertion in the exhortation of the One Enlightened by himself, devote yourself.
"Well-restrained in himself" means well restrained by body, speech, and mind completely. "Walking in the streets" means walking for alms in the various streets. "Like the moon on a moonlit full-moon night" - the explanation is: he conducts himself like the moon, which on the full-moon night is free from blemish, full, ever new among families, and gracious.
"Always delighting in the austere practices" means delighting in the virtues of ascetic practice at all times. "You make this mind like that" means just as some person, wishing for fruits, having planted fruit trees, then, as if not having obtained fruit from them, wishes to cut them down at the root - O mind, you make this, which is comparable to that, a counterpart of that. "In that you engage me in the impermanent, in the unstable" means having urged me to the going forth, after I have gone forth and traversed the path, you engage me, the fruit of the going forth, in the impermanent, in the unstable, at the entrance to the round of rebirths; you set me in motion by way of urging.
"Formless" because of the absence of matter. For consciousness has no such shape or distinction of colour such as blue and so on; therefore it is said "formless." "Far-wandering ascetic" because of operating in distant places. Even though for consciousness there is no going even to the extent of a spider's thread in the direction of the east and so on, yet because it receives an object that is far away, it is called "far-wandering ascetic." "Lone-goer" because of proceeding by way of travelling as one alone; at the very least, even two or three consciousnesses are not able to arise together; but only one consciousness arises in one continuity. When that has ceased, again only one arises; therefore "lone-goer." "I shall not do your bidding now" means even though formerly I conformed to your control, now however, from the time of receiving the Teacher's exhortation, I shall not be subject to the control of the mind. If one asks why? "For sensual pleasures are painful, bitter, of great peril" - these things called sensual pleasures are painful even in the past, of bitter fruit in the future too, and of great peril because they are pursued by great fear through the classification of self-censure and so on. "I shall live intent only upon Nibbāna" - therefore I shall dwell with mind directed towards Nibbāna alone, with reference to Nibbāna only.
Showing that very state of being directed towards Nibbāna, he said beginning with "Not because of misfortune." Therein, "not because of misfortune" - the explanation is: not because of being unfortunate, because of being without prosperity, did I go forth from the house.
"Because of shamelessness" means through shamelessness, as if engaging in blameworthy sport. "Because of a whim of mind" means having become subject to the control of the mind, like a person of unsettled mind who is at one time a Jain, at another time a wandering ascetic and so on. "Because of distant incision" means by making friendship with kings and others, then being treacherous towards them, through the state of treachery. "Because of livelihood" means having become one driven by livelihood, for the sake of livelihood, because of fear for livelihood, I did not go forth, I did not go forth into homelessness. "And a promise was made by me to you, O mind" - it shows that "From the time of going forth I do not function under your control, but rather I function under my own control" - O mind, was not this acknowledgment made by me?
"Fewness of wishes is praised by good persons" means "fewness of wishes regarding requisites in every respect is indeed good" - thus praised by the Buddha and others; likewise the abandoning of contempt, the abandoning of contempt for the virtues of others, the appeasement, the appeasement of all suffering, the quenching - is praised by good persons. "Thus you, O mind, formerly urged me" - "My dear, you should become established in those virtues" - O mind, you thus urged me at that time. "Now you go to former habits" - now, having abandoned me, you proceed to your former habitual practice of great desire and so on - what is the meaning of this? This is the intention.
With reference to which meaning "you go to former habits" was said. To show that, "craving and ignorance" and so on was said. Therein, "craving" means craving regarding requisites; "ignorance" means ignorance that conceals the danger right therein. "The dear and the not dear" means the state of being dear, reckoned as affection towards sons, wife, and so on, and the state of being not dear, reckoned as discontent regarding secluded resting places and highly wholesome mental states - compliance and opposition in both cases. "Beautiful forms" means beautiful forms both internally and externally. "Pleasant feeling" means pleasant feeling arising dependent on a desirable object. "Agreeable types of sensual pleasure" means the remaining delightful portions of sensual pleasure not already mentioned. "Vomited out" means vomited out because of having been discarded and relinquished through the abandoning by suppression of the desire and lust dependent upon them, in their true nature. "What has been vomited out I do not endeavour to swallow back" means thus, those having been discarded, I am not able to swallow them back again; he says they are indeed relinquished.
"Everywhere" means in all existences, in all modes of generation, in all destinations, and in the stations of consciousness. "Your word was done by me" means hey, O mind, your word was done by me. "And in doing so, in many births you were not angered by me" means in many births, however, you were not angered by me. You were never treated with contempt by me. "Yet, arisen within, having arisen in oneself, due to your ingratitude, in suffering long I have wandered, caused by you" means in the suffering of the round of rebirths produced by you, which is beginningless, for a very long time I have wandered and roamed about.
Now, showing in detail by way of the distinction of rebirth and the distinction of destination the meaning stated in brief as "in suffering long I have wandered, caused by you," he said beginning with "you yourself." Therein, "rājadasī" means "you are a king" (rājā asi); the letter "da" serves as a word-connector. The explanation is: "and we become merchants and workers at one time, owing to you alone." "Or even divinity" means the state of being a god, or even that, you yourself, O mind, make for us - this is the explanation. "Owing to" (vāhasā) means by way of being the cause.
"Because of you alone" (taveva hetū) means by way of being the cause of you alone. "Having you as root" (tvaṃmūlaka) means having you as the origin.
"Will you not betray me again and again" means surely you will betray me again and again; just as formerly you, O mind, in countless births, having been a false friend, a foe, betrayed me again and again, now you will betray me likewise, I think - the intention is: I shall not allow you to lead me about as before. "Showing a pantomime moment by moment" means as if frequently showing one worthy of conduct, having deceived a man worthy of conduct, as if producing a spy, showing this and that existence again and again. "You entice me as if with a madman" means playing with me as if with a mad man, having shown this and that enticement, you entice me. "Yet what, O mind, has been failed by me" means hey, O mind, what indeed has been failed by me? Tell that - this is the intention.
"This mind formerly" means this thing called mind, before this, among objects such as matter and so on, by way of finding pleasure and so on, in whatever manner it wishes, wherever desire arises for it, by the influence of that, wherever it desired, in whatever way there is happiness for one wandering about, in just that way, wandering as it pleased, it wandered on a journey for a long time. Today I - a skilled goad-holder reckoned as an elephant trainer - shall restrain it with wise attention, as with a goad, a furious, intoxicated elephant; I shall not allow it to transgress.
"The Teacher has determined this world for me" means my Teacher, the One Enlightened by himself, has determined this world of aggregates without remainder with knowledge. How? As impermanent in the sense of non-existence after having been; as unstable because of the absence of anything stable or lasting for anyone whatsoever; as without substance because of the absence of the substance of happiness and so on. "Plunge me, O mind, into the Conqueror's Dispensation" means therefore, in order to proceed as it really is, O mind, plunge me, cause me to enter into the Dispensation of the Conqueror, the Blessed One. "Pakkhandima" is also a reading; plunge into this world with knowledge in the Conqueror's Dispensation, help me cross as it really is; and plunging, sustaining me by the path of insight knowledge, help me cross the great flood of the round of rebirths, so very difficult to escape from, so great.
"This is not for you, O mind, as it was in the past" means hey, O mind, this house of individual existence is not yours as it was in former times - this is the meaning. Why? "I am not fit to turn back under your control" means now I am not fit to turn back under your control. Because I have gone forth in the Dispensation of the Blessed One, the great sage. And from the time of going forth, those called ascetics, those like me, are not bearers of destruction; they are assuredly ascetics indeed - this is the meaning.
"Mountains" (nagā) means all mountains such as Sineru, Himavanta, and so on. "Oceans" (samuddā) means the eastern ocean and so on, the cold ocean and so on, not all oceans. "Rivers" (saritā) means all rivers such as the Ganges and so on. "The earth-bearer" (vasundharā) means the earth. "The four directions" means the four directions of the various kinds beginning with the eastern. "The intermediate directions" means the four intermediate directions such as the north-east and so on. "Below" means underneath, as far as the mass of wind that supports the water. "The sky" (divā) means the worlds of the gods. And by the inclusion of "the sky" (divā), here he speaks of the beings who have gone to those various places. "All impermanent, the three existences troubled" means all three existences such as sensual existence and so on are impermanent and troubled and oppressed by birth and so on, by mental defilements such as lust and so on; there is no secure place whatsoever here; because of the absence of that, where gone, O mind, will you delight in happiness? Therefore seek the escape from that here - this is the intention.
"Steadfast in resolution" (dhitipparaṃ) means one whose ultimate goal is energy, supremely established in firmness - O mind, what will you do to me? The meaning is: you will not be able to shake me even slightly from that. Therefore he said "You are not able, O mind, to make me follow your control." Now, making that very meaning more obvious and showing it, he said "I will never touch the bellows with openings at both ends, shame on that which is full, flowing with nine streams." Therein, "bellows" (bhastaṃ) means a leather bag. "With openings at both ends" (ubhatomukhaṃ) means with openings at both ends like a sack. "Never touch" (na jātu chupe) means one would definitively not touch it even with one's foot. Likewise, "shame on that which is full, flowing with nine streams" means full of various kinds of impurity, flowing with impurity, streaming through nine streams, through wound openings. Shame on that toilet! May there be reproach for it!
Thus, having exhorted the mind by way of restraint with twenty-eight verses, now gladdening it by pointing out the place of seclusion and so on, he said beginning with "frequented by boars and antelopes plunging in." Therein, "frequented by boars and antelopes plunging in" (varāhaeṇeyyavigāḷhasevite) means frequented by boars and antelopes having plunged into. "Cliff caves" (pabbhārakuṭṭe) means at sloping places and at mountain peaks. "Naturally beautiful" (pakateva sundare) means beautiful by their very nature, enchanting beyond satiation. Or the reading is "pakativasundhare"; the meaning is in well-known tracts of land. "In the forest sprinkled with fresh water by the rains" (navambunā pāvusasittakānane) means in the well-soaked forest, sprinkled with cloud-water that has rained down during the rainy season. "There, having gone to a cave-dwelling, you will delight" (tahiṃ guhāgehagato ramissasī) means having gone to a dwelling reckoned as a cave in that mountain forest, you will delight with the joy of meditation.
"They will delight you" (te taṃ ramessantī) means those peacocks and so on, producing the perception of the forest, will delight you - this is the meaning.
"When the sky has rained" (vuṭṭhamhi deve) means when the cloud has poured down rain. "When the grass is four inches high" (caturaṅgule tiṇe) means when, by that very fall of rain water, the grass here and there, resembling a well-dyed woollen blanket in colour, has grown to four inches. "In the forest in full bloom, resembling a cloud" (saṃpupphite meghanibhamhi kānane) means in the forest resembling a rainy-season cloud, fully in bloom. "In the mountain interior" (nagantare) means in the interior of the mountains. "I shall lie down like a tree" (viṭapisamo sayissaṃ) means like a tree, having become without possessions, I shall lie down. "That will be soft for me, resembling cotton" (taṃ me mudū hehiti tūlasannibhaṃ) means that grass-covering, soft, pleasant to touch, resembling cotton, like a cotton-mattress, will be my bed.
"Thus I shall do as one who is a master" (tathā tu kassāmi yathāpi issaro) means just as some master, a person of authority, keeps his obedient slaves and so on under his control, so too I, O mind, shall do likewise to you; I shall keep you under my own control. How? "Whatever is obtained, with that let it be enough for me" (yaṃ labbhati tenapi hotu me alaṃ) means among the four requisites, whatever of this kind or that kind is obtained, with that let it be enough, sufficient for me. By this he shows this - Because here some beings conform to the control of the mind on account of the arising of craving, I however, avoiding the arising of craving from afar, making the mind like a slave, keep it under my own control. "I shall not drag it as one who is not lazy, like a bellows well-kneaded" (na tāhaṃ kassāmi yathā atandito, biḷārabhastaṃva yathā sumadditaṃ) - for the purpose of avoiding the arising of craving; again with "taṃ" he addresses the mind. Just as another person too, not lazy through the exertion of right striving in meditation, makes his own mind fit for work, suitable for work, so too I, O mind, shall make you fit for work, suitable for work, functioning under my control. Like what? "Like a bellows well-kneaded" (biḷārabhastaṃva yathā sumadditaṃ) - "na" is merely a particle. Just as a well-kneaded bellows is fit for work, suitable for work, and easy to handle, so I shall make it.
"By energy I shall bring that under my control" means hey, mind, having produced the power of meditative development by one's own energy, by that I shall bring it under my control. "Like an intoxicated elephant by a skilled goad-holder" means just as a skilled, adept goad-holder, an elephant trainer, brings an intoxicated elephant under his own control by the power of his training, likewise - this is the meaning.
"With you well-tamed and steadfast indeed" - "indeed" is merely a particle; O mind, well tamed through the meditative development of serenity and insight, and precisely because of that, because of having properly entered upon the path of insight, steadfast - by you. "Like a chariot driver with a straight horse" means just as a chariot driver, a trainer of horses to be tamed, is able to proceed from an insecure place to a place of security with a well-tamed thoroughbred horse that is straight, of unbent gait, precisely because of being well-tamed; so I am able to proceed along the path that is safe - safe because of the absence of mental defilements that produce an unsafe state. "By those who guard the mind" means I am able, I am capable, to proceed along and attain the noble path frequented at all times by the Buddha and others whose nature is to guard their own minds.
"I shall bind you by force to the object, like an elephant to a post with a strong rope" means just as an elephant trainer binds a great elephant to a hitching post with a strong, firm rope, so I, O mind, shall bind you to the meditation subject as object by the power of meditative development. "You, well guarded by me through mindfulness, well developed" means you, O mind, having become well guarded by my mindfulness and well developed. "You will become independent in all existences" means by the power of the development of the noble path and so on, you will become independent, not dependent on the supports of craving and so on, in all existences including sensual existence and so on.
"Having cut off by wisdom that which follows the wrong path" means having seen as it really is the arising of the sense bases that goes along the wrong path, and having cut off by the wisdom of reflection, which serves as the decisive support for sense-restraint, the overflow of mental defilements, the writhing of mental defilements, by which arising it goes along the wrong path, and having made an obstruction by way of cutting off the stream. "Having restrained by exertion" means having restrained by the exertion termed the development of insight meditation, by the dispelling of its power. "And established on the path" means having established and set up on the path of insight. But when insight, having been urged on, strikes against the path, then by path wisdom, having seen without confusion the non-existence and the coming into being of the arising of the sense bases in every respect, by the illustration "Whatever has the nature of arising, all that has the nature of cessation," you will become, you will be, an heir, a legitimate son of the One Enlightened by himself, the foremost teacher in the world with its gods - this is the meaning.
"Determined by the power of the four illusions" means determined by and conforming to the control of these four illusions: regarding the impermanent as permanent, regarding the unattractive as beautiful, regarding suffering as happiness, regarding non-self as self. "You have led me around like a village lout, O mind" means hey, mind, you drag me about like a village boy, you drag me here and there. "Should you not associate with the cutter of the bonds of fetters" means should you not associate with the compassionate great sage, the One Enlightened by himself, the cutter of the ten bonds reckoned as mental fetters? By a slight touch of distrust he praises the Teacher, saying "You avoid such a one of great power from afar, but you lead around an ascetic such as me according to your preference."
"Just as a deer" means just as a deer delights, free and self-controlled, in a forest well variegated with trees, shrubs, creepers and so on, unconfused. "On a charming mountain garlanded with rainy-season clouds" means thus, in the rainy season, because of being endowed on all sides with beautiful garlands of land-born and water-born flowers, garlanded with clouds, having obtained a charming mountain that is secluded from people and delightful, there on that mountain I shall delight. Without doubt, definitively, you, O mind, will be overcome; you will be freed from the disasters of the round of rebirths - this is the meaning.
"Those who live by your desire and control" - he speaks taking all worldlings by the common term of mind. Its meaning is - Whatever men and women, hey mind, established by your desire, control, and preference, experience and will experience whatever happiness dependent on the household life, they are fools, blind and ignorant, followers of Māra's control, habitually conforming to the control of the Māra of mental defilements and so on, delighting in existence because of delighting in sensual existence and so on, your disciples, followers of your instruction. We, however, are disciples of the One Enlightened by himself; we do not conform to your control.
Thus the elder, having analysed in various ways the wise attention that had arisen in himself formerly, which had occurred by way of restraining the mind, taught the Teaching by way of giving exhortation to the monks standing nearby. But whatever here has not been analysed as to meaning in between, that is of manifest meaning since the method has been stated below.
The commentary on the verses of the Elder Tālapuṭa is concluded.
The commentary on the Chapter of Fifties is concluded.