5.
Commentary on the Discourse on Blessings
Reason for Placement
Now the occasion has arrived for the explanation of meaning of the Maṅgala Sutta placed after the Boy's Questions; having stated the reason for its placement here, we shall give the explanation of meaning. That is: For although this discourse was not spoken by the Blessed One in this sequence, yet since by the goings for refuge the entrance to the Dispensation, and by the training rules, the thirty-two aspects, and the Boy's Questions the method of the classification of morality, concentration, and wisdom has been shown, and all of this constitutes the supreme blessing, since one who desires blessings should make his endeavour right here, and since its nature as a blessing should be understood by following this discourse - it was stated for the purpose of showing this.
This is the reason for its placement here.
Account of the First Great Council
For the purpose of the explanation of the meaning of what has been thus laid down, this is the matrix of contents -
The meaning of the passage beginning with 'thus,' in various ways.
Having defined that, one should make clear its status as a blessing."
Therein, "by whom it was said, when, and why, having stated this method" - this half-verse, to begin with, was spoken with reference to this statement, namely "Thus have I heard. On one occasion the Blessed One... etc. addressed the Blessed One in verse," this statement was spoken with reference to. For this was spoken on the basis of oral tradition, and that Blessed One is self-become, without a teacher, therefore this is not the word of that Blessed One, the Worthy One, the One Enlightened by himself. Hence this should be said: "By whom was this statement spoken, when, and why was it spoken?" It is said - It was spoken by the Venerable Ānanda, and that at the time of the First Great Rehearsal.
And this First Great Rehearsal, for the purpose of proficiency in the introduction of all discourses, should be understood from the beginning onwards in this way. For when the Buddha's task had been accomplished, beginning with the Setting in Motion of the Wheel of the Teaching up to the disciplining of the wandering ascetic Subhadda, when the Blessed One, the Protector of the World, had attained final Nibbāna through the Nibbāna element without residue of clinging, towards the break of dawn on the full moon day of Vesākha, between the twin Sāla trees in the Sāla grove of the Mallas at Upavattana in Kusinārā, the Venerable Mahākassapa, the senior monk of the Community, among the seven hundred thousand monks who had assembled at the final Nibbāna of the Blessed One, when the Blessed One had attained final Nibbāna seven days earlier, remembering the words spoken by Subhadda, one who had gone forth in old age - "Enough, friends, do not grieve, do not lament, we are well released from that Great Ascetic, and we were troubled - 'This is allowable for you, this is not allowable for you.' But now we shall do whatever we wish, and what we do not wish, that we shall not do" - thinking "There is indeed the possibility that evil monks, imagining the Scriptures to belong to a Teacher who has passed away, having gained a faction, might before long cause the Good Teaching to disappear. But as long as the Teaching and discipline endure, so long the Scriptures are those whose Teacher has not passed away. As the Blessed One said -
"The Teaching and the discipline that have been taught and laid down by me for you, Ānanda, they will be your Teacher after my passing."
'What if I were to recite together the Teaching and the monastic discipline, so that this Dispensation may last long and endure.'
And that I was by the Blessed One -
'Will you then wear, Kassapa, my hempen rag-robes, these cast-off garments?' - having said this, through the shared use of the robe, and also -
'I, monks, whenever I wish, quite secluded from sensual pleasures... etc. enter and dwell in the first meditative absorption; Kassapa too, monks, whenever he wishes, quite secluded from sensual pleasures... etc. enters and dwells in the first meditative absorption' -
Thus, by such a method as this, helped by being placed on an equal footing with himself in the super-human achievement comprising the nine progressive abidings and the six higher knowledges, what other repayment of debt could there be for him? 'Did not the Blessed One, like a king who, by bestowing his own armour and sovereignty upon a son who would establish the family lineage, thinking "This one will be the establisher of the lineage of the Good Teaching for me," helped me with this extraordinary help?' - thus reflecting, he generated enthusiasm in the monks for the purpose of reciting together the Teaching and the monastic discipline. As he said -
"Then the Venerable Mahākassapa addressed the monks - 'On one occasion, friends, I was travelling on the highway from Pāvā to Kusinārā together with a large Community of monks, about five hundred monks'" - the entire Subhadda section should be expanded.
Then further he said -
"Come, friends, let us recite together the Teaching and the monastic discipline, before what is not the Teaching shines forth, the Teaching is obstructed; before what is not the monastic discipline shines forth, the monastic discipline is obstructed; before those who speak what is not the Teaching become powerful, those who speak what is the Teaching become weak; before those who speak what is not the monastic discipline become powerful, those who speak what is the monastic discipline become weak."
The monks said: "If so, venerable sir, let the elder monk select the monks." The elder monk, having set aside many hundreds and many thousands of worldling, stream-enterer, once-returner, non-returner, dry insight practitioner, and monks who had eliminated the mental corruptions who bore the learning of the entire ninefold Teacher's instruction, selected only four hundred and ninety-nine monks who had eliminated the mental corruptions - bearers of the entire learning of the Triple Canon in all its varieties, attainers of analytical knowledge, of great majesty, for the most part declared by the Blessed One as foremost, of the variety of those with the threefold true knowledge and so on. With reference to whom this was said: "Then the Venerable Mahākassapa selected four hundred and ninety-nine Worthy Ones."
But why did the elder monk make it one less? For the purpose of making room for the Venerable Ānanda. For with that venerable one, neither together with him nor without him was it possible to hold the recital of the Teaching. For that venerable one was a trainee, one who still had something to be done; therefore together with him it was not possible. But because there was nothing taught by the One of Ten Powers - discourses, mixed prose and verse, and so on - that was not received by him in the presence of the Blessed One, therefore without him too it was not possible. If so, even though a trainee, he should have been selected by the elder monk because of his great service to the recital of the Teaching; then why was he not selected? In order to avoid censuring by others. For the elder monk was exceedingly familiar with the Venerable Ānanda. For thus, even when grey hairs had appeared on his head, he exhorts him with the talk of a youngster, saying "This youngster has not even known the proper measure." And this venerable one was born of the Sakyan family, a brother of the Truth-finder, a son of his father's younger brother. Therein, monks, thinking it to be like going by favouritism, might reproach: "Having set aside many monks who had attained analytical knowledge as those beyond training, the elder monk selected Ānanda who had attained analytical knowledge as a trainee." Avoiding that censure by others, thinking "Without Ānanda it is not possible to hold the rehearsal; I shall take him only with the consent of the monks," he did not select him.
Then the monks themselves requested the elder monk for the sake of Ānanda. As he said -
"The monks said this to the Venerable Mahākassapa - 'This Venerable Ānanda, venerable sir, although a trainee, is incapable of going to bias through desire, hate, delusion, or fear. And much of the Teaching and the monastic discipline has been learnt by him in the presence of the Blessed One. If so, venerable sir, let the elder monk select the Venerable Ānanda as well.' Then the Venerable Mahākassapa selected the Venerable Ānanda as well."
Thus, together with that venerable one selected with the consent of the monks, there were five hundred elder monks.
Then this occurred to the elder monks - "Where indeed should we recite together the Teaching and the monastic discipline?" Then this occurred to the elder monks: "Rājagaha indeed has a large food resort and abundant lodgings. What if we, dwelling at Rājagaha for the rains retreat, were to recite together the Teaching and the monastic discipline. Other monks should not enter the rains retreat at Rājagaha." But why did this occur to them? "This is our lasting work; some person of a different faction, having entered into the midst of the Community, might reopen a settled case." Then the Venerable Mahākassapa announced by a legal act at which a motion is put and is followed by one proclamation. That should be known by the method stated in the chapter on the rehearsal.
Then, after the final Nibbāna of the Truth-finder, when seven days of sacred festivities and seven days of relic veneration and so on had passed, having considered "A fortnight has passed; now a month and a half of summer remains; the entering of the rains retreat is approaching," the Elder Mahākassapa, saying "Let us go to Rājagaha, friends," taking half the community of monks, went by one road. The Elder Anuruddha too, taking the other half, went by one road. But the Elder Ānanda, having taken the Blessed One's bowl and robes, surrounded by the community of monks, wishing to go to Rājagaha via Sāvatthī, set out on a journey towards Sāvatthī. Wherever the Elder Ānanda went, there was great lamentation: "Venerable Ānanda, where have you come from, having left the Teacher?" When the elder gradually arrived at Sāvatthī, there was great lamentation as at the time of the Blessed One's final Nibbāna.
There the Venerable Ānanda, having convinced that great multitude with a talk on the Teaching connected with impermanence and so on, having entered Jeta's Grove, having opened the door of the perfumed chamber where the One of Ten Powers had dwelt, having taken out the beds and chairs, having shaken them out, having swept the perfumed chamber, having thrown away the withered garlands and rubbish, having brought back the beds and chairs, having placed them again in their proper places, he performed all the duties that were to be done during the time the Blessed One was present. Then the elder, in order to relieve his body in which the elements had become excessive due to the predominance of standing and sitting from the time of the Blessed One's final Nibbāna onwards, on the second day, having drunk a milk purgative, sat right in the monastery. With reference to which he said this to the young man sent by the young brahmin Subha -
"It is not the right time, young man, today I have taken a dose of medicine. Perhaps tomorrow we might approach."
On the second day, having gone with the Elder Cetaka as his attendant monk, being questioned by the young man Subha, he spoke the tenth discourse in the Dīgha Nikāya, named the Subha Sutta.
Then the Elder, having had the repair of broken and shattered portions carried out at the monastery in Jeta's Grove, when entering the rains retreat was approaching, went to Rājagaha. Likewise the Elder Mahākassapa and the Elder Anuruddha, having taken the entire community of monks, went to Rājagaha itself.
Now at that time there were eighteen great monasteries in Rājagaha. All of them were abandoned, fallen into disrepair, and soiled. For at the final Nibbāna of the Blessed One, all the monks, having taken their own bowls and robes, having abandoned the monasteries and residential cells, departed. There, the elders, for the purpose of honouring the Blessed One's word and for the purpose of freeing themselves from the accusations of the sectarians, thought "Let us carry out the repair of broken and shattered portions during the first month." For the sectarians would say "The disciples of the ascetic Gotama looked after the monasteries only while the Teacher was still alive; when he attained final Nibbāna, they abandoned them." And it is said that they thought for the purpose of freeing themselves from their accusations. And this too was said -
"Then this occurred to the elder monks - 'The repair of broken and shattered portions has been praised by the Blessed One, friends. Come, friends, let us carry out the repair of broken and shattered portions during the first month; during the middle month, having assembled, we will recite together the Teaching and the monastic discipline.'"
They, on the second day, having gone, stood at the king's gate. King Ajātasattu, having come, having paid homage, invited them saying "What shall I do, venerable sirs? What is needed?" The elders announced the need for manual labour for the purpose of restoring the eighteen great monasteries. "Excellent, venerable sirs," the king gave men who were manual labourers. The elders had all the monasteries restored during the first month.
Then they informed the king - "The restoration of the monasteries is completed, great king. Now let us carry out the compilation of the Teaching and the monastic discipline." "Excellent, venerable sirs, carry on with confidence. Let mine be the wheel of command, and yours the wheel of the Teaching. Command me, venerable sirs, what should I do?" "A place of assembly for the monks who are carrying out the compilation of the Teaching, great king." "Where shall I make it, venerable sir?" "It is fitting to make it at the entrance of the Sattapaṇṇī Cave on the side of Mount Vebhāra, great king." "Excellent, venerable sir," King Ajātasattu had a great pavilion built, resembling one created by Vissakamma, with well-arranged walls, pillars, and steps, adorned with various kinds of garland-work and creeper-work, and having adorned it with a beautiful canopy from which hung various flower-garland pendants, and with a floor like one inlaid with gems and jewels, with well-completed floor-work decorated with various flower offerings, resembling a palace of Brahmā; and having prepared in that great pavilion five hundred priceless allowable coverings for the five hundred monks, having prepared the elder's seat on the southern side facing north, and in the middle of the pavilion a Dhamma seat facing east, worthy of the seat of the Buddha, the Blessed One, and having placed there an ivory-inlaid ornamental fan, he had it announced to the community of monks "The duty is completed, venerable sirs."
The monks said to the Venerable Ānanda "Tomorrow, friend Ānanda, is the assembly of the monastic community, and you are a trainee with something still to be done; therefore it is not proper for you to go to the assembly. Be heedful." Then the Venerable Ānanda, thinking "Tomorrow is the assembly. It is not proper for me that I, being a trainee, should go to the assembly," having spent much of the night with mindfulness of the body, towards the break of dawn, having descended from the walking path, having entered the dwelling, thinking "I will lie down," he inclined his body. His two feet were released from the ground, and his head had not yet reached the pillow - in this interval, his mind was liberated from the mental corruptions by non-clinging. For this venerable one, having spent the time outside by walking meditation, being unable to produce a distinction, thought "Did not the Blessed One say this to me - 'You have made merit, Ānanda; devote yourself to striving, soon you will be without mental corruptions.' And for Buddhas there is no such thing as a fault in speech, but my energy is too strenuous; on account of that, my mind tends towards restlessness. Come, let me apply evenness of energy" - having descended from the walking path, having stood at the foot-washing place, having washed his feet, having entered the dwelling, having sat down on the small bed, thinking "I will rest a little," he reclined his body on the small bed. His two feet were released from the ground, and his head had not yet reached the pillow - in this interval, his mind was liberated from the mental corruptions by non-clinging. The Elder's arahantship was devoid of the four postures. Therefore, when it is asked "In this Dispensation, which monk attained arahantship while neither sitting, nor lying down, nor standing, nor walking?" it is fitting to say "The Elder Ānanda."
Then the elder monks, on the second day, having completed their meal duty, having put away their bowls and robes, assembled in the Teaching hall. But the Elder Ānanda, wishing to make known his attainment of arahantship, did not go together with the monks. The monks, sitting down on their own seats according to seniority, sat down having left the Elder Ānanda's seat. Therein, when some asked "Whose is this seat?" - "Ānanda's." "But where has Ānanda gone?" At that time the Elder thought "Now is the time for me to go." Then, showing his own power, having dived into the earth, he showed himself right at his own seat. Some say he came through the sky and sat down.
When that venerable one had thus sat down, the Elder Mahākassapa addressed the monks: "Friends, what shall we recite together first, the Teaching or the monastic discipline?" The monks said: "Venerable sir, Mahākassapa, the monastic discipline is the life span of the Buddha's Dispensation. When the monastic discipline stands, the Dispensation stands. Therefore let us recite together the monastic discipline first." "Making whom the leader, should the monastic discipline be recited together?" "The Venerable Upāli." "Is Ānanda not able?" "No, he is not unable. But the One Enlightened by himself, while still living, in dependence on the scriptural learning of the monastic discipline, established the Venerable Upāli in the foremost position - 'This is the foremost, monks, of my disciples who are monks who are experts in monastic discipline, namely Upāli.'" Therefore let us recite together the monastic discipline, having asked the Elder Upāli. Then the Elder authorised himself by himself for the purpose of asking about the monastic discipline. The Elder Upāli also authorised himself for the purpose of answering. Herein this is the canonical text -
Then the Venerable Mahākassapa informed the Community -
"Let the Community hear me, friends. If it is the proper time for the Community, I would question Upāli about monastic discipline."
The Venerable Upāli also informed the Community -
"Let the Community hear me, venerable sir. If it is the proper time for the Community, I, when asked by the Venerable Mahākassapa about monastic discipline, would answer."
Having thus authorised himself by himself, the Venerable Upāli, having risen from his seat, having arranged his robe on one shoulder, having paid homage to the elder monks, sat down on the Teaching seat, having taken the ivory-inlaid fan. Then the Elder Mahākassapa, beginning with the first expulsion, asked the Elder Upāli about the entire monastic discipline; the Elder Upāli answered. All five hundred monks, having included the origin story of the first expulsion training rule, made a group recitation together. Thus with the remaining ones also - all should be understood from the commentary on the monastic discipline. In this manner, having recited together the entire Canon of monastic discipline with both Vibhaṅgas, with the Khandhakas and the Parivāra, the Elder Upāli, having put down the ivory-inlaid fan, having descended from the Teaching seat, having paid homage to the senior monks, sat down on his own bowl-seat.
Having recited together the monastic discipline, the Venerable Elder Mahākassapa, wishing to recite together the Teaching, asked the monks - "When reciting together the Teaching, making which person the leader, should the Teaching be recited together?" The monks said: "Making the Elder Ānanda the leader."
Then the Venerable Mahākassapa informed the Community -
"Let the Community hear me, friends. If it is the proper time for the Community, I would question Ānanda about the Teaching."
Then the Venerable Ānanda informed the Community -
"Let the Community hear me, venerable sir. If it is the proper time for the Community, I, when asked by the Venerable Mahākassapa about the Teaching, would answer."
Then the Venerable Ānanda, having risen from his seat, having arranged his robe on one shoulder, having paid homage to the elder monks, sat down on the pulpit, having taken the ivory-inlaid fan. Then the Elder Mahākassapa asked the Elder Ānanda about the Teaching - "The Brahmajāla, friend Ānanda, where was it spoken?" "Between Rājagaha and Nāḷanda, venerable sir, at the royal rest-house at Ambalaṭṭhikā." "Referring to whom?" "The wandering ascetic Suppiya and the young man Brahmadatta." Then the Venerable Mahākassapa asked the Venerable Ānanda about the origin of the Brahmajāla and asked about the person. "The Sāmaññaphala; but, friend Ānanda, where was it spoken?" "At Rājagaha, venerable sir, in Jīvaka's Mango Grove." "Together with whom?" "Together with Ajātasattu Vedehiputta." Then the Venerable Mahākassapa asked the Venerable Ānanda about the origin of the Sāmaññaphala and asked about the person. By this very means he asked about all five Nikāyas. The Venerable Ānanda answered each question as asked. This First Great Communal Recitation was done by five hundred elders -
And because it was done by elders alone, it is called 'of the elders.'"
While this First Great Communal Recitation was taking place, having asked about the entire Dīghanikāya, the Majjhimanikāya and so on, and then gradually asking about the Khuddakanikāya, by the Venerable Mahākassapa, at the conclusion of such words as "The Maṅgalasutta, friend Ānanda, where was it spoken?" - in the passage "he asked about the origin and asked about the person," when the origin was asked about, wishing to relate all of that - expanding that origin, and how it was spoken, and by whom it was heard, and when it was heard, and by whom it was spoken, and where it was spoken, and to whom it was spoken - showing this meaning: "Thus it was spoken, heard by me, heard on one occasion, spoken by the Blessed One, spoken at Sāvatthī, spoken to a deity" - by the Venerable Ānanda it was said: "Thus have I heard - On one occasion the Blessed One was dwelling at Sāvatthī in Jeta's Grove, Anāthapiṇḍika's park... etc. addressed in verse." Thus this was said by the Venerable Ānanda, and it should be understood that it was said at the time of the First Great Communal Recitation.
Now regarding "why was it said," here it is stated - Because this venerable one was asked about the origin by the Elder Mahākassapa, therefore it was said by him in order to expand that origin from the beginning onwards. Or because, having seen Ānanda seated on the pulpit, surrounded by a company of masters, the thought arose in certain deities: "This venerable one, the sage of Videha, by nature too a descendant of the Sakyan family, an heir of the Blessed One, declared by the Blessed One five times in the foremost position, endowed with four wonderful and marvellous qualities, dear and agreeable to the four assemblies - now, methinks, having attained the inheritance of the Blessed One's kingdom of the Teaching, he has become a Buddha." Therefore the Venerable Ānanda, having known with his mind the reflection in the minds of those deities, not consenting to that attribution of qualities that were not factual, in order to make clear his own status as a disciple, said: "Thus have I heard. On one occasion the Blessed One... etc. addressed." In between, five hundred Worthy Ones and many thousands of deities rejoiced in the Venerable Ānanda saying "Good! Good!"; there was a great earthquake, a shower of various kinds of flowers fell from the sky, and many other marvels appeared, and spiritual urgency arose in many deities: "What was heard by us in the presence of the Blessed One has now come to be in his absence." It should be understood that this was said by the Venerable Ānanda even while speaking at the time of the First Great Communal Recitation for this reason. And to this extent the meaning of this half-verse "spoken, by whom, when, why, and having said this, this method" has been made clear.
Commentary on the Passage Beginning with "Thus" and So On
1. Now, for the purpose of elucidating the meaning included in the matrix beginning with "the meaning of the passage beginning with 'thus,' in various ways," it is stated - "Thus" - this word should be seen in the meanings of simile, instruction, gladdening, reproach, acceptance of a statement, manner, illustration, emphasis, and so on. For thus indeed, in "So by a mortal born, much wholesome should be done" and so on, it appears in simile. In "Thus should you step forward, thus should you step back" and so on, in instruction. In "So it is, Blessed One, so it is, Fortunate One" and so on, in gladdening. In "Just so indeed this outcast woman praises that shaveling, that petty ascetic, here and there" and so on, in reproach. In "Yes, venerable sir, those monks assented to the Blessed One" and so on, in acceptance of a statement. In "Indeed thus, venerable sir, I understand the Teaching taught by the Blessed One" and so on, in manner. "Come, young man, go to where the ascetic Ānanda is; having approached, in my name ask the ascetic Ānanda about his health, whether he is free from illness, free from affliction, light in rising, strong, and dwelling in comfort. 'The young brahmin Subha, son of Todeyya, asks the venerable Ānanda about his health, whether he is free from illness, free from affliction, light in rising, strong, and dwelling in comfort,' and say thus: 'It would be good if the venerable Ānanda would approach the dwelling of the young man Subha, son of Todeyya, out of compassion'" and so on, in illustration. "What do you think, Kālāmas, are these mental states wholesome or unwholesome?" "Unwholesome, venerable sir." "Blameworthy or blameless?" "Blameworthy, venerable sir." "Censured by the wise or praised by the wise?" "Censured by the wise, venerable sir." "When complete and taken upon oneself, do they lead to harm and suffering or not? How is it for you here?" "When complete, venerable sir, and taken upon oneself, they lead to harm and suffering; thus it is for us here" and so on, in emphasis. Here, however, it should be seen in the senses of manner, illustration, and emphasis.
Therein, by the word "thus" in the sense of manner, he explains this meaning - The word of that Blessed One, which is subtle in various methods, arising from manifold dispositions, accomplished in meaning and phrasing, of various wonders, profound in the Teaching, meaning, instruction, and penetration, reaching the path of hearing in accordance with each and every being's own language - who is able to comprehend it in every way? But having generated the desire to hear with all one's strength, "thus have I heard" means "by me too it was heard in one manner."
In the sense of illustration, freeing himself thus: "I am not self-originated, this was not realised by me," "thus have I heard," "by me too it was thus heard" - he illustrates the entire discourse that is now to be spoken.
In the sense of emphasis, showing his own power of retention in accordance with the state of being praised thus by the Blessed One: "This is the foremost, monks, of my disciples who are monks who are very learned, namely Ānanda; of those with perfect behaviour, of those who are mindful, of those who are resolute, of attendants, namely Ānanda," he generates in beings the desire to hear: "Thus have I heard, and that indeed, whether in meaning or in phrasing, is neither deficient nor excessive; it should be seen just so and not otherwise."
The word "me" appears in three meanings. For thus indeed, in "What is gained by chanting verses is not fit to be eaten by me" and so on, the meaning is "by me." In "It would be good, venerable sir, if the Blessed One would teach me the Teaching in brief" and so on, the meaning is "to me." In "Be heirs of the Teaching for me, monks" and so on, the meaning is "my." Here, however, both twofold meanings - "heard by me" and "my hearing" - are fitting.
"Heard" - this word "suta," both with prefix and without prefix, has a variety of many meanings such as going, renowned, overcome by lust, accumulated, pursuit, cognizable by ear, cognised through the ear-door, and so on. For thus indeed, in "Gone forth with the army" and so on, the meaning is "going." In "Of one whose Teaching is renowned, who sees" and so on, the meaning is "of one whose Teaching is renowned." In "One overcome by lust, of one overcome by lust" and so on, the meaning is "overcome by lust, of one overcome by lust." In "Much merit has been accumulated by you" and so on, the meaning is "accumulated." In "Those wise ones engaged in meditative absorption" and so on, the meaning is "engaged in meditative absorption." In "Seen, heard, sensed" and so on, the meaning is "cognizable by ear." In "One who retains what has been learnt, one who has an accumulation of learning" and so on, the meaning is "one who retains what is cognised by following the ear-door." Here, however, "heard" means "considered through the cognitive process preceded by ear-consciousness" or "consideration through the cognitive process preceded by ear-consciousness." Therein, when the meaning of the word "me" is "by me," then "thus heard by me, considered through the cognitive process preceded by ear-consciousness" is fitting. When the meaning of the word "me" is "my," then "thus my hearing, consideration through the cognitive process preceded by ear-consciousness" is fitting.
Thus, among these three terms, "thus" is an indication of the function of ear-consciousness. "Me" is an indication of the person endowed with the aforementioned consciousness. "Heard" is an indication of a grasp that is neither deficient, nor excessive, nor distorted, by rejecting the state of not having heard. Likewise, "thus" is an indication of the nature of the occurrence of consciousnesses beginning with hearing in various ways with respect to the object. "Me" is an indication of oneself. "Heard" is an indication of the teaching.
Likewise, "thus" is an indication of the teaching to be explained. "Me" is an indication of the person. "Heard" is an indication of the person's function.
Likewise, "thus" is the description of various kinds by way of the mode and concept of the consciousnesses of a cognitive process. "Me" is the description of the doer. "Heard" is the description of the object.
Likewise, "thus" is the description of the person's function. "Heard" is the description of the consciousness's function. "Me" is the description of the person engaged in both functions.
Likewise, "thus" is the description of the nature. "Me" is the description of the person. "Heard" is the description of his function.
Therein, "thus" and "me" are concepts of the non-existent in terms of highest truth and ultimate reality. "Heard" is a concept of the existent. Likewise, "thus" and "me," because they are to be spoken with reference to this and that, are concepts by derivation. "Heard," because it is to be spoken by placing alongside the seen and so on, is a concept by comparison.
And here, by the word "thus" he explains non-confusion, and by the word "heard" the non-decay of what was heard. Likewise, by the word "thus" he explains wise attention, because for one attending unwisely there is no penetration in various ways. By the word "heard" he explains non-distraction, because for one with a distracted mind there is no hearing. For thus a person with a distracted mind, even when being spoken to with every excellence, says "It was not heard by me, speak again." And here, by wise attention he establishes the right directing of oneself and having made merit in the past, and by non-distraction the hearing of the Good Teaching and the decisive support of good persons. And by "thus," through this auspicious mode, he explains his own achievement of the latter pair of wheels, and by "heard," through the practice of hearing, the achievement of the former pair of wheels. Likewise, the purity of disposition and the purity of practice, and through that purity of disposition, proficiency in realisation, and through the purity of practice, proficiency in scripture.
And by "thus," by this word indicative of penetration in various ways, he explains his own accomplishment of the analytical knowledge of meaning and discernment. By "heard," by this word indicative of penetration of the varieties of what is to be heard, he explains the accomplishment of the analytical knowledge of Teaching and language. And speaking this word "thus," which is indicative of wise attention, he informs: "These teachings have been contemplated by me in mind, thoroughly penetrated by view." Speaking this word "heard," which is indicative of the practice of hearing, he informs: "Many teachings have been heard by me, retained, practised in speech." By both of these, making clear the fulfilment of meaning and phrasing, he generates regard for hearing.
But by this complete statement too "Thus have I heard," the Venerable Ānanda, not attributing to himself the Teaching proclaimed by the Truth-finder, transcends the plane of the bad person; acknowledging his discipleship, he enters the plane of the good person. Likewise, he turns the mind away from what is not the Good Teaching, and establishes the mind in the Good Teaching. And making clear "This was only heard by me, it is however the word of that very Blessed One, the Worthy One, the One Enlightened by himself," he frees himself, cites the Teacher, points to the word of the Conqueror, and establishes the guide of the Teaching.
Furthermore, by saying "Thus have I heard," not acknowledging that it was produced by himself, elucidating the former hearing - "This was received by me face to face from that Blessed One, confident with the four grounds of self-confidence, bearer of the ten powers, standing in the position of a bull, roaring the lion's roar, supreme among all beings, lord of the Teaching, king of the Teaching, sovereign of the Teaching, lamp of the Teaching, refuge of the Teaching, noble wheel-turning monarch of the Good Teaching, the One Enlightened by himself. Herein no uncertainty or doubt should be entertained regarding the meaning, the Teaching, the terms, or the phrasing" - he destroys faithlessness in this Teaching among all gods and humans, and generates the accomplishment of faith. This should be understood. And here there is this verse -
Thus saying 'Thus have I heard,' the disciple of Gotama."
"One" (eka) is an indication delimited by number. "Occasion" (samaya) is a delimited indication. "On one occasion" (ekaṃ samayaṃ) is an unspecified illustration. Therein the word "occasion" (samaya) -
Attainment, abandoning, and penetration."
For thus indeed, in such passages as "Perhaps tomorrow we might approach, taking into account the time and occasion," the meaning is combination. In such passages as "There is just one, monks, opportune moment and right time for abiding by the holy life," it means moment. In such passages as "The hot season, the feverish season," it means time. In such passages as "A great assembly in the wilds," it means multitude. In such passages as "And this occasion too was not understood by you, Bhaddāli - 'The Blessed One is dwelling at Sāvatthī, he too will know me - the monk named Bhaddāli does not fulfil the training in the Teacher's instruction.' This occasion too was not understood by you, Bhaddāli," it means cause. In such passages as "Now at that time the wandering ascetic Uggāhamāna, son of Samaṇamuṇḍikā, was dwelling at the debating hall in the Tinduka row, the single-halled park of Mallikā," it means view.
Through the full realization of benefit, the wise one is called 'a wise person.'"
In such passages and so on, it means attainment. In such passages as "Through the complete full realization of conceit, he made an end of suffering," it means abandoning. In such passages as "Suffering has the meaning of oppression, the meaning of conditioned, the meaning of torment, the meaning of change, the meaning of full realization," it means penetration. Here, however, its meaning is time. Therefore, "on one occasion" explains "on one occasion" among the times designated by time - year, season, month, fortnight, night, day, forenoon, midday, afternoon, first watch, middle watch, last watch, moment, and so on.
Or these - the time of conception in the womb, the time of birth, the time of religious urgency, the time of renunciation, the time of performing austerities, the time of victory over Māra, the time of the highest enlightenment, the time of pleasant abiding in the present life, the time of teaching, the time of final Nibbāna - such and so on are the times of the Blessed One, exceedingly well known among gods and humans, being indeed of many designations of time. Among those times, "on one occasion" is said to be the one termed the time of teaching. And that which, among the times of the function of knowledge and the function of compassion, is the time of the function of compassion; among the times of the practice for one's own welfare and the practice for the welfare of others, is the time of the practice for the welfare of others; among the times of the twofold duty for those assembled, is the time of Teaching talk; among the times of teaching and practice, is the time of teaching - with reference to whatever among those times too, "on one occasion" is said.
Here one asks - Then why, just as in the Abhidhamma "at the time when sensual-sphere" and in other discourse passages "at the time, monks, when a monk, quite secluded from sensual pleasures" the description was made with the locative case, and in the Vinaya "at that time the Buddha, the Blessed One" with the instrumental case, why was it not done likewise, but instead the description "on one occasion" was made with the accusative case? Because there in those cases and here the meaning is different. For there in the Abhidhamma and in other discourse passages, the meaning of a basis and the meaning of a characteristic of a state through a state are applicable. For the time having the meaning of a basis and the meaning of a group is the occasion, and through the state of the occasion termed the momentary combination and cause of the phenomena such as contact and so on stated therein, their existence is characterised; therefore, for the purpose of illuminating that meaning, the description with the locative case was made there.
And in the Vinaya, the meaning of cause and the meaning of instrumentality are applicable. For that occasion of the laying down of training rules, which was difficult to comprehend even by Sāriputta and others, by that occasion which was a cause and an instrument, the Blessed One, laying down training rules and having regard for the cause of the laying down of training rules, dwelt here and there; therefore, for the purpose of illuminating that meaning, the description with the instrumental case was made there.
But here and in other discourse passages of such a kind, the meaning of perpetual connection is applicable. For whatever time the Blessed One taught this or another discourse, he absolutely dwelt during that time in the abiding of compassion. Therefore, for the purpose of illuminating that meaning, the description with the accusative case was made here - this should be understood. And here there is this verse -
Elsewhere 'occasion' was stated, but here with the accusative."
"Blessed One" - this is a designation for the highest being distinguished by virtues, venerable, worthy of respect. As he said -
He is venerable, endowed with respect, therefore he is called 'Blessed One.'"
For names are fourfold: based on condition, based on mark, based on sign, and fortuitously arisen. "Fortuitously arisen" is said to mean "by mere chance." Therein, "calf," "one to be tamed," "draught ox" - such and so on is based on condition; "one with a staff," "one with an umbrella," "crested one," "elephant-keeper" - such and so on is based on mark; "possessor of the threefold true knowledge," "possessor of the six higher knowledges" - such and so on is based on sign; "Sirivaḍḍhaka," "Dhanavaḍḍhaka" - such and so on, occurring without regard for the meaning of the word, is fortuitously arisen. But this name "Blessed One" is based on the sign of virtues; it was not made by Mahāmāyā, not by King Suddhodana, not by eighty thousand relatives, not by special deities such as Sakka, Santusita, and others. As the Venerable Elder Sāriputta said: "'Blessed One' - this name was not made by his mother... etc. it is a designation realised, that is to say 'Blessed One.'"
And since this name is based on the sign of virtues, for the purpose of making known those virtues, they recite this verse -
He has destroyed - thus venerable - thus fortunate;
By many true methods, one whose self is well-developed,
He who has gone to the end of existence is called 'Blessed One.'"
And its meaning should be seen by the method stated in the Niddesa and so on.
But this is another exposition -
He has been devoted, he has renounced going in existences, therefore he is the Blessed One."
Therein, having taken the grammatical characteristic that "there is insertion of a letter and transposition of a letter," or having taken by the method of grammar the characteristic of insertion as in "pisodara" and so on, because there is for him fortune that has reached the far shore of giving, morality and so on, productive of mundane and supramundane happiness, therefore it should be known that where "one possessed of fortune" should be said, "Blessed One" is said. But because he destroyed the hundreds of thousands of mental defilements, disturbances and fevers - namely greed, hate, delusion, wrong attention, shamelessness, moral fearlessness, wrath, hostility, contempt, insolence, envy, stinginess, deceitfulness, fraudulence, obstinacy, vehemence, conceit, arrogance, vanity, negligence, craving, ignorance, the three unwholesome roots, misconduct, defilement, stain, abnormality, perception, applied thought, obsession, the fourfold perversion, mental corruptions, mental knots, mental floods, mental bonds, biases, craving, clinging, the five mental rigidities, shackles, mental hindrances, delight, the six sources of contention, classes of craving, the seven underlying tendencies, the eight wrong courses, the nine rooted in craving, the ten unwholesome courses of action, the sixty-two wrong views, the eight hundred varieties of thoughts of craving - or in brief, he destroyed the five aggregates of mental defilements, the Māras of volitional activity, death, and the son of a god; therefore, because of the destruction of these dangers, where "one who has destroyed" should be said, "Blessed One" is said. And here it is said -
His evil mental states are destroyed, therefore he is called 'Blessed One.'"
And by his being fortunate, the achievement of the physical body of him who bears the characteristics of a hundred merits is shown; by his having destroyed the faults, the achievement of the body of the Teaching. Likewise, the state of being esteemed by those comparable in mundane terms, and the quality of being worthy of approach by householders and those gone forth. Likewise, the state of being competent to remove the bodily and mental suffering of those who have approached him, and being of service through material gifts and gifts of the Teaching. And the ability to connect beings with mundane and supramundane happiness is shown.
And because in the world the word "bhaga" applies to the six qualities of sovereignty, the Teaching, fame, glory, sensual fulfilment, and effort, and because there is for him supreme sovereignty over his own mind, or the mundane-acknowledged powers of minuteness, lightness and so on, complete in every respect; likewise the supramundane Teaching; fame that is exceedingly pure, pervading the three worlds, attained through qualities conforming to truth; glory complete in every respect in all major and minor limbs, capable of generating confidence in the eyes of people engaged in seeing the physical body; sensual fulfilment designated as the accomplishment of desired purposes, because whatever was wished for and desired by him, whether for his own welfare or the welfare of others, was accomplished just so; and effort designated as right effort, which is the cause for attaining the state of being revered by the entire world - therefore, because of being endowed with these portions too, "he has portions" - by this meaning he is called "Blessed One."
But because he analysed all phenomena by the classifications of wholesome and so on, or phenomena beginning with the wholesome by aggregates, sense bases, elements, truths, faculties, dependent origination and so on, or the noble truth of suffering in the sense of oppression, being conditioned, torment, and change; origin in the sense of accumulation, source, bondage, and impediment; cessation in the sense of escape, seclusion, the unconditioned, and the deathless; the path in the sense of leading to liberation, cause, insight, and authority - he was one who analysed, and it is said that he taught by dividing and elucidating; therefore, where "one who has analysed" should be said, "Blessed One" is said.
And because he associated with, practised, and made abundant the divine, brahma, and noble abidings, the seclusions of body, mind, and clinging, the emptiness, desireless, and signless deliverances, and other mundane and supramundane super-human achievements, therefore, where "one who has been devoted" should be said, "Blessed One" is said.
But because the going reckoned as craving in the three existences has been renounced by him, therefore, where "one who has renounced going in existences" should be said, taking the syllable "bha" from the word "bhava," the syllable "ga" from the word "gamana," and the syllable "va" from the word "vanta" and making it long, "Blessed One" is said, just as in the world where "a garland of the male organ" should be said, "mekhalā" is said.
And to this extent, here, by the words "thus have I heard," teaching the Teaching as it was heard, as it was learned, having made it manifest, he reveals the body of the Teaching of the Blessed One; by that, he consoles the people distressed by not seeing the Blessed One, saying "This is not a Scripture whose Teacher has passed away; this is your Teacher."
By the words "on one occasion the Blessed One," showing the non-existence of the Blessed One at that time, he shows the final Nibbāna of the physical body. By that, he stirs a sense of urgency in people intoxicated with the pride of life, saying "The teacher of such a noble Teaching as this, the bearer of the ten powers, whose body was like a diamond mass, even that Blessed One has attained final Nibbāna - in whom else should hope for life be placed?" and he generates enthusiasm in them for the Good Teaching.
And by saying "thus," he indicates the achievement of the teaching; "heard by me" indicates the achievement of the disciple; "on one occasion" indicates the achievement of time; "the Blessed One" indicates the achievement of the teacher.
In "was dwelling at Sāvatthī," here "Sāvatthī" is the city that was the dwelling place of the sage Savattha, just as Kākandī, Mākandī - thus by virtue of the feminine gender it is called "Sāvatthī"; thus according to the grammarians. But the commentary teachers say: "Whatever articles of use and enjoyment for human beings - all of that exists here" - thus Sāvatthī. And when a caravan arrives and it is asked "What goods are there?", with reference to the statement "Everything is here" - thus Sāvatthī.
Therefore, with reference to 'everything', it is called Sāvatthī.
Not free from ten sounds, well-supplied with food and drink.
Like Āḷakamandā of the gods, the excellent city of Sāvatthī."
In that Sāvatthī. The locative expression is used in the sense of proximity.
"Dwells" - this is, without distinction, an indication of being endowed with one or another among the posture-abiding, divine abiding, sublime abiding, and noble abiding. But here it is an indication of being engaged in one or another of the postures classified as standing, walking, sitting, and lying down; therefore the Blessed One should be understood as dwelling whether standing, walking, sitting, or lying down. For he cuts off the discomfort of one posture with another posture and carries on, maintains, his individual existence without letting it fall. Therefore he is said to "dwell."
"Jeta's Grove" - here, "he conquers his own adversaries," thus Jeta; or "born when his own adversaries were conquered by the king," thus Jeta; or "out of desire for an auspicious blessing, that very name was given to him," thus also Jeta. "It makes one desire" (vanayati), thus it is a grove (vana); by its own excellence it causes devotion in beings, it generates affection towards itself - this is the meaning. Or alternatively, "it requests" (vanute), thus it is a grove (vana); with the songs of cuckoos and other birds intoxicated by the fragrance of various kinds of flowers, and with the branches, boughs, flowers, fruits, sprouts, and leaves of trees swaying in a gentle breeze, it is as if it entreats living beings, saying "Come, enjoy me" - this is the meaning. The grove of Jeta is Jeta's Grove. For that was planted, nurtured, and maintained by Prince Jeta, and he was its owner; therefore it is called "Jeta's Grove." In that Jeta's Grove.
"Anāthapiṇḍika's park" - here, that householder was named Sudatta by virtue of the name given by his mother and father; but because of his accomplishment in all desirable things, because of the absence of the stain of stinginess, and because of being endowed with virtues such as compassion, he constantly gave almsfood to the destitute; on account of that he came to be known as "Anāthapiṇḍika." "They delight" (āramanti) - here, living beings, or particularly those gone forth, thus it is a park (ārāmo); the meaning is that, because of its splendour of flowers, fruits, sprouts, and so on, and because of its possession of the five factors of lodging such as being neither too far nor too near, coming from here and there they delight, find pleasure, and dwell without discontent. Or, by the aforementioned kind of excellence, even those who have gone here and there, having brought them into its own interior, it gives delight - thus it is a park (ārāmo). For that was purchased by the householder Anāthapiṇḍika from the hand of Prince Jeta by covering the ground with eighteen crores of gold, having had lodgings built for eighteen crores of gold, having completed the monastery festival for eighteen crores of gold, and thus, with the bestowal of fifty-four crores of gold, it was dedicated to the Community of monks headed by the Buddha; therefore it is called "Anāthapiṇḍika's park." In that park of Anāthapiṇḍika.
And here, the word "Jeta's Grove" is the declaration of the former owner; "Anāthapiṇḍika's park" is the declaration of the latter owner. What is the purpose of declaring these? It is said - First, from the standpoint of the subject matter, it is the settling of the question "where was it spoken?" and also the urging of others desirous of merit to follow the example of what has been seen. For therein, the relinquishment of Jeta was the eighteen crores of gold obtained from the sale of the land for the construction of the gateway porch and mansion, and the trees worth many crores; fifty-four crores were Anāthapiṇḍika's. Since, by the declaration of those two, showing that "those desirous of merit perform meritorious deeds in this way," the Venerable Ānanda urges others also who are desirous of merit to follow their example. Thus it should be understood that the urging of those desirous of merit to follow the example of what has been seen is the purpose here.
Here one asks - "If the Blessed One dwells at Sāvatthī, then 'in Jeta's Grove, Anāthapiṇḍika's park' should not be said. But if he dwells there, then 'at Sāvatthī' should not be said. For it is not possible to dwell in both places at one time." It is said - Was it not stated that "this is a locative expression used in the sense of proximity"? Since, just as herds of cattle roaming near the Ganges, the Yamunā, and so on are said to be "roaming at the Ganges, roaming at the Yamunā," so too here, that which is Jeta's Grove, Anāthapiṇḍika's park, near Sāvatthī - dwelling there, he should be understood as being said to be "dwelling at Sāvatthī in Jeta's Grove, Anāthapiṇḍika's park." For the mention of Sāvatthī is for the purpose of indicating the village as food resort, and the remaining words are for the purpose of indicating a dwelling place suitable for one gone forth.
Therein, by the mention of Sāvatthī, it shows the Blessed One's assistance to householders; by the mention of Jeta's Grove and so on, his assistance to those gone forth. Likewise, by the former, the avoidance of the pursuit of self-mortification through the acceptance of requisites; by the latter, the showing of the means of avoiding the pursuit of sensual happiness through the abandoning of material sensual pleasures. By the former, devotion to teaching the Teaching; by the latter, inclination towards seclusion. By the former, approaching through compassion; by the latter, withdrawing through wisdom. By the former, the disposition towards accomplishing the welfare and happiness of beings; by the latter, non-attachment in bringing about the welfare and happiness of others. By the former, comfortable abiding on account of not relinquishing righteous happiness; by the latter, on account of the pursuit of super-human achievements. By the former, abundance of benefit to human beings; by the latter, to gods. By the former, the state of having grown up in the world for one born in the world; by the latter, being untainted by the world - and so on.
"Then" is an indeclinable particle in the sense of continuity, "indeed" is an indeclinable particle in the sense of indicating a different subject matter. By this it shows that without any interruption during the Blessed One's dwelling there, this different subject matter arose. What is that? "A certain deity" and so on. Therein, "a certain" is an unspecified description. For she was unknown by name and clan, therefore "a certain" was said. A god itself is a deity; this is common to both female and male. Here, however, it is indeed a male, he is a young god, but by the common name he is called "a deity."
"When the night was far advanced": here the word "abhikkanta" is seen in the senses of passing away, beautiful, handsome, appreciation, and so on. Therein, in such passages as "The night has passed, venerable sir, the first watch has gone, the Community of monks has been seated for a long time; let the Blessed One, venerable sir, recite the Pātimokkha to the monks," it is seen in the sense of passing away. In such passages as "This one of these four persons is more brilliant and more sublime," in the sense of beautiful.
With surpassing beauty, illuminating all directions?"
In such passages as these, in the sense of handsome. In such passages as "Excellent, Master Gotama, excellent, Master Gotama," in the sense of appreciation. Here, however, in the sense of passing away. Therefore, "when the night was far advanced" means "when the night was spent" is what is said.
"With surpassing beauty": here the word "abhikkanta" is in the sense of handsome, and the word "vaṇṇa," however, is seen in the senses of skin, praise, caste group, reason, shape, measure, visible form sense base, and so on. Therein, in such passages as "The Blessed One is of golden colour," in the sense of skin. In such passages as "But when, householder, were these praises of the ascetic Gotama concocted by you?" in the sense of praise. In such passages as "There are these four castes, Master Gotama," in the sense of caste group. In such passages as "Then for what reason is one called a scent-thief?" in the sense of reason. In such passages as "Having created a great elephant-king appearance," in the sense of shape. In such passages as "There are three sizes of bowls," in the sense of measure. In such passages as "Colour, odour, flavour, nutritive essence," in the sense of visible form sense base. That here should be understood in the sense of skin. Therefore, "with surpassing beauty" means with handsome skin - this is what is said.
"Kevalakappaṃ": here the word "kevala" has many meanings such as without remainder, for the most part, unmixed, not exceeding, firm, and separation. For thus indeed, in such passages as "the holy life that is complete in its entirety and pure," the meaning is without remainder. In such passages as "Almost all the Aṅgas and Magadhans, having taken abundant solid and soft food, will approach," the meaning is for the most part. In such passages as "There is the origin of this whole mass of suffering," the meaning is unmixed. In such passages as "Surely this venerable one is of mere faith alone," the meaning is not exceeding. In such passages as "Venerable sir, the Venerable Anuruddha's co-resident pupil named Bāhiya is standing almost entirely for schism in the Community," the meaning is firmness. In such passages as "A consummate one, one who has lived the holy life, is called the highest person," the meaning is separation. But here, the meaning of without remainder is intended.
Now this word "kappa" has many meanings such as believing, conventional expression, time, description, cutting, alternative, pretext, all around, and so on. For thus indeed, in such passages as "This is trustworthy of Master Gotama, as is natural for a Worthy One, a One Enlightened by himself," the meaning is believing. In "I allow, monks, to consume fruit by means of five procedures proper for ascetics" and so on, it is a conventional expression. In "By which I constantly dwell" and so on, it is time. In "Thus said the Venerable Kappa" and so on, it is a description. In "Adorned, with trimmed hair and beard" and so on, it is cutting. In "The practice as to two finger-breadths is allowable" and so on, it is an alternative. In "There is reason to lie down" and so on, it is a pretext. In "Having illuminated almost the entire Bamboo Grove" and so on, it is all around. Here, however, the meaning of all around is intended. Since in "kevalakappaṃ jetavanaṃ" here, the meaning should be understood thus: "completely, all around, Jeta's Grove."
"Having illuminated" means having pervaded with radiance; the meaning is having made one light, one radiance, like the moon and like the sun.
"He approached the Blessed One" (yena bhagavā tenupasaṅkami) is an instrumental expression used in the locative sense. Since where the Blessed One was, there he approached - thus the meaning here should be understood. Or by whatever reason the Blessed One should be approached by gods and humans, by that very reason he approached - thus too the meaning here should be understood. And for what reason should the Blessed One be approached? With the intention of attaining various kinds of distinguished qualities, like a great tree that is always bearing fruit approached by flocks of birds with the intention of enjoying its sweet-flavoured fruit. "Approached" (upasaṅkami) means she went - this is what is said. "Having approached" (upasaṅkamitvā) is an indication of the completion of the approaching. Or alternatively, having thus gone, having gone from there to a nearer place reckoned as the proximity of the Blessed One - this is what is said. "Having paid respect to the Blessed One" means having saluted, having bowed down to, having paid homage to the Blessed One.
"To one side" (ekamantaṃ) is a neuter expression denoting a state; it means to one place, to one side - this is what is said. Or it is an accusative expression used in the locative sense. "She stood" (aṭṭhāsi) is a rejection of sitting and so on; she took up a position, she was standing - this is the meaning.
But how standing did she stand to one side?
Not in the armpit, nor against the wind, nor on a slope high or low;
Having avoided these faults, she stood to one side."
But why did she only stand and not sit down? Because of the wish to return quickly. For deities come to the human world on account of some reason or other, like a clean person going to a toilet. But by nature, for them the human world is repulsive due to its foul smell from a hundred yojanas onwards; they do not delight here. Therefore she, having accomplished the purpose for which she had come, did not sit down because of the wish to return quickly. And that fatigue of the postures beginning with walking, for the removal of which one sits down - that fatigue does not exist for deities; therefore too she did not sit down. And the great disciples who stood surrounding the Blessed One - out of respect for them, therefore too she did not sit down. Furthermore, she did not sit down out of respect for the Blessed One. For when deities wish to sit down, a seat arises for them; not wishing that, without even making up her mind to sit, she stood to one side.
"Standing to one side, that deity" - thus for these reasons that deity stood to one side. "Addressed the Blessed One in verse" means he spoke to the Blessed One with utterance composed of syllables and terms in fixed metre - this is the meaning. How? "Many gods and human beings" etc. "Tell us the highest blessing."
Account of the Origin of the Question on Blessings
Therein, since the matrix was established thus: "The meaning of the passage beginning with 'thus,' in various ways, explaining the origination, having stated" - and since this is the occasion for stating that origination, therefore, having first stated the origination of the question on blessings, I shall afterwards explain the meaning of these verse lines. And what is the origination of the question on blessings? In the Indian subcontinent, it is said, here and there at city gates, rest houses, assembly halls and so on, the great public, having assembled and having given gold and silver, had various talks spoken on such subjects as the dispelling of cold and so on; each talk reached its conclusion after the elapse of four months. There, one day, a talk on blessings arose: "What indeed is a blessing? Is what is seen a blessing, is what is heard a blessing, is what is sensed a blessing? Who knows what a blessing is?"
Then a man named a believer-in-seen-blessings said: "I know what a blessing is. What is seen is a blessing in the world. What is seen means a visible form considered to be supremely auspicious. That is: Here a certain person, having risen early in the morning, sees a cātaka bird, or a young wood-apple tree, or a pregnant woman, or young boys, or decorated and prepared full pitchers, or a fresh red fish, or a thoroughbred horse, or a chariot drawn by thoroughbreds, or a bull, or a cow, or a tawny cow, or whatever other such visible form considered to be supremely auspicious he sees - this is called a seen-blessing." Some accepted his word, some did not accept it. Those who did not accept it disputed with him.
Then a man named a believer-in-heard-blessings said: "This eye, friend, sees both what is pure and what is impure, likewise both what is beautiful and what is ugly, both what is agreeable and what is disagreeable. If what is seen by it were a blessing, everything would be a blessing. Therefore what is seen is not a blessing; but rather what is heard is a blessing. What is heard means a sound considered to be supremely auspicious. As follows? Here a certain person, having risen early in the morning, hears 'Vaḍḍhā' or 'Vaḍḍhamānā' or 'Puṇṇā' or 'Phussā' or 'Sumanā' or 'Sirī' or 'Sirivaḍḍhā' or 'Today is an auspicious constellation, an auspicious moment, an auspicious day, an auspicious blessing' - or whatever such sound considered to be supremely auspicious he hears - this is called a heard-blessing." Some accepted his word too, some did not accept it. Those who did not accept it disputed with him.
Then a man named a believer-in-sensed-blessings said: "This ear too, friend, indeed hears both good and bad, both agreeable and disagreeable sounds. If what is heard by it were a blessing, everything would be a blessing. Therefore what is heard is not a blessing; but rather what is sensed is a blessing. What is sensed means an odour, flavour, or tangible object considered to be supremely auspicious. That is: Here a certain person, having risen early in the morning, smells the scent of flowers such as lotus fragrance and so on, or chews an auspicious toothbrush, or touches the earth, or touches green crops, or fresh cow-dung, or a tortoise, or sesame, or flowers, or fruit, or properly anoints himself with auspicious clay, or wears an auspicious cloth, or bears an auspicious turban. Or whatever other such odour considered to be supremely auspicious he smells, or flavour he tastes, or tangible object he touches - this is called a sensed-blessing." Some accepted his word too, some did not accept it.
Therein, the one who believes in auspicious things seen was not able to inform those who believe in auspicious things heard and sensed, nor was any one of them able to inform the other two. And among those people, those who accepted the word of the one who believes in auspicious things seen, they held that "what is seen alone is a blessing." Those who accepted the word of those who believe in auspicious things heard and sensed, they held that "what is heard alone, what is sensed alone is a blessing." Thus this discussion on blessings became well-known throughout the entire Indian subcontinent.
Then throughout the entire Indian subcontinent, people, having gathered in groups upon groups, pondered upon blessings, thinking "What indeed is a blessing?" The guardian deities of those people, having heard that discussion, likewise pondered upon blessings. The terrestrial deities are friends of those deities; then, having heard from them, the terrestrial deities too likewise pondered upon blessings. The sky-dwelling deities are friends of those deities; the gods ruled by the four great kings are friends of the sky-dwelling deities; by this method, up to the Akaniṭṭha deities who are friends of the Sudassī deities; then, having heard from them, the Akaniṭṭha deities too likewise, having gathered in groups upon groups, pondered upon blessings. Thus, as far as the ten-thousand world-circles, everywhere the pondering upon blessings arose. And although it had arisen and they were deliberating "this is a blessing, this is a blessing," without having reached a conclusion, it stood for twelve years. All human beings and gods and brahmā gods, except for the noble disciples, were divided in three ways by way of what is seen, heard, and sensed. Not even one had reached a conclusion in accordance with truth that "this alone is a blessing"; the uproar about blessings arose in the world.
The uproar is of five kinds: the cosmic cycle uproar, the universal monarch uproar, the Buddha uproar, the blessing uproar, and the moral perfection uproar. Therein, the sensual-sphere gods, with loosened hair-knots, with dishevelled hair, with weeping faces, wiping tears with their hands, clothed in red garments, having assumed exceedingly ugly appearances, having wandered along the paths of humans, announce: "By the elapse of a hundred thousand years, the arising of a cosmic cycle will occur; this world will be destroyed; the great ocean will dry up; and this great earth and Sineru, the king of mountains, will be burnt up and destroyed; as far as the Brahmā world, the destruction of the world will occur. Develop friendliness, sirs; develop compassion, altruistic joy, and equanimity, sirs; attend upon your mothers; attend upon your fathers; be those who honour the elders in the family; be wakeful, do not be negligent." This is called the cosmic cycle uproar.
The sensual-sphere gods themselves, having wandered along the paths of humans, announce: "By the elapse of a hundred years, a universal monarch will arise in the world." This is called the universal monarch uproar. But the gods of the Pure Abodes, having adorned themselves with Brahmā ornaments, having placed a Brahmā turban on their heads, filled with joy and happiness, speaking of the virtues of a Buddha, having wandered along the paths of humans, announce: "By the elapse of a thousand years, a Buddha will arise in the world." This is called the Buddha uproar. The gods of the Pure Abodes themselves, having known the minds of gods and humans, having wandered along the paths of humans, announce: "By the elapse of twelve years, the One Enlightened by himself will speak on blessings." This is called the blessing uproar. The gods of the Pure Abodes themselves, having wandered along the paths of humans, announce: "By the elapse of seven years, a certain monk, having met together with the Blessed One, will ask about the practice of moral perfection." This is called the moral perfection uproar. Among these five uproars, this blessing uproar arose in the world for gods and humans.
Then, when among gods and humans, having searched and searched, they were not finding blessings, by the elapse of twelve years, the deities belonging to the Tāvatiṃsa realm, having come together and assembled, considered thus: "Just as a householder is for those within the house, a village owner is for the villagers, a king is for all people, just so this Sakka, the lord of the gods, is our foremost and best, that is to say, by merit, by power, by supremacy, and by wisdom, the lord of two heavenly worlds. What if we were to ask Sakka, the lord of the gods, about this matter?" They, having gone to the presence of Sakka, having paid respect to Sakka, the lord of the gods - whose body was resplendent with garments and ornaments suitable to that moment, surrounded by a retinue of two and a half hundred million nymphs, seated on the excellent Paṇḍukambala seat at the foot of the Pāricchattaka tree - having stood to one side, said this: "May you know, sir, at present the question about blessings has arisen. Some say 'what is seen is a blessing,' some say 'what is heard is a blessing,' some say 'what is sensed is a blessing.' Therein, both we and others have not reached a conclusion. It would be good indeed if you would answer us according to the truth." The king of the gods, wise even by nature, said: "Where did this discussion on blessings first arise?" "We, O god, heard it from the gods ruled by the four great kings," they said. Thereupon the gods ruled by the four great kings heard it from the sky-dwelling deities, the sky-dwelling deities from the terrestrial deities, the terrestrial deities from the guardian deities of humans, and the guardian deities of humans said: "It arose in the human world."
Then the lord of the gods asked: "Where does the One Enlightened by himself dwell?" "In the human world, O god," they said. "Has anyone asked that Blessed One?" "No one, O god." "Why indeed, sirs, do you light up a firefly having abandoned the fire? By which you think that, having passed over that Blessed One who teaches blessings without remainder, I should be asked. Come, sirs, let us ask that Blessed One; surely we shall obtain a glorious answering of the question." He commanded one young god: "Ask that Blessed One." That young god, having adorned himself with an adornment suitable to that moment, shining like lightning, surrounded by a host of gods, having gone to the great monastery of Jeta's Grove, having paid respect to the Blessed One, having stood to one side, asking the question about blessings, addressed him in verse: "Many gods and humans."
This is the origination of the question on blessings.
Commentary on the Verse "Many Gods"
2. Now the explanation of the meaning of the verse terms follows. "Many" is a description of an indefinite number; by that, what is meant is many hundreds, many thousands, many hundreds of thousands. "They sport" means gods; they play with the five types of sensual pleasure, or they shine with their own splendour - this is the meaning. Furthermore, "gods": there are three kinds of gods by way of conventional, rebirth, and purification. As he said -
"Gods": there are three kinds of gods - conventional gods, rebirth gods, purification gods. Therein, conventional gods are kings, queens, and princes. Rebirth gods are the gods from the gods ruled by the four great kings and above. Purification gods are called Worthy Ones.
Among these, here rebirth gods are intended. "Offspring of Manu" means human beings. But the ancients say - they are human beings because of the abundance of mind. They are fourfold: those of the Indian subcontinent, those of Aparagoyāna, those of Uttarakuru, and those of Pubbavideha; here those of the Indian subcontinent are intended. "Blessing" means beings become great by these, thus they are blessings; the meaning is that they attain supernormal power and growth. "Pondered upon" means they thought; "longing" means wishing, desiring, yearning. "Safety" means the state of well-being; what is meant is the existence of all beautiful, good, wholesome phenomena pertaining to the present life and the future life. "Tell" means teach, proclaim, declare, open up, analyse, make clear. "Blessing" means the cause of supernormal power, the cause of growth, the cause of all success. "Highest" means distinguished, excellent, bringing welfare and happiness to the whole world - this is the progressive word-by-word explanation of the verse.
But this is the summarised meaning - That young god, having seen the deities in the ten-thousand world-circles who had assembled in this world-circle out of desire to hear the question about blessings, having created subtle forms of ten, twenty, thirty, forty, fifty, sixty, seventy, or eighty in a space the size of the tip of a single hair, having surpassed all gods, Māras, and Brahmās in splendour and radiance, standing surrounding the Blessed One who was shining, seated on the excellent Buddha-seat that had been prepared, and at that time, having known with his mind the reflection in the minds of even the future human beings of the entire Indian subcontinent, for the purpose of pulling out the dart of doubt of all gods and human beings, said -
Longing for safety, tell us the highest blessing."
Being asked by me with the consent of those deities and for the assistance of human beings, whatever is the highest blessing that brings exclusively welfare and happiness for all of us, tell us that out of compassion, O Blessed One.
Commentary on the Verse "Non-Association and"
3. Having heard this word of the young god, the Blessed One spoke the verse "Non-association with fools." Therein, "non-association" means non-companionship, non-attending upon. "Of fools" means they breathe with power, thus they are fools; the intention is that they live merely by breathing in and breathing out, not by the life of wisdom. Of those fools. "Of the wise" means they go wisely, thus they are wise; the intention is that they proceed by the course of knowledge in matters visible here and now and pertaining to the future life. Of those wise persons. "Association" means companionship, attending upon, friendship with them, inclination towards them, being endowed with them. "Veneration" means honour, esteem, respect, paying homage, and salutation. "Of those worthy of veneration" means of those deserving of veneration. "This is the highest blessing" - whatever non-association with fools, whatever association with the wise, whatever veneration of those worthy of veneration - combining all that together, he said "this is the highest blessing." That which was asked by you "tell us the highest blessing" - here for now, accept this as the highest blessing - thus it has been said. This is the word commentary of this verse.
But the explanation of the meaning of this should be understood thus - Having heard this word of the young god, the Blessed One spoke this verse "Non-association with fools." Therein, since verses are fourfold: verses spoken in response to a question, verses spoken without being asked, verses with a connection, and verses without a connection. Therein, in such passages as "I ask you, Gotama of extensive wisdom, how acting is a disciple good" and "How did you, sir, cross the flood" - spoken by one who was asked, these are verses spoken in response to a question. In such passages as "What others call happiness, the noble ones call suffering" - spoken without being asked, according to one's own disposition, these are verses spoken without being asked. All verses of the Buddhas are verses with a connection, because of the statement "I shall teach the Teaching with a source, monks." Verses without a connection do not exist in this Dispensation. Thus, among these verses, this is a verse spoken in response to a question, because it was spoken by the Blessed One when asked by the young god. And this is just as a clever man, skilled regarding the road and skilled regarding what is not the road, when asked about the road, first points out what should be abandoned and afterwards points out what should be taken - "At such and such a place there is a crossroad; there, leaving the left, take the right" - thus, among what should be associated with and what should not be associated with, having pointed out what should not be associated with, he points out what should be associated with. And the Blessed One is like a man skilled in the road. As he said -
"'The man who knows the road well', Tissa, is a designation for the Truth-finder, the Worthy One, the One Enlightened by himself. For he is skilled regarding this world, skilled regarding the other world, skilled regarding Death's realm, skilled regarding what is not Death's realm, skilled regarding Māra's realm, skilled regarding what is not Māra's realm."
Therefore, pointing out first what should not be associated with, he said - "Non-association with fools, and association with the wise." For just as a road to be abandoned, first fools should not be associated with, should not be attended upon; then, just as a road to be taken, the wise should be associated with, should be attended upon. But why did the Blessed One, when speaking about blessings, first speak about non-association with fools and association with the wise? It is said - Because gods and humans adopted this view of blessings regarding what is seen and so on through association with fools, and that is a non-blessing, therefore, by the Blessed One who censured that association with bad friends which destroys the welfare of both this world and the next, and who praised the association with good friends which accomplishes the welfare of both worlds, non-association with fools and association with the wise was spoken of first.
Therein, "fools" means any beings whatsoever who are endowed with unwholesome courses of action beginning with killing living beings; they should be known by three ways. As it is said, the discourse "There are, monks, these three characteristics of a fool." Furthermore, the six teachers beginning with Pūraṇa Kassapa, Devadatta, Kokālika, Kaṭamodakatissa, Khaṇḍadeviyāputta, Samuddadatta, Ciñcamāṇavikā and others, and in the past time the brother of Dīghavida - these and other such beings should be known as fools.
They, like a house ablaze with fire, through their own misapprehension, destroy both themselves and those who follow their word. Just as the brother of Dīghavida, lying face upward with a body measuring sixty yojanas, is cooked in the great hell for the interval of four Buddhas, and just as five hundred families who approved of his view, having been reborn in his very company, are cooked in the great hell. And this was said by the Blessed One -
"Just as, monks, fire released from a reed hut or a grass hut burns even pinnacled buildings that are plastered inside and out, sheltered from the wind, with bolts fastened and shutters closed; just so, monks, whatever fears arise, all of them arise from the fool, not from the wise person. Whatever misfortunes arise, etc. whatever dangers arise, etc. not from the wise person. Thus indeed, monks, the fool is one with fear, the wise person is one without fear. The fool is one with misfortune, the wise person is one without misfortune; the fool is one with danger, the wise person is one without danger."
Furthermore, the fool is like a rotten fish; one who associates with him is like the leaf-container in which the rotten fish is wrapped; he reaches the state of being fit to be thrown away and the state of being disgusting among the wise. And this was said -
Even the kusa grass smells rotten, thus is association with fools."
And the wise Akitti too, when a boon was being offered by Sakka, the lord of the gods, said thus -
May I not engage in conversation with a fool, may I not do so nor approve of it.
By what, Kassapa, do you not long for the seeing of the fool.
He is hard to guide to what is better, when rightly spoken to he becomes angry;
He does not know the discipline, good is not seeing him."
Thus the Blessed One, censuring association with fools in every way, having said "non-association with fools is a blessing," now praising association with the wise, said "and association with the wise is a blessing." Therein, "the wise" means any beings whatsoever who are endowed with the ten wholesome courses of action beginning with abstention from killing living beings; they should be known by three ways. As it is said, the discourse "There are, monks, these three characteristics of a wise person." Furthermore, Buddhas, Individually Enlightened Ones, the eighty great disciples, and other disciples of the Truth-finder, and Sunetta, Mahāgovinda, Vidhura, Sarabhaṅga, Mahosadha, Sutasoma, King Nimi, Prince Ayoghara, the wise Akitti and others should be known as the wise.
They are like protection in the face of fear, like a lamp in darkness, like the obtaining of food and drink and so on when overcome by the suffering of hunger and thirst and so on; they are capable of destroying all fears, misfortunes, and dangers for those who follow their word. For thus, on account of the Truth-finder, incalculable and immeasurable gods and humans attained the elimination of mental corruptions, were established in the Brahma world, were established in the heavenly world, were born in the fortunate world; and eighty thousand families, having gladdened their minds towards the Elder Sāriputta and having attended upon the elder with the four requisites, were reborn in heaven. Likewise with all the great disciples beginning with Mahāmoggallāna and Mahākassapa; the disciples of the teacher Sunetta - some were reborn in the Brahma world, some in the company of the gods who control what is created by others, etc. some were reborn in the company of wealthy householders. And this too was said -
"There is no fear, monks, from the wise person, there is no misfortune from the wise person, there is no danger from the wise person."
Further, the wise person is like the fragrance of tagara incense and garlands and so on, and one who associates with him is like the leaf wrapping that binds the fragrance of tagara incense and garlands and so on; he attains the state of being respected and delightful among the wise. And this too was said -
Even the leaves smell fragrant, thus is association with the wise."
And the wise Akitti too, when a boon was being offered by Sakka, the lord of the gods, said thus -
May I have conversation with the wise, may I do that and may I approve of that.
By what, Kassapa, do you long for the seeing of the wise one.
He is easy to guide to what is better, when rightly spoken to he does not become angry;
He understands the discipline, good is meeting with him."
Thus the Blessed One, praising association with the wise in every way, having said "association with the wise is a blessing," now praising the veneration of those who have gradually attained the state of being worthy of veneration through that non-association with fools and association with the wise, said "and veneration of those worthy of veneration is a blessing." Therein, those worthy of veneration are, by name, the Buddhas, the Blessed Ones, because of being free from all faults and being endowed with all virtues; after them, the Individually Enlightened Ones and the noble disciples. For even a little veneration of them is for welfare and happiness for a long time, and the garland-maker Sumana, Mallikā, and others are examples here.
Here we shall relate just one example - For the Blessed One, one day, having dressed in the earlier period of the day, taking his bowl and robe, entered Rājagaha for almsfood. Then the garland-maker Sumana, going along carrying flowers for King Seniya Bimbisāra of Magadha, saw the Blessed One who had arrived at the city gate, inspiring, confidence-inspiring, adorned with the thirty-two marks of a great man and eighty minor features, blazing with the Buddha's glory. Having seen him, this occurred to him: "The king, having taken the flowers, might give a hundred or a thousand, and that happiness would be only for this world alone. But veneration of the Blessed One is of immeasurable and incalculable fruit, bringing welfare and happiness for a long time. Come, let me venerate the Blessed One with these flowers." With a confident mind, having taken one handful of flowers, he threw them towards the Blessed One. The flowers, having gone through the air, became a canopy of garlands above the Blessed One and remained there. The garland-maker, having seen that power, with an even more confident mind, threw another handful of flowers again; those too, having gone, became a mantle of garlands and remained there. Thus he threw eight handfuls of flowers; those, having gone, became a pinnacle building of flowers and remained there.
The Blessed One was inside the pinnacle building; a great crowd of people assembled. The Blessed One, looking at the garland-maker, manifested a smile. The Elder Ānanda, thinking "Buddhas do not manifest a smile without cause or without condition," asked the reason for the smile. The Blessed One said: "This garland-maker, Ānanda, by the power of this veneration, having wandered in the round of rebirths among gods and humans for a hundred thousand cosmic cycles, will at the end become an Individually Enlightened One named Sumanissara." At the conclusion of his words, for the purpose of teaching the Teaching, he spoke this verse -
The result of which one experiences delighted, glad at heart."
At the conclusion of the verse, there was the full realization of the teaching by eighty-four thousand living beings. Thus it should be understood that even a little veneration of them is for welfare and happiness for a long time. And that is merely veneration with material offerings; what then to say of veneration through practice? Since those sons of good family who venerate the Blessed One by accepting the going for refuge and the training rules, by undertaking the Observance factors, and by their own virtues such as the fourfold purification of morality and so on, who could describe the fruit of their veneration? For they are said to venerate the Truth-finder with the supreme veneration. As he said -
"Whoever, Ānanda, whether monk or nun or male lay follower or female lay follower, dwells practicing in accordance with the Teaching, practicing properly, living in conformity with the Teaching, that one honours the Truth-finder, respects, reveres, venerates, and esteems with the supreme veneration."
In accordance with this, the bringing of welfare and happiness through veneration of Individually Enlightened Ones and noble disciples too should be known.
Furthermore, for householders, for the younger sibling the elder brother and sister too are worthy of veneration, for a son his mother and father, for daughters-in-law their husbands, mothers-in-law, and fathers-in-law - thus here those worthy of veneration should be known. For the veneration of these too, because it is reckoned as a wholesome quality and because it is a cause for growth in life span and so on, is indeed a blessing. For this was said:
"They will be respectful to their mothers, respectful to their fathers, respectful to ascetics, committed to holy life, honouring the elders in the family, and having accepted this wholesome quality, they will practise it. Because of undertaking those wholesome qualities, they will increase in life span and they will increase in beauty" and so on.
Now, since "Whatever blessing is found where, Having defined that, one should make clear its status as a blessing" - thus the matrix was laid down, therefore this is said: Thus in this verse, three blessings have been stated: non-association with fools, association with the wise, and veneration of those worthy of veneration. Therein, non-association with fools, because it is a cause for the welfare of both worlds through protection from dangers and so on conditioned by association with fools; association with the wise and veneration of those worthy of veneration, because they are causes for Nibbāna and a fortunate destination by the very method stated in the description of the splendour of their fruits - should be known as blessings. From here onwards, however, without showing the matrix, we shall define whatever blessing is found where and make clear its status as a blessing.
The explanation of the meaning of the verse "Non-association with fools" is concluded.
Commentary on the Verse "Residence in a Suitable Place and"
4. Thus the Blessed One, though requested only once with "tell us the highest blessing," like a noble person who gives much when asked for little, having stated three blessings in a single verse, thereafter further, out of the deities' desire to hear, out of the need for blessings, and out of the desire to engage those various beings in whatever blessings are favourable to whichever of them, began again to state many blessings with verses beginning with "residence in a suitable place and." Therein, in the first verse to begin with, "suitable" means befitting. "Place" means a village, a market town, a city, a province, or whatever abode or location of beings. "Residence" means dwelling there. "In the past" means formerly, in past births. "Having made merit" means having accumulated wholesome deeds. "Self" means consciousness is called, or the entire individual existence; "rightly directing" means the right determination, the engaging, the establishing of that self - this is what is said. The remainder is just by the method already stated. This here is the word commentary.
But the explanation of meaning should be understood thus - Residence in a suitable place means where the four assemblies move about, where ways of making merit such as giving and so on prevail, where the ninefold teaching of the Teacher shines - dwelling there is called a blessing for beings because it is a condition for meritorious activity. And the fisherman and others who entered the island of Sīhaḷa are an example here.
Another method - Residence in a suitable place means the place of the Blessed One's seat of enlightenment, the place where the wheel of the Teaching was set in motion, the place at the foot of the Kaṇḍamba tree where the Twin Wonder was displayed having broken the views of all heretical teachers in the midst of an assembly of twelve yojanas, the place of the descent from the heavenly realm, or whatever other place where the Buddha dwelt such as Sāvatthī, Rājagaha, and so on - dwelling there is called a blessing for beings because it is a condition for the attainment of the six unsurpassed things.
Another method - In the eastern direction there is a market town named Gajaṅgala, beyond that is Mahāsālā, beyond that are the border districts, on this side is the middle. In the south-eastern direction there is a river named Sallavatī, beyond that are the border districts, on this side is the middle. In the southern direction there is a market town named Setakaṇṇika, beyond that are the border districts, on this side is the middle. In the western direction there is a brahmin village named Thūṇa, beyond that are the border districts, on this side is the middle. In the northern direction there is a mountain named Usīraddhaja, beyond that are the border districts, on this side is the middle. This Middle Country is three hundred yojanas in length, two hundred and fifty in breadth, and nine hundred yojanas in circumference. This is called the suitable place.
Here, wheel-turning monarchs exercising sovereign overlordship over the four great continents and the two thousand minor islands arise; having fulfilled one incalculable period and a hundred thousand cosmic cycles of perfections, great disciples such as Sāriputta and Moggallāna arise; having fulfilled two incalculable periods and a hundred thousand cosmic cycles of perfections, Individually Enlightened Ones arise; having fulfilled four, eight, or sixteen incalculable periods and a hundred thousand cosmic cycles of perfections, Fully Enlightened by themselves arise. There, beings, having taken the exhortation of the wheel-turning monarch, having established themselves in the five precepts, are destined for heaven. Likewise, having established themselves in the exhortation of the Individually Enlightened Ones; but having established themselves in the exhortation of the Fully Enlightened by themselves and of the disciples of the Buddha, they are destined for heaven and destined for Nibbāna. Therefore dwelling there is called a blessing because it is a condition for these successes.
Having made merit in the past means having accumulated wholesome deeds in past births referring to Buddhas, Individually Enlightened Ones, and those who have eliminated the mental corruptions; that too is a blessing. Why? Because, having shown in the presence of Buddhas and Individually Enlightened Ones, or having heard in the presence of Buddhas or disciples of the Buddha, even a verse of four lines leads to arahantship at its conclusion. And whatever person has formerly made an aspiration and has abundant wholesome roots, he, by that very wholesome root, having aroused insight, attains the elimination of mental corruptions, just as King Mahākappina and his chief queen. Therefore it is said "having made merit in the past is a blessing."
Rightly directing oneself means here a certain person establishes oneself, being immoral, in morality, establishes one who is faithless in the accomplishment of faith, establishes one who is stingy in the accomplishment of generosity. This is called "rightly directing oneself," and this is a blessing. Why? Because it is the cause for the abandoning of enmity pertaining to the present life and the future life, and for the achievement of various benefits.
Thus in this verse too, three blessings only have been stated: residence in a suitable place, and having made merit in the past, and rightly directing oneself. And their status as blessings has been made clear in each respective place.
The explanation of the meaning of the verse "Residence in a suitable place" is concluded.
Commentary on the Verse "Great Learning and"
5. Now, regarding "great learning and": here "great learning" means the state of being very learned. "Craft" means whatever manual skill. "Discipline" means the training of body, speech, and mind. "Well-trained" means thoroughly trained. "Well spoken" means rightly spoken. "Whatever" is an undetermined description. "Speech" means utterance, verbal path. The remainder is just by the method already stated. This here is the word commentary.
But the explanation of meaning should be understood thus - Great learning is that which has been described as the state of bearing the Teacher's instruction by such methods as "one who retains what has been learnt, one who has an accumulation of learning" and "here a certain one has much learning - discourse, mixed prose and verse, explanation" and so on; that is called a blessing because it is a cause for the abandoning of the unwholesome and the achievement of the wholesome, and gradually a cause for the realisation of the ultimate truth. For this was said by the Blessed One -
"A learned noble disciple, monks, abandons the unwholesome, develops the wholesome; abandons the blameworthy, develops the blameless; he maintains himself in purity."
Furthermore it was said -
"He investigates the meaning of the teachings retained; investigating the meaning, the teachings yield to pondering; when there is acquiescence in pondering the teachings, desire arises; having desire arisen, he strives; striving, he scrutinises; scrutinising, he strives; striving, he realises the ultimate truth with the body and, having penetrated it with wisdom, he sees."
Further, even a householder's great learning, whatever is blameless, should be understood as a blessing because it brings welfare and happiness in both worlds.
Craft is of two kinds - a householder's craft and a homeless one's craft. Therein, a householder's craft is that which is free from obstruction of others and devoid of the unwholesome, such as the work of gem-cutters, goldsmiths, and so on; that is a blessing because it brings benefit in this world. A homeless one's craft is the preparation of ascetic's requisites such as examining and sewing robes and so on, which has been praised here and there by such a method as "here, monks, a monk, regarding whatever high and low duties there are to be done for his fellows in the holy life, therein he is skilled" and so on, and which has been called "a quality that makes a protector"; that should be understood as a blessing because it brings welfare and happiness in both worlds for oneself and for others.
Discipline is of two kinds - a householder's discipline and a homeless one's discipline. Therein, a householder's discipline is abstaining from the ten unwholesome courses of action; that, well-trained therein, is a blessing because it brings welfare and happiness in both worlds through not incurring defilement and through the establishment of the quality of good conduct. A homeless one's discipline is not committing offences in the seven classes of offences; that too is well-trained by the method already stated. Or, the fourfold purification morality is the homeless one's discipline; that, well-trained by training in such a way that, being established therein, one attains arahantship, should be understood as a blessing because it is a cause for the achievement of mundane and supramundane happiness.
Well-spoken speech is that which is free from the fault of lying and so on. As he said: "Monks, speech possessed of four factors is well spoken." Or, speech that is free from idle chatter is well spoken. As he said -
One should speak what is in accordance with the Teaching, not contrary to it - that is the second;
One should speak what is pleasant, not unpleasant - that is the third,
One should speak what is true, not false - that is the fourth."
This too should be known as a blessing because it brings welfare and happiness in both worlds. And since this is included within monastic discipline itself, therefore without including this under the heading of monastic discipline, monastic discipline should be understood separately. Or alternatively, why this effort? The speech of teaching the Teaching and so on to others should be known here as well-spoken speech. For just as residence in a suitable place, so it is called a blessing because it is a condition for beings' welfare and happiness in both worlds and the attainment of Nibbāna. And he said -
For making an end of suffering - that indeed is the highest of speeches."
Thus in this verse, four blessings have been stated: great learning, craft, monastic discipline well-trained, and well-spoken speech. And their status as blessings has been made clear in each respective place.
The explanation of the meaning of the verse "Great learning and" is concluded.
Commentary on the Verse "Support of Mother and Father"
6. Now, regarding "attendance upon mother and father" (mātāpituupaṭṭhānaṃ), here "mother and father" (mātāpitu) means of mother and of father. "Attendance" (upaṭṭhānaṃ) means attending upon. "Of children and wife" (puttānañca dārānañcā) means care (saṅgaho) is the looking after (saṅgaṇhanaṃ) of children and wife. "Not confused" (na ākulā) means not confused (anākulā). Actions (kammāni) themselves are activities (kammantā). The remainder is the same as the method already stated - this is the word commentary.
But the explanation of meaning should be understood thus - "Mother" (mātā) is called the genetrix, likewise the father. "Attendance" (upaṭṭhānaṃ) means rendering help by washing the feet, massaging, anointing, and bathing, and by providing the four requisites. Therein, since mother and father are of great service, well-wishing towards their children, compassionate, who, having seen their little children come back with dust-smeared bodies after playing outside, wipe off the dust and, sniffing the tops of their heads and covering them with kisses, generate affection - even if sons were to carry their mother and father on their heads for a hundred years, they would be unable to make amends to them. And since they are nurturers, nourishers, those who show this world, regarded as Brahmā, regarded as first teachers, therefore attendance upon them brings praise here and happiness in heaven after death. Therefore it is called a blessing. For this was said by the Blessed One -
Worthy of offerings from their children, compassionate towards their offspring.
With food and with drink, with cloth and with bedding;
With anointing and with bathing, and with washing of their feet.
They praise him right here, and after death he rejoices in heaven."
Another method - Attendance is fivefold, consisting of maintenance, performing duties, establishing the family lineage, and so on; that should be understood as a blessing because it is the cause of welfare and happiness pertaining to the present life, which is fivefold beginning with prevention from evil. For this was said by the Blessed One -
"Householder's son, by five grounds a son should attend upon mother and father as the eastern direction - 'Having been supported by them, I will support them, I will do their duties for them, I will maintain the family lineage, I will proceed as an heir, or else I will give offerings for the departed who have passed away.' By these five grounds, householder's son, when mother and father as the eastern direction have been attended upon by a son, they have compassion for the son by five grounds: they prevent from evil, they establish in good, they have him trained in a craft, they unite him with a suitable wife, at the proper time they hand over the inheritance."
Furthermore, whoever attends upon mother and father by arousing confidence in the three objects, by encouraging them to undertake morality, or by the going forth - this one is the foremost among those who attend upon mother and father. That attendance upon mother and father of his, being a reciprocation of the help rendered by mother and father, is called a blessing because it is the proximate cause of numerous benefits pertaining to the present life and the future life.
Regarding "of children and wife" (puttadārassā), here both sons and daughters born from oneself come to be reckoned just as "children" (puttā). "Wife" (dārā) means whichever wife among the twenty kinds of wives. Children and wife together are "children and wife" (puttadāraṃ); of those children and wife (tassa puttadārassa). "Care" (saṅgaho) means rendering help by honouring and so on. That should be understood as a blessing because it is the cause of welfare and happiness pertaining to the present life, such as having work well-arranged and so on. For this was said by the Blessed One - In the passage "the western direction should be known as children and wife," having included the children and wife mentioned there under the word "wife": "Householder's son, by five grounds a husband should attend upon his wife as the western direction - by honouring her, by not disrespecting her, by not committing adultery, by relinquishing authority to her, by providing her with ornaments. By these five grounds, householder's son, when a wife as the western direction has been attended upon by a husband, she has compassion for her husband by five grounds - she has her work well-arranged, she has the household attendants well-organised, she is not adulterous, she guards what has been brought, and she is skilful and not lazy in all duties."
Or this is another method - "Care" means caring for by means of righteous giving, kind speech, and beneficent conduct. That is: Giving of expenses on Observance days, showing celebrations on festival days, performing auspicious rites on auspicious days, and exhortation and instruction in matters pertaining to the present life and the future life. That should be understood as a blessing by the method already stated, because it is a cause of welfare pertaining to the present life, because it is a cause of welfare pertaining to the future life, and because it is a cause of being worthy of homage even by deities. As Sakka, the lord of the gods, said -
Who support their wives righteously, I pay homage to them, Mātali."
"Activities that are not confused" means activities such as farming, cattle-keeping, trade, and so on, which through knowledge of the proper time, through acting fittingly, through non-laziness, through accomplishment of industriousness and energy, and through not being liable to ruin, are free from the confused state of letting time pass, doing what is not proper, doing things slackly, and so on. These, when thus engaged in through one's own or one's children and wife's or one's slaves and workers' experience, are called blessings because they are a cause for obtaining growth of wealth and grain in this very life. For this was said by the Blessed One -
"One who acts fittingly, who bears the yoke, who is energetic, finds wealth." And:
By one who is always intoxicated, a drunkard, it is not possible to maintain a household.
Thus for those who abandon their work, benefits pass by the young man.
Doing a man's duties, he does not abandon happiness."
Wealth goes to accumulation, like an ant-hill being built up." And so on.
Thus in this verse, four blessings have been stated: attendance upon mother, attendance upon father, care for children and wife, and activities that are not confused; or five, by dividing care for children and wife into two; or three, by making attendance upon mother and father as just one. And their status as blessings has been made clear in each respective place.
The explanation of the meaning of the verse "Attendance upon mother and father" is concluded.
Commentary on the Verse "Giving and"
7. Now, regarding "giving and" (dānañcā): here, "giving" (dānaṃ) means "that by which it is given" (dīyate iminā); what is meant is that one's own property is supplied to another. Conduct of the Teaching, or conduct not departed from the Teaching, is righteous conduct (dhammacariyā). Those who are known as "these are ours" are relatives (ñātakā). Not faulty means blameless (anavajjāni); what is meant is not blamed, not reproached. The remainder is the same as the method already stated - this is the word commentary.
But the explanation of meaning should be understood thus - Giving means the volition of relinquishing the ten bases of giving beginning with food, preceded by right understanding, directed towards another, or the non-greed associated with it. For it is through non-greed that one supplies that object to another; therefore it is said "that by which it is given is giving" (dīyate iminā ti dānaṃ). That is called a blessing because it is the cause for the achievement of distinctive fruits pertaining to the present life and the future life, such as being dear and agreeable to many people and so on. "A donor, Sīha, a master of giving, is dear and agreeable to many people" - such discourses as these should be recalled here.
Another method - Giving is twofold: the gift of material things and the gift of the Teaching. Therein, the gift of material things is of the aforesaid kind. But the proclamation of the Teaching proclaimed by the One Enlightened by himself, which brings about the destruction of suffering and happiness in this world and the world beyond, out of desire for the welfare of others, is the gift of the Teaching; and of these two kinds of giving, this alone is the foremost. As he said -
The flavour of the Dhamma conquers all flavours;
Delight in the Dhamma conquers all delights,
The elimination of craving conquers all suffering."
Therein, the status as a blessing of the gift of material things has already been stated. But the gift of the Teaching, since it is the proximate cause of virtues such as experiencing the meaning and so on, therefore it is called a blessing. For this was said by the Blessed One -
"In whatever way, monks, a monk teaches the Teaching in detail to others as he has heard it, as he has learned it, in that way he becomes one who experiences the meaning and one who experiences the Teaching in that teaching" - and so on.
Righteous conduct means the practice of the ten wholesome courses of action. As he said - "Householders, there is threefold righteous conduct and even conduct by body" - and so on. And this righteous conduct should be known as a blessing because it is a cause for rebirth in a heavenly world. For this was said by the Blessed One - "Because of righteous conduct and even conduct, householders, some beings here, upon the body's collapse at death, are reborn in a fortunate realm, in a heavenly world."
Relatives means those connected through the mother's side or the father's side up to the seventh generation of ancestors. The care of those who have been afflicted by loss of wealth or loss through illness and have come to one's own presence, according to one's strength, with food, clothing, wealth, grain, and so on, is called a blessing because it is the cause for the achievement of distinctive results pertaining to the present life, such as praise and so on, and pertaining to the future life, such as going to a fortunate destination and so on.
Blameless actions means actions of good bodily, verbal, and mental conduct such as undertaking the factors of the Observance, rendering service, planting parks and groves, building bridges, and so on. For these are called blessings because they are a cause for the achievement of welfare and happiness of many kinds. "There is the possibility, Visākhā, that here a certain woman or man, having observed the Observance endowed with eight factors, upon the body's collapse at death, may be reborn in the company of the gods ruled by the four great kings" - such discourses as these and the like should be recalled here.
Thus in this verse, four blessings have been stated: giving, righteous conduct, care for relatives, and blameless actions. And their status as blessings has been made clear in each respective place.
The explanation of the meaning of the verse "Giving and" is concluded.
Commentary on the Verse "Abstinence"
8. Now, regarding "abstinence, refraining" (āratī viratī), here "abstinence" (āratī) means abstaining; "refraining" (viratī) means refraining; or beings refrain by means of this, thus it is abstinence (virati). "From evil" (pāpā) means from the unwholesome. It is an intoxicant (majjaṃ) in the sense of being intoxicating (madanīyaṭṭhena); the drinking of intoxicants is drinking intoxicants (majjapānaṃ); from that, from drinking intoxicants (majjapānā). Restraint (saṃyamanaṃ) is self-control (saṃyamo); non-negligence (appamajjanaṃ) is diligence (appamādo). "In teachings" (dhammesū) means in wholesome ones. The remainder is the same as the method already stated - this is the word commentary.
But the explanation of meaning should be understood thus - Abstinence (ārati) is the mental non-delight of one who sees the danger in evil. Refraining (virati) is abstaining by body and speech by way of the doors of action. And this refraining is threefold: abstinence by encountering the occasion (sampattavirati), abstinence by undertaking (samādānavirati), and abstinence by eradication (samucchedavirati). Therein, whatever abstinence of a son of good family from the subject matter encountered, dependent on his own birth or family or clan, by such a method as "this is not befitting for me, that I should kill this living being, should take what is not given" and so on - this is called abstinence by encountering the occasion. That which occurs by way of undertaking the training rules is called abstinence by undertaking, from the occurrence of which onwards a son of good family does not commit killing of living beings and so on. That which is associated with the noble path is called abstinence by eradication, from the occurrence of which onwards for a noble disciple the five fears and enmities are allayed. Evil is that which, having expanded thus: "Killing living beings, householder's son, is a defilement of action; taking what is not given, etc. sexual misconduct, etc. lying" -
And going to another's wife - the wise do not praise these."
Thus, the fourfold unwholesome reckoned as defilement of action included in the verse - from that, from evil. All this abstinence and refraining is called a blessing because it is a cause for the achievement of various kinds of distinction such as the abandoning of fears and enmities pertaining to the present life and the future life, and so on. And here, discourses beginning with "A noble disciple who has refrained from killing living beings, householder's son" should be recalled.
Self-control from drinking intoxicants is just a designation for the previously stated abstention from spirits, liquor and intoxicants that cause negligence. But since one who drinks intoxicants does not know benefit, does not know the Teaching, creates an obstacle for one's mother, creates an obstacle for one's father, for Buddhas, Individually Enlightened Ones, and disciples of the Truth-finder as well, and reaches blame in this very life, an unfortunate realm in the future state, and madness in successive lives. But self-control from drinking intoxicants reaches the appeasement of those faults and the accomplishment of the opposite qualities. Therefore this self-control from drinking intoxicants should be understood as a blessing.
Diligence in wholesome mental states means: "Inattentive practice in the development of wholesome mental states, non-persevering practice, unsteady practice, sluggish conduct, abandoned desire, abandoned responsibility, non-repetition, non-development, non-cultivation, non-determination, non-pursuit, negligence. Whatever such negligence, act of being negligent, state of negligence - this is called negligence." As the opposite of the negligence stated here, in meaning, the continuous presence of mindfulness regarding wholesome mental states should be understood. That is called a blessing because it is a cause for the achievement of various kinds of wholesome states and because it is a cause for the achievement of the Deathless. Therein, the Teacher's instruction beginning with "of the diligent, ardent one" and "diligence is the state of the Deathless" and so on should be recalled.
Thus in this verse, three blessings have been stated: refraining from evil, self-control from drinking intoxicants, and diligence in wholesome mental states. And their status as blessings has been made clear in each respective place.
The explanation of the meaning of the verse "Abstinence" is concluded.
Commentary on the Verse "Respect and"
9. Now, regarding "respect and" (gāravo ca), here "respect" (gāravo) means the state of venerability. "Humility" (nivāto) means humble conduct. "Contentment" (santuṭṭhi) means satisfaction. The knowing of what has been done is gratitude (kataññutā). "At the time" (kālena) means at the moment, at the occasion. Hearing of the Teaching (dhammassa savanaṃ) is hearing the Teaching (dhammassavanaṃ). The remainder is the same as the method already stated - this is the word commentary.
But the explanation of meaning should be understood thus - Respect means, towards those worthy of the practice of esteem - Buddhas, Individually Enlightened Ones, Truth-finder's disciples, teachers, preceptors, mothers, fathers, elders, brothers, sisters, and so on - esteem, honouring, respectfulness, as is appropriate. And this respect, since it is the cause of going to a fortunate world and so on. As he said -
"He respects one who should be respected, reveres one who should be revered, venerates one who should be venerated. He, by that action thus complete, thus undertaken, upon the body's collapse at death, is reborn in a fortunate realm, in a heavenly world. But if upon the body's collapse, etc. is reborn, if he attains human existence, wherever he is reborn, he is of noble birth."
And as he said - "Monks, there are these seven conditions preventing decline. Which seven? Respect for the Teacher" and so on, therefore it is called a blessing.
Humility means lowliness of mind, humble conduct, possessed of which a person, with conceit subdued, with arrogance subdued, becoming like a foot-wiping cloth, like a bull with broken horns, like a snake with extracted fangs, is smooth, kindly in speech, and pleasant to converse with - this is humility. This is called a blessing because it is the cause of attaining fame and other such qualities. And he said: "Humble in conduct, not obstinate, such a one obtains fame" and so on.
Contentment means satisfaction with whatever requisites there are; it is twelvefold. That is: Regarding robes, there is contentment with whatever is obtained, contentment according to one's strength, and contentment according to what is suitable - thus it is threefold. Likewise regarding almsfood and so on.
Here is the detailed explanation of that - Here a monk obtains a robe, whether beautiful or ugly. He sustains himself with just that, does not desire another, and even when obtaining one does not take it. This is his contentment with whatever is obtained regarding robes. But then a monk is sick, and when wearing a heavy robe he bends down or becomes wearied; he, having exchanged it with a fellow monk, even while sustaining himself with a light one, is still content. This is his contentment according to one's strength regarding robes. Another monk is one who obtains superior requisites; he, having obtained among silk robes and so on a certain costly robe, thinking "This is suitable for the elders, for those long gone forth, and for the very learned," having given it to them, and having himself picked up rags from a rubbish heap or from somewhere else, having made a double robe and wearing it, is still content. This is his contentment according to what is suitable regarding robes.
Here again a monk obtains almsfood, whether coarse or superior; he sustains himself with just that, does not desire another, and even when obtaining it does not take it. This is his contentment with whatever is obtained regarding almsfood. But then a monk is sick; having eaten coarse almsfood, he reaches a serious illness. He, having given that to a fellow monk, having eaten ghee, honey, milk and so on from his hand, even while practising the duties of a monk, is still content. This is his contentment according to one's strength regarding almsfood. Another monk obtains superior almsfood. He, thinking "This almsfood is suitable for the elders, those long gone forth, and other fellows in the holy life who are unable to sustain themselves without superior almsfood," having given it to them, having walked for almsfood himself, even while eating mixed food, is still content. This is his contentment according to what is suitable regarding almsfood.
Here again a monk obtains a lodging. He is satisfied with just that; even when obtaining another more beautiful one, he does not take it. This is his contentment with whatever is obtained regarding lodging. But then a monk is sick; dwelling in a sheltered lodging, he becomes excessively afflicted by bile diseases and so on. He, having given that to a fellow monk, having dwelt in a cool, breezy lodging obtained from that monk, even while practising the duties of a monk, is still content. This is his contentment according to one's strength regarding lodging. Another monk does not accept even a beautiful lodging that has been obtained, thinking "A beautiful lodging is a state of heedlessness; for one seated there, sloth and torpor descend upon him; and for one overcome by sleep, upon waking again, sensual thought occurs." He, having rejected that, even while dwelling anywhere at all in the open air, at the root of a tree, or in leaf huts, is still content. This is his contentment according to what is suitable regarding lodging.
Here again a monk obtains medicine, whether yellow myrobalan or emblic myrobalan. He sustains himself with just that, does not desire even ghee, honey, molasses and so on obtained by others, and even when obtaining them does not take them. This is his contentment with whatever is obtained regarding the requisite for the sick. But then a monk is sick; being in need of oil, he obtains molasses. He, having given that to a fellow monk, having prepared medicine with oil from his hand, even while practising the duties of a monk, is still content. This is his contentment according to one's strength regarding the requisite for the sick. Another monk, when in one vessel cattle-urine-soaked yellow myrobalan is placed and in another the four sweets, being told "Take, venerable sir, whichever you wish," if his illness is appeased by either of those two, then, reflecting "Cattle-urine-soaked yellow myrobalan has been praised by the Buddha and others" and "The going forth is in dependence on cattle-urine medicine; therein you should make effort for as long as life lasts - thus it was said," having rejected the four-sweet medicine, even while preparing medicine with cattle-urine-soaked yellow myrobalan, is supremely content. This is his contentment according to what is suitable regarding the requisite for the sick.
All this contentment of such variety is called contentment. That should be understood as a blessing because it is a cause for the abandoning and achievement of evil qualities such as excessive desire, great desire, evil desire and so on, because it is a cause for a fortunate destination, because it is a requisite for the noble path, and because it is a cause for the state of belonging to the four directions and so on. And he said -
Being content with whatsoever." And so on.
Gratitude means the knowing, by way of repeatedly recollecting, of help rendered by anyone, whether small or great. Furthermore, since meritorious deeds are of great help to living beings because they provide protection from the suffering of hell and so on, the recollection of the help of those too should be understood as gratitude. That is called a blessing because it is a cause for the achievement of various distinctions such as being praiseworthy by good persons and so on. And he said: "These two persons, monks, are rare in the world. Which two? One who acts first, and one who is grateful and thankful."
Hearing the Teaching at the right time means: at whatever time consciousness is accompanied by restlessness, or is overpowered by one or another of sensual thoughts and so on, at that time hearing the Teaching for the purpose of dispelling them. Others say: "Hearing the Teaching every fifth day is called hearing the Teaching at the right time. As the Venerable Anuruddha said: 'And every five days we, venerable sir, sit together for the whole night in discussion on the Teaching.'"
Furthermore, at whatever time, having approached good friends, it is possible to hear the Teaching that dispels one's uncertainty, at that time too hearing the Teaching should be understood as hearing the Teaching at the right time. As he said: "Approaching them from time to time, he questions and inquires" and so on. That hearing of the Teaching at the right time should be understood as a blessing because it is a cause for the achievement of various distinctions such as the abandoning of the mental hindrances, the four benefits, the elimination of mental corruptions, and so on. For this was said:
"At the time, monks, when a noble disciple, having given attention, having reflected, having collected together with the whole mind, listens to the Teaching with ears inclined, for him the five mental hindrances are not present at that time." And
"Of teachings that have been heard, monks, etc. thoroughly penetrated, four benefits are to be expected." And
"Monks, these four teachings, when rightly developed from time to time, when rightly pursued, gradually lead to the elimination of mental corruptions. Which four? Hearing the Teaching at the right time" and so on.
Thus in this verse, five blessings have been stated: respect, humility, contentment, gratitude, and hearing the Teaching at the right time. And their status as blessings has been made clear in each respective place.
The explanation of the meaning of the verse "Respect" is concluded.
Commentary on the Verse "Patience and"
10. Now, regarding "patience and" (khantī ca), here "patience" (khanti) means endurance (khamanaṃ). One to whom speech is pleasant through being grasped favourably is "easy to admonish" (suvaco); the action of one easy to admonish is "being easy to admonish" (sovacassaṃ); the state of being easy to admonish is "the act of being easy to admonish" (sovacassatā). "Ascetics" (samaṇā) because of the state of having calmed the mental defilements. "Seeing" (dassanaṃ) means sight (pekkhanaṃ). Discussion of the Teaching is "discussion of the Teaching" (dhammasākacchā). The remainder is just by the method already stated. This is the word commentary.
But the explanation of meaning should be understood thus - Patience means the patience of endurance; a monk endowed with that, towards persons who revile with the ten grounds for reviling or who harass with murder, bondage and so on, remains as if not hearing, as if not seeing, and unchanging, like the preacher of patience. As he said -
Him, established in patience alone, the King of Kāsi had cut down."
Or he considers it as fortunate, because of the absence of further offence, like the Venerable Elder Puṇṇa. As he said -
"If, venerable sir, the people of Sunāparanta revile and abuse me, there it will occur to me thus: 'Good indeed are these people of Sunāparanta, very good indeed are these people of Sunāparanta, in that they do not strike me with the hand'" and so on.
And one endowed with which is praiseworthy even among sages. As the sage Sarabhaṅga said -
The abandoning of contempt the sages praise;
One should endure harsh speech spoken by all,
The good have said this patience is the highest."
One is praiseworthy even among deities. As Sakka, the lord of the gods, said -
That they call the supreme patience; the weak one always forbears."
One is praiseworthy even among Buddhas. As the Blessed One said -
Whose power is patience, whose military unit is power, him I call a brahmin."
And this patience should be known as a blessing because it is the cause for the achievement of these virtues described here and of other virtues as well.
Being easy to admonish means: when being spoken to about a legitimate matter, without falling into distraction or silence or thinking about virtues and faults, but having put forward exceedingly esteem and respect and humility, the act of complying saying "well done." That is called a blessing because it is the cause for obtaining exhortation and instruction from one's fellows in the holy life, and because it is the cause for the abandoning of faults and the achievement of virtues.
Seeing ascetics means: approaching, attending upon, recollecting, hearing, and seeing those gone forth who have calmed their defilements, who have developed body, speech, mind, and wisdom, and who are endowed with the highest restraint and serenity; all of this has been stated as "seeing" by way of an inferior designation, and that should be known as a blessing. Why? Because of being very helpful. And he said: "Even the seeing of those monks, monks, I say is very helpful" and so on. Since a son of good family desiring welfare, having seen virtuous monks arrived at the house door, if there is a gift to give, they should be honoured with a gift according to one's strength. If there is not, having made a fivefold prostration, they should be saluted. If even that is not possible, having raised joined palms, they should be paid homage; if even that is not possible, they should be looked upon with a devoted mind and with eyes of affection. For even by merit rooted in seeing, for many thousands of births there are no diseases or burning or excesses or boils in the eyes; the eyes become very clear, of five colours, resplendent, like jewelled door panels opened in a mansion of gems; and for the extent of a hundred thousand cosmic cycles one becomes an obtainer of successes among gods and human beings. And it is not wonderful that a human being, wise by nature, through merit consisting of seeing ascetics rightly carried out, should experience such success of results, when even for animals they describe such success of results from seeing ascetics done with merely a measure of faith alone.
Happy indeed is this owl, it sees the excellent Buddha risen at evening time.
For a hundred thousand cosmic cycles, this one does not go to an unfortunate realm.
He will be of infinite knowledge, renowned as Somanassa."
Discussion of the Teaching at the right time means: in the evening or towards the break of dawn, two monks who are experts in the discourses discuss discourses with each other, experts in monastic discipline discuss monastic discipline, experts in the higher teaching discuss the higher teaching, reciters of the Jātakas discuss the Jātakas, commentators discuss the commentary, or they discuss at each appropriate time for the purpose of purifying the mind afflicted by sloth, restlessness, and doubt; this is discussion of the Teaching at the right time. That is called a blessing because it is the cause of virtues such as mastery of the scriptures and so on.
Thus in this verse, four blessings have been stated: patience, being easy to admonish, seeing ascetics, and discussion of the Teaching at the right time. And their status as blessings has been made clear in each respective place.
The explanation of the meaning of the verse "Patience" is concluded.
Commentary on the Verse "Austere Asceticism and"
11. Now, regarding "austere asceticism and" (tapo ca), here "it burns" (tapati) evil qualities, thus it is austere asceticism (tapo). A sublime conduct, or the conduct of Brahmā gods - thus it is the holy life (brahmacariya); the meaning stated is "the foremost conduct." The seeing of the noble truths is "the seeing of the noble truths" (ariyasaccānadassana); some read "the noble truths" as the object of "seeing," but that is not good. "Departed from craving" (nikkhantaṃ vānato) is Nibbāna; realising is realisation; the realisation of Nibbāna is the realisation of Nibbāna (nibbānasacchikiriyā). The remainder is the same as the method already stated - this is the word commentary.
But the explanation of meaning should be understood thus - Austere asceticism means sense restraint, because of burning up covetousness, displeasure, and so on, or energy, because of burning up idleness; a person possessed of these is called ardent (ātāpī). This should be understood as a blessing because it is a cause for the abandoning of covetousness and so on and the attainment of meditative absorption and so on.
The holy life is a designation for abstinence from sexual intercourse, the duties of an ascetic, the Dispensation, and the path. For thus, in such passages as "Having abandoned unchaste conduct, he lives the holy life," abstinence from sexual intercourse is called the holy life. "Is the holy life lived under the Blessed One, friend? Yes, friend" - in such passages, it means the duties of an ascetic. "I will not attain final Nibbāna, Evil One, until this holy life of mine becomes successful and prosperous, widespread, known to many" - in such passages, it means the Dispensation. "Just this noble eightfold path, monk, is the holy life. That is to say, right view" - in such passages, it means the path. But here, since the path is included later by the seeing of the noble truths, all the remainder is fitting. And this should be understood as a blessing because it is a cause for the achievement of progressively higher distinctions of various kinds.
Seeing the noble truths means the seeing of the path by way of the full realisation of the four noble truths stated in the Boy's Questions; that is called a blessing because it is a cause for overcoming the suffering of the round of rebirths.
The realisation of Nibbāna means here the fruition of arahantship is intended as Nibbāna. For that too is called Nibbāna because of having departed from the craving designated as "weaving" (vāna) which weaves through the five destinations. The attainment of that or the reviewing of it is called realisation. But the realisation of the other Nibbāna is accomplished by the very seeing of the noble truths; therefore that is not intended here. Thus this realisation of Nibbāna should be understood as a blessing because it is a cause for pleasant abiding pertaining to the present life and so on.
Thus in this verse, four blessings have been stated: austere asceticism, the holy life, seeing the noble truths, and the realisation of Nibbāna. And their status as blessings has been made clear in each respective place.
The explanation of the meaning of the verse "Austere asceticism and" is concluded.
Commentary on the Verse "For One Touched by Worldly Adversities"
12. Now, regarding "touched by worldly adversities," here "touched" means contacted, reached, arrived at. Phenomena of the world are worldly adversities; what is meant is that they are phenomena that do not turn back as long as the world continues. "Mind" means mind, mental state. "Whose" means whether of a newly ordained, or one of middle standing, or an elder monk. "Does not waver" means does not shake, does not tremble. "Sorrowless" means free from sorrow, with the dart of sorrow pulled out. "Stainless" means free from defilement, with defilement destroyed. "Secure" means free from fear, without mishap. The remainder is the same as the method already stated - this is the word commentary.
But the explanation of meaning should be understood thus - "Whose mind does not waver when touched by worldly adversities" means for one who is touched, overwhelmed by the eight worldly adversities beginning with gain and loss, whose mind does not waver, does not shake, does not tremble, that mind of his should be understood as a blessing because it brings about the supramundane state of being unshakeable by anything.
And whose mind does not waver when touched by these? Of the Worthy One who has eliminated the mental corruptions, and of no one else whatsoever. For this was said:
So forms, flavours, sounds, odours and contacts, all these.
The mind is steady, liberated, and he contemplates its passing away."
"Sorrowless" is the mind of one who has eliminated the mental corruptions alone. For that which is called sorrow by such a method as "sorrow, sorrowing, state of sorrowing, inner sorrow, inner deep sorrow, mental burning" and so on, because of the absence of that, it is sorrowless. Some say it means Nibbāna, but that is not connected with the preceding term. And just as sorrowless, so too "stainless" and "secure" are the mind of one who has eliminated the mental corruptions alone. For that is stainless because of the departure of the defilements of lust, hate, and delusion, and secure because of being secure from the four mental bonds; since this, taken in each and every manner at each and every moment of occurrence, by way of what has been indicated, though threefold, is a blessing because it brings about the supramundane state such as the non-occurrence of the aggregates and so on, and because it brings about the state of being worthy of offerings and so on, it should be understood as a blessing.
Thus in this verse, four blessings have been stated: mind unshaken by the eight worldly adversities, sorrowless mind, stainless mind, and secure mind. And their status as blessings has been made clear in each respective place.
The explanation of the meaning of the verse "touched by worldly adversities" is concluded.
Commentary on the Verse "Such as These"
13. Thus the Blessed One, having spoken of the thirty-eight great blessings by means of ten verses beginning with "Non-association with fools," now, praising those very blessings spoken by himself, spoke the concluding verse "Having done such things."
Here is the explanation of its meaning - "Such things" means these things of such a kind, of the manner spoken by me, beginning with non-association with fools. "Having done" (katvāna) means having done (katvā). For "katvāna," "katvā," and "karitvā" are indeed not different in meaning. "Unconquered everywhere" means everywhere, having been unconquered by even one among the four adversaries classified as the aggregate-Māra, the defilement-Māra, the volitional-activity-Māra, and the son-of-a-god-Māra; what is meant is that they themselves have defeated those four Māras. And here the letter "m" should be understood as merely serving to make a connection between words.
"They go to safety everywhere" means having done such blessings, having been unconquered by the four Māras, they go to safety everywhere - in this world and the world beyond, and in standing, walking, and so on; because of the absence of those mental corruptions, vexations, and fevers that would arise from association with fools and so on, they go to safety; what is meant is that they go untroubled, unafflicted, secure, without fear. And here the nasal sound should be understood as stated for the ease of verse composition.
"That is the highest blessing for them" - with this line of the verse the Blessed One concluded the teaching. How? Thus, young god, those who do such things, since they go to safety everywhere, therefore accept that the thirty-eight kinds beginning with non-association with fools is the highest blessing, the foremost, the excellent for those who do such things.
And at the conclusion of the teaching concluded by the Blessed One, a hundred thousand koṭis of deities attained arahantship, and the number of those who attained the fruition of stream-entry, once-returning, and non-returning was incalculable. Then the Blessed One on the second day addressed the Elder Ānanda - "This night, Ānanda, a certain deity, having approached me, asked a question about blessings, and then I spoke thirty-eight blessings. Learn, Ānanda, this exposition on blessings, and having learnt it, teach it to the monks." The elder, having learnt it, taught it to the monks. This, brought down through the succession of teachers, continues to this very day; it should be understood that "thus this holy life is successful and prosperous, widespread, known to many, become widespread, well proclaimed among gods and humans."
Now, for the purpose of skill through familiarity of knowledge regarding these very blessings, this is the explanation from the beginning onwards - Thus these beings, desiring happiness in this world, the world beyond, and the supramundane, having abandoned association with foolish people, depending on the wise, having venerated those worthy of veneration, being urged on in the occurrence of wholesome states by residence in a suitable place and by having made merit in the past, having rightly directed themselves, with their individuality adorned by great learning, craft, and discipline, speaking what is well-spoken in conformity with discipline, as long as they do not abandon the state of a householder, so long clearing the ancient root of debt by attending to mother and father, engaging a new root of debt by supporting children and wife, attaining prosperity in wealth and grain and so on through unconfused activity, having taken the substance of wealth through giving and the substance of life through righteous conduct, promoting the welfare of one's own people through supporting relatives and the welfare of others through blameless activity, having avoided injury to others through abstinence from evil and injury to oneself through restraint from intoxicating drink, having cultivated the wholesome side through diligence in teachings, having given up the characteristic of a householder through cultivated wholesomeness, even while established in the state of one gone forth, having fulfilled the accomplishment of duty through respect and humility towards the Buddha, the Buddha's disciples, preceptors, teachers, and so on, having abandoned greed for requisites through contentment, having stood on the plane of the good person through gratitude, having abandoned mental sluggishness through hearing the Teaching, having overcome all dangers through patience, having made oneself protected through being easy to admonish, seeing the practice and its application through seeing ascetics, having dispelled doubt regarding phenomena that are grounds for doubt through discussion of the Teaching, accomplishing purification of morality through sense-restraint and austere asceticism, purification of mind through the ascetic's duty and the holy life, and the four purifications beyond that, having reached the purification of knowledge and vision by way of the exposition of seeing the noble truths through this practice, they realise Nibbāna reckoned as the fruition of arahantship; having realised which, like Mount Sineru by winds and rains, with minds unshaken by the eight worldly adversities, they are free from sorrow, stainless, and secure. And those who are secure, they are unconquered everywhere by even one, they go to safety everywhere. Therefore the Blessed One said -
They go to safety everywhere, that is the highest blessing for them.
In the Paramatthajotikā, the Khuddakapāṭha Commentary,
the Explanation of the Discourse on Blessings is concluded.