4.
Explanation of the Boy's Questions
Occasion
1-10. Now the order of the explanation of meaning of the Boy's Questions beginning with "What is called one?" has been reached. Having stated their occasion and the purpose of their placement here, we shall make the explanation -
As for their occasion, first, there was a great disciple of the Blessed One named Sopāka. By that venerable one, final liberating knowledge was attained at merely seven years of age from birth; the Blessed One, wishing to grant him full ordination through the answering of questions, seeing his ability to answer questions on matters intended by himself, asked questions beginning with "What is called one?" He answered. And by that answer he satisfied the Blessed One's mind. That itself was that venerable one's full ordination.
This is their occasion.
Reason for Placement
But since through the goings for refuge, development of mind by way of recollection of the Buddha, the Teaching, and the Community has been made known, through the training rules, development of morality has been made known, and through the thirty-two aspects, development of the body has been made known, therefore now, for the purpose of showing the approach to the development of wisdom in various ways, these answers to questions have been placed here. Or because concentration has morality as its proximate cause, and wisdom has concentration as its proximate cause; As it is said - "A wise man established in morality, should develop the mind and wisdom" - therefore, having shown morality through the training rules and concentration whose resort is that through the thirty-two aspects, it should be understood that they have been placed here also for the purpose of showing the classification of wisdom, which serves as the requisite of various phenomena, for one with a concentrated mind.
This is the purpose of their placement here.
Commentary on the Questions
Commentary on the Question "What is Called One?"
Now the explanation of their meaning follows - "What is called one?" - the Blessed One asks the question with reference to that one phenomenon regarding which a monk, rightly becoming disenchanted, gradually makes an end of suffering, and regarding which this venerable one, becoming disenchanted, gradually made an end of suffering. "All beings are sustained by nutriment" - the elder answers by way of a teaching based on the standpoint of the person. "And what, monks, is right mindfulness? Here, monks, a monk dwells observing the body in the body" - such discourses as these are here proofs for the arising of the justification for this answer. Here, the nutriment by which all beings are called "sustained by nutriment," that nutriment, or that state of being sustained by nutriment of theirs, should be understood as having been indicated by the elder when asked "What is called one?" For what was intended by the Blessed One here as "one" was that, but it was not said in order to inform that there is nothing else called one in the Dispensation or in the world. For this was said by the Blessed One -
"Monks, a monk rightly becoming disenchanted with one thing, rightly becoming dispassionate, rightly becoming liberated, rightly seeing the limit, having fully realised the right course, makes an end of suffering in this very life. In which one thing? All beings are sustained by nutriment. In this one thing, monks, a monk rightly becoming disenchanted, etc. makes an end of suffering. 'One question, one synopsis, one explanation' - thus what was said, this was said dependent on that."
"Sustained by nutriment" - here, just as in "There is, monks, the sign of the beautiful. Therein, frequently giving unwise attention - this is the nutriment for the arising of unarisen sensual desire" - in such passages, condition is called nutriment; thus, having taken condition by the word "nutriment," those dependent on conditions are called "sustained by nutriment." But with reference to the four nutriments - When it is said "sustained by nutriment," from the statement "the non-percipient being gods are rootless, without nutriment, without contact, without feeling," the word "all" would be inappropriate.
Therein one might ask - Even when it is said thus, "What phenomena have conditions? The five aggregates - The five aggregates - the aggregate of matter, etc. the aggregate of consciousness" - from this statement, it would be appropriate that only the aggregates have the state of being sustained by conditions, but this statement would be inappropriate for beings. But this should not be seen thus. Why? Because of the establishment of the figurative application of aggregates to beings. For the figurative application of aggregates to beings is established. Why? Because they are to be designated with reference to the aggregates. How? Just as the figurative application of "village" to houses. Just as, because a village is to be designated with reference to houses, when even one or two or three houses are burnt, it is said "the village is burnt" - thus the figurative application of "village" to houses is established - just so, when the aggregates are sustained by nutriment in the sense of condition, the figurative expression "beings are sustained by nutriment" should be understood as established. And in the ultimate sense, when the aggregates are being born, ageing, and dying, by the Blessed One who said "Moment by moment, monk, you are being born, ageing, and dying," the figurative application of aggregates to those beings should be understood as having been shown as established. Since by whatever nutriment called "condition" all beings are sustained, that nutriment or that state of their being sustained by nutriment should be understood as "one." For the nutriment or the state of being sustained by nutriment is a ground for disenchantment because of being a cause of impermanence. Then, becoming disenchanted through seeing impermanence in those activities designated as all beings, one gradually makes an end of suffering and attains supreme purification of meaning. As he said -
Then one becomes disenchanted with suffering, this is the path to purification."
And here there is a twofold reading, "ekaṃ nāma ki" and "kihā"; therein the reading of the Sinhalese is "kihā." For they say "kihā" when "ki" should be said. Some say "'ha' is an indeclinable particle, and this is also the reading of the Therīs"; but in either way the meaning is just one. It should be read as one prefers. But just as in passages such as "touched by happiness or by suffering, one experiences suffering and displeasure," in some places "dukha" is said and in some places "dukkha" is said, so in some places "eka" is said and in some places "ekka" is said. But here "ekaṃ nāma" is the reading itself.
Commentary on the Question "What is Called Two?"
Thus, with his mind gladdened by this answering of the question, the Teacher, in the same manner as before, asks a further question: "What is called two?" The elder, having responded "two," answers by way of a teaching based on phenomena: "mentality and materiality." Therein, because of bending towards the object, and because of being the cause of the inclination of consciousness, all that is immaterial is called "mentality." But here, because of being the cause of disenchantment, only phenomena with mental corruptions are intended; in the sense of being deformed, the four primary elements and all materiality occurring derived from them is called "materiality"; all that too is intended here. And here "what is called two is mentality and materiality" is said by way of intention, not because of the non-existence of other pairs. As he said -
"Monks, a monk rightly becoming disenchanted with two things... etc. makes an end of suffering. On which two? In mentality and materiality. In these two things, monks, a monk rightly becoming disenchanted... etc. makes an end of suffering. 'Two questions, two synopses, two explanations' - thus what was said, this was said dependent on that."
And here, it should be understood that by seeing merely mentality-materiality, having abandoned the view of self, becoming disenchanted through the approach of observation of non-self alone, one gradually makes an end of suffering and attains supreme purification of meaning. As he said -
Then one becomes disenchanted with suffering, this is the path to purification."
Commentary on the Question "What is Called Three?"
Now, with his mind won over by this answering of questions too, the Teacher, by the former method itself, asks a further question: "What is called three?" The elder, having repeated back "three," then showing the number conforming to the grammatical gender of the meaning to be explained, answers "the three feelings." Or alternatively, the meaning here should be understood thus: showing "Those which were stated by the Blessed One as 'the three feelings,' it is in regard to the meaning of these that I reply 'three,'" he said. For the teachings are of many approaches for those who have attained the beauty of teaching through the classification of analytical knowledge. Some, however, say: "'Three' is a superfluous term here." And here, by the former method itself, "the three feelings" was stated, because of the absence of other groups of three. As he said -
"Monks, a monk rightly becoming disenchanted with three things... etc. makes an end of suffering. In which three? In the three feelings. In these three things, monks, a monk rightly becoming disenchanted... etc. makes an end of suffering. 'Three questions, three synopses, three explanations' - thus what was said, this was said dependent on that."
And here, in accordance with the sutta stated "Whatever is felt, all that is in suffering, I say," or -
The peaceful neither-unpleasant-nor-pleasant, he saw it as impermanent." -
Thus, in accordance with the suffering of suffering, the suffering of change, and the suffering of formations, or by seeing the nature of suffering of the three feelings, having abandoned the perception of happiness, becoming disenchanted through the approach of observation of suffering, one gradually makes an end of suffering and attains supreme purification of meaning - this should be understood. As he said -
Then one becomes disenchanted with suffering, this is the path to purification."
Commentary on the Question "What is Called Four?"
Thus, with the Teacher's favour having been won by this answering of questions too, in the same former method he asks a further question: "What is called four?" Therein, on the side of answering this question, somewhere by the former method just, the four nutriments are intended. As he said -
"In four things, monks, a monk rightly becoming disenchanted... etc. makes an end of suffering. In which four? In the four nutriments. In these four things indeed, monks, a monk rightly becoming disenchanted... etc. makes an end of suffering. 'Four questions, four synopses, four explanations' - thus what was said, this was said dependent on that."
Somewhere, those in which one with a well-developed mind gradually makes an end of suffering are the four establishments of mindfulness. As the nun Kajaṅgalā said -
"In four things, friends, a monk with mind rightly well developed, rightly seeing the limit, having fully realised the right course, makes an end of suffering in this very life. In which four? In the four establishments of mindfulness. In these four things indeed, friends, a monk with mind rightly well developed... etc. makes an end of suffering. 'Four questions, four synopses, four explanations' - thus what was said by the Blessed One, this was said dependent on that."
But here, because through the understanding and penetration of those four there is the cutting off of craving for existence, those four noble truths are intended. Or because what is answered by this method is indeed well answered, therefore the elder, having replied "four," answers "noble truths." Therein, "four" is a numerical delimitation. "Noble truths" means noble truths, unerring, not deceiving - this is the meaning. As he said -
"These, monks, are the four noble truths that are true, unerring, not otherwise; therefore they are called 'noble truths'."
Or because it is said that they are worthy of reverence, worthy of being approached by the world including the gods, or because of proceeding to welfare which is designated as the place where one should strive, or because of not proceeding to calamity, or because Buddhas, Individually Enlightened Ones, and disciples of the Buddha, esteemed as noble through conjunction with the thirty-seven noble qualities belonging to enlightenment, penetrate these - therefore too they are called "noble truths." As he said -
"These four noble truths, monks... etc. these, monks, are the four noble truths; the noble ones penetrate these, therefore they are called 'noble truths'."
Further, they are noble truths because they are the truths of the noble Blessed One. As he said -
"In the world with its gods, monks... etc. with its gods and humans, the Truth-finder is noble; therefore they are called 'noble truths'."
Or alternatively, they are noble truths also because of the accomplishment of noble status through having fully awakened to them. As he said -
"Because of having fully awakened to these four noble truths as they really are, monks, the Truth-finder is called 'the Worthy One, the One Enlightened by himself'."
This is the meaning of their terms. However, through the understanding and penetration of these noble truths, there is the cutting off of craving for existence. As he said -
"Monks, this noble truth of suffering has been understood and penetrated... etc. the noble truth of the practice leading to the cessation of suffering has been understood and penetrated, craving for existence has been cut off, the conduit to existence has been eliminated, there is now no more rebirth."
Commentary on the Question "What is Called Five?"
Gladdened in mind by this answering of questions too, the Teacher, in the same manner as before, asks a further question: "What is called five?" The elder, having responded "five," answers "the aggregates of clinging." Therein, "five" is a numerical delimitation. The aggregates produced by clinging or productive of clinging are the aggregates of clinging. Whatever matter, feeling, perception, activities, and consciousness that are with mental corruptions and subject to clinging, this is a designation for those. And here, by the former method just, "the five aggregates of clinging" is stated, because there is no absence of other groups of five. As he said -
"Monks, a monk rightly becoming disenchanted with five phenomena... etc. makes an end of suffering. In which five? In the five aggregates of clinging. In these five phenomena indeed, monks, a monk rightly becoming disenchanted... etc. makes an end of suffering. 'Five questions, five synopses, five explanations' - thus what was said, this was said dependent on that."
And here, meditating on the five aggregates by way of rise and fall, having obtained the deathless of insight, one gradually realises the deathless of Nibbāna. As he said -
One obtains joy and gladness, that is the Deathless for those who understand."
Commentary on the Question "What is Called Six?"
Thus, having won the favour by this answering of questions too, the Teacher, in the same manner as before, asks a further question: "What is called six?" The elder, having responded "six," answers "the internal sense bases." Therein, "six" is a numerical delimitation; engaged in the internal, or occurring with reference to oneself, are "internal." Because of being a sense base, or because of extending income, or because of leading to the extended suffering of the round of rebirths, they are "sense bases" - this is a designation for the eye, ear, nose, tongue, body and mind. And here, by the former method, "the six internal sense bases" was said, not because of the absence of other groups of six. As he said -
"Monks, a monk rightly becoming disenchanted with six phenomena... etc. makes an end of suffering. In which six? In the six internal sense bases. In these six phenomena indeed, monks, a monk rightly becoming disenchanted... etc. makes an end of suffering. 'Six questions, six synopses, six explanations' - thus what was said, this was said dependent on that."
And here, regarding the six internal sense bases, because of the statement "'Empty village', monks, this is a designation for these six internal sense bases," regarding them as empty, as not lasting long like bubbles and mirages and so on, as hollow, and as deceptive, becoming disenchanted, gradually having made an end of suffering, one attains the disappearance of the King of Death. As he said -
One who thus regards the world, the King of Death does not see."
Commentary on the Question "What is Called Seven?"
Having won the favour by this answering of questions too, the Teacher asks a further question: "What is called seven?" The elder, although in the great answering of questions the seven stations of consciousness were stated, but rather, showing those phenomena in which a monk with well-developed mind makes an end of suffering, answers "the seven factors of enlightenment." This meaning too was indeed approved by the Blessed One. As he said -
"Wise are the householders, the nun Kajaṅgalikā; of great wisdom are the householders, the nun Kajaṅgalikā. If you, householders, had approached me and asked about this matter, I too would have answered it in exactly the same way as it was answered by the nun Kajaṅgalikā."
And by her it was thus answered -
"Friends, a monk with mind rightly well developed regarding seven phenomena... etc. makes an end of suffering. In which seven? In the seven factors of enlightenment. In these seven phenomena indeed, friends, a monk with mind rightly well developed... etc. makes an end of suffering. 'Seven questions, seven synopses, seven explanations' - thus what was said by the Blessed One, this was said dependent on that."
Thus this meaning should be understood as approved by the Blessed One.
Therein, "seven" is a numerical delimitation preventing less or more. "Factors of enlightenment" is a designation for phenomena beginning with mindfulness. Herein this is the meaning of the terms - By this concord of mental states, termed mindfulness, investigation of phenomena, energy, rapture, tranquillity, concentration, and equanimity, which when arising at the moment of the mundane or supramundane path is the counterpart of many dangers such as the support of sloth and restlessness, the accumulation of the pursuit of sensual pleasure and self-mortification, adherence to annihilationism and eternalism, and so on - because the noble disciple awakens by means of it, it is called "enlightenment" (bodhi); one rises from the sleep of the continuity of mental defilements, or one penetrates the four noble truths, or one realises Nibbāna itself - this is what is meant. As he said - "Having developed the seven factors of enlightenment, he has fully awakened to the unsurpassed perfect enlightenment." Or because one awakens by means of this concord of mental states of the aforesaid kind, the noble disciple too is "enlightenment" (bodhi). Thus, because they are constituent factors of that enlightenment termed the concord of mental states, they are factors of enlightenment, like jhāna factors and path factors; or because they are constituent factors of that noble disciple who has obtained the designation "the enlightened one" (bodhi), they are also factors of enlightenment, like factors of an army, factors of a chariot, and so on.
Furthermore: "Factors of enlightenment - in what sense are they factors of enlightenment? They lead to enlightenment, thus they are factors of enlightenment; they awaken, thus they are factors of enlightenment; they awaken accordingly, thus they are factors of enlightenment; they awaken to, thus they are factors of enlightenment; they fully awaken, thus they are factors of enlightenment" - by this method too stated in the Paṭisambhidā, the meaning of factors of enlightenment as factors of enlightenment should be understood. Thus one who develops and cultivates these seven factors of enlightenment before long becomes an obtainer of qualities beginning with complete disenchantment; therefore it is said that he makes an end of suffering in this very life. And this was said by the Blessed One -
"Monks, these seven factors of enlightenment, when developed and cultivated, lead exclusively to disenchantment, to dispassion, to cessation, to peace, to direct knowledge, to highest enlightenment, to Nibbāna."
Commentary on the Question "What is Called Eight?"
Thus, with mind won over by this answering of the question too, the Teacher asks a further question: "What is called eight?" The Elder, although in the great answering of questions the eight worldly adversities were stated, but rather showing those things regarding which a monk with well-developed mind makes an end of suffering, without saying "the eight noble path factors," since there is no such thing as a path free from the eight factors, but the path is merely the eight factors, therefore accomplishing that meaning, he answers with the beauty of instruction: "the noble eightfold path." This meaning and the method of teaching were approved by the Blessed One too. As he said -
"Wise, householders, is the nun Kajaṅgalikā, etc. I too would have answered it in exactly the same way as it was answered by the nun Kajaṅgalikā."
And by her it was thus answered -
"Friends, a monk with mind rightly well developed regarding eight things, etc. makes an end of suffering. 'Eight questions, eight synopses, eight explanations' - thus what was said by the Blessed One, this was said dependent on that."
Thus this meaning and the method of teaching should be understood as approved by the Blessed One.
Therein, "noble" means to be approached by those who desire Nibbāna; furthermore, it should be understood as "noble" because of operating far from mental defilements, because of producing the noble state, and because of the attainment of noble fruition. "Having eight factors" means eightfold. This should be understood as merely factors, since like a fourfold army and like a fivefold musical ensemble, they are of a nature not obtainable by separation of factors. By this Nibbāna is sought, or it itself seeks, or it goes killing mental defilements - thus it is a path.
Thus a monk developing this eightfold path with its eightfold classification breaks through ignorance, arouses true knowledge, realises Nibbāna; therefore it is said that he makes an end of suffering in this very life. For this was said:
"Just as, monks, a rice-awn or a barley-awn rightly directed, when stepped upon by hand or foot, will pierce the hand or foot, or will draw blood - this is possible. What is the reason for this? Because of the rightly directed awn, monks. Just so, monks, that indeed a monk with rightly directed view, with rightly directed path development, will break through ignorance, will arouse true knowledge, will realize Nibbāna - this is possible."
Commentary on the Question "What is Called Nine?"
With his mind won over by this answering of questions too, the Teacher asks a further question: "What is called nine?" The elder, having responded "nine," answers "abodes of beings." Therein, "nine" is a numerical delimitation. "Beings" means living beings designated with reference to the aggregates bound to the life faculty, or the designation thereof. "Abodes" means they dwell in these, thus they are abodes; the abodes of beings are the abodes of beings. This is the method of teaching; but as regards meaning, this is a designation for beings of nine kinds. As he said -
"There are, friends, beings different in body and different in perception, just as human beings, some gods, and some beings in states of misfortune. This is the first abode of beings. There are, friends, beings different in body and identical in perception, just as the gods of Brahmā's retinue who are first reborn. This is the second abode of beings. There are, friends, beings identical in body and different in perception, just as the radiant gods. This is the third abode of beings. There are, friends, beings identical in body and identical in perception, just as the gods of streaming radiance. This is the fourth abode of beings. There are, friends, beings without perception and without experience, just as the non-percipient beings. This is the fifth abode of beings. There are, friends, beings who, with the complete transcendence of perceptions of material form, etc. have reached the plane of infinite space. This is the sixth abode of beings. There are, friends, beings etc. have reached the plane of infinite consciousness. This is the seventh abode of beings. There are, friends, beings etc. have reached the plane of nothingness. This is the eighth abode of beings. There are, friends, beings etc. have reached the plane of neither-perception-nor-non-perception. This is the ninth abode of beings."
Here too, by the former method just, "nine abodes of beings" is stated, because there are no other nine. As he said -
"Monks, a monk rightly becoming disenchanted with nine phenomena, etc. makes an end of suffering. Which nine? The nine abodes of beings. In these nine phenomena indeed, monks, a monk rightly becoming disenchanted, etc. makes an end of suffering. 'Nine questions, nine synopses, nine explanations' - thus what was said, this was said dependent on that."
And here, "Nine phenomena are to be fully understood. Which nine? Nine abodes of beings" - from this statement, regarding the nine abodes of beings, by full understanding as the known, having abandoned the view of individual existence as stable, beautiful, and pleasant, becoming disenchanted through seeing merely a heap of pure activities; by full understanding as judgement, becoming dispassionate through the observation of impermanence; being liberated through the observation of suffering; rightly seeing the limit through the observation of non-self; by full understanding as abandoning, having thoroughly understood the right course, makes an end of suffering in this very life. Therefore this was said -
"Monks, a monk rightly becoming disenchanted with nine phenomena, etc. makes an end of suffering in this very life. Which nine? The nine abodes of beings."
Commentary on the Question "What is Called Ten?"
Thus, with his mind won over by this answering of questions too, the Teacher asks a further question: "What is called ten?" Therein, although in explanations elsewhere for this question, the ten unwholesome courses of action were stated. As he said -
"Monks, a monk rightly becoming disenchanted with ten phenomena... etc. makes an end of suffering. Which ten? The ten unwholesome courses of action. In these ten phenomena indeed, monks, a monk rightly becoming disenchanted... etc. ... makes an end of suffering. 'Ten questions, ten synopses, ten explanations' - thus what was said, this was said dependent on that."
Here, however, since this venerable one wished to explain something other than himself, or since what is explained by this method is indeed well explained, therefore, illuminating the achievement of those ten factors by which one endowed is called a Worthy One, he answers by the teaching based on the standpoint of the person: "One endowed with ten factors is called a Worthy One." Since here those ten factors by which one endowed is called a Worthy One, those ten factors should be understood as indicated by the Elder when asked "What is called ten?" And those ten -
"'One beyond training, one beyond training', venerable sir, is said. In what respect, venerable sir, is a monk one beyond training? Here, monks, a monk is endowed with the right view of one beyond training, is endowed with the right thought of one beyond training, is endowed with the right speech of one beyond training, is endowed with the right action of one beyond training, is endowed with the right livelihood of one beyond training, is endowed with the right effort of one beyond training, is endowed with the right mindfulness of one beyond training, is endowed with the right concentration of one beyond training, is endowed with the right knowledge of one beyond training, is endowed with the right liberation of one beyond training. Thus, monks, a monk is one beyond training."
They should be understood in the manner stated in such discourses and so on.
In the Paramatthajotikā, the Khuddakapāṭha Commentary,
the Explanation of the Boy's Questions is concluded.